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BS490  .H52  1828  v.l 
Henry,  Matthew,  1662-1714. 
Exposition  of  the  Old  and 
New 

Testament . 


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EACH  CHAPTER  IS  SUMMED  UP  IN  ITS  CONTENTS ; THE  SACRED  TEXT  INSERTED 
AT  LARGE,  IN  DISTINCT  PARAGRAPHS ; EACH  PARAGRAPH  REDUCED 
TO  ITS  PROPER  HEADS;  THE  SENSE  GIVEN, 

AND  LARGELY  ILLUSTRATED ; 

WITH 

PRACTICAL  REMARKS  AND  OBSERVATIONS: 


BY  MATTHEW  'hENRY. 


EDITED  BY 

THE  REV.  GEOROE  BURDER,  AND  THE  REV.  JOSEPH  HUGHES,  A.  M., 

WITH  THE 

LIFE  OP  THE  AUTHOR, 

BY  THE 

REV.  SAMUEL  PALMER. 

American  3STiit(oii: 

TO  WHICH  IS  FBEFIZBD, 

A PREFACE, 

BY  ARCHIBALD  ALEXANDER,  D.  D. 

PROFESSOR  OF  THEOLOGY  IN  THE  SEMINARY  AT  f^NOBTON,  E.  J. 


VOL.  I. 


XPOSITION  ( dAN101912 

New  Testament: 


PHILADELPHIA:  ' 

ED.  BARRINGTON  & GEO.  D.  HASWELL 

MARKET  STREET. 


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Eastern  District  of  Pennsylvania,  to  ueiX : 


BE  IT  REMEMBERED,  That  on  the  Eighth  day  of  August,  in  the  fifty-third  year  of  the  Inde- 
pendence of  the  United  States  of  America,  A,  D.  1828,  Towar  & Hogan,  of  the  said  District,  have 
deposited  in  this  ofiice  the  Title  of  a Book,  the  right  whereof  they  claim  as  Proprietors,  in  the  words 
following,  to  wit: 


“ Preface  to  the  First  American  Edition  of  Henry’s  Exposition  of  the  Old  and  New  Testament.  By  Archibald 
Alexander,  D.  D.  Professor  of  Theology  in  the  Seminary  at  Princeton,  N.  J.” 


In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled,  “ An  act  for  the  encouragement  of  Learn- 
ing, by  securing  the  copies  of  Maps,  Charts,  and  Books,  to  the  Authors  and  Proprietors  of  such  copies,  during  the 
times  therein  mentioned”— And  also  to  the  act,  entitled,  “An  act  supplementary  to  an  act,  entitled,  “An  act  for  the 
a couragement  of  Learning,  by  securing  the  copies  of  Maps,  Charts  and  Books,  to  the  Authors  and  Proprietors  of  such 
♦v  'f.es  during  the  times  therein  mentioned,”  and  extending  the  benefits  thereof  to  the  arts  of  designing,  engraving,  and 
B'-A-uig  historical  and  other  prints.” 

D.  CALDWELL, 

Clerk  of  the  Eastern  District  of  Pennsylvania 


PREFACE 


TO  THE 


FIRST  AMERICAN  EDITION 

OP 

HENRY’S  EXPOSITION 

OP  THE 


OliD  AND  NEW  TESTAMENTS. 


BY  ARCHIBALD  ALEXANDER,  D.  D. 

PROFESSOR  OF  THEOLOGY  /N*  THE  SEMINARY  AT  PRIXCETOJf,  AT.  J 


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PREFACE 


TO 

HENRY’S  COHHENTARY. 


Commentaries  on  the  Bible  may  be  conveniently  divided  into  two  kinds,  the 
CRITICAL  and  practical.  The  first,  by  a grammatical  analysis  of  the  words  and 
phrases  of  the  original  text,  endeavour  to  ascertain  the  literal  meaning  of  each  passage ; 
and  to  enable  others  to  judge  of  the  correctness  of  the  interpretation,  the  whole  critical 
process  is  spread  before  the  reader.  Helps  of  this  sort  are  very  important  to  the 
learned,  for,  in  all  cases,  the  literal  sense  must  be  determined  before  any  proper  use  can 
be  made  of  the  text,  or  any  other  interpretation  founded  on  it.  The  propriety,  force, 
and  meaning  of  a metaphor,  or  an  allegory,  can  only  be  known  by  first  understanding 
the  literal  meaning  of  the  words  employed ; and  the  same  is  true  in  regard  to  what 
may  be  called  the  mystical,  or  spiritual,  meaning,  of  any  passage  of  Scripture.  But, 
however  necessary  this  critical  analysis  may  be,  it  can  be  useful  to  none  but  the  learned. 
Commentaries  of  another  kind,  therefore,  are  required  for  common  readers,  who  have 
as  deep  an  interest  involved  in  the  truths  of  the  Bible,  as  the  critical  scholar ; and  who 
are  as  much  bound  in  duty  to  search  the  Scriptures : for  as  every  man  must  give 
account  of  himself,  both  of  his  faith  and  practice,  he  must  have  the  right  to 
judge  for  himself.  The  best  helps  ought,  therefore,  to  be  provided,  to  enable  all 
classes  of  men  to  form  correct  opinions  on  the  all  important  subject  of  religion. 
For  this  reason,  many  practical  expositions,  not  only  of  detached  passages  and 
single  books,  but  of  the  whole  Bible,  have  been  composed,  and  have  been 
extensively  useful  in  elucidating  the  Scriptures ; and  in  teaching  how  the  truths  of 
Revelation  may  be  applied  to  regulate  the  hearts  and  direct  the  lives  of  men.  In  this 
class,  Henry’s  Exposition  holds  a distinguished  place.  This  work  has  now  been 
before  the  Christian  community  for  more  than  a hundred  years,  and  has,  from  its  first 
publication,  been  so  well  received,  and  is  so  generally  approved,  that  all  recommenda^ 
tion  of  the  work  itself  seems  to  be  now  superfluous.  It  has,  indeed,  become  a standard 
work  in  theology ; not  with  the  people  of  one  denomination  only,  but  with  the  friends 
of  sound  piety  and  evangelical  religion,  of  every  name.  Many  other  valuable  com- 
mentaries, it  is  true,  have  been  given  to  the  public  since  this  work  was  first  edited,  and 
have  deservedly  gained  for  themselves  a high  estimation  and  extensive  circulation.  But 
it  may  be  safely  said,  that  Henry’s  Exposition  of  the  Bible  has  not  been  superseded 


IV 


PREFACE. 


by  any  of  these  publications ; and  in  those  points  in  which  its  peculiar  excellence  con- 
sists, remains  unrivalled.  For  some  particular  purposes,  and  in  some  particular 
respects,  other  Commentaries  may  be  preferable ; but,  taking  it  as  a whole,  and  as 
adapted  to  every  class  of  readers,  this  Commentary  may  be  said  to  combine  more 
excellencies  than  any  work  of  the  kind  which  was  ever  written,  m any  language. 
And  this  is  not  the  opinion  of  one,  or  a few  persons,  but  thousands  of  judicious  theolo- 
gians have  been  of  the  same  mind;  and  it  may  be  predicted,  that  as  long  as  the 
English  language  shall  remain  unchanged,  Henry’s  Exposition  will  be  highly  appre- 
ciated by  the  lovers  of  true  religion. 

Our  object  in  this  Preface  is,  to  endeavour  to  point  out  some  of  the  more  distinguish- 
ing characteristics  of  this  great  work,  and  to  offer  some  motives  to  induce  Christians 
of  our  country  to  study  it.  Before  I proceed  farther,  however,  I would  remark,  that 
the  principal  excellence  of  this  Exposition  does  not  consist  in  solving  difficulties  which 
may  be  found  in  Scripture.  On  this  ground,  complaint  is  sometimes  heard  from  those 
who  consult  this  Commentary,  that  they  may  obtain  light  on  obscure  and  perplexed 
{)assages,  of  being  disappointed  in  their  expectations ; and  that,  while  plain  passages 
are  largely  expounded,  those  which  are  difficult  are  briefly  touched,  or  passed  over 
without  notice.  To  this  objection  it  may  be  answered,  that  to  exhibit  the  use  and 
application  of  those  parts  of  Scripture  which  are  not  involved  in  difficulty,  is  far  more 
important  for  practical  purposes,  than  the  elucidation  of  obscure  passages.  It  is  a 
general,  and  surely  it  is  a comfortable  fact,  that  those  parts  of  Scripture  which  are 
most  obscure  are  least  important.  But  the  same  objection  might  be  made,  and  indeed 
has  been  made,  to  all  Commentaries,  that  they  leave  the  difficult  texts  as  obscure  as 
they  found  them ; from  which  the  only  legitimate  inference  is,  that,  in  regard  to  a large 
portion  of  texts  of  difficult  interpretation,  the  learned  and  unlearned  stand  very  much 
on  the  same  level ; yet,  doubtless,  much  light  has  been  shed  on  many  things  in  the 
Scriptures,  by  the  labours  of  the  learned.  And  although  we  do  not  claim  for  this 
Commentator  the  highest  place  among  Biblical  critics,  yet  we  have  a right  to  say,  that 
Henry  was  a sound  and  ripe  scholar;  and  especially,  is  said  by  his  biographers  to 
have  been  an  excellent  Hebrew  scholar.  We  are  not  to  suppose,  because  no  parade 
of  critical  learning  is  exhibited  in  these  volumes,  that  the  Author  did  not  critically 
examine  every  text.  As  the  Orator  is  said  to  practise  the  art  of  eloquence  most  per- 
fectly, when  all  appearance  of  art  is  concealed ; so  we  may  say,  that  he  makes  the  best 
use  of  the  critical  art  in  the  instruction  of  the  people,  who  furnishes  them  with  the 
results,  without  bringing  at  all  into  view  the  learned  process  by  which  they  were 
arnved  at.  One  fact  is  certain  from  internal  evidence,  that  Mr.  Henry  wrote  his 
Commentary  on  the  Old  and  New  Testaments,  with  the  learned  compilation  of  Pool, 
called  Criticorum  Synopsis,  open  before  him;  as,  in  all  difficult  passages,  he  has 
judiciously  selected  that  opinion  from  the  many  presented  in  this  work,  which,  upon 
the  whole,  seems  to  be  most  probable. 

But,  while  we  contend  that  our  Author  is  a sound  and  ingenious  Expositor,  as  it 


PREFACE. 


V 


relates  to  the  literal  interpretation  of  Scripture;  yet  we  do  not  found  his  claim  to  pre- 
eminence on  his  critical  acumen,  or  profound  erudition,  but  on  qualities  which  shall 
now  be  distinctly  brought  into  view. 

1.  To  begin,  then,  with  the  style  of  this  work,  1 would  remark,  that  two  qualities, 
not  often  united,  are  here  combined,  perspicuity  and  conciseness.  That  the  style  is  per- 
spicuous needs  no  other  proof  than  the  examination  of  any  page  of  the  Exposition. 
And  when  I attribute  perspicuity  to  this  composition,  I use  the  word  in  direct  reference 
to  the  capacity  and  apprehension  of  the  unlearned  reader.  A style  cliiefly  formed  of 
words  of  a foreign  origin,  may  be  as  perspicuous  to  a learned  man  as  any  other ; but 
not  so  to  the  common  reader,  who  is  only  familiar  with  that  kind  of  language  which  is 
commonly  used  in  conversation.  F or  the  most  part,  Mr.  Henry’s  style  is  made  up  of 
pure  old  English  words,  and  therefore  it  is  plain  to  every  class  of  people ; and  is  also 
familiar,  because  the  words  are  the  same  as  those  all  are  accustomed  to  hear  evei7  day. 

But  it  will  not  be  so  readily  granted  that  the  style  is  concise.  The  number  and  size 
of  the  volumes  seem  to  lead  to  a different  conclusion.  And,  indeed,  when  we  see  six 
folio  volumes,  written  by  one  hand,  the  presumption  is  very  natural  and  strong,  that  he 
must  be  a diffuse  writer.  This,  however,  in  regard  to  our  Expositor,  is  not  the  fact. 
The>'e  are  few  books,  in  the  English  language,  written  in  a more  concise,  sententious 
style,  than  Henry’s  Exposition.  On  examination,  very  few  expletives  will  be  found. 
Every  word  speaks,  and  every  sentence  is  pregnant  with  meaning ; so  that  I do  not 
know  how  the  book  could  be  abridged  in  any  other  way  than  by  leaving  out  a 
part  of  its  contents.  And  we  must  distinguish  between  a long  discourse  and  one 
which  is  diffuse  : a short  work  may  be  very  diffuse,  while  one  of  great  length  may  not 
have  a superfluous  word. 

2.  Another  quality  of  the  style  of  this  Commentaiy  is  vivacity.  This  word  does  not 
exactly  express  the  idea  which  I wish  to  convey,  but  it  comes  as  near  it  as  any  one  1 
can  think  of  at  present,  I mean  that  pleasant  turn  of  thought,  in  which  we  meet  with 
unexpected  associations  of  ideas,  expressed  in  that  concise  and  pointed  form  which,  on 
other  subjects,  would  be  termed  wit.  Indeed,  if  I were  permitted  to  invent  a phrase 
to  indicate  the  quality  of  which  I am  now  speaking,  I would  call  it  spriritual  wit.  It 
has,  by  some,  been  called  a cheerful  style ; and  certainly,  the  reading  of  this  work  has 
a tendency  not  only  to  keep  the  attention  av»’ake,  but  to  diffuse  a cheerful  emotion 
through  the  soul.  He  must  be  a very  bad  man  who  would  become  gloomy  by  the 
perusal  of  Henrv’s  Commentary.  Now,  I need  not  say  how  important  this  quality  is 
in  a composition  of  such  extent  Without  it,  however  excellent  the  matter,  weariness 
would  take  hold  of  the  reader  a thousand  times  before  he  had  finished  the  worx.  This 
seems  to  have  been  the  natural  turn  and  complexion  of  the  pious  author’s  thoughts, 
1 here  is  no  affectation ; no  unnatural  comparisons,  or  strained  antitheses.  It  is  true 
there  is  an  approach  to  what  is  called  quaintness^  and  a frequent  play  on  words  an<l 
phrases  of  similar  sound,  but  different  meaning ; but,  although  these  things  are  not  cor> 
fomiable  to  the  standard  of  modem  taste,  yet  they  are  very  agreeable  to  the  great 


VI 


PREFACE. 


of  the  people,  and  give  such  a zest  in  the  perusal  of  the  work,  that  we  can  scarcely 
allow  ourselves  to  indulge  a wish,  that  the  style  were  in  any  respect  different  from 
what  it  is. 

3.  But  a characteristic  of  .this  Exposition  of  a more  important  kind  than  any  that 
have  been  mentioned  is,  the  fertility  and  variety  of  good  sentiment,  manifest  through- 
out the  work.  The  mind  of  the  author  seems  not  only  to  have  been  imbued  with  ex- 
cellent spiritual  ideas,  but  to  have  teemed  with  them.  It  is  comparable  to  a perennial 
fountain,  which  continually  sends  forth  streams  of  living  water.  In  deriving  rich  in- 
struction and  consolation  from  the  sacred  oracles,  adapted  to  all  the  various  conditions 
and  characters  of  men,  the  author  displays  a fecundity  of  thought,  and  an  ingenuity  in 
making  the  application  of  divine  truth,  which  strikes  us  with  admiration.  The  resour- 
ces of  most  men  would  have  been  exhausted  m expounding  a few  books  of  the  Bible : 
after  which  little  more  could  have  been  expected,  than  common-place  matter,  or  the 
continual  recurrence  of  the  same  ideas ; but  the  riches  of  our  Expositor’s  mind  seem  to 
have  been  inexhaustible.  He  comes  to  every  successive  portion  of  the  sacred  Scrip- 
tures with  a fulness  and  freshness  of  matter,  and  with  a variety  in  his  remarks,  which 
while  it  instructs,  at  the  same  time  refreshes  us.  Even  in  his  exposition  of  those  books 
which  are  very  similar  in  their  contents,  as  the  gospels  for  example,  we  still  find  a pleas- 
ing variety  in  the  notes  of  the  commentator.  It  is  difficult  to  conceive  how  one  man 
should  have  been  able  to  accomplish  such  a work,  without  any  falling  off  in  the  style 
of  execution. 

[t  is  true,  indeed,  that  Mr.  Henry  did  not  live  to  put  a finishing  hand  to  the  exposh 
lion.  He  had  made  ample  preparations  for  the  completion  of  the  work,  but  while  it 
was  in  the  press,  to  the  regret  of  all  good  men,  he  was  called  away  from  the  field  of 
labour.  But  the  providence  of  God,  though  mysterious,  is  always  wise.  It  should  be 
matter  of  lively  gratitude,  that  this  eminent  servant  of  God  was  permitted  to  remain 
so  long  in  our  world,  and  to  accomplish  so  much  for  the  edification  of  the  church,  not 
only  in  his  own,  but  in  all  future  ages.  The  commentary  was  completed  by  the  author, 
as  far  as  to  the  end  of  the  Acts  of  the  Apostles  : the  remaining  books  were  ex- 
pounded by  certain  of  his  friends,  who  were  eminent  for  their  theological  knowledge 
and  piety ; and  who,  doubtless,  availed  themselves  of  the  assistance  of  his  papers,  in 
executing  the  work,  which  they  respectively  undertook.  Their  names  are  prefixed  to 
the  books  on  which  they  severally  wrote  the  commentary ; and  although  the  reader 
will  be  sensible  of  the  want  of  Mr.  Henryk’s  peculiar  vivacity  and  happy  turn  of  thought ; 
yet  he  will  find  the  continuation  of  the  Exposition  executed  in  an  able  and  judicious 
manner ; and  with  as  ne^  an  approximation  to  the  author’s  inimitable  style,  as  could 
be  expected  from  other  hands. 

4.  There  is  perhaps  no  one  thing  which  gives  a more  distinctive  character  to  this 
performance,  than  the  weighty,  pithy,  pointed  sayings,  with  which  it  abounds.  Whe- 
ther these  apothegms  were,  generally,  the  production  ofithe  author’s  ingenuity,  or  were 


PREFACE.  vii 

»>oIlected  from  the  common  stock  of  English  proverbs,  current  in  his  day,  their  value  is 
the  same  to  us. 

The  ancients  appear  to  have  understood,  better  than  the  moderns,  the  importance  of 
the  method  of  instruction  by  proverbs,  or  aphorisms.  It  was  considered  by  them  the 
highest  effort  of  wisdom  to  invent  proverbs,  parables,  or  fables,  which,  in  few  words, 
convey  much  meaning.  Several  of  those,  called  by  way  of  eminence  the  wise  men 
OF  Greece,  are  celebrated  for  no  other  productions,  but  a few  sayings  which  met  with 
general  approbation,  and  which  passed  into  proverbs.  The  value  of  a stock  of  good 
proverbs  to  a nation  cannot  easily  be  too  highly  appreciated.  These  are  kept  in  con-  ; 
stant  use  and  circulation,  and  are  learned  by  all  classes  of  people,  without  effort;  and 
beconie,  to  the  vulgar,  the  maxims  by  which  life  is  regulated.  Nothing  is  more  com- 
mon, when  a man’s  judgment  has  been  suspended  for  a while,  than  to  come  to  a deci- 
sion, by  the  recollection  of  some  proverb,  ^r  general  maxim.  Men  are  actually  influ- 
enced by  the  knowledge  which  is  present  to  their  minds,  at  the  moment  when  their 
purpose  is  formed,  and  this  gives  an  advantage  to  apothegms  over  every  other  form  in 
which  useful  knowledge  is  treasured  up.  While  other  learning  is  like  treasure  hoarded 
up,  which  cannot  always  be  put  into  circulation  at  a moment’s  warning,  these  are  com- 
parable to  the  current  coin  of  a nation,  which  is  always  ready,  and  always  in  circula- 
tion. Perhaps  a man  might  often  be  as  useful  to  his  country  by  inventing  and  putting 
into  general  circulation,  a few  pithy,  pointed,  moral  or  prudential  maxims,  as  by  writing 
an  elaborate  work  on  moral  science,  or  political  economy.  It  is  a fact  worthy  of  notice, 
that  the  peasantry  or  common  people  in  some  places,  carry  on  their  conversation  very 
much  by  recollecting  and  repeating  appropriate  proverbs ; and  such  people  will  gene- 
rally be  found  to  be  more  than  usually  discerning  and  prudent.  In  the  instruction  of 
youth,  this  easy  method  of  furnishing  arid  fortifying  their  minds,  ought  not  to  be  ne- 
glected. A father  who  instils  into  his  children  a large  stock  of  sound,  practical,  moral, 
and  prudential  aphorisms,  really  leaves  them  a richer  inheritance,  than  if  he  provided 
for  them  as  many  jewels.  We  have,  moreover,  the  highest  authority  for  this  mode  of 
instruction*  The  Bible  is  replete  with  aphorisms  of  the  most  important  kind ; and  one 
whole  book,  written  by  the  wisest  of  men,  contains  nothing  else  but  proverbs.  Be- 
sides, many  of  our  Lord’s  instructions  were  delivered  in  this  form. 

One  of  the  most  useful  and  esteemed  works  of  the  celebrated  Erasmus,  is,  a collec- 
tion of  aphorisms,  from  all  the  writings  of  the  Greek  and  Roman  authors ; and  he 
who  should  judiciously  make  a collection  of  useful  English  apothegms,  would  confer  a 
favour  on  the  public  at  large.  But  it  has  occurred  to  the  writer,  many  years  since, 
that  an  excellent  and  useful  little  volume  of  choice  sayings,  might  be  collected  from 
Henry’s  Commentary  alone ; and  if  any  reader  of  this  work  should  take  the  pains  to 
make  such  a collection  for  his  own  use  and  that  of  his  children  or  friends,  he  would 
never  have  occasion  to  repent  of  his  labour.  The  exuberance  of  our  author’s  mind  in 
composing  such  apothegms ; or  his  diligence  in  collecting  them,  gives  a peculiar  stamp 

10  his  work,  which  distinguishes  it  from  all  other  expositions ; and  ever  will  render  it 
VoL.  I. — 2 


vlii  PREKACIj. 

valuable,  as  the  repository  of  a most  useful  species  of  learning,  not  to  be  found  in  such 
abundance,  any  where  else. 

5.  The  next  characteristic  of  the  following  Exposition,  is,  the  felicity  and  frequency 
with  which  the  text,  at  any  time  under  consideration,  is  elucidated  by  parallel  passages 
I f there  were  no  more  than  a frequent  and  copious  reference  to  such  similar  texts,  it 
would  not  deserve  particular  notice  as  forming  a distinguishing  trait  of  this  perform- 
ance ; for  other  commentators  have  exceeded  Mr.  Henry  in  this  respect ; and,  indeed, 
a good  concordance,  with  patient  labour,  is  all  that  is  requisite  for  the  accomplishment 
of  such  a work.  But  in  Mr.  Heniy’s  references,  there  is  often  an  ingenuity  which 
bori  ows  liglit  from  points  where  it  was  not  perceived  by  others  to  exist.  By  an  unex- 
pected association  and  comparison  of  different  passages,  while  he  instructs  us  in  that 
knowledge  of  the  Scriptures  which  is  derived  from  comparing  spiritual  things  with  spi- 
rit7ial,  he,  at  the  same  time,  fills  us  with  angagreeable  surprise,  at  the  unlooked  for  co- 
incidence of  points  apparently  remote  from  each  other. 

No  one,  I think,  can  read  this  commentary  without  being  fully  satisfied,  that  the  word 
of  God  dwelt  richly  in  the  mind  of  its  in  all  wisdom  and  spiritual  understanding. 

Indeed,  it  would  seem  that  the  contents  of  the  Bible  were  constantly  present  to  his 
mind,  not  merely  in  the  way  of  recollecting  them,  but  by  a deep  knowledge  of  their 
meaning  and  various  bearings ; so  that  he  was  able  to  survey  each  text  by  the  aid  of  the 
c-oncentraled  light  of  the  whole  Bible. 

I need  not  pause  to  recommend  this  mode  of  interpreting  Scripture  ; for  it  recom 
mends  itself  to  every  reflecting  mind,  and  has  the  authority  of  apostolic  precept.  1 
will  only  remark,  that  it  affords  a double  satisfaction  to  the  lover  of  truth ; for  wliile  he 
is  thus  enabled  to  understand  a particular  text  more  clearly,  he,  at  the  same  time,  dis- 
covers the  harmony  which  subsists  between  all  the  parts  of  divine  revelation. 

The  only  other  thing  which  I shall  mention,  as  characteristic  of  this  work,  is,  its 
evangelical,  spiritual,  and  practical  cast.  The  truths  of  God  are  here  presented  sim- 
ply, without  being  complicated  wdth  human  philosophy,  or  encumbered  with  the  tecli- 
nical  distinctions  of  scholastic  theology,  or  obscured  by  the  mists  of  unintelligible  me- 
taphysics. Neither  is  the  truth  presented  in  a controversial  form,  but  mostly,  as  if  no 
controversy  existed.  No  doubt  controversy  is  necessary  in  its  place,  but  the  more  it 
is  excluded  from  the  pulpit,  and  from  books  intended  for  the  edification  of  the  people  at 
large,  the  more  probability  will  there  be,  that  the  truth  will  produce  its  genuine  effect 

It  has  been  objected,  that  the  author  does  not  give  sufficient  prominence  to  some  im- 
portant truths  taught  in  the  word  of  God ; — but,  if  he  has  given  a sound  exposition  of 
those  passages  in  w^hich  these  doctrines  are  contained,  he  has  allowed  them  the  same 
comparative  length  and  breadth  which  they  occupy  in  the  Bible ; and  has  preserved 
that  proportion  between  the  different  parts  of  divine  revelation,  which  the  Holy  Ghost 
has  established.  Indeed,  this  course  is  made  necessary  to  the  expositor  of  the  whole 
Bible,  unless  he  would  leave  his  exposition  to  discuss  particular  points  of  doctrine 


PREFACE. 


IX 


Besides,  some  truths,  not  more  important  than  many  others,  occupy  a large  space  in 
systems  of  polemic  theology,  because  they  have  often  been  opposed  or  disputed. 

No  man  who  has  written  so  much,  and  expressed  so  many  opinions,  as  Mr.  Henry 
has  done  in  this  commentary,  will  be  likely  to  have  the  concurrence  of  any  one  think- 
ing man,  on  every  minute  point ; but  it  would  be  extremely  difficult  to  find  a book  of 
such  extent,  which  unites  so  many  minds  in  its  approbation.  Men,  who  seem  to  differ 
considerably  in  doctrinal  views,  read  this  work  respectively,  with  pleasure  and  edifica- 
tion. It  is  no  difficult  matter,  indeed,  to  ascertain  the  author’s  theological  opinions 
which  are  freely  expressed,  when  the  exposition  of  Scripture  requires  it ; but  he  is  mo- 
derate, and  cautious  of  giving  offence  to  those  who  differ  from  him ; and  by  his  unceas- 
ing effort  to  give  a practical  turn  to  every  passage,  he  conciliates  the  pious  reader’s 
mind,  even  while  he  delivers  opinions  which  he  cannot  adopt. 

The  end  at  which  the  author  aimed,  and  of  which  he  never  lost  sight  in  expounding 
a single  text,  was,  to  make  men  wise  unto  salvation ; and  the  whole  tendency  of  the 
work  is  to  produce  spiritual  wisdoni,  an  ardent  love  of  holiness,  and  a conscientious  and 
diligent  regard  to  all  the  revealed  will  of  God,  in  the  performance  of  public  and  pri- 
vate duties.* 

It  is  an  excellency,  in  this  commentaiy,  that  the  truths  of  Scripture  are  adapted,  with 
great  spiritual  skill,  to  the  various  afflictions,  conflicts,  and  temptations  which  are  inci- 
dent to  the  Christian  life.  The  erring  will  here  find  reproof  and  direction,  the  sluggish 
excitement,  the  timid  encouragement,  the  mourner  comfort,  and  the  growing  Christian, 
confirmation,  and  increase  of  knowledge  and  assurance. 

It  may  be  more  necessary  for  the  unlearned  to  read  such  works  as  this,  than  for  the 
learned  ; yet  I am  persuaded,  that  there  is  no  man  living,  however  learned,  but  might 
derive  much  practical  instruction  from  Henry’s  Exposition  of  t!ie  Bible  : and  if  minis- 
ters of  the  gospel  would  spend  much  time  in  perusing  this  work,  it  would  manifest  itself 
by  the  richness  and  spirituality  of  their  sermons  and  lectures.  The  celebrated  George 
VVhitefield  states,  when  speaking  of  his  preparation  for  the  work  of  the  ministry,  that 
he  had  read  the  whole  of  Henry’s  Exposition  of  the  Bible,  on  his  knees.  One  princi- 
pal reason  why  young  clergymen,  who  possess  this  w ork,  derive  less  benefit  from  it  than 
they  might,  is,  that  they  are  in  the  habit,  probably,  of  merely  consulting  the  w ork,  oc- 
casionally, when  they  want  some  aid  in  composing  a sermon,  or  preparing  an  exposi- 
toiy  lecture  for  their  people.  But  the  full  value  of  this  commentary  wall  never  be  per- 
ceived by  those  who  thus  use  it.  It  should  be  carefully  read,  in  course^  and  with  a view 
to  personal  improvement.  It  is  a melancholy  fact,  that  our  intellect  may  be  vigorous- 
ly exercised  in  discovering  and  arranging  truths  of  the  most  important  and  practical 
kind,  without  the  least  personal  edification.  This  is  one  of  (he  many  snares  to  which 
preachers  of  the  gospel  are  liable,  and  from  which  it  results,  that  their  hearers  often 
derive  much  more  benefit  from  their  studies,  than  they  do  themselves.  It  would  be  a 


See  the  author’s  general  1‘retace,  prefixed  to  the  1 st  volume. 


X 


PREFACE. 


great  point  gained,  if  ministers  could  learn  the  art  of  studying  their  sermons  with  the 
heart  as  well  as  the  head ; and  1 know  of  few  things  which  would  more  effectuallj 
tend  to  bring  this  about,  than  a frequent  and  serious  perusal  of  Henry’s  Commentary  , 
especially  if  fervent  prayer  were  combined  with  the  reading. 

But  after  all  that  I have  said,  with  the  view  of  exhibiting  the  characteristics  of  this 
work,  I am  sensible  that  such  general  description  can,  at  best,  afford  but  inadequate 
ideas  of  the  spirit  and  style  of  an  author,  so  peculiar  in  his  manner.  There  is  in  good 
writing,  as  in  the  human  countenance,  an  expression,  which  mere  words  cannot  depict. 
There  is  a penetrating  savour, — a diffusive  spirit,  which  takes  hold  of  the  feelings  of  the 
reader,  and  for  the  time,  assimilates  his  emotions  and  sentiments  to  those  of  the  writer. 
To  understand  how  this  effect  is  produced  by  the  tones  of  the  living  voice,  accompani- 
ed with  tlie  animated  expression  of  the  countenance  of  a public  speaker,  is  not  so  dif- 
ficult ; but  to  explain  how  the  composition  of  one,  long  since  dead,  should  still  retain 
that  penetrating,  spirit-stirring  energy,  which  we  find  in  the  writings  of  men,  whose 
hearts  were  warm  with  holy  affections,  is  not  easy.  The  fact,  however,  is  certain ; we 
experience  the  salutary  effect,  when  we  peruse  their  works.  In  reading  for  edification, 
therefore,  it  is  of  much  greater  utility  to  apply  ourselves  to  the  writings  of  men,  who, 
while  they  wrote,  felt  the  sacred  flame  of  divine  love  glowing  in  their  breasts,  than  to 
such  as  excel  in  mere  intellectual  vigour,  or  in  elegance  of  style. 

My  principal  object  in  this  preface  is,  to  persuade  those  who  may  take  the  trouble  to 
read  it,  to  enter  seriously  and  Resolutely  on  the  perusal  of  the  following  work.  What- 
ever other  books  of  this  kind  may  be  possessed,  still  Henry’s  Exposition  will  prove  a 
treasure  to  any  family,  if  it  be  diligently  studied  ; without  which  no  book  can  be  useful. 

Hitherto,  this  commentary  has  not  been  in  general  use  in  this  country,  because  co- 
pies were  not  abundant ; and  the  price  of  the  work  placed  it  beyond  the  reach  of 
many,  who  would  have  been  much  pleased  to  possess  it : but  now,  when  a cheap, 
handsome  American  edition  is  issuing  from  the  press,  there  is  the  best  reason  to  hope, 
that  it  will  be  widely  circulated  and  extensively  read.  It  is  worthy  of  notice,  also, 
that  the  work  is  now  presented  to  the  public,  not  only  in  a very  clear  type,  but  also  in 
a portable  and  convenient  form.  Many  persons,  who  have  not  much  leisure  for  read- 
ing, are  intimidated  at  the  sight  of  folio  volumes ; and  to  eveiy  one  their  use  is  incon- 
venient. But  I am  still  apprehensive,  that  the  number  and  bulk  of  the  volumes,  will 
be  a formidable  obstacle  to  many.  They  will  be  apt  to  think,  that  they  have  neithei 
time  nor  patience  to  finish  such  a task,  and  therefore  will  be  disposed  to  decline  the  un- 
dertaking. But  such  persons  ought  to  reflect,  that  it  will  not  be  necessary  to  read  the 
whole,  to  obtain  the  benefit  of  a part ; a single  book  perused  with  care,  will  not  be 
without  its  advantage.  There  is  no  solid  reason,  however,  for  those  persons,  who  sin- 
cerely wish  to  study  the  Scriptures,  to  be  discouraged  by  the  extent  of  the  work  : for, 
although  viewed  in  mass,  it  may  seem  to  be  an  almost  endless  labour  to  those  who  can 
devote  but  little  time  to  reading ; yet,  if  any  one  would  form  a simple  calculation,  he 
would  find,  that  the  task  can  be  accomplished  with  ease,  in  a very  reasonable  time 


PREFACE. 


XI 


Let  us  suppose,  that  only  one  half  hour  be  appropriated  to  the  perusal  of  this  commen- 
tary in  each  of  the  days  of  the  week,  except  the  Lord’s  day,  on  which  two  hours  might 
be  conveniently  spent  in  this  exercise  ; and  at  this  moderate  rate  of  progress,  the  whole 
work  would  be  finished  in  less  than  three  years. 
iiBut  although  we  have  spoken  of  this  undertaking  as  a “ labour”  and  “a  task,”  yet 
' we  are'  confident^  that  to  the  reader  who  thirsts  for  an  increase  of  divine  knowledge, 
it  would  be  founds  on  experiment,  to  be  a veiy  precious  privilege.  Such  a person 
would  experience  so  much  pleasure  in  the  contemplation  of  scriptural  truth,  as  here 
exhibited,  and  would  find  his  mind  so  enriched  with  spiritual  thoughts,  that,  he  would 
contract  a lively  relish  for  the  exercise,  and  would  be  drawn  to  liis  work,  when  the 
season  of  performing  it  occurred,  with  something  of  the  same  strength  of  appetite,  as 
that  which  urges  him  to  partake  of  his  daily  food ; and  would  feel  the  privation  as  sen- 
sibly when  debarred  from  it,  as  when  prevented  from  taking  his  usual  bodily  repast. 
Citizens,  who  have  been  long  accustomed  to  spend  an  hour,  in  the  morning,  in  reading 
the  news  of  the  day,  when,  by  any  circumstance,  this  gratification  is  abstracted  from 
them,  appear  really  to  feel  as  much  uneasiness,  as  if  prevented  from  breaking  their  fast. 
And  why  may  not  a spiritual  taste  become  as  lively,  as  that  which  is  expenenced  for 
the  contents  of  a newspaper  ? Why  may  we  not  enjoy  the  contemplation  of  divine 
things  with  as  strong  a zest,  as  knowledge  of  another  kind  ? Surely  nothing  is  want- 
ing to  produce  this  effect,  but  a right  disposition  in  ourselves.  And  the  person  who  thus 
contracts  a taste  for  the  contents  of  these  volumes,  will  find  means  for  redeeming  more  ti  me 
for  reading  than  we  have  specified ; so  that  the  work,  for  which  we  have  allowed  three 
years,  would,  by  many,  be  completed  in  one.  And  this  exposition  is  not  a composition 
of  that  kind,  which  when  once  read,  leaves  no  desire  for  a second  perusal,  but  the  spi- 
ritual reader  will  be  led  to  mark  many  passages  for  a reperusal ; not  because  they  were 
not  undei-stood  at  first,  but  because  they  afforded  him  so  much  delight,  or  communica- 
ted such  seasonable  instruction,  that  he  desires  to  come  again  and  again  to  the  fountain 
that  he  may  be  refreshed  and  strengthened. 

But  while  we  wish  to  raise  in  the  minds  of  our  readers  a high  estimation  of  the  value 
of  Henry’s  Commentary,  we  would  not  dismiss  the  subject  without  observing,  that 
whatever  lustre  the  work  possesses,  it  is  all  borrowed.  The  light  with  which  it  shines 
is  reflected  light.  The  whole  value  of  this  or  any  other  similar  work,  consists  merely 
in  holding  up  clearly  and  distinctly,  the  truth  which  is  contained  in  the  sacred  records. 
And  whatever  of  spiritual  wisdom,  or  of  the  savour  of  piety,  is  found  in  these  pages, 
was  all  derived  from  the  influence  of  that  Holy  Spirit,  who  inspired  the  prophets  and 
apostles  to  write  the  Scriptures,  and  who  still  bestows  grace  and  spiritual  endowments 
on  his  chosen  servants,  by  which  they  are  qualified,  to  preach  and  write,  in  such  a 
manner,  as  to  promote  the  edification  of  his  church.  In  every  age,  God  raises  up  men 
for  the  defence  of  the  gospel,  and  also  for  the  exposition  of  his  word ; and  some  of  these 
are  honoured  not  only  with  usefulness  while  they  live,  but  with  more  abundant  and  ex- 
tensive usefulness  after  their  decease ; so  tliat  being  dead  they  still  speak.  It  is  impos- 


PREFACE.  ^ 


xii 

sible  to  calculate  how  much  good  has  been,  and  will  still  be  effected  by  the  pii  us  labours 
of  such  men  as  Henry  and  Scott.  Their  works  will  be  read  in  regions  so i . -emote  and 
obscure,  that  they  never  came  to  the  knowledge  of  the  pious  writers.  They  will  be 
read  in  the  distant  islands  of  the  Pacific,  and  in  the  central  re^ons  of  Africa,  as  well 
as  111  the  most  retired  recesses  of  our  own  country.  What  an  encouragement  is  this 
for  men,  who  have  the  ability,  to  labour  indefatigably  in  the  communication  and  diffu- 
sion of  divine  truth  ? Of  books  we  have  a superabundance,  but  of  books  of  the  pro- 
per kind,  we  have  not  half  enough.  Copies  of  works  of  undisputed  excellence  ought 
to  be  multiplied,  until  all  who  can  read  are  supplied  with  the  precious  treasure. 

But  let  God  have  the  glory  of  every  invention,  of  every  gilt,  and  of  every  work,  by 
which  the  progress  and  diffusion  of  truth  are  promoted  or  facilitated  ; and  let  all  that 
is  said  in  praise  of  men,  be  so  spoken,  as  to  redound  to  the  honour  and  glory  of  the 
Triune  God ! — Amen. 


' I 


MEMOIRS 


OF  THE 


LIFE 


OF  THE 


RET.  MATTHEW  HENRY. 


PURPOSELY  WRITTEN  FOR  THE  LONDON  EDITION  OF  HIS  W ORKS. 


BY  S.  PALMER, 

MINISTER  OF  THE  CONGREGATION  AT  HACKNEY,  OVER  WHICH  MR.  HENRY 
IN  HIS  LAST  YEARS  PRESIDED. 


HE  WAS  A BURNING  AND  A SHINING  LIGHT.’ 


t 


" ■.  \ 


i • 


-> ■^.^i:f‘- ■ W ' 


.;;  •^.  -Vf  ■:# 


v‘  • ' 


W 


i 


arw‘1' 


j**  ?■■  < ■ 


1 


\ ■*: 


j',,^,  , . A:-VM,  tf  ^':'J  A*}  y ”^kHi.ii  »^a><9i,>£04  :’*iVv  v.  r-«  yt'dTimtf  ^ 


• f. 


. H'  '•  -i 


Ji  a yf  J i:H  .i!< 


vn4:-]U  .n:.t}i')niyf  jli /•<)  /»' t.-.  '/ii  i r/ ’/»:;!!^''noD  aiiiT  '^lo  Ji:n><r4;i.'. 
. .^j;ia !■?';:  n,Vv>.uj  y TV. Avi>aif;i^T  '’' ' 


’i^ -'■■•■  • 


'H  N ■■*.'1'^^  "tP» 

<'.T>r;>i.i  ;'<i>:!:'V-  / av*/  a v .7f  th 


I 


' ^.  . 

■ '< 


' :-\ 


MEMOIRS 


OF  THE 


REV.  MATTHEW  HENRY. 


Most  readers  of  a work  which  has  acquired  any  degree  of  celebrity,  feel  a desire  to  know  something 
of  the  author;  and  that  desire  is  increased,  in  proportion  as  they  find  themselves  interested  in  the 
work  itself.  It  may  therefore  be  presumed,  that  the  readers  of  Mr.  Henry’s  writings,  which  have  long 
been  in  high  repute  in  the  religious  world,  will  wish  for  some  information  concerning  the  character  and 
life  of  that  excellent  man,  whose  pen  produced  so  many  admirable  performances.  This  is  not  merely 
an  innocent,  but  a laudable  curiosity,  which  we  are  happy  to  have  the  present  opportunity  of  gratifying, 
on  the  republication  of  his  smaller  pieces,  as  well  as  his  larger  work  on  the  Bible;  most  of  which  pieces 
have  long  been  out  of  print;  and  we  are  persuaded,  that  the  more  the  author  is  known,  the  greater 
pleasure  pious  readers  will  feel  in  the  perusal  of  his  writings. 

A Life  of  Mr.  Henry  was  published,  shortly  after  his  decease,  by  his  intimate  friend,  the  Rev.  Mr. 
T'ong,  but  it  is  now  become  exceedingly  scarce;  and  though  it  contains  a just  character  and  a faithful 
narrative,  drawn  from  personal  knowledge,  as  well  as  from  private  papers,  the  m'.  nner  in  which  it  is 
drawn  up  is  not  the  most  pleasing,  the  writer  being  then  far  advanced  in  life;  and  it  is  rendered  prolix, 
and  even  tedious,  by  the  insertion  of  too  many  extracts  from  his  diary,  and  too  many  articles  relatii  e to 
Mr.  Henry’s  acquaintance  and  his  own,  as  well  as  various  other  particulars,  which  at  this  distance  of 
time  are  become  uninteresting.  On  these  accounts  it  was  judged  advisable,  instead  of  reprinting  that 
work,  to  compose  a new  one.  In  this,  however,  all  that  appeared  interesting  in  the  former  is  retained, 
and  whatever  else  could  be  collected,  is  inserted,  particularly  in  relation  to  his  settlement  at  Hackney, 
wliere  some  persons  were  living  when  the  writer  of  this  first  came  to  that  place,  who  had  the  happiness 
to  be  Mr.  Henry’s  hearers,  and  remembered  him  well. 

Mr.  Matthew  Henry  was  the  second  son  of  the  eminently  pious  and  excellent  Mr.  Philip  Henry, 
^^’hose  Life,  published  by  him,  is  an  admirable  piece  of  biography,  and  who  was  ejected  by  the  Act  cf 
Unlfi  rmity  from  his  living  in  the  parish  of  Worthcnliury,  in  Flintshire,  A.  D.  1662.  This  his  son  was 
l)arn  October  28,  in  the  same  year,  which  also,  he  ob.serves  with  pleasure  in  his  diary,  gave  birth  to  many 
other  ministers  of  his  acquaintance,  to  whom  God  had  appointed  more  peaceful  days  than  their  prede- 
cessors, whom  their  brethren,  who  hated  them,  had  cast  out.  His  birthplace  was  Broad-Oak,  in  Iscoid, 
Flintshire,  within  the  parish  of  Malpal,  which  is  in  Cheshire;  a district  signalized  in  the  British  annals 
for  the  f \mous  monastery  of  Bangor.  Hither  his  father  removed  but  a fortnight  before  his  birth,  not 
being  suffered  any  longer  to  continue  in  the  place  of  his  former  ministry;  and  here  he  spent  the  remain- 
der of  his  days.  Mr.  Henry’s  mother  was  Mrs.  Katharine  Matthews,  the  daughter  and  heiress  of  Mr. 
Daniel  Matthews,  a gentleman  of  an  ancient  family  and  a considerable  estate,  which,  upon  his  death, 
came  into  the  possession  of  Mr.  Philip  Henry,  bv  which  he  was  enabled  to  live  in  comfort  after  his  eject- 
ment, and  not  only  preach  the  gospel  gratis,  as  he  had  opportunity,  but  likewise  to  relieve  several  of  his 
necessitous  brethren.  But  his  wife  proved  to  him  a greater  treasure,  as  she  was  a woman  equally  emi- 
nent for  piety  and  every  other  endowment.  Her  son  has  done  ample  justice  to  her  character,  in  an 
excellent  discourse,  occasioned  by  her  death,  on  Prov.  xxxi.  28.  Her  children  arise  up,  and  call  her 
blessed.  It  is  subjoined  to  the  Life  of  his  father. 

The  circumstances  of  Mr.  Henry’s  birth  were  rather  remarkable.  Besides  its  being  premature,  (as 
the  writer  of  this  has  been  credibly  inforaied,)  his  mother’s  labour  was  so  sudden,  that  she  was  delivered 
before  any  assistance  could  be  procured;  and  he  was  so  weakly  a child  that  no  one  expected  him  to  live. 
He  was  therefore  baptized  the  next  day  after  he  was  bom,  by  Mr.  Holland,  the  minister  of  the  parish, 
liut  without  godfather  or  godmother;  and  his  father  desired  the  sign  of  the  cross  might  not  be  used,  but 
the  minister  said  he  durst  not  omit  it. 

When  he  was  about  five  years  old,  he  had  the  measles,  by  which  his  brother,  who  was  a year  older 
than  himself,  was  cut  off;  a circumstance  which  deeply  affected  him,  and  which  he  noticed  with  great 
seriousness,  in  a paper  written  on  his  birth  day,  when  he  had  completed  his  thirteenth  year,  wherein 
he  drew  out  a list  of  the  mercies  which  he  had  received,  with  lively  expressions  of  gratitude  to  the 
Author  of  them.  He  long  continued  weakly,  subject  to  agues  and  other  complaints;  but  he  verj"  early 
discovered  a good  mental  capacity,  and  a tboughtful  turn,  so  that  it  was  remarked  his  childhood  had 
less  of  vanity  than  that  of  most  children,  and  that  at  an  earlier  period  than  is  usual,he  put  away  childish 
things.  He  was  able  to  read  a chapter  in  the  Bible  dis^nctly  when  he  was  but  about  three  years  old, 
and  was  used  to  make  pertinent  remarks  on  what  he  read. 

His  first  abiding  convictions  of  relicrion,  according  to  his  own  written  accoimt,  in  the  paper  above 
referred  to,  were  wrought  when  he  was  ten  vears  of  age,  in  consequence  of  a seiTnon  preached  by  his 
excellent  father,  on  Psalm  li.  17.  The  sacrifices  of  God  are  a broken  spirit;  a broken  and  a contrite 
heart,  O God,  thou  wilt  not  despise.  “I  think  it  was  that,”  says  he,  “that  melted  me:  afterward  I 
began  to  inquire  after  Christ.”  He  was  earlv  accustomed  to  make  memorandums  of  the  sermons  which 
he  heard,  and  of  the  effect  they  had  upon  his  mind.  From  one  of  these  papers,  dated  December  17, 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


i 

1673,  it  appears  that  he  he  ird  a sermon  on  the  si^s  of  true  grace,  which  put  him  upon  the  strict  exa 
mination  of  himself  by  the  rules  which  had  been  laid  down;  and,  after  opening  his  mind  to  his  father,  he 
was  encouraged  to  draw  a f ivourable  conclusion  respecting  his  spiritual  state.  He  particularly  mentions 
his  repentance  for  sin,  according  to  the  scripture  account  of  it,  in  many  passages  which  he  tiyinscribes; 
his  solemn  dedication  of  himself  to  God,  according  to  the  tenor  of  the  gospel  covenant,  and  his  love  to 
God,  as  evidenced  by  his  love  to  the  people  of  God,  Avhom  he  ch‘  se  as  his  best  companions;  and  his  love 
to  the  word  of  God,  concerning  which  he  expresses  himself  thus:  “I  esteem  it  above  all;  I desire  it  as  the 
food  of  my  soul;  I greatly  delight  both  in  reading  and  hearing  it;  and  iny  soul  can  witness  subjection 
to  it,  in  some  measure;  I think  1 love  the  word  of  God  for  the  purity  of  it;  I love  the  ministers  and 
messengers  of  it;  I rejoice  in  the  good  success  of  it;  all  which  were  given  as  marks  of  true  love  to  the 
word,  in  a sermon  I lately  heard,  on  Psalm  cxix.  140.  Thy  word  is  very  fiure,  therefore  thy  seri'cint 
loveth  it.” 

In  the  same  paper,  which  contains  a catiilogue  “of  the  mercies  of  God  to  him,  both  temporal  and 
spiritual,”  he  mentions  it  as  matter  of  peculiar  thankfvdness  that  he  was  blessed  with  pious  parents, 
who  took  so  much  pains  in  his  education,  and  by  whose  means  he  was  brought  so  early  to  devote  him- 
self to  God.  After  noticing  with  thankfulness  his  recovery  from  an  ague  which  had  hung  long  upon 
him,  he  mentions  his  first  application  to  learning.  It  will  be  pleasing  to  the  reader  to  see  his  own  words. 

“ After  this  sickness,  in  the  year  1669,  I had  health,  and  began  to  learn  my  grammar.  Blessed  be 
God  that  gave  me  an  understanding!  Mr.  Turner  entered  me  a little  into  the  principles  of  grammar, 
and  my  father  has  carried  me  on  in  it;  the  Lord  grant  that  he  mav  li\’e  to  perfect  it!”  As  a proof  of 
his  affection  to  this  his  excellent  father,  as  well  as  of  his  piety  to  God,  the  following  addition  is  here  sub- 
joined: “In  March,  1669,  my  dear  father  had  a sore  fever;  we  thought  he  would  have  died;  but  our 
extremity  was  God’s  opportunity,  and  he  arose  and  helped  us.” 

It  was  observed  by  all  who  knew  him,  that  he  was  remarkaJjly  quick  in  learning  any  thing,  and  that 
he  possessed  a strong  memory  to  retain  it.  He  was  early  addicted  to  close  application  to  his  studies,  and 
remarkably  provident  of  his  time;  so  that  his  good  mother,  fearful  lest  he  should  injure  his  health,  was 
sometimes  obliged  to  call  him  down  from  his  closet  and  advise  him  to  take  a walk  in  the  fields. 

His  whole  conduct,  in  the  happy  family  of  which  he  w'as  a member,  was  amialjle  and  exemplary.  As 
he  ever  manifested  the  greatest  duty  and  deference  to  both  his  pious  parents,  sc  he  exercised  the  utmost 
affection  and  kindness  towards  his  sisters.  They  all  lived  together  in  the  most  delightful  unity:  and  he 
m ;de  it  his  business  and  his  pleasure  to  promote  their  best  interests,  both  by  his  admonitions  and  his 
pravers.  His  father  recommended  it  to  them  to  spend  an  hour  together  every  Saturday  afternoon,  in 
religious  exercises,  with  a view  to  their  preparation  for  the  sabbath;  and  he  conducted  them  with  great 
propriety,  to  their  mutual  advantage. 

He  was  always  very  regardful  of  his  father’s  instructions,  and  with  uncommon  diligence  he  attended 
to  his  preaching;  with  which  he  was  sometinjes  so  deeply  affected,  that,  as  soon  as  the  service  was  end- 
ed, he  would  retire  to  liis  closet,  to  weep  and  pray  (.'ver  what  he  had  been  hearing,  and  would  hardlv  he 
prevailed  upon  to  come  flown  to  dinner,  lest  tlie  memory  and  impression  of  it  should  be  effaced.  He 
sometimes  took  an  opportunity,  especially  in  walking  with  his  father,  to  relate  to  him  the  impressions 
which  his  discourses  made  upon  him,  and  to  o])en  to  him  freely  any  difficulties  that  occurred  to  his  mind; 
which  proved  of  excellent  use  for  his  further  information  and  encouragement. 

It  seems  that  Mr.  Henry  had  an  inclination  to  the  ministry  from  liis  childhood.  This  partly  appeared 
in  his  fondness  for  imitating  preaching,  which  he  did  with  a great  degree  of  propriety  and  gra^aty  beyond 
his  years;  as  also  in  his  frequent  attendance  at  the  private  meetings  of  good  people,  with  whom  he  w'ould 
prav,  and  repeat  sermons,  and  sometimes  expound  the  scriptures,  to  the  surprise  of  all  present.  One 
of  them  once  expressed  to  his  father  some  concern  lest  his  son  should  be  too  forward,  and  fall  into  tlie 
snare  of  spiritual  pride;  to  whom  the  good  man  replied,  “ Let  him  go  on;  he  fears  God  and  designs  well, 
and  I hope  God  will  keep  him  and  bless  him.” 

Mr.  Philip  Henry  was  used  generall}'  to  have  some  young  student  in  his  house,  previous  to  his  en- 
trance on  the  ministry,  who,  rvhile  he  was  a pupil  to  Mr.  Plenry,  acted  as  a tutor  to  his  children.  One 
of  these  was  Mr.  William  Turner,  who  was  born  in  that  neighbourhood,  and  had  studied  at  Edmund 
Hall,  Oxford.  He  was  afterward  many  years  vicar  of  Walliurton,  in  Sussex,  and  was  the  author  of 
a work  in  folio,  on  the  History  of  remarkable  Providences.  He  lived  with  Mr.  Henry  at  the  time  his  son 
entered  on  his  grammar,  and  was  the  person  referred  to  by  him  in  the  papers  quoted  above,  as  having 
initiated  him  into  the  Latin  language;  and  it  may  be  supposed,  from  his  great  pietv  and  studious  tum, 
that  he  was  in  other  respects  useful  to  him.  Mr.  M.  Henry  remained  uncler  his  father’s  eye  and  tuition 
till  he  was  about  eighteen  years  of  age,  from  which  he  enjoyed  singular  advantage  for  both  literary  and 
religious  attainments,  to  qualify  him  for  the  ministerial  effice;  and  he  soon  affcrcled  amj)le  proof  that  he 
had  not  enjoyed  them  in  vain.  As  his  constitution  grew  stronger  with  his  growing  years,  his  iTiind 
also  improved  in  knowledge,  grace,  and  holiness,  so  tl\at  he  was  richly  furnished  betimes  for  the 
important  office  to  which  he  had  devoted  his  life,hind  seemed  not  to  need  any  further  assistance  than  he 
had  enjoyed,  or  might  yet  enjoy,  under  the  tuition,  and  from  tlie  example,  of  such  a father,  who  was  not 
only  an  excellent  scholar  himself,  but  had  an  admirable  method  of  communicating  knowledge  to  others. 
He  was  desirous,  however,  that  his  son  might  enjoy  some  furtlier  ad\  antagcs  in  his  education  at  seme 
more  public,  seminary. 

Mr.  P.  Henry  had  Iieen  partial  to  a University,  having  himself  passed  some  years  at  Christ  Chnrcli, 
Oxford.  Rut  the  sad  alteration  w'hich  had  taken  place  in  those  sc  its  of  learning,  after  the  Restoratii  n, 
greatly  altered  his  opinion;  so  that,  to  pi-eser\  e his  son  from  the  snares  and  temptatiems  to  which  lie  might 
have  been  exposed  from  tlie  want  of  pro])cr  discipline,  he  determined  upon  sending  him,  in  the  ye.ir 
1680,  to  an  academy  which  was  then  kept  at  Islington  by  the  leamed  and  pious  Mr.  Thomas  Dooi.itti.e, 
who  trained  up  many  yrung  men  for  the  ministry,  who  made  a distinguished  figure  among'the  Protestant 
dissenters.  Here,  among  many  other  excellent  young {icrsons,  he  enjoyed  the  society  of  Mr.  Bur\-,  who 
was  from  the  same  ncighbourh''iod,  and  afterward  an  eminent  minister,  who  bore  this  honourable  testi- 
mony to  Mr.  Henrv’s  character  during  the  course  of  his  studies:  “ I was  never  better  pleased,”  says  he, 
“ when  I was  at  Mr.  Doolittle’s,  than  when  I was  in  young  Mr.  Henrv’s  company.  He  had  such  a savour 
of  religion  always  upon  his  siiirit,  was  of  such  a cheerful  tem]ier,  so  diffusive  of  ail  knowledge,  so  ready 
in  the  scriptures,  so  pertinent  in  all  his  petitions,  so  full  and  clear  in  all  liis  performances,  &c.  that  he  was 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


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to  me  a most  desirable  friend,  and  I love  heaven  the  better  since  he  went  thither.”  Mr.  Bury  observes, 
however,  that  “he  had  an  almost  inconceivable  quickness  in  his  speech,  but  that  he  afterward  hap])ilv 
corrected  it,  as  well  for  his  own  sake,  as  for  the  benefit  of  others.  ” 

Another  of  Mr.  Henry’s  fello>v-students  was  Mr.  Henry  Chandler,  afterward  an  eminent  minister 
at  Bath,  and  father  of  the  learned  Ur.  Chandler,  of  the  Old  Jury,  London.  In  a letter  to  Mr.  Tong,  he 
speaks  of  Mr.  Henry  in  the  following  respectful  terms:  “It  is  now  thirty-five  years  since  I had  the  hap- 
piness of  being  in  the  same  h vise  with  him,  so  that  it  is  im])ossil)le  I should  recollect  the  several  [par- 
ticul  u’sj  th  '.t  fixed  in  me  such  an  honourable  idea  f)f  him,  that  nothing  can  efface  while  life  and  reason 
last.  This  I perfectly  well  remembciq  that,  for  serious  piety  and  the  most  obliging  behaviour,  he  was 
universally  beloved  by  all  the  house.  ^Ve  were  near  thirty  pupils  when  Mr.  Henry  graced  and  enter- 
tained the  family,  and  I remember  n t that  ever  I heard  one  of  the  number  speak  a word  to  his  dispa- 
ngement.  I am  sure  it  was  the  common  ojnnicn,  that  he  was  as  sweet  tempered,  courteous,  and  obliging 
a gentleman  as  could  come  into  a house;  his  going  from  us  was  universally  lamented.” 

How  1' ng  he  continued  with  Mr.  Dodittle  is  not  quite  certain.  Such  ivas  the  persecuting  temper  of 
the  times,  that  this  good  num  was  obliged  to  leave  Islington,  (upon  which  he  removed  to  Battersea,)  and 
soon  after  to  disperse  his  pupils  into  prii  ate  families  at  Clapham,  to  which  place  it  does  net  appear  that 
Mr.  Henry  followed  them.  It  is  certain,  however,  that  when  he  quitted  this  academy,  he  returned  to 
his  father’s  house,  where  he  pursued  his  studies  with  great  assiduity.  Among  his  papers  is  one  dated 
Broad-Oak,  1682,  (about  which  time  it  seems  probable  that  he  returned  thither,)  which  is  a memorial 
of  the  mercies  which  he  had  received  from  the  hand  of  God  from  his  birth  to  that  time,  which  was  his 
birthday:  it  consists  of  twenty  six  particulars,  and  discovers  a lively  spirit  of  devotion. 

Mr.  Henry  was  now  twenty  j^ears  of  age,  and  had  made  great  improvement  in  all  the  branches  of 
science,  which  tended  to  fit  him  for  appearing  with  great  advantage  under  the  ministerial  character. 
But  it  does  not  appear  that  he  had  yet  begun  to  exercise  his  talents  in  public.  He  was,  howev  er,  fre- 
quently engaged  in  social  exercises  cf  devotion  among  the  good  people  of  his  father’s  acquaintance,  and 
who  resorted  to  that  house  of  prayer.  His  company  was  much  coveted  by  them,  and  they  were  highly 
gratified  by  his  visits,  which  he  was  ever  ready  to  make  to  the  meanest  of  them;  when  he  was  used  to 
pray  with  them,  and  converse  with  groat  freedom,  affection,  and  judgment,  on  their  spiritual  concerns. 
Greatly  delighted  were  they  to  see  such  a son  treading  so  closely  in  the  steps  of  such  a father;  and  his 
memory  was  long  precious  in  that  neighbourhood,  and  in  the  adjacent  country,  where  Mr.  Philip  Heniy 
used  frequently  to  preach  in  the  houses  of  those  pious  gentlemen  who  entertained  the  ejected  ministers, 
though  they  generally  attended  the  worship  of  the  established  church. 

As  the  times  were  dark,  and  the  circumstances  of  dissenting  ministers  were  very  discouraging,  Mr. 
Henry  had  no  prospect  of  a pastoral  settlement  with  a congregation;  he  therefore,  with  the  advice  of 
friends,  directed  his  thoughts  to  amither  and  very  different  employment.  He  had  formed  an  intimacy 
with  Rowland  Hunt,  Esq.  of  Boreaton,  who  married  the  daughter  of  Lord  Paget,  and  at  whose  house 
Mr._  P.  Henry  used  to  preach  once  a qiuuter,  and  administer  the  Lord’s  supper.  This  worthy  gentleman 
advised  his  father  to  enter  him  in  one  of  the  Inns  of  court,  for  the  study  of  the  law.  His  view  in  this 
was  not  to  divert  him  from  his  design  of  pursuing  the  work  of  the  ministry,  but  to  find  him  some  present 
employment  of  his  time,  as  he  was  but  young,  which  might  hereafter  be  advantageous  to  him,  not  only 
in  a temporal  view,  as  he  was  heir  to  a handsome  estate,  but  as  it  might  be  subservient  to  his  usefulness 
as  a minister.  Accordingly,  Mr.  Henry  went  to  Gray’s-Inn,  about  the  end  of  April,  1685. 

Some  of  his  friends  discovered  painful  apprehensions  lest  this  situation,  and  the  connexions  he  might 
here  form,  should  prove  unfavourable  to  his  religious  interest,  and,  in  the  issue,  divert  him  from  the 
sacred  office  to  which  his  former  studies  had  been  directed,  and  for  which  he  discovered  such  peculiar 
qualifications.  But  their  fears  happily  proved  groundless;  his  heart  was  fully  bent  for  God,  and  esta- 
blished with  grace;  so  that  he  still  maintained  his  steadfastness  amidst  all  the  temptations  with  which  he 
was  surrounded.  He  happily  formed  an  acqiuuntance  with  several  young  gentlemen,  then  students  of 
the  law,  who  were  exemplary  for  sobriety,  diligence,  and  religion,  who  were  ghid  to  receive  him  as  an 
intimate  associate,  and  with  whom  a mutual  friendship  continued  to  the  last.  Here  his  diligence  in 
study,  his  quick  apprehension,  his  rapid  proficiency,  his  tenacious  memory,  and  his  ready  utterance, 
induced  some  of  the  profession  t > think  that  he  would  have  been  eminent  in  the  practice  of  the  law,  had 
he  applied  himself  to  it  as  his  business.  But  he  felt  himself  under  no  temptation  to  relinquish  the  object 
of  his  first  resolution,  and  he  continually  kept  that  in  his  view,  habituating  himself  to  those  exercises 
which  might  further  his  preparation  for  it.  He  heard  the  most  celebrated  preachers  in  town;  among 
whom  he  seemed  to  be  best  pleased  with  Dr.  Stillingfleet,  at  St.  Andrew’s,  Holborn,  for  his  serious, 
practical  preaching;  and  with  Dr.  Tillotson,  at  Ijuwrence  Jewry,  for  his  admirable  seraicns  against 
po]iery.  He  accustomed  himself  to  take  iv  tes  of  what  he  heard;  and  he  constantly  sent  a short  scheme 
of  tiie  sermons  cu  lus  fcitiit  r,  Lovvii'im  uegciitiauy  wii  Lc  > v*».ck,  <^1,  ic.g  h.m  .ui  .tccoui.t  of  all 

remarkable  occurrences  with  great  judgment,  yet  with  all  the  caution  and  prudence  which  the  difficulties 
of  the  times  required. 

During  his  residence  inlirndon,  Mr.  Henry  not  only  attended  with  constancy  on  the  public  worship 
of  God,  but  he  promoted  social  ])rayer  and  religious  conference  with  his  particular  friends,  and  he  some- 
times expounded  the  scripture  to  them.  When  he  was  about  to  leave  them  he  delivered  to  them  an 
excellent  and  affecting  discourse,  on  2 Thess.  ii.  1.  Bi/  the  coming  of  our  Lord  Jesus  Christ,  and  our 
gathering  together  unto  him;  recommending  to  himself  and  them  the  hope  of  that  blessed  meeting,  as 
their  greatest  comfort,  now  they  were  about  to  part.  The  letters  which  he  wrote  to  his  friends 
while  he  continued  at  Gray’s-Inn,  discover  the  lively  sense  of  divine  things  which  he  preserved  upon 
his  mind,  of  which  an  excellent  one  of  great  length  is  published  by  Tong,  to  his  friend  Mr.  G.  Illidge, 
of  Nantwich,  whose  father’s  Memoirs  he  afterward  printed:  from  whence  it  appears  how  valua- 
ble a correspondent  he  was,  and  how  much  he  aimed  at  usefulness,  in  his  letters  as  well  as  in  Ins 
conversation. 

But  though  his  time  was  not  unprofitably  spent  in  London,  he  sometimes  complained  of  the  want 
which  he  felt  of  those  opportunities  which  he  had  enjoyed  in  his  father’s  house:  his  “ Broad-Oak  sab- 
baths, and  the  heavenly  manna,”  which  he  had  tasted  there;  and  expressed  his  earnest  wishes  to 
return.  Accordingly  in  the  month  of  June,  1686,  he  went  dowa  to  Broad-Oak,  and  continued  several 
months  in  the  country';  when  he  made  it  appear  that  his  residence  in  London,  and  his  study  of  the  law. 


6 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


had  been  no  way  prejudicial  to  his  religious  temper,  or  his  ministerial  qualificatlrns.  He  new  began 
to  preach  frequently  us  a candidate  for  the  ministry,  and  he  every  where  met  with  great  acceptance. 

About  this  time  he  went  to  visit  his  friend  Mr.  Illidge,  at  Nantwich,  wlio  had  been  in  a remarkable 
manner  brought  to  a sense  of  religion  by  the  ministry  of  Mr.  P.  Henry,  and  who  w^s  ve?-)-  zCcdous  in 
promoting  the  spiritual  benefit  of  his  neighbours.  Mr.  M.  Henry  spent  several  days  with  him,  and 
preaclied  in  his  house  every  evening  to  a considerable  number  of  people,  of  whom  several  dissclute  per- 
sons a])peared  to  be  deeply  impressed  with  what  they  heard.  One  instance  was  very  remarkable.  The 
last  evening,  Mr.  Henry  preached  on  Job  xxxvii.  22.  11  it/i  God  is  terrible  majesty.  Mr.  Illidge,  observ- 
ing one  man  present  whom  he  knew  to  be  notoriously  wicked,  went  the  irext  morning  to  his  he  use,  to 
see  what  imjjression  this  alarming  discourse  had  made  upon  him;  when  he  found  him  in  tears,  under  a 
deep  conviction  of  sin,  and  the  apprehension  of  misery.  He  found  his  wife  also  weeping  with  him,  on 
account  of  her  husband’s  distress.  Mr.  Illidge  gave  him  the  best  instruction  he  could,  and  prayed  with 
him.  He  also  made  known  his  case  at  Broad-Oak,  that  he  might  have  further  help  from  thence.  There 
soon  ajipeared  a great  change  in  him.  He  manifested  a deep  and  abiding  concern  about  his  eteinal  state, 
and  that  of  his  wife,  whom  he  taught  to  read.  He  set  up  prayer  in  his  family,  went  often  to  the  meeting 
at  Broad-Oak,  and  at  length  was  admitted  to  the  Lord’s  supper.  He  sometimes  spoke  of  the  joy  he 
felt  at  the  remembrance  of  what  God  had  done  for  him,  and  he  maintained  a hopeful  profession  of  reli- 
gion f r some  years.  His  wife  also  gave  proof  of  her  conversion,  and  died,  to  all  appearance,  a good 
Christian.  But  he  afterward  relapsed  into  sin,  to  the  great  grief  of  his  best  friends,  and  the  dishonour  of 
religion.  Whether  he  was  effectually  recovered  does  not  appear. 

Mr.  Henry’s  great  acceptance  and  success,  at  the  commencement  of  his  ministry,  encouraged  him  to 
pr  secute  it  with  increasing  ardour.  Having  occasion  to  take  a journey  to  Chester,  some  good  people 
there,  who  had  heard  of  his  fame,  desired  him  to  preach  to  them  one  evening  in  a private  house;  liberty 
for  public  wershi])  not  being  yet  granted.  He  readily  consented,  and  preached  three  evenings  succes- 
sively at  different  houses  in  the  city.  The  specimen  which  these  good  people  had  now  received  of  his 
talents  excited  in  them  an  earnest  desire  to  have  him  settle  with  them;  having  about  two  years  before, 
lost  two  aged  and  faithful  ministers;  and  another  in  the  city,  Mr.  Harvey,  being  far  advanced  in  years, 
and  preaching  very  privately.  Being  encouraged  by  a prevailing  reiiort  that  goveiTiment  was  disposed 
t ’ gr  >nt  indulgence  to  dissenters,  some  cf  them  went  abcut  the  latter  end  of  the  year  to  Broad-Oak,  to 
express  to  him  their  wishes  for  his  continued  services.  He  was  then  in  the  twenty  fifth  year  of  his  age. 
On  consulting  with  his  father,  and  thinking  there  was  the  voice  of  Providence  in  the  affair,  he  gave  them 
srme  encouragement  to  hope  for  a compliance  with  their  invitation,  if  liberty  should  be  granted,  provided 
Mr.  Harvey  consented,  and  they  would  wait  till  his  return  frem  London,  where  he  was  going  to  reside 
s me  months.  They  expressed  their  readiness  to  receive  him  upon  his  own  terms,  and  in  his  own  time. 

On  the  24th  of  January,  1687,  he  set  out  for  I.,ondon  with  the  only  son  of  his  friend  Mr.  Hunt.  At 
Coventrv  he  heard  that  there  had  been  a fire  at  Gray’s-Inn,  and  at  Hclborn’s-Court,  where  he  had  a 
chamber;  upon  which  he  wrote  to  his  father,  that  he  expected  that  the  effects  which  he  had  left  there 
were  all  lost;  but  on  his  arrival,  he  had  the  pleasure  to  find  that,  by  the  care  of  a chamber-fellow,  most 
of  them  were  saved.  The  first  material  news  he  heard  in  London,  was  that  the  king  had  granted  indulg- 
ence to  the  dissenters,  and  had  empowered  certain  gentlemen  to  give  out  licenses:  the  price  of  one  for  a 
single  person  was  ten  pounds;  but  if  several  joined,  sixteen  pounds;  and  eight  persons  might  join  in 
taking  out  one  license. 

Not  many  dissenters  took  out  these  licenses;  but  the  disposition  of  the  court  being  sufficiently  under- 
stood, manv  began  to  meet  publicly.  About  the  end  of  February,  Mr.  Henry  wrote  to  his  father,  that 
Mr.  Faldo,  a congregational  minister,  had  preached,  Ijoth  morning  and  afternoon,  to  many  hundi-ed 
Iieople,  at  Mr.  Sclater’s  meeting  in  Mom-fields.  The  people  of  Chester  now  reminded  him  of  his 
engagements  to  them,  the  propriety  of  which  he  sometimes  was  ready  to  question,  but  he  did  not  hesi- 
tate to  fulfil  them.  The  reverend  and  learned  Mr.  Woodcock  came  to  him,  and  tcld  him  that  he  wished 
to  engage  him  in  a lecture  which  was  set  up  chiefly  for  young  persons;  but  thanking  him  for  his  respect, 
he  modestly  declined  the  offer,  and  said  that  his  service  was  most  wanted  in  the  country,  and  might  be 
most  suitable  there. 

Mr.  Henry  now  began  to  think  seriously  on  the  business  of  ordination,  and  consulted  some  ministers 
about  it,  particularlv  Mr.  Tallents,  of  Salop,  who  had  been  some  time  in  London,  and  Mr.  James  Owen, 
who  was  lately  come  up  from  Oswestry,  both  of  whom  had  known  him  from  his  childhood,  and  they 
ga\  e him  all  possible  encouragement  in  this  design.  He  viewed  the  ministerial  office  in  so  awful  a light, 
that  he  set  himself  to  consider  the  engagement  into  which  a person  enters  in  his  ordination  to  it,  with 
the  greatest  senousness.  He  drew  up,  on  this  occasion,  chiefly  for  his  own  use,  a discourse  on  1 Tim. 
i\ . 15.  Give  thyself  wholly  to  them;  in  which  he  stated  the  nature  and  several  parts  of  the  ministerial 
work,  and  what  it  is  for  a man  to  be  whollxj  in  them,  fas  it  is  in  the  Greek,)  and  then  proceeded  tho- 
roughlv  to  examine  his  own  heart,  with  respect  to  his  fitness  for  them.  The  paper  is  entitled,  “Serious 
Self-examination  before  Ordination;”  with  this  text  prefixed:  Search  me,  O God,  and  know  my  heart, 
Uc.  “ It  is  worth  while,”  says  he,  “ for  a man  at  such  a time,  deliberately  to  ask  himself,  and  consci- 
entiouslv  to  answer,  the  six  following  questions:  1.  What  am  I?  2.  What  have  I donei*  3.  From  what 
principles  do  I act  in  this  undertaking?  4.  What  are  the  ends  I aim  at  in  it?  5.  What  do  I want?  6, 
What  arc  my  purposes  and  resolutions  for  the  future?” — To  each  of  these  questions  he  gives  a distinct 
answer,  in  several  particulars,  at  a very  considerable  length,  which  fill  more  than  four  large  folio  pages. 
The  whole  discovers  the  utmost  seriousness,  humility,  and  conscientious  regard  to  truth  and  dutv. 

About  this  time  a respectable  person,  whom  he  had  considted  about  his  ordination,  intimated  to  him 
an  apprehension  that  he  might  possibly  obtain  it  fi'om  one  of  the  bishops,  without  those  oaths  and  decla- 
rations to  which  the  dissenters  objected.  This  ])robably  took  its  rise  from  the  moderation  which  the 
clergy  were  now  disposed  to  show  towards  the  nonconformists,  in  consequence  of  the  king’s  declaration 
for  liberty  of  conscience,  which  they  knew  originated  in  his  intention  to  promote  poper>'.  Whether 
there  was  any  solid  ground  for  the  apprehension  or  not,  it  appears  that  the  intimation  of  his  fi-iend  induced 
Mr.  Hciirv  to  investigate  the  question  with  the  utmost  care  and  impartiality,  “Whether  it  be  advisable 
for  one  that  hath  devoted  himself  to  the  service  of  God  in  the  work  of  the  ministrv,  but  is  liy  no  means 
satisfied  with  the  terms  of  conformity,  to  choose  ordination  by  episcopal  hands  (if  it  may  be  had  with- 
out any  oaths  and  subscriptions)  rather  than  ordination  by  presbyters.  ” Having  fairly  stated,  in  wi-it- 


7 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


ing,  (dated  Ajiril  28,  1687,)  the  arguments  which  occurred  to  him  on  both  sides,  with  earnest  prayer  for 
direction,  he  determined  for  the  negative,  and  applied  to  those  ministers  in  London  to  whom  he  was  best 
known,  for  their  assistance  in  the  solemn  service. 

On  the  9th  of  May,  these  ministers  met  on  the  occasion,  but  where  it  was  we  have  no  account.  The 
times  were  such  as  rendered  a pri\  ate  ordination  most  eligible,  in  the  opinion  of  the  ordainers,  who  were 
all  cf  the  Presbyterian  denomination,  and  who  conducted  the  ser\ice  in  the  manner  which  was  common 
among  the  Presbyterians  of  that  day,  and  long  aftej*.  We  have  no  information  respecting  either  a ser- 
mon or  a charge  delivered,  as  is  usual  on  such  occasions;  but  among  Mr.  Henry’s  papers  was  found  the 
Latin  Thesis  which  he  delivered  on  the  question — An  juntijicemur  Hde  abnaue  o/ieribus  Legk?  Affir- 

matur. Mr.  Tong  has  given  an  abstract  of  it,  and  has  subjoined  Mr.  Henry  s confession  of  faith,  which 

perfectly  agrees  with  the  Assembly’s  Catechism. 

For  the  same  reason  that  the  ordainers  chose  to  have  the  service  performed  in  private,  they  declined 
giving  a certificate  of  the  ordination  in  the  usual  form,  (which  seemed  to  be  an  excess  of  caution,)  and 
only  gave  this  brief  testimonial: 


“We,  whose  names  arc  subscribed, 
of  tlie  gospel. 


‘A/fli/  9,  1687.” 


are  well  assured  that  Mr.  Matthew  Henry  is  an  ordained  minister 

Sic  Tester,  W.  Wickens, 

Fran.  Tallents, 

Edw.  Lawrence, 

Nath.  Vincent 
James  Owen, 

Rich.  Steele.” 


Of  so  much  importance  was  a regular  certificate  of  Presbyterian  ordination  esteemed  in  those  days, 
that  Mr.  Henyy,  after  he  had  been  settled  many  years,  and  had  many  living  e/iistles  to  witness  for  him, 
applied  to  the  ordainers  then  living  to  give  him  a certificate  in  form;  which  had  the  signatures  of  Mr. 
Tallents  and  Mr.  Owen,  dated  Dec.  17,  1702.  It  was  remarkable,  that  cne  of  the  above  ministers  who 
engaged  in  Mr.  Matthew  Henry’s  ordination,  was  also  employed  in  the  ordination  of  his  excellent  father, 
Mr.  Philip  Henry,  near  thirty  years  before.  This  was  Mr.  Richard  Steele,  the  author  of  that  valu- 
able Treatise  on  Old  Age. 

Mr.  Henry,  soon  after  his  ordination,  hastened  down  to  Chester,  to  enter  upon  his  pastoral  charge.  He 
left  London  the  latter  end  of  May,  and  went  first  to  Broad-Oak,  where  he  stayed  but  a short  time.  Se- 
veral persons  of  the  congregation  came  to  meet  him  there,  and  conducted  him  to  Chester,  where  it  is 
needless  to  say  how  joyfully  he  was  received,  especially  on  account  of  the  liberty  which  was  now  granted 
to  the  dissenters,  though  the  object  of  the  king  in  granting  it  was  sufficiently  known.  Worship  had 
hitherto  been  kept  up  in  the  house  ( f Mr.  Henthorne,  which  was  large  and  commodious,  but  only  be- 
tween and  after  the  hours  of  public  sein  ice  at  the  established  church,  where  most  of  the  people  attended 
to  hear  Dr.  Fogg  and  Dr.  Hancock,  whose  ministry  they  highly  valued.  Their  numbers,  however,  so 
much  increased,  that  it  was  found  necessary  to  provide  a larger  place.  With  this  Mr.  Henthorne,  who 
was  zealous  in  the  cause,  soon  accommodated  them  against  the  time  of  Mr.  Henry’s  coming;  having  a 
large  out-building  belonging  to  the  Friary,  which  was  in  his  possession.  The  work  of  fitting  it  up  was 
begun  on  a Mondav,  and  it  was  in  sufficient  forwardness  to  be  opened  for  worship  the  next  Lord’s  day. 
But  Mr.  Henry  did  not  arrive  till  the  Thursday  following,  which  was  the  lecture-day,  when  he  preached 
his  first  sermon,  on  1 Cor.  ii.  2.  I determined  net  to  know  any  thing  among  you,  save  Jesus  Christ,  and  him 
crucified.  Mr.  Tong,  who  was  present  on  the  occasion,  says,  “ I am  a witness  that  they  received  him 
as  an  angel  of  God.  ” But  before  he  would  preach,  such  was  his  respect  to  the  aged  and  worthy  Mr. 
Harvey,  that  he  made  him  a visit,  in  order  to  be  satisfied  that  his  coming  to  Chester  was  with  his  ap- 
probation; for  without  it,  he  assured  him  that  he  would  return.  The  good  old  man  soon  satisfied  him 
on  this  head,  telling  him  that  there  was  work  cncugh  in  Chester  for  them  both.  They  afterward  lived 
in  the  most  perfect  hannony.  Mr.  Henry  constantly  attended  his  Tuesday  lecture,  and  always  behaved 
towards  him  as  a son  to  a father.  He  also  advised  all  his  friends  to  show  him  all  possible  respect,  as 
a faithful  minister  of  Christ,  who  had  many  yeai  s laboured  there  in  the  gospel,  and  had  also  been  a suf- 
ferer for  it. 

Mr.  Henry’s  situation  at  Chester  proved  highly  agreeable  to  him,  on  account  of  the  valuable  society 
he  met  with  there,  and  it  was  soon. rendered  the  more  so,  as  three  of  his  sisters  were  providentially 
brought  to  reside  in  that  ])lace,  in  consequence  of  their  being  married  to  respectable  and  pious  men,  who 
belonged  to  his  congregation,  (Mr.  Radford,  Mr.  Holtc'n,  and  Dr.  Tilston,)  to  whom  he  conducted  him- 
self with  a truly  fraternal  affection.  But  a yet  more  agreeable  and  important  circumstance  was  his  en- 
trance into  the  conjugal  state,  with  a ladv  who  was  possessed  of  every  qualification  to  render  that  state 
happy.  This  was  Mrs.  Katharine,  daughter  of  Mr.  John  Hardware,  of  Moldsworth.  On  his  first 
proposal,  ^cme  obstacles  lay  in  the  way,  but  they  were  so  completely  removed,  that  the  match  was  as 
agreeable  to  her  parents  as  it  was  to  his,  so  that  they  came  to  reside  at  Chester,  and  they  all  lived  to- 
gether. But  this  pleasing  scene,  like  many  earthly  ones,  was  of  very  short  continuance;  for  within  a year 
and  a half  Mrs.  Henry  was  seized,  in  childbed,  with  the  smallpox,  and  died,  14,  1689,  though  the 
child  was  spared.  Mr.  Tong,  who  lived  within  eighteen  miles,  came  to  visit  this  house  of  mourning;  who, 
having  described  the  manner  in  which  the  tender  mother  was  affected,  says  cf  Mr.  Henry,  the  first 
words  he  spoke  to  him,  with  man}^  tears  were  these:  “ I know  nothing  could  siqiport  me  under  such  a 
loss  as  this,  but  the  good  hope  I have  that  she  is  gone  to  heac'cn,  and  that  in  a little  time  I shall  fellow 
her  thither.” 

It  was  no  small  alleviation  of  his  grief,  that  the  child  was  spared.  His  good_  father  came  to  visit  him 
on  the  occasion,  when  he  baptized  the  child  in  public,  and  the  scene  was  peculiarly  solemn  and  affecting. 
Mr.  Henry,  on  presenting  his  child  in  baptism,  (whom  he  named  after  her  mother,)  professed  his  faith 
and  renewed  his  covenant,  in  a most  affecting  manner,  and  then  added,  “Although  my  house  be  not  so 
with  God,  yet  he  hath  made  wnth  me  an  everlasting  covenant,  &c.  I offer  up  this  my  child  to  the  great 
God,  a plant  out  of  a dry  ground,  desiring  it  maybe  implanted  into  Christ.”  Every  heart  was  full,  and 
few  dry  eyes  were  seen. 


8 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


Under  this  severe  affliction,  God  strengthened  his  heart  and  his  hands,  so  that  he  pursued  his  work 
with  his  usual  diligence  and  vivacity.  At  length  a kind  providence  repaired  his  loss,  and  the  mother  of 
his  deceased  wife  was  the  means  of  procuring  him  another.  She  recommended  to  him  the  daughter  of 
Robert  Warburton,  Esq.  of  Grange,  the  son  of  Peter  Warburton,  Esq.  serjeant  at  law,  and  one  of 
the  judges  of  the  common  pleas.  He  was  a gentleman  fond  of  retirement,  who  constantly  had  the  Bible 
and  Baxter’s  “Saint’s  Rest”  on  the  table  before  him,  and  whose  house  was  a sanctuaiy  to  the  silenced 
ministers.  Mr.  Heniy’s  marriage  to  this  lady  was  consummated,  July  8th,  the  same  year,  at  Grange, 
when  both  his  father  and  mother  were  present,  who  were  greatly  pleased  ^vith  the  new  relation,  and 
blessed  God  who  had  thus  filled  up  the  breach.  Mr.  and  Mrs.  Hardware  now  left  Chester,  and  retired 
to  an  estate  which  they  had  in  Wirral,  but  their  affection  for  Mr.  Henry  as  a son  continued. 

From  this  time  he  kept  a regular  diary  of  all  material  occurrences  and  transactions  to  the  end  of  his 
life;  a practice  which  he  had  lately  recommended  to  his  friends,  in  a discourse  on  Redeeming  the  time. 
From  this  diary  of  his  the  ^following  part  of  his  history  is  principally  taken. — We  shall  now  give  some 
account  of  his  family  by  this  second  marriage,  and  the  manner  in  which  he  governed  it. 

In  the  space  of  twenty  two  years  he  had  nine  children,  eight  of  which  were  daughters.  Three  of 
them,  namely,  the  first,  second,  and  fourth,  died  in  their  infancy.  The  first  of  these  children  was  bom, 
Afiril  12,  1691,  on  which  occasion  he  made  his  will;  but  she  died  in  about  a year  and  a half.  In  his  diarj- 
he  makes  many  pious  remarks  on  this  event,  and  the  night  of  her  funeral  he  writes  thus:  “ I have  been 
this  day  doing  a work  I never  did  before — burying  a child.  A sad  day’s  work ! But  my  good  friend,  Mr. 
Lawrence,  preached  very  seasonably  and  excellently,  from  Psalm  xxxix.  9.  / %vas  dumb,  I ofiened  not 
my  mouth,  because  thou  didst  it.'’ 

On  the  birth  of  the  fourth  of  these  children,  he  writes,  June  24,  1697,  “ This  child  has  come  into  a 
world  of  tears;”  for  his  pious  father,  who  had  taken  a pleasure  in  coming  to  baptize  his  grandchildren, 
(which  he  did  in  a peculiarly  interesting  manner,)  was  now  dead,  and  he  was  particularly  affected  at 
the  recollection  of  that  event,  as  it  happened  the  very  same  day  of  the  month  the  preceding  year.  But 
says  he,  “ God  has  set  the  one  over  against  the  other,  that  I may  sing  of  mercy  and  judgment.  ” But  this 
child  was  taken  away  in  less  than  a year  and  a half;  upon  which  occasion  he  writes,  “ My  desire  is  to^ 
be  sensible  of  the  affliction,  and  yet  be  patient  under  it.  It  is  a smarting  rod;  God  calls  my  sins  to  re-' 
membrance — the  coldness  of  my  love,  my  abuse  of  spiritual  comforts.”  But  he  adds,  “ ’Tis  a rod  in  the 
hand  of  mv  Father.  I desire  to  see  a father’s  authority,  who  may  do  what  he  will;  and  a father’s  love, 
who  will  do  what  is  best.  We  resign  the  soul  of  the  child  to  Him  who  gave  it. — I am  in  deaths  often; 
Lord,  teach  me  how  to  die  daily,”  &c. 

On  May  3,  1700,  God  was  pleased  to  give  him  a son.  But  his  birth  was  attended  with  such  uncom- 
mon danger  both  to  the  mother  and  the  child,  that  he  mentions  it  as  a miracle  of  mercy  that  their  lives 
were  spared.  This  child  Mr.  Henry  himself  baptized  on  the  lecture  day,  in  the  following  week,  by  the 
name  of  Philip,*  when  he  preached  on  the  occasion  from  2 Sam.  vii.  14.  15.  When  this  child  was  about 
a month  old,  he  was  so  ill  that  there  was  but  little  hope  of  his  life;  and  Mrs.  Henry  continued  in  such 
weakness,  increased  by  her  anxiety  about  her  infant,  that  she,  and  all  her  friends,  expected  her  speedy 
dissolution.  But  God  mercifully  interposed,  and  restored  both  her  and  her  child.  On  this  occasion  Mr. 


diary  affords  ample  proof  how  he  acknowledged  ' 
took  in  the  concerns  of  all  with  whom  he  was  connected. 

We  shall  now  notice  his  conduct  in  his  family,  which  was  in  a great  measure  regulated  by  the  exam- 
ple of  his  pious  father,  of  whose  house  those  who  had  access  to  it  were  ready  to  say.  This  is  no  other  than 
the  house  of  God,  and  the  gate  of  heaven.  Mr.  Hemy  was  constant  in  the  worship  of  God  in  his  family, 
morning  and  evening,  which  nothing  was  suffered  to  prevent.  He  called  all  the  members  of  it  together  as 
early  in  the  morning  as  circumstances  would  permit;  and  he  did  not  delay  it  to  a late  hour  in  the  evening, 
lest  drowsiness  should  prevent  devotion.  He  was  never  tedious,  but  always  full  and  comprehensive, 
performing  much  in  a little  time,  which  seldom  exceeded  half  an  hour.  He  began  with  a short  invocation 
tor  assistance  and  acceptance.  He  then  read  a portion  of  scripture,  (in  the  morning  from  the  Old  Testa- 
ment, and  from  the  New  in  the  evening,)  giving  a short  exposition,  in  a plain  and  familiar  manner,  so  as 
to  render  it  both  intelligible  and  pleasant,  and  added  practical  reflections.  To  engage  the  greater 
attention,  he  used  to  examine  some  of  his  family  how  they  understood,  and  what  they  remembered  of 
what  they  had  heard.  After  this,  some  part  of  a psalm  was  constantly  sung,  from  a collection  which  he 
himself  made,  entitled,  “Family  Hymns,”  selected  froin  different -translations  of  the  psalms;  and  every 
one  had  a book,  to  prevent  the  interruption  occasioned  by  reading  the  lines.  After  singing,  he  prayed 
with  great  affection  and  propriety,  noticing  every  particular  case  in  his  family,  and  not  omitting  the  state 
oi  the  iiAiOii  ctiid  tiii..  i ai3  vaVi^-*.^  pi'c.’Ci..cd  the  ..v'l'.icc  A. cm  ccing  t^diouc,  aiid  his  v/hole 

family  attended  it  with  jileasure.  When  the  whole  was  ended,  the  children  came  to  him  for  his  blessing, 
which  he  gave  with  solemnitv  and  affection. 

Beside  his  stated  familv  worship,  he  occasionally  kept  family  fasts,  as  special  circumstances  required; 
when  he  sometimes  called  in  the  assistance  of  his  friends,  whose  respective  cases  and  trials  were  com- 
mitted to  God  with  his  own. 

On  the  Lord’s  day  he  did  not  omit  any  part  of  his  ordinary  family  worship,  but  rising  earlier  on  that 
day,  after  his  private  devotion  he  began  it  somewhat  sooner.  On  returning  from  the  public  morning 
service,  after  he  had  dined,  he  sung  a psalm,  offered  a short  prayer,  and  then  retired  till  the  time  of  the 
afternoon  service.  In  the  evening  he  usually  repeated  the  substance  of  both  his  sermons,  in  his  family, 
when  many  of  his  neighbours  came  in:  this  he  followed  with  singing  and  pv  iyer,  and  concluded  with 
singing  two  verses  more,  previous  to  the  benediction.  Before  siqiper,  he  catechised  the  jmungcr  children: 
after  supper,  he  sung  the  136th  Psalm,  and  catechised  the  elder  children  and  servants  ; examined  them  as 
to  what  they  remembered  of  the  sennons,  and  concluded  the  day  with  prayer.  Having  a happy  consti- 
tution both  of  body  and  of  mind,  he  went  through  all  this  service  with  constancy  and  comfort,  beside  all 


* It  nppr>nr-j  tlint  h(t  took  tit"  nnmt'  of  Warburton,  upon  Inbpritinc  the  potato  of  hit^mat 
a propriety  in  bis  I'  lintinisliiin:  tiie  namtt  of  Henry,  as  he  h.id  ilepai  ted  from  the  spirit  of  tiis  pi 
i\  bo  often  tendpriy  ni'-ntions  liim  in  liis  diary,  did  not  live  to  wi'nesstho  unliappy  cliange. 


,..;prnal  irandfathPr:  and  tbere  was  too  P-' 
pious  ancestors  of  that  name.  But  his  faih.e 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


9 


his  ministerial  work  in  public,  which  he  performed  without  any  assistance,  and  which  we  now  proceed 
to  notice. 

Mr.  Heniy  having  chosen  the  Christian  ministry  as  the  grand  business  of  Ids  life,  set  himself  to  discharge 
the  duties  oi  it,  as  soon  as  he  obtained  a settlement,  w th  indefatigable  industry  and  with  equal  delight, 
being  willing  to  spend  and  be  sj)ent  in  the  service  of  Christ,  and  for  the  good  of  souls.  His  stated  public 
services  in  his  own  congregation,  which  were  far  from  the  whole  of  his  labours,  were  such  as  few  other 
persons  could  have  gene  through.  His  method  of  proceeding  in  them  was  as  follow  s: 

He  began  the  public  worship  exactly  at  nine  o’clock,  with  singing  the  100th  Psalm;  then  offered  a short 
prayer,  and  next  read  some  portion  of  the  Old  Testament  in  course,  and  expounded  it  in  the  same  manner 
as  appears  in  his  printed  Exposition.  He  went  through  the  Bible  twice  while  he  was  at  Chester,  and  ( n 
his  lectui’e-day  he  expounded  all  the  Psalms  not  less  than  five  times.  After  his  jiublic  exposition  was 
ended,  he  sung  a second  time,  and  prayed  for  about  half  an  hour.  After  which  he  preached  about  an 
hour,  then  prayed,  and  usually  concluded  with  singing  the  117th  Psalm.  He  pursued  the  same  plan  in 
the  afternoon,  excepting  that  he  then  expounded  the  New  I'estament,  and  at  the  close  sung  the  I34th 
Psalm,  or  some  verses  of  the  136th.  In  singing,  he  always  made  use  of  David’s  Psalms,  or  other  §cnpture 
hymns,  which  he  preferred  to  such  as  are  w'holly  of  human  composition,  the  latter  being  generally  liable 
to  this  exception:  “ that  the  fancy  is  too  high,  and  the  matter  too  Ioav,  and  semetimes  such  as  a w ise  and 
good  man  may  not  be  able,  with  entire  satisfaction,  to  offer  up  as  a sacrifice  to  God.”*  In  this  work  of 
praise  he  took  great  delight,  as  appeared  from  the  manner  in  which  he  engaged  in  it. 

In  PRAYER,  Mr.  Henry’s  gifts  and  graces  eminently  appeared.  He  had  a wonderful  faculty  of  engaging 
the  attention  and  raising  the  affections  of  the  worshippers.  Though  in  his  seernd  prayer  he  was  ahvays 
copious,  yet  he  was  not  tedious.  It  was  always  suited  to  the  congregation,  to  the  sermon,  to  the  state  of 
the  nation,  and  to  the  church  of  God.  His  petitions  for  the  afflicted  w’ere  very  particular,  pertinent,  and 
affectionate.  In  regard  to  public  affairs,  he  was  never  guilty  of  profaning  the  worship  of  God  by  intro- 
ducing any  thing  obnoxious  to  government,  or  offensive  to  persons  of  any  party;  nor,  on  the  other  hand, 
by  giving  flattering  titles  to  any  description  of  men.  The  state  of  the  reformed  churches  abroad  was 
much  upon  his  heart,  and  he  was  a fervent  intercessor  for  those  of  them  that  suffered  persecution  for 
righteousness’  sake. 

How  great  a talent  he  had  in  preaching,  is  sufficiently  known,  from  the  many  sermons  of  his  which 
are  before  the  public.  He  was  very  happy  in  his  choice  of  subjects,  and  of  apposite  texts,  especially  on 
particular  occasions  and  occurrences,  public  or  private,  which  he  was  always  ready  to  improve.  His 
method  in  his  sermons  was  just  and  ea^';  his  language  plain,  sententious,  and  scriptural;  his  elccu 
tion  natural,  and  free  from  any  odd  or  affected  tone;  his  address  was  popular,  earnest,  and  affectionate; 
both  he  himself  and  his  auditory  were  often  transported  into  tears.  The  strain  of  his  preaching  was 
spiritual,  evangelical,  and  practical.  He  shunned  not  to  declare  the  whole  counsel  of  God.  He  delighted 
in  preaching  Christ  and  the  doctrines  of  free  grace;  but  with  equal  zeal  he  preached  up  holiness  in  all  its 
branches,  constantly  affirming  it  to  be  a faithful  saying.  That  they  ivho  beliex'e  in  God  should  be  careful 
to  maintain  good  works.  He  was  indeed  so  practical  a preacher,  and  semetimes  used  such  a phraseology 
in  treating  on  practical  subjects,  that  some  have  censured  him  as  being  too  legal;  but  he  was  no  mere  of 
a legalist  than  the  apostle  James,  whom  he  knew  well  how  to  reconcile  with  the  apostle  Paul. 

It  was  a common  custom  with  Mr.  Henry  to  preach  a series  of  sermons  upon  a particular  subject,  which 
sometimes  took  up  several  years.  But  he  did  not  follow  the  practice  of  several  old  divines,  who  delivered 
a great  number  of  discourses  on  the  same  text:  his  method  was,  to  prevent  the  tedicusness  of  such  a prac- 
tice, to  fix  upon  different  texts  for  all  the  different  parts  of  the  subject  which  he  discussed.  By  thus 
treating  upon  the  various  branches  of  faith  and  practice  in  this  connected  view,  as  well  as  by  his  exposition 
of  the  Bible  in  course,  his  hearers  had  peculiar  advantage  for  improving  in  scripture  knowledge,  above 
ttiose  whose  ministers  only  discourse  upon  short  detached  passages:  accordingly  it  was  remarked,  that 
Mr.  Henry’s  people  in  general  greatly  excelled  in  judgment  and  spiritual  understanding. 

Mr.  Tong  has  given  a list  of  the  subjects  which  Mr.  Henry  thus  discussed  in  their  connexion,  which 
would  here  occupy  too  much  room.  The  following  is  a brief  specimen.  Soon  after  he  settled  at  Chester, 
he  delivered  a set  of  sermons  on  the  guilt  and  misery'  of  an  unconverted  state,  from  several  texts:  in 
another,  he  treated  on  conversions.  After  these,  he  preached  a series  of  discourses  on  a well  ordered 
conversation,  beginning  with  one  on  Psalm  1.  23.  Each  sermon  contained  a distinct  direction,  grounded 
on  a separate  text.  A brief  sketch  of  these  may  be  acceptable  and  useful.  1.  Fix  a right  principle  of 
grace  in  the  heart,  2 Cor.  i.  12.  latter  part.  2.  Eye  th^ospel  of  Christ  as  your  great  rule,  Phil.  i.  27. 
3.  Set  the  Lord  always  before  vou,  Ps.  xvi.  8.  4.  Keep  your  hearts  with  all  diligence,  Prov.  iv.  23. 

5.  Abide  under  the  fear  of  God,  Prov.  xxiii.  17.  6.  Be  not  conformed  to  the  world,  Rom.  xii.  2.  7.  Live 
in  constaih  dependence  upon  Christ,  Col.  iii.  17.  8.  Take  off  your  affections  from  present  things,  1 John 


15.  9.  Peahv; 


'/ays 


:p  a ccnscicncc  \'cid  of  cffcncc.  Acts  xxiv.  16. 
11.  Live  by  faith.  Gal.  ii.  20.  12.  Commune  much  with  your  own  hearts,  Ps.  iv.  4.  13.  Watch  the  door 

of  your  lips,  Ps.  xxxix.  1.  14.  Follow  the  steps  of  the  Lord  Jesus,  1 Pet.  ii.  21.  15.  Set  before  you  the 

example  of  the  saints,  Heb.  vi.  12.  16.  Be  very  cautious  of  your  company,  Prov.  xiii.  20.  17.  Make 

conscience  how  you  spend  your  time,  Eph.  v.  16.  18.  Pray  to  God  for  holy  wisdom,  James  v.  1.  19. 

Often  think  of  death  and  judgment,  2 Pet.  iii.  11.  20.  Converse  much  with  heaven,  Phil.  iii.  20. 

He  next  delivered  a set  of  sermons  for  the  consolation  of  God’s  people,  on  the  covenant  of  grace:  e.  g. 
God  in  the  covenant;  a Father — a Husband — a Shepherd — a King,  &c.  Christ  in  the  covenant;  our 
Righteousness — our  Life — our  Peace — our  Hope:  in  all  his  offices;  Redeemer,  High  Priest,  Captain, 
Forerunner,  and  Friend.  The  Holy  S/iirit  in  the  covenant;  a Teacher — a Comforter — a Spirit  of 
adoption — an  Earnest.  Blessings  in  the  covenant;  pardon — ^peace — grace-access  to  God — ordinances — 
providences — creatures — death — ^heaven.  These  took  him  nearly  a year  and  a half.  He  next  treated 
on  sanctification,  in  all  its  branches;  which  sermons  were  followed  by  another  set,  on  divine  worship, 
private  and  public,  with  various  directions  concerning  each.  After  this,  he  delivered  another  series,  on 
relative'duties  in  all  their  extent.  These,  with  some  others  in  connexion  with  them,  brought  him  to  the 
year  1698,  when  he  began  a body  of  divinity,  which  (with  occasional  discourses)  occupied  him  till  the 


• Mr.  Henry’s  judgment  and  practice  in  this  matter  deserve  the  serious  consideration  of  those  who  perpetuary  sing  Hymns  of  mete  ImmaB 
composition,  .timost  to  the  exclusion  of  David’s  Psalms. 

VoL.  L— B 


10 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


year  1712.  Those  who  wish  to  see  the  whole  plan,  which  is  very  extensive  and  methodical,  are  referred 
to  Mr.  Tong’s  Life  of  the  author;  where  may  be  seen  a sketch  of  his  lectures  on  a weekday,  and  his 
sacramental  discourses. 

Another  part  of  Mr.  Henry’s  constant  work  was  catechising,  in  which  he  engaged  with  peculiar 
delight,  from  his  affection  to  the  young;  for  which  he  was  eminently  qualified,  by  his  happy  talent  for 
adapting  his  instnictions  to  the  weakest  capacities.  The  time  which  he  set  apart  for  this  service  was  the 
Saturday  afternoon,  when  many  besides  the  catechumens  were  used  to  attend,  and  esteemed  it  a profitable 
exercise.  He  usually  spent  about  hour  in  it,  and  both  began  and  ended  with  prayer,  in  which  his 
expressions  were  very  plain  and  affectionate.  He  used' the  Assembly’s  Catechism  with  the  elder  children: 
but  did  not  content  himself  with  hearing  them  repeat  the  answers,  but  divided  them  into  several  short 
propositions,  and  put  a distinct  question  to  each,  explaining  every  part  in  a familiar  manner,  and  sup- 
porting it  by  a suitable  text  of  scripture.  His  method  of  catechising  may  be  seen  in  the  addition  of  the 
.Assembly’s' Catechism  which  he  published,  which  is  entitled,  “A  Scripture  Catechism  in  the  method  of 
the  Assembly’s;”  a text  of  scripture  being  annexed  to  the  answer  to  every  subordinate  question,  grounded 
on  the  general  answer  in  that  system;  by  which  means  children  had  a large  collection  of  scripture 
passages  treasured  up  in  their  memories. 

But  we  are  informed  that  an  excellent  and  judicious  friend  of  Mr.  Henry,  “Mr.  Charlton  of  Man- 
chester, thinking  even  the  Shorter  Catechism  of  the  Assembly  too  long  for  children,  and  some  parts  of 
it  too  abstruse,  and  quite  above  their  capacity,  desired  and  pressed  _Mr.  Henry  to  draw  up  a shorter  and 
plainer  catechism  for  children  very  young,”  which  accordingly  he  did;  and  in  the  collection  of  his  works 
it  is  prefixed  to  the  former.  Its  title  is,  “ A plain  Catechism 'for  Children.”  To  which  is  added,  “An- 
other for  the  instiTiction  of  those  who  are  to  be  admitted  to  the  Lord’s  Supper.  ” 

In  this  work  of  catechising,  Mr.  Henry  was  remarkably  blessed  of  God:  for  he  had  the  desire  of  his  soul, 
in  seeing  the  good  work  of  grace  begam  in  many  of  his  young  people,  in  whom  he  afterward  had  much 
pleasure,  as  they  proved  honourable  and  useful  members  of  his  church;  though  some,  of  whom  he  had 
entertained  good  hopes,  turned  out  loose  and  vain,  to  his  unspeakable  sorrow. 

The  ordinance  of  the  Lord’s  Supper  Mr.  Henry  was  used  constantly  to  administer  on  the  first  Lord’s 
day  in  every  month,  not  merely  as  this  was  customary  in  most  other  churches,  but  in  conformity  to  the 
practice  of  the  Jews,  who  observed  the  beginnings  of  their  months  as  holy,  though  he  did  not  think  their 
law  about  the  new  moons,  &c.  to  be  obligatory  on  Christians.  In  the  manner  of  administering  this  ordi- 
nance he  was  particularly  excellent,  and  is  said  herein  to  have  excelled  himself.  On  his  lecture-days 
in  the  week  before  the  sacrament,  he  had  a series  of  subjects  adapted  to  that  institution.  And  he  followed 
his  father’s  judgment  and  practice  in  encouraging  young  persons  to  come  to  the  table  of  the  Lord,  to 
fulfil  their  baptismal  covenant.  Among  his  catechumens  he  marked  those  whom  he  looked  upon  as 
intelligent  and  serious,  with  this  view;  when  he  had  a competent  number  of  such  in  his  eye,  he  appointed 
them  separately  to  come  to  him,  to  converse  with  them  about  their  spiritual  state;  and  if  he  perceived 
good  evidence  of  their  real  piety,  he  recommended  it  to  them  to  give  themselves  up  to  the  Lord  and  his 
church.  For  several  Lofd’s  days  he  catechised  them  publicly  concerning  this  ordinance;  and  the  week 
preceding  the  administration,  he  preached  a sermon  adapted  to  their  circumstances,  acconmanied  with 
suitable  prayers  for  them,  and  then  they  were  all  received  into  the  church  together.  This  MTr.  P,  Henry 
considered  as  the  proper  confirmation,  or  transition  into  a state  of  adult  and  complete  church  member- 
ship; and  his  son,  in  all  that  was  material,  adopted  his  method,  in  which  he  had  much  satisfaction,  from 
observing  the  great  utility  of  it. 

The  other  positive  institution,  that  of  baptism,  he  administered  with  equal  solemnity,  and  he  always 
desired  to  have  it  in  public,  unless  there  was  some  peculiar  reason  against  it.  Mr.  Henry  had_  as  little 
of  the  spirit  of  a sectarian  about  him  as  any  man,  and  he  lived  in  great  friendship  and  affection  with 
many  good  men,  who  differed  from  him  in  regard  to  this  controverted  subject.  But  he  was  firm  in  his 
opinion  about  infant  baptism,  and  thought  it  a matter  of  no  small  importance,  though  by  no  means  one  of 
the  essentials  of  religion;  as  he  considered  it  to  be  capable  of  being  applied  to  very  good  purpose  in  a 
practical  view,  which  was  his  grand  object  in  his  administration  of  it. 

Mr.  Tong,  in  this  part  of  Mr.  Henry’s  Life,  says,  “His  thoughts  (upon  this  subject)  he  has  with  great 
Judgment  digested,  in  an  excellent  treatise,  which  well  deserves  to  be  made  public,  and  I hope  will  be 
in  a little  time.  The  doctrinal,  historical,  and  practical  part  of  the  ordinance  are  stated  and  discussed 
with  great  perspicuity,  seriousness,  and  spirituality.  ” The  writer  of  this  narrative  can  attest  the  justice 
of  Mr.  Tong’s  account  of  the  work,  having  had  the  pleasure  of  penising  the  manuscript.  It  may  seem 
surprising  tliat  so  elaborate  a performance,  by  so  eminent  a writer,  should  have  been  suffered  to  lie  so 
long  in  obscurity;  especially  as  it  is  written  not  merely  in  a erntroversial  manner,  but  for  the  most  part 
practical,  and  very  much  in  the  spirit  of  his  “Treatise  on  the  Lord’s  Supper.”  One  chief  reason  might 
probably  be,  its  prolixity;  and  another,  his  laying  on  some  things  more  stress  than  they  will  bear.  These 
circumstances  rendered'  it  highly  desirable  that  the  work  should  be  abridged.  This  was  accordingly 
undertaken,  at  the  urgent  desire  of  some  judicious  persons  who  were  acquainted  with  the  manuscript, 
by  the  Rev.  Thomas  Robins,  when  tutor  of  the  academy  at  Daventry,  who  had  been  the  pastor  of 
some  of  the  author’s  descendants,  at  "Westbromwich;  and  he  executed  the  work  with  such  propriety, 
that  the  abridgment  is  better  adapted  to  answer  the  worthy  author’s  end,  as  a useful  family  book,  than 
the  original,  and  well  deserves  to  be  republished.  This  treatise  is  particularly  calculated  to  lead  those 
who  approve  infant  baptism,  both  parents  and  children,  to  m:ike  the  best  practical  use  of  the  ordinance. 

Visiting  the  sick  Mr.  Henry  considered  as  :m  important  part  of  ministerial  duty,  and  he  was  diligent 
in  the  discharge  of  it.  He  never  refused  to  attend  the  rich  or  the  poor,  when  sent  for,  whether  they 
were  such  as  he  knew,  or  strangers,  whether  resident  in  the  town,  or  travellers,  among  whom  were 
many  passengers  to  or  from  Ireland;  or  whether  they  were  persons  of  his  own  communion,  or  of  the 
established  church,  among  the  latter  of  whom  many  desired  his  attendance  in  their  illness.  He  often 
inquired  of  his  friends  whether  they  knew  of  any  who  were  sick;  and  when  bills  were  put  up,  desiring 
the  prayers  of  the  congregation,  he  requested  that  those  who  sent  them  would  make  themselves  known, 
in  order  that  he  might  properly  attend  to  their  cases.  His  prayers  and  conversation  with  sick  persons 
were  pertinent,  affectionate,  and  useful.  And  if  they  recovered,  he  assisted  them  in  their  expressions 
of  gratitude,  reminded  them  of  their  .sickbed  thoughts  and  promises,  faithfully  exhorting  them  to 
improve  their  renewed  lives  to  the  best  pui-poses. 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


Ti 


Mr.  Heniy  was  considered  by  his  people  as  a wise  and  faithful  counsellor;  they  therefore  often  sf;nt 
tor  him,  to  consult  with  him  on  affairs  of  importance  relating  to  themselves  or  their  families,  on  which 
occasions  he  was  always  ready  to  interest  himself  in  their  concerns,  and  to  give  them  his  best  advice, 
which  he  followed  with  his  prayers  for  their  direction  and  success.  But  it  was  not  merely  on  special 
occasions  that  he  visited  his  flock;  he  maintained  habitual  intercourse  with  them,  and  promoted  christnm 
conference  among  them.  So)iie  of  the  more  considerable  and  intelligent  of  his  congregation  had  mect- 
m“-s  at  their  own  houses,  to  partake  of  a friendly  entertainment,  and  enjoy  rational  and  useful  con\  ersa- 
ti(m.  On  these  occasions,  Mr.  Henry  was  usually  of  the  party,  and  he  was  one  of  the  best  companions 
in  the  world.  His  extensive  knowledge,  his  good  sense  and  ready  wit,  his  cheerfulness  of  temper,  his 
readiness  to  communicate  what  was  entertaining  and  useful,  together  with  his  unaffected  piety  and  humi- 
lity, rendered  his  conversation  highly  agreeable;  and  these  interviews  contributed  greatly  to  promote 
knowledge,  Christian  friendship,  and  real  religion;  for  they  were  always  cl  scd  with  prayer,  and  he  had 
no  relish  for  any  visits  without  it. 

But  besides  these  friendly  meetings,  he  had  others  more  stated,  especially  appointed  for  Christian  con- 
ference and  prayer,  particularly  with  young  persons  of  his  congregation,  in  which  he  always  presided. 
The  subjects  of  "these  conferences  “ were  not  unprofitable  questions,  or  matters  of  doubtful  disputation, 
but  points  of  faith  and  cases  of  conscience;  and  care  was  taken  to  prevent  all  vain  jangling,  and  what- 
ever might  tend  to  puff  up  the  minds  of  young  people,  or  make  them  despise  [or  envy]  one  another;” 
Avhich,  as  Mr.  Tong  observes,  “ every  one  who  has  made  the  trial,  has  found  to  require  much  wisdom.” 
That  wisdom  Mr.  Henry  (as  appears  from  his  chary)  was  very  desirous  to  obtain;  and  as  his  heart  was 
much  set  upon  this  business,  so  he  was  very  prudent  and  successful  in  it. 

He  was  also  a great  example  of  ministerial  wisdom  and  fidelity  in  general.  He  carefully  -watched 
over  his  flock,  and  attended  with  diligence  to  the  respective  cases  of  individuals  in  it.  • When  he  heard 
an  ill  report  of  any,  he  would  go  to  them,  or  send  for  them,  and  inquire  impartially  into  the  truth  cl 
the  case.  If  he  found  the  persons  guilty,  he  would  deal  plainly  and  faithfully  with  them  in  his  admoni- 
tions, and  urge  a speedy  repentance,  in  which  he  was  in  most  instances  hc^pily  successful;  and  there 
were,  comparatively,  few  whom  he  was  obliged  to  cast  out  of  his  church.  Wnen  any  such  case  occun-ed, 
his  diary  shows  how  much  his  soul  was  grieved,  and  what  a discouragement  it  was  to  him  in  his  minis- 
terial labours.  But  his  sorrow  for  such  awful  instances  of  apostacy  was  abundantly  overbalanced 
by  the  joy  he  felt  on  the  success  of  the  ministry  with  the  far  greater  part  of  his  people,  whom  he  saw 
growing  up  in  wisdom  and  holiness,  adorning  the  doctrine  of  God  their  Saviour,  and  strengthening  the 
hands  of  their  pastor. 

One  uncommon  instance  of  his  zeal,  and  his  love  to  souls,  was,  the  pains  he  took  in  visiting  the  pri- 
soners and  malefactors  in  the  jail  of  Chester  castle;  which,  it  is  said,  he  was  first  led  to  do  on  the  request 
of  the  jailer’s  wife,  who  was  a pious  woman,  and  was  much  concerned  at  the  remissness  of  these  whose 
province  it  was  to  attend  these  unhappy  objects,  to  whom  she  showed  so  much  tenderness  in  other 
instances,  that  they  yielded  to  her  proposal  to  send  for  Mr.  Henry  to  instinict  and  pray  with  them.  This 
he  did  with  constancy,  and  the  most  tender  compassion,  for  the  space  cf  twenty  years.  And  sometimes 
he  preached  to  them,  especially  to  the  condemned  malefactors,  not  without  some  good  appearance  of 
success.  The  subjects  on  which  he  discoursed  were  admirably  appropriate  to  their  condition.  At  one 
time  three  women  were  under  sentence  of  condemnation  for  the  murder  cf  their  bastard  children,  when 
he  preached  on  James  i.  5.  Then  ’ivhen  lust  hath  conceived,  it  bringeth  forth  sin:  and  sin,  when  it  is 
finished,  bringeth  forth  death.  The  persons  who  attended  on  this  occasion  (as  many  were  wont  to  do) 
were  dissolved  in  tears,  and  the  poor  wretches  themselves  trembled  exceedingly.  He  repeated  his  visits 
to  them  till  the  day  of  their  execution,  and  they  thsmked  him  for  his  compassion  to  their  souls;  as  also 
many  other  prisoners  did,  who  were  acquitted  or  pardoned.  The  last  time  he  performed  this  humane 
office,  was  in  the  year  1710,  when  he  was  sent  for  by  one  who  was  condemned  to  death,  and  by  the  desire 
of  the  other  prisoners.  He  had  consented  to  go  in  the  morning,  but  the  curate  of  St.  Maiy’s,  in  order 
to  prevent  it,  sent  word  that  he  would  go  and  preach  himself,  which  he  accordingly  did.  However,  Mr. 
Henry  went  in  the  evening,  and  preached  respecting  the  thief  upon  the  cross.  Upon  which  the  governo)- 
of  the  castle  was  pi’evailed  with  to  interpose,  and  prevent  any  more  preaching  there,  except  by  the  pro- 
per chaplain;  and  thus  Mr.  Henry  was  discharged  from  the  arduous  service  which  he  had  so  long  per- 
formed, without  any  other  recompense  than  the  pleasure  of  doing  good  to  the  souls  of  these  wretched 
creatures,  who  greatly  lamented  their  loss — a loss  which  was  never  made  up,  for  no  man  in  like  manner 
ever  cared  for  their  souls. 

Another  useful  service  in  which  Mr.  Hemy  zealously  engaged  in  Chester,  (beside  many  occasional 
discourses  on  fast  davs,  and  others  relative  to  public  affairs,  in  which  he  took  great  interest,)  was,  his 
concurrence  with  the  clergy  in  forming  a society  for  the  reformation  of  manners,  similar  to  that  in  I.,rii- 
don.  This  good  work  was  promoted  by  the  bishop  and  the  dean,  who  had  the  interest  of  religion  much 
at  heart.  A monthly  lecture  on  a Friday  was  set  up  at  St.  Peter’s  church,  which  Mr.  Henry  constantly 
attended.  The  good  bishop  preached  the  first  sermon,  which  afforded  him  great  satisfaction.  Dr.  Fogg, 
the  dean,  preached  next,  on  which  Mr.  Henry  writes,  It  was  an  excellent  discourse,  much  to  the 
purpose.  I bless  God  for  this  sermon;  and  as  I have  from  my  heart  forgiven,  so  will  I endeavour  to  fn  - 
get,  all  that  the  dean  has  at  any  time  said  against  dissenters,  and  me  in  particular.  Such  preaching 
against  sin,  and  such  endeavours  to  suppi-ess  it,  will  contribute,  as  much  as  any  thing,  to  heal  differences 
among  those  that  fear  God.”  Mr.  Henry,  the  same  year,  began  a course  of  reformation  sermons  on  his 
lecture-day;  and  the  dissenting  ministers  in  Chester  settled  a reformation  lecture  in  several  parts  of  the 
country,  the  first  of  which  was  at  Macclesfield,  when  Mr.  Henry  preached  on  the  sanctification  of  the 
sabbath.  Though  the  monthly  sermons  were  carried  on  for  some  time  at  St.  Peter’s  in  Chester,  the 
good  work  had  many  enemies,  some  of  -whom  began  openly  to  deride  it,  and  form  parties  against  it.  Mr. 
Henry  Newcomb,  of  Manchester,  (though  a son  of  the  eminent  nonconformist,)  in  a sermon  which  he 
preached  at  that  church,  broke  out  into  severe  invectives  against  the  dissenters;  suggesting,  that  because 
they  did  not  conform  to  the  church,  they  hardened  the  profane,  and  disabled  themselves  to  reform  them. 
On  which  Mr.  Henry  writes,  “The  Lord  be  Judge  between  us:  perhaps  it  will  be  found  that  the  body 
of  dissenters  have  been  the  strongest  bulwark  against  profaneness  in  England.  ” The  bishop  and  dean 
much  lamented  such  obstiaictions  to  the  work  of  reformation,  but  met  with  such  discouragements  from 
the  misconduct  of  those  who  should  have  been  most  active  in  promoting  the  design,  that  at  length  it  was 


12 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 

resolved  to  adjourn  this  lecture  sine  die.  This  was  matter  of  much  grief  to  Mr.  Henry  , but  it  did  not 
discourage  him  from  proceeding  in  his  own  lecture,  or  uniting  with  his  brethren  in  adjacent  parts,  in 
prosecuting  this  great  object,  though  they  laboured  under  great  discouragement,  for  want  of  power  to 
enforce  the  laws  against  profaneness. 

But  Mr.  Henry’s  sphere  of  activity  and  attempts  for  usefulness  were  yet  more  extensive.  Though  his 
own  flock  was  never  neglected,  he  had  a care  for  all  the  churches  within  his  line,  and  readily  lent  his 
assistance  to  his  brethren  in  all  the  adjacent. parts;  sometimes  taking  a compass  of  thirty  miles,  preach- 
ing every  day  in  the  week,  but  always  returning  home  at  the  end  of  it.  The  towns  and  villages  which 
lav  near  Chtster  enjoyed  a large  share  of  his  labours,  in  several  of  which  he  had  a monthly  lecture. 
Beside  attending  stated  meetings  of  ministers  twice  a year,  he  was  frequently  called  upon  to  attend  ordi- 
nations, to  preach  funeral  sermons  for  his  deceased  brethren  and  other  respectable  persons  at  a distance: 
and  he  never  refused  complying  with  invitations  to  preach  on  any  occasicn,  when  he  was  able  to  do  it; 
the  great  strength  of  his  constitution,  and  the  vigour  of  his  mind,  rendering  these  uncommon  exertions 
easy  and  pleasant  to  him. 

He  was  used  to  take  a yearly  journey  to  Nantwich,  Newcastle,  8cc.  preaching  wherever  he  came;  and 
another  into  Lancashire,  to  preach  at’  Manchester,  Chowbent,  Warrington,  &c.  where  he  was  highly 
valued;  but  he  performed  all  within  the  week,  choosing  to  be  at  any  labour  or  expense  rather  than  not 
to  be  with  his  own  people  on  the  Lord’s  day,  from  whom  he  wa^  not  absent  on  that  day  for  ten  years 
together;  and  never  on  the  first  sabbath  in  the  month,  but  once,  for  twenty  four  years,  and  that  was 
when  he  was  in  London,  after  a long  absence  from  it:  for  though  he  had  many  connexions  in  the  metro- 
polis, he  rarely  visited  it,  as  he  had  no  apprehension  that  his  services  were  there  needed  so  much  as  in 
the  country,  where  they  had  been  eminently  useful  in  the  revival  cf  religion  all  around  him,  both  among 
ministers  and  people,  but  particularly  in  his  own  congregation,  where  he  had  the  pleasure  of  seeing  the 
Redeemer’s  interest  greatly  to  flourish,  and  many  families  rising  up  to  call  him  blessed. 

In  the  year  1700,  Mr.  Henry’s  congregation  built  a new  meeting-house  for  him,  which  was  decent, 
large,  and  commodious.  On  the  first  opening  of  it,  August  8,  he  preached  an  appropriate  and  excellent 
sermon  on  Joshua  xxii.  22,  23.  The  Lord  God  of  gods,  the  Lord  God  of  gods,  he  knows,  and  Israel  he 
shall  know,  if  it  be  in  rebellion,  or  if  it  be  in  transgression  against  the  Lord,  that  we  have  built  an  altar. 
This  sermon,  which  is  entitled,  “ Separation  without  Rebellion,”  was  not  published  by  the  author, 
though  fairly  transcribed;  most  probably  by  reason  of  his  great  solicitude  to  avoid  giving  offence  to  any 
members  of  the  established  church.  It  was  printed  in  the  year  1725,  with  a preface  written  by  Dr. 
Watts,  who  bestows  a high  encomium  upon  the  author,  but  hints  at  “some  expressions  in  the  ser- 
mon which  may  not  gain  the  entire  assent  of  some  of  his  present  readers;”  referring,  doubtless,  to  what 
relates  to  national  establishments  of  religion,  to  which  the  w'orthy  author  was  net  averse.  It  is  rather 
extraordinary  that  this  discourse  was  not  included  in  the  folio  edition  of  Mr.  Henry’s  separate  publica- 
tions, which 'was  printed  in  the  year  1726,  in  the  preface  to  which  it  is  said,  “that  this  volume 
contains  them  all.”  In  the  year  1781,  the  writer  of  this  naiTative  published  “ Select  Sermons  of  Mr. 
Henry,”  in  a large  octavo  volume,  in  which  this  valuable  discourse  was  inserted. 

After  the  building  of  this  new  meeting  house,  the  congregation  much  increased,  especially  by  the  ac- 
cession of  the  greatest  part  of  the  people  that  had  attended  Mr.  Harvky,  who,  in  the  year  .1706,  desisted 
from  preaching  in  Chester,  on  account  of  the  declining  state  of  his  health,  and  some  difficulties  about 
his  place  of  woi-ship;  so  that  Mr.  Henry’s  was  now  too  strait  for  his  hearers,  and  required  a new  gallery 
to  be  built.  It  was  rather  a singular  circumstance,  that  Mr.  Harvey’s  congregation  (according  to  the 
tradition  still  current  at  Chester)  occupied  this  new  gallery,  and  there  continued  by  themselves.  But  it 
is  presumed  that  those  of  them  who  had  been  church  members,  united  with  Mr.  Henry’s  church  in  the 
ordinance  of  the  Lord’s  supper;  for  it  appears  that  his  church  had  considerably  increased,  so  that  he  had 
at  this  time  above  three  hundred  and  fifty  communicants:  and  he  had  much  comfort  in  them,  as  there 
was  great  unanimitv  among  them,  for  which  he  expressed,  great  thankfulness  to  God. 

This  being  the  case,  it  may  appear  matter  of  suriirise  and  lamentation  that  he  should  ever  have  quitted 
Chester,  and  accepted  an  invitation  to  a congregation  in  the  vicinitv  of  London.  Of  this  great  change, 
the  cause  and  tlie  consequences  of  it,  an  account  shall  now  be  given.  He  had  received  repeated  invitations 
from  congregations  in  or  near  London,  before  that  which  separated  him  fi'cm  his  friends  at  Chester,  upon 
which  he  put  an  absolute  negative  without  hesitation.  The  first  of  these  Avas  soon  after  his  visit  to  Lon- 
don, in  the  year  1698.  In  consequence  of  his  preaching  at  several  principal  meetings  in  the  city,  for  in- 
stance, Mr.  Doolittle’s  and  Mr.  Howe’s,  he  became  better  known  than  he  had  been  before,  and  acquired 
a considerable  degree  of  fame  and  reputation  as  a preacher.  It  was  at  this  time  that  he  preached  the 
i-xcellent  discourse,  which  was  published,  on  “ Christianity  not  a Sect,  yet  every  where  spoken  against.” 

The  following  vear  a vacancy  took  place  in  the  congregation  at  Hacknky,  (where  a great  number  of 
wealthv  dissenters  resided.)  b\rthe  deo+h  of  Or.  Mrii.ii.*.!'!  P.'.tes,  a man  cf  distir.guishcd  piety,  learn- 
ing, and  abilities,  who  had  reftised  a bishopric,  and  would  have  honoured  the  first  episcopal  see  in  the 
kingdom.  The  first  person  thought  of  to  succeed  him  was  Mr.  Matthew  Henry;  and  it  was  unanimously 
agreed  to  send  him  an  invitation  to  become  their  pastor,  though  they  had  no  ground  to  sxippose  that  he 
was  at  all  dissatisfied  with  his  present  situation;  and  they  desired  Mr.  ShoAver,  an  eminent  minister  at  the 
Old  Jewry,  to  give  him  a letter,  in  order  to  apprize  him  of  their  intention.  Mr.  ShoAver  accordingly  wrote; 
but  Mr.  Henry,  bv  the  next  post,  sent  a strong  negatiA-e  to  the  application,  assigning,  as  a principal  reason. 
Ins  affection  for  the  people  at  Chester,  and  theirs  for  him;  and  he  desired  that  he  might  have  no  further 
elicitation  to  leave  them.  The  congregation  at  Hackney,  however,  not  satisfied  Avith  this  perem])tory 
uiswer,  Avrote  to  him  themselves,  and  sent  him  a most  pressing  invitation  to  accept  their  jAroposal. 
Mr.  Heniy,  after  taking  a feAv  days  to  deliberate  upon  the  matter,  Avrote  them  a very  respectml  letter, 

; .1  Avhich  he  gave  them  a decisive  negative,  which  put  an  end,  for  the  present,  to  the  negociation. 

But  after  this,  (so  lightly  have  dissenters  been  Avont  to  view  the  evil  of  being  robbers  of  churches,")  there 
was  not  a considerable  vacancy  in  anv  London  congregation,  but  Mr.  Henry  Avas  thought  of  to  fill  it. 
Upon  the  death  of  Mr.  Nathaniel  Taylor,  minister  of  Salters-hall,  the  people  there  had  their 
eye  upon  Mr.  Heniy,  but  Avere  discouraged  from  applying  to  him,  at  first,  by  the  negative  which  he  put 
upon  the  invitation  from  Hackney.  However,  after  being  disappointed  in  their  expectations  from  Mr. 
Chorley  ( f Norwich,  and  being  much  divided  about  an  application  to  another  minister,  they  unanimously 
agreed  to  make  a vigorous  effort  to  obtain  Mr.  Henry.  Accordingly,  letters  Avere  Avritten  to  him  by 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


13 


Mr.  Howe,  Mr.  (afterward  Dr.)  Williams,  and  Dr.  Hamilton,  urging  this  among  other  arguments, 
that  by  coming  to  this  place  he  would  unite  both  sides,  between  whom  there  had  been  some  contests. 
These  letters  occasioned  him  some  serious  and  uneasy  thoughts,  as  appears  frc  m his  diary,  in  which  he 
expresses  himself  willing  to  be  determined  by  the  will  of  God,  if  he  did  but  know  it,  whatever  it  might 
be.  He  afterward  takes  notice  that  a dozen  of  his  congregation  had  been  with  him  to  desire  that  he 
wdlild  not  leave  them,  to  whom  he  answered,  that  he  had  once  and  again  given  a denial  to  this  invitation, 
and  that  it  was  his  present  pui-pose  not  to  leave  them,  though  he  could  not  tell  what  might  happen  here- 
after. 

In  the  review  of  this  year,  he  takes  particular  notice  of  his  in^•itation  to  Salters-hall,  as  what  surprised 
him;  and  he  adds  as  follows:  “I  begged  of  God  to  keep  me  from  being  lifted  up  with  pride  by  it.  I 
sought  of  God  the  right  way.  Had  I consulted  my  own  fency,  which  always  had  a kindness  for  Louden 
ever  since  I knew  it,  or  the  worldly  advantage  of  my  family,  I had  closed  with  it.  And  I was  sometimes 
tempted  to  think  it  might  open  me  a door  of  greater  usefulness.  I had  also  reason  to  think  Mr.  John 
Evans  [then  at  Wrexham,  afterward  Dr.  Evans  o’f  London,  author  of  the  ‘ Christian  Temper’]  might 
have  beejj  had  here,  and  might  have  been  more  acceptable  to  some,  and  more  useful  than  I.  But  I had 
not  courage  to  break  through  the  opposition  of  the  affections  of  my  friends  here  to  me,  and  mine  to  them, 
nor  to  venture  upon  a new  and  unknown  place  and  work,  which  I feared  myself  unfit  for.  I bless  God, 
I am  well  satisfied  in  what  I did  in  that  matter.  If  it  ever  please  God  to  call  me  from  this  place,  I de- 
pend upon  him  to  make  my  way  clear.  Lord,  lead  me  in  a plain  path!”  No  candid  person,  after  read- 
ing this,  will  be  disposed  to  question  Mr.  Henry’s  integrity  in  the  future  part  of  his  conduct,  in  quitting 
Chester,  especially  considering  other  invitations  from  the  great  city. 

In  the  year  1704,  Mr.  Henry  took  another  journey  to  London,  accompanied  by  Mrs.  Henry,  to  visit 
two  of  her  sisters  then  in  town,  one  of  whom  was  dangerously  ill.  He  takes  notice  of  the  pleasure  he 
had  in  hearing  Mr.  Howe  preach,  on  the  morning  of  June  21.  In  the  afternoon  of  the  same  day  he  preach- 
ed at  Salters-hall,  where  Mr.  Tong  was  then  minister,  who  mentions  his  text,  Prov.  xvi.  16.  After 
visiting  many  friends,  and  preaching  many  sermons,  he  returned  home  with  great  satisfaction,  and 
thankhilly  recorded  some  dangers  which  he  had  escaped  in  travelling,  the  roads  being  so  bad,  that  in  one 
place  the  coach  was  set  fast;  not  apprehending  or  wishing  for  another  call  to  the  metropolis. 

He  had  hitherto  enjoyed  a great  share  of  health,  but  this  year  he  had  a very  dangerous  illness.  As  lie 
was  reading  the  scripture  on  Lord’s  day  morning,  August  27,  he  suddenly  fainted  away,  but  soon  rec(  - 
vered  so  as  to  go  on  with  his  work.  In  the  evening,  however,  feeling  himself  unwell,  he  writes,  “A  fever 
is  coming  upon  me;  let  me  be  found  ready  whenever  my  Lord  comes.”  He  had  a very  i-estless  night;  but, 
having  an  appointment  at  Nantwich  the  next  day,  he  went  and  preached  on  Psalm  cx.  3.  “And then,” 
says  he,  “ I was  well.”  The  day  following,  he  went  to  Haslington  Chapel,  to  preach  the  funeral  ser- 
mon of  Mr.  Cope,  an  aged  minister,  who  had  spent  some  years  there,  and  who  had  requested  this  of 
him.  Mr.  Egerton,  the  Rector,  gave  his  consent.  But  this,  Mr.  Henry  remarks,  was  likely  to  be  the 
last  sermon  pi-eached  there  by  adissenter;  and  it  was  like  to  have  proved  his  last;  for,  on  his  return  home, 
the  fever  came  on  with  great  violence,  and  confined  him  for  more  than  three  weeks. 

It  was  soon  after  his  recovery  from  this  severe  illness,  that  he  began  his  elaborate  work  on  the  Bible. 
A friend*  has  communicated  the  following  passage,  extracted  fi-om  his  diary,  which  Mr.  Tong  had 
overlooked,  but  which  will  appear  to  most  readers  both  curious  and  interesting.  “Nov.  12,  1704.  This 
night,  after  many  thoughts  oi  heart,  and  many  prayers  concerning  it,  I began  my  Notes  on  the  Old  Tes- 
tament. ’Tis  not  likely  I should  live  to  finish  it;  or,  if  I should,  that  it  should  be  of  [much]  public  ser- 
vice, for  I am  not  par  negotiis.  Yet,  in  the  strength  of  God,  and  I hope  with  a single  eye  to  his  glory,  I 
set  about  it,  that  I may  be  endeavouring  something,  and  spend  my  time  to  some  good  purpose;  and  let 
the  Lord  make  what  hepleaseth  of  me.  I go  about  it  with  fear  and  trembling,  lest  I exercise  myself  in 
things  too  high  for  me.  The  Lord  help  me  to  set  about  it  with  great  humility.  ” Many  passages  in  his 
diary,  written  during  the  progress  of  this  great  work,  would  be  pleasing  afid  edifying  to  the  reader,  but 
the  proposed  limits  of  these  memoirs  forbid  the  insertion  of  them. 

In  the  year  1709,  Mr.  Henry  received  a letter,  dated  Febiniaiy  18,  informing  him  that  the  congregation  in 
which  Mr.  Howe  and  Mr.  Spademan  had  been  joint  pastors,  in  Silver-street,  (both  of  them  now  deceas- 
ed,) had  chosen  him  to  succeed  the  latter,  as  co-pastor  with  Mr.  Rosewell,  and  that  some  of  them  purposed 
to  go  down  to  Chester  to  treat  with  him  on  this  business.  He  also  received  many  letters  from  ministers  and 
gentlemen,  ]3ressing  his  acceptance  of  this  call,  with  a view  to  his  more  extensive  usefulness.  Suffice  it 
to  say,  he  still  remained  immoveable,  “ his  affection  for  his  people  prevailing”  (as  he  expressed  it,  in 
his  letter  to  Mr.  Rosewell,)  “ above  his  judgment,  interest,  and  inclination.” 

After  this,  we  might  naturally  have  expected  to  find  that  Mr.  Henry  would  have  ended  his  days  at 
Chester,  and  that  no  society  would  have  attempted  to  remove  him.  But  the  congregation  at  Hackney 
being  again  vacant,  by  the  death  of  the  worthy  Mr.  Billio,  (who  died  of  the  smallpox,  in  the  year  1710,) 
they  determined  upon  renewing  their  application  to  Mr.  Henry,  which  they  did  with  increased  importunitv ; 
and  after  a long  negociation,  ;md  repeated  denials,  they  at  length  prevailed.  As  the  best  justification  of 
his  conduct  in  yielding  to  their  desires,  and  as  a further  illustration  of  his  integrity  and  piety,  as  well  as 
his  regard  to  his*  affectionate  friends  at  Chester,  the  reader  shall  have  the  account  of  the  transactic  n in 
his  own  words,  extracted  from  his  diary. 

“About  Midsummer,  1710,  I had  a letter  from  the  congregation  at  Hackney,  rignifying  that  they  had 
unanimously  chosen  me  to  be  their  minister,  and  that  I should  find  them  as  the  importunate  widow',  that 
would  have  no  nay.  I several  times  denied  them.  At  length  thev  wrote,  that  some  of  them  would  come 
down  hither;  to  prevent  which,  (not  being  unwilling  to  take  a London  journey  in  the  interval  between 
my  third  and  fourth  volume,)  I wrote  them  word  I would  come  up  to  them,  and  did  so.  Then  I laid  my- 
self open  to  the  temptation,  by  increasing  my  acquaintance  in  the  city.  They  followed  me,  after  I came  do\vn 
again,  with  letters  to  me  and  the  congregation.  In  October  I wrote  to  them,  that  if  they  would  stav  fer 
me  till  next  spring,  (which  I was  in  hopes  they  would  not  have  done,)  I would  come  up,  and  make  a 
longer  stay,  for  mutual  trial.  Thev  wrote,  they  would  wait  till  then.  \nMay,  1711,  I went  to  them,  and 
staved  till  the  end  of  July,  and,  before  I parted  with  them,  signified  my  acceptance  of  their  invitation, 
;ind  my  purpose  to  come  to  them,  God  willing,  the  next  spring.  However,  I [should  have]  denied  them. 


* The  Rev.  Thomas  Ste<]man,  of  St.  Chads,  Shrewsbury. 


14 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


but  that  Mr.  Gunston,  Mr.  Smith,  and  some  others,  came  to  me  from  London,  and  begged  me  [not  to 
refuse]  for  the  sake  of  the  public — which  was  the  thing  that  turned  the  scales.  By  this  determination  I 
have  brought  upon  myself  more  grief  and  care  than  I could  have  imagined,  and  have  many  a time  wished 
it'  undone;  but,  having  opened  my  mouth,  I could  not  go  back.  I did  with  the  utmost  impartiality  (if 
I know  any  thing  of  rnyself)  beg  of  God  to  incline  my  heart  that  way  which  would  be  most  foi^is  glory; 
and  I trust  I have  a good  conscience,  willing  to  be  found  in  the  way  of  my  duty.  Wherein  I have  done 
amiss,  the  Lord  forgive  me  for  Jesus’  sake,  and  make  this  change  concerning  the  congregation  to  work 
together  for  good  to  it!” 

Another  paper,  dated,  Hackney,  July  13, 1711,  written  after  fen^ent  prayer  to  God,  contains  the  rea- 
sons which  occurred  to  him  why  he  should  accept  his  invitation,  which  he  wrote  to  be  a satisfaction  to 
Ivim  afterward.  The  following  is  a brief  epitome  of  them:  “ 1.  I am  abundantly  satisfied  that  it  is  lawful 
for  ministers  to  remove,  and  in  many  cases  expedient.  2.  My  invitation  to  Hackney  is  net  only  unani- 
mous, but  pressing;  and,  upon  many  weeks’  trial,  I do  not  perceive  any  thing  discouraging,  but  every 
thing'that  jiromises  comfort  and  usefulness.  3.  Thei’e  seems  an  intimation  of  Providence  in  the  many 
calls  I have  had  that  way  before.  4.  There  is  manifestly  a wider  door  of  opportunity  to  do  good  opened 
to  me  at  London  than  at  Chester,  which  is  my  main  inducement.  5.  In  drawing  up  and  publishing  my 
Exposition,  it  will  be  a great  convenience  to  be  near  the  press — also  to  have  books  at  hand  to  consult,  and 
learned  men  to  converse  with,  for  my  own  improvement.  6.  I have  followed  Providence  in  this  affair, 
and  referred  myself  to  its  disposal.  7. 1 have  asked  the  advice  of  many  ministers,  and  judicious  Christians. 
8.  I have  some  reason  to  hope  that  my  poor  endeavours  may  be  more  useful  to  those  to  whom  they  are 
new.  9.  1 have  not  been  without  my  discouragements  at  Chester,  which  have  tempted  me  to  think  my 
work  there  in  a great  measure  done;  many  have  left  us,  and  few  been  [of  late]  added.  10.  I am  not  able 
to  ride  long  journies,  as  formerly,  to  preach,  which  last  winter  brought  illness  upon  me,  so  that  my  ser- 
vices would  be  confined  within  the  walls  of  Chester.  11.  The  congregation,  though  unwilling  to  part 
with  me,  have  left  the  matter  under  their  hands  to  my  own  conscience,”  &c. 

It  appears  from  Mr.  Henry’s  diary,  that  his  journey  to  London  at  the  time  here  referred  to  was  very 
uncornfortable,  by  reason  of  the  badness  of  the  roads,’but  especially  by  his  great  indisposition  and  pain, 
which  much  discouraged  him.  “I  begged,”  says  he,  “that  these  frequent  returning  illnesses  might  be 
sanctified  to  me.  I see  how  easily  God  can  break  our  measures,  and  disappoint  us,  and  make  that  tedious 
which  we  hoped  would  be  pleasant.”  However,  he  amved  safe.  May  12;  when  he  writes  thus:  “And 
now  I look  back  upon  the  week  with  thankfulness  for  the  mercies  of  God,  and  the  rebukes  I have  been 
under;  such  as  give  me  cause  to  be  jealous  of  myself,  whether  I be  in  my  way.  Lord,  show  me  where- 
fore thou  cohtendest  with  me,  and  wherefore  thou  relievest  me! — Lord’s  day,  13.  I had  but  a bad  night, 
vet  better  in  the  moniing.  Preached,  2 Pet.  i.  4.  Partake  of  a divine  nature.  Administered  the 
Lord’s  supper  to  the  congregation  at  Hackney.  Not  a hundred  communicants.*  I was  somewhat 
enlarged  m preaching,  but  at  the  Lord’s  supper  very  much  straitened,  and  not  as  I used  to  be  at 

Chester. 14.  A very  good  night,  and  perfectly  well,  blessed  be  God.  Mr.  Tong  and  Mr.  Evans  came, 

and  staid  with  me  most  of  the  day.  'We  talked  much  to  and  fro  of  my  coming  hither,  but  brought  it  to 
no  issue.  The  congregation  seems  very  unanimous.” 

During  this  visit  at  Hackney,  Mr.  Henry  preached  frequently  in  the  city,  and  several  of  his  sermons  at 
Salters-hall  were  published:  viz.  On  Faith  in  Christ — On  Forgiveness  of  Sin  as  a Debt — Hope  and  Fear 
balanced.  Manv  entertaining  articles  appear  in  his  journal  respecting  the  visits  he  made,  and  the  occur- 
rences he  met  with,  during  his  stay  at  Hackney,  which  must  be  passed  over.  On  the  whole,  he  seems  to 
be  better  reconciled  by  it  to  the  thoughts  of  rkuming.  In  one  place  he  says,  “ Blessed  be  God,  I meet 
with  a praying  people,  and  that  love  prayer. ” His  last  entry  is  July  29.  “Preached,  1 John  ii.  25.  This 
is  the  promise,  i^c.  Administered  the  Lord’s  supper.  "M^e  had  a “ very  full  congi-egation,  which  is  some 
encouragement,  at  parting,  to  think  of  coming  again.”  This  he  did  much  sooner  than  he  expected;  for 
it  appears  from  his  MS.  now.,before  me,  that,  in  the  next  January,  he  had  a subpoena  to  be  a witness  in  a 
cause  to  be  tried  in  the  Queen’s  Bench,  which  greatly  perplexed  him.  On  this  occasion  he  preached  at 
Hackney,  January  27,  and  again  on  the  30th,  being  the  lecture-day ; when  he  writes,  that  he  “ met  some  of 
the  heads  of  the  congregation,  eamestly  begging  them,  with  tears,  to  release  him  from  his  promise,”  who 
told  him  that  “they  could  not  in  conscience  do  it,  because  they  thought  his  coming  was  for  the  public 
good.”  On  Februar}'  4,  he  had  a fit  of  the  stone.  On  the  18th,’ he  set  off  very  willingly  for  Chester,  and 
arrived  in  better  health  than  when  he  set  out.  But  he  had  frequent  retums  of  that  complaint  soon 
afterward  which  however  did  not  occasion  him  to  spare  his  labours. 

The  time  now  approached  for  him  to  fulfil  his  engagement  with  the  people  at  Hackney,  but  the  thought 
of  leaving  his  friends  at  Chester  proved  a very  severe  trial  to  him,  and  pressed  down  his  spirit  beyond 
measure,  as  appears  from  many  passages  in  his  diary  wi-itten  about  this  time.  On  May  11,  1712,  when 
he  took  his  leave  of  his  flock,  he  expounded  the  last  chapter  of  Joshua  nn  the  morning,  and  of  Matthew 
in  the  afternoon,  and  preached  on  1 Thess.  iv.  17,  18.  After  this  service  he  writes,  “ A very  sad  day— I 
see  I have  been  unkind  to  the  congregation,  who  love  me  too  well. — May  12.  In  much  heaviness  I set  out 
in  the  coach  for  London,  not  knowing  the  things  that  shall  befall  me  there.  15.  Came  to  London — But 
Lord,  am  I in  my  way?  I look  back  with  sorrow  for  leaving  Chester;  I look  forward  with  fear;  but 
unto  thee,  O Lord ! do  I look  up.  ” , ^ rr<, 

Mr.  Henry  commenced  his  pastoral  work  at  Hackney  on  the  Lord’s  day.  May  18.  1 he  appearance 

of  the  meeting-house,  which  then  stood  on  the  o]i])osite  side  of  the  way  to  the  present,  where  three  houses 
now  stand,  was  not  veiy  inviting,  cither  without  or  within.  It  was  :m  old  irregular  building,  originally 
formed  out  of  dwelling’-houses;"lnit  it  was  large,  and  the  congregation  was  in  a flourishing  state,  both  in 
point  of  numbers  and  of  wealth ; ftr  it  is  said,  no  less  th'ui  thii-ty  gentlemen’s  ca.rriages  constantly  attended 
the  meeting,  and  that  the  annual  collection  for  the  Prcsl)yterian  Fund  for  poor  ministers  was  three 
hundred  pounds.  This  being  the  case,  it  seems  surpi'ising  that  in  Mr.  Henry’s  time  a better  j)lace  of 
worship  should  not  h ive  been  erected.  M’hat  Ids  salary  was  docs  not  appear,  douljtlcss  it  was  something 
considerable;  but  that  was  with  him  no  object  in  his  removal.  His  gnmd  motive  was  usefulness  to  the 
church  of  God;  and  of  this  he  had  here  a veiy  encouraging  prospect. 

♦ How  murl)  ihoy  wore  inrreasod  afterward,  does  not  appear;  bnt  it  i'<  probable  that  they  were  never  ver>'  numerous,  ns  many  dissenters, 
tviio  live  in  the  villaees  near  London,  keep  up  their  conne.vion  with  the  churches  of  which  lliey  had  been  members  when  lliey  resided  there. 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 


On  his  first  appearance  as  the  minister  in  this  congregation,  in  the  morning  he  expounded  Genesis  i. 
and  in  the  afternoon  Matthew  i.  thus  beginning  as  it  were,  the  world  anew.  He  preached  on  Acts  xvi.  9. 
Come  over  to  Macedonia,  and  help.  us.  “ O that  good,”  says  he,  “ may  be  done  to  precious  souls!  But  I 
am  sad  in  spirit,  lamenting  my  departure  from  my  friends  m Chester.  And  yet  if  they  be  well  provided 
for,  I shji^  be  easy,  whatever  discouragements  I may  meet  with  here.  ” 

Mr.  Henry  conducted  his  ministerial  work  at  Hackney  in  much  the  same  manner  as  he  had  done  at 
Chester.  He  began  the  morning  service  on  the  Lord’s  day,  (as  the  writer  has  heard  some  of  his  hearers 
relate,)  at  nine  o’clock.  Though  the  people  had  not  been  accustomed  to  so  early  an  hcur,  they  came 
into  it  without  reluctance,  and  rnany  of  them  were  well  pleased  with  it.  The  only  difference  in  the  order 
of  service  was,  that  he  began  with  a short  prayer,  which  it  is  supposed  had  been  the  custom,  as  it  is  to 
this  day.  In  labours  he  was  more  abundant  here  even  than  he  had  been  at  Chester,  excepting  that  he 
did  not  now  take  such  frequent  journeys,  so  that  he  soon  made  it  appear  that  he  did  not  remove  with  a 
view  to  his  own  ease  and  pleasure.  Though  his  bodily  stren^h  was  abated,  and  some  disorders  began  to 
gi’ow  upon  him,  his  zeal  and  activity  continued  the  same,  in  expounding,  catechising,  and  preaching, 
both  to  his  own  congregation  and  in  various  other  places.  As  he  found  here  a larger  &ld  of  service,  his 
heart  was  equally  enlarged-  He  sometimes  preached  the  Lord’s  day  morning  lecture  at  Little  St 
Helen’s,  at  seven  o’clock,  and  afterward  went  through  the  whole  of  his  work  at  Hackney;  and  frequently, 
after  both  these  services  at  home,  he  preached  the  evening  lecture  to  the  charity  school  at  Mr.  Lloyd’s 
meeting,  in  Shakspeare’s  Walk,  Wapping;  and,  at  other  times,  he  preached  in  the  evening  at  Redriff; 
after  which  he  performed  the  whole  of  his  family  worship  as  usual.  Sometimes  he  was  employed  in 
preaching  at  one  place  or  other  every  day  in  the  week,  and  even  twice  or  thrice  on  the  same  day.  He 
showed  himself  ready  to  every  good  work,  as  if  he  had  a secret  impression  that  his  time  would  be  short; 
and  the  nearer  he  came  to  the  end  of  his  coui’se,  the  swifter  was  his  progress  in  holiness  and  all  useful 
services.  Nor  did  he  appear  to  labour  in  vain,  for  he  had  many  pleasing  proofs  of  success.  He  had 
great  encouragement  soon  after  his  coming  to  Hackney,  from  the  usefulness  of  some  sermons  which  he 
preached,  on  Matth.  xvi.  26.  What  is  a man  profited,  if  c. ; many  of  his  hearers  were  greatly  affected, 
and  some  of  them  said  they  were  resolved  never  to  pursue  the  world  so  eagerly  as  they  had  before  done. 
This  was  preaching  to  good  purpose. 

So  many  were  the  calls  which  Mr.  Henry  had  to  preach  in  and  about  London,  and  so  ready  was  he  to 
comply  with  them,  that  he  sometimes  appears  in  his  diary  to  think  that  he  needed  an  apology,  and  to 
excuse  it  to  himself,  that  he  preached  so  often.  After  opening  an  evening  lecture  near  Shadwell  church, 
January  25,  1712,  when  his  text  was  Psalm  Ixxiii.  28.  he  writes  thus:  “ 1 hope,  through  grace,  I can  say, 
the  reason  why  I am  so  much  in  my  work  is,  because  the  love  of  Christ  constrains  me,  and  I find,  by 
experience,  it  is  good  for  me  to  draw  near  to  God.  ” 

Beside  catechising  on  Saturday  at  Hackney,  which  he  began  to  do  the  second  month  after  his  coming 
thither,  he  had  a catechetical  lecture  in  London,  which  he  undertook  at  the  request  of  some  serious  Chris- 
tians in  the  city,  but  not  without  the  approbation  of  several  of  his  brethren.  Such  was  his  humility,  and 
his  respect  for  the  ministers  in  London,  that  he  declined  giving  an  answer  to  the  proposal  till  he  had 
consulted  them  on  the  subject;  when  they  all  expressed  their  cordial  approbation  of  the  design,  and  several 
of  them,  of  different  denominations,  sent  their  sons  to  attend  his  instinictions,  and  often  attended  them- 
selves. The  place  fixed  upon  for  this  service,  was  Mr.  Wilcox’s  meeting-house,  in  Monkwell-street, 
where  his  tutor,  Mr.  Doolittle,  formerly  preached,  and  had  been  used  to  catechise.  The  time  was 
Tuesday  evening,  when  considerable  numbers,  besides  the  catechumens,  were  used  to  attend;  and  there 
was  great  reason  to  believe  that  Mr.  Henry’s  labours  on  these  occasions  were  verj’^  useful  to  numbers  of 
both.  It  may  not  be  amiss  here  to  introduce  an  anecdote  which  he  records  of  a robbery,  after  one  of 
his  evening  lectures,  for  the  sake  of  his  pious  reflections  upon  it.  As  he  was  coming  home,*  he  was 
stopped  by  four  men,  within  half  a mile  of  Hackney,  who  took  from  him  ten  or  eleven  shillings;  upon 
which  he  writes,  “What  reason  have  I to  be  thankful  to  God,  that  having  travelled  so  much,  I was 
never  robbed  before!  What  abundance  of  evil  this  love  of  money  is  the  root  of,  that  four  men  should 
venture  their  lives  and  souls  for  about  half  a crown  apiece!  See  the  vanity  of  worldly  wealth,  how 
soon  we  may  be  stript  of  it,  how  loose  we  ought  to  sit  to  it.” 

Mr.  Henry’s  tender  concern  for  the  best  interests  of  young  persons,  made  him  verv  desirous  that  they 
might  enjoy  all  proper  means  for  instruction  in  the  knowledge  of  divine  things.  Math  this  view,  he 
exerted  himself  to  increase  the  number  of  charity  schools,  for  the  promoting  of  which  he  drew  up  the 
following  paper:  “ It  is  humbly  proposed  that  some  endeav'^^ours  may  be  used  to  form  and  maintain  charity 
schools  among  the  dissenters,  for  the  teaching  of  poor  children  to  read  and  write,  8cc.  to  clothe  them,  and 
teach  them  the  Assembly’s  Catechism.  It  is  thought  advisable,  and  not  impracticable.  ” He  then  goes 
on  to  prove  both,  and  produces  a series  of  arguments  at  some  considerable  length,  which  it  is  unnecessary 
here  to  specify,  and  answers  some  objections  which  might  be  urged  against  his  plan. 

While  he  was  thus  laying  himself  out  for  the  good  both  of  old  and  voung,  in  and  about  I.ondon,  his  mind 
was  deeply  affected  with  the  state  of  his  congregation  at  Chester,  which  was  yet  destitute  of  a settled 
minister;  and  the  disappointment  they  had  met  with  in  their  applications  to  several  cost  him  many  prayers 
and  tears.  When  he  took  his  leave  of  his  old  friends,  he  promised  them  that  he  would  make  them  a visit 
every  year,  and  spend  some  sabbaths  with  them.  This  his  friends  at  Hackney  not  only  consented  to,  but 
recommended.  Accordingly,  July  20,  1713,  he  set  out  on  a journey  to  Chester  in  the  coach,  and  in  his  diary 
he  records  the  particulars  of  it,  with  many  pious  and  benevolent  remarks,  and  the  sermons  which  he 
preached  at  the  different  places  he  visited.  An  extract  may  be  acceptable,  as  it  discovers  his  unabated 
zeal,  and  his  unwearied  diligence,  in  doing  good  wherever  he  went;  in  comparison  with  which,  he  says. 
The  charge  and  the  trouble  of  the  journey  shall  be  as  nothing  to  me.  “July  23.  Came  to  MOaitchurch: 
a wet  day,  but  many  friends  met  me  there,  to  mv  great  reviving.  In  the  afternoon,  went  to  Broad-Oak, 
and  preached  from  Rom.  i.  11.  T lon^  to  see  you,  isfc.  Next  day  went  to  Chester,  where  mv  friends 
received  me  with  much  affection  and  respect.  Lord’s  day,  preached  from  1 Tim.  vu.  12.  Lay  hold  on 
eternal  life.  It  was  very  pleasant  for  me  to  preach  in  the  old  place,  where  I have  often  met  with  God, 
and  been  owned  by  him.  On  Wednesday  kept  a congregational  fast.  The  next  Lord’s  day  preached 

• Mr.  Tnna  says,  from  catechising  on  Tuesday;  but  from  his  own  MS.  it  appears  tliat  it  was  on  a Lord’s  day  evening,  after  niching  at 
Mr.  Rusewell's. 


1C 


ME.MOIKS  OK  THE  KE\ . MA'ITHEW  HENKY. 


uul  Mlminiitrrcd  the  Lord’s  Mippcr  to  niy  belo%'cd  Aock:  » great  congre^Wn.  Monday  went  to  Middle* 
wich;  prca(.'hcd  fn>ni  M^tth.  xxiv.  ^ InujuU^ahountU.  The  next  £iy  to  KtMUfurd,  to  a i&ertiog  o( 
iiiuiuttcrs:  preached  from  Col.  ii.  8.  Though  abtrnl  in  the  Jlnh,  yet  firrtent  m the  efitm.  Lord’s 
.luguti  y,  preached  at  Chester,  Tit.  iL  13.  I/iokwr for  the  blrmed hofte.  1 took  an  aifrctknate  (arestAk. 
of  my  friends;  pravetl  with  many  of  them;  the  next  d^y  set  out,  with  niuch  ado,  Uir  Nantwich,  j^ierc  Mr. 
.Vlotiershcd  ts  wcfl  settled:  preai’hetl  from  Joa.  L 3,  6.  J v>u»  vnth  .i/oara,  / vnJi  be  vuh^hee,  iS^c, 
From  them  e,  that  night,  went  to  Wrenlrur)  -wood,  and  preached  there  from  John  L 48;  from  thence  to 
DanI' >rd,  and  preached  at  \\'hitclmrch,  lai  1 I’ct.  v.  10;  took  lca\e  of  niy  dear  friends  there,  and  went  in 
the  coach  alone.  C.ime  to  L'sidon  the  13th,  and  found  my  tabcntaclc  in  peace.” 

'I'hc  tollowing  d.ty  t>cing  the  sal>bath,  he  preached  twice  at  Hackney,  asuaual,  and  administered  the 
l^aird's  supper.  But  it  apj>eared  that  his  late  great  cxertkau  in  preaching  and  travelling  were  too  much 
f'<r  him;  mc  tlmt  it  was  no  wonder  he  shciuld,  on  the  day  following,  have  conipLained  of  great  weariness, 
winch  Was  attended  with  drowsiness.  Sir  Kicliard  Hlackmore,  being  sent  for,  perceived  svmptoms  of  a 
diatx-les,  w Inch  obliged  Iniii  to  c:infine  himself  to  the  house.  'I'he  doctor  abscdutely  forbid  his  going  out 
the  next  I,onl’»d;iy;  upon  which  he  writes — melancholy  day:  yet  not  without  sonic communicai  with 
Cicxl.  I’erh  tps  I have  been  inordiiuitely  desirous  to  be  at  my  study  and  work  again.”  By  tlie  blessing 
of  (iod,  however,  the  uic.iiis  presc  rilK-d,  his  disorder  was  removed  in  a few  clays  after  this,  and  the 
following  s iblrath  he  went  on  in  his  ordinary  work.  ” Blessed  be  my  Clod,”  says  he,  " who  carried  me 
through  it  with  c.ise  and  plea.sure.  ” 

The  next  moiitli,  .'■Je/ilrmber  vO,  he  had  a severe  fit  of  the  stone,  and  it  happened  to  be  cm  the  Lord’s 
city:  hut  it  did  not  prevent  Ins  going  through  his  public  work.  That  cveming,  and  the  day  followinr,  he 
voided  several  stones,  and  rather  large  caies.  lie  went,  however,  on  the  Tuesday,  to  catechise  in  Lem* 
don,  and  on  W ednesday  pleached  his  weekly  lecture  at  H.icknev;cm  'I’hursday  cveninj;  a lecture  in 
Spit.illiclds,  and  on  Fric\ay  joined  in  the  service  of  a fa.st,  at  .Mr.  Fleming’s  .Meeting,  at  f oundcr’s-hall, 
where  he  iireachcd  the  sermon.  This  seemed  to  be  trying  his  strength  ocyond  the  rule  of  prudence  or 
of  duty.  However  on  the  S;itunlay  he  writes— “ 1 bless  (jod,  1 have  now  mv  health  well  again.”  But 
the  p.iinfiil  dis-mler  seveml  times  ix-tiimecL  K irly  on  laird’s  day  morning,  /December  13,  he  was  seised 
with  another  fit,  hut  the  pain  wcnit  (4f  in  about  an  hour,  and,  notwithstanding  the  fatigue  it  lusd  occa- 
sioned, he  ventured  to  London,  to  pre.ich  the  moming  Icctui-e,  Ix-f.'rc  it  w;is  light,  whem  he  tcxik  that 
text,  John  xx.  1.  The  firtt  day  of  the  week  early,  vhile  it  vhu  yet  dark,  Ue.;  and,  after  this,  he  per- 
formed the  whole  service  at  Hacxney.  Having  related  these  circumst  inccs,  he  s;iys — “ Blessed  be  LkxI 
for  help  from  on  high!”  On  the  following  Thursday  he  hadiui'  thcr  very  violent  fit  of  the  stone,  of  which 
his  own  account  is  as  follows— “'1  went  to  my  study  very  early,  but  before  seven  o’clock  1 was  seized 
with  a fit  of  the  stone,  which  held  me  :J1  day:  pained  iuid  sick,  I lay  much  cm  tlie  bed,  but  had  comfort 
in  lifting  up  my  heart  to  GikI,  lice:,  .\bout  five  o’clock  in  the  evening  1 had  case,  and  about  ten  I voided 
a large  stone.  Though  my  (Icxl  causcxl  me  gnef,  yet  he  had  compassi*m.  December  18.  Verv'  well  to 
clay,  though  ver)-  ill  yesterday.  How  is  this  life  couiiterchaiigcd!  .\nd  yet  1 am  Imt  girding  cm  my  har- 
ness; tlic  Lord  jirepcirc  me  for  the  next  fit,  and  the  Loi-d  prepare  me  for  the  last!” 

That  period  was  not  now  very  distiuit,  though  none  apprehended  it  to  he  so  near  as  it  proverd.  Though 
his  constitution  was  stnuig,  his  uncommon  exertions  must  have  tended  to  weaken  it;  and  his  close  appli- 
cation in  his  study  doubtfess  cx;casioncd  his  nephritic  c:oniplaint.  It  was  also  snkl,  by  tli<«c  who  luiew 
him  at  H.ickney,  that  after  his  settlement  there,  he  yielded  to  ilic  many  invititkns  he  had  to  sup  with 
his  friends,  wlicn  he  was  under  the  temutation,  though  not  to  any  uiitiecoming  excess,  yet  to  cal  and 
drink  wh.it  was  unrivourable  to  the  he:dtn  of  so  stuclicxis  a man,  and  one  who  liacl  Wen  used  to  a more 
abstemious  mode  of  life,  and  had  grown  coqiulent,  us  his  portrait  shows  him  to  have  been.  It  is  not 
improliahlc  tliat  this  circumstance  tended  to  shorten  his  clays, 

.\t  the  beginning  of  this  his  last  year  (for  so  it  proved  to  6c)  Mr.  Henry  ’s  mind  ;ipp<ars  from  his  diary 
to  h.ivc  been  fillecf  with  chirk  apprehensions  on  account  of  public  afTairs.  The  bill  which  had  puoed  for 
suppressing  the  schools  of  the  clissentcrs  he  Icxikcd  upon  not  only  as  a heavy  grievance  in  it.self,  but  as  a 
prelude  to  ftirther  severities.  On  this  occasion  he  preached  on  excellent  discourse  at  Mr.  Bush’s  meet- 
ing, on  2 (!hron.  xx.  12.  .Veithrr  know  we  what  to  do,  but  our  eye*  are  ufi  unto  thee. 

Tlic  following  week  he  t(»k  his  journey  to  Chester,  from  w hence  he  never  retumecL  On  May  SO, 
he  administered  the  L-  rd’s  supper,  :is  the  herst  w:iy  of  narting  with  his  friends  at  Hackney.  In  the 
moming  he  expounded  F.xcxlus  xxxviii,  in  the  aftenumn  Luke  vii,  and  preached  cm  Kcv.  v.  9.  For  thou 
wait  tlain,  t^c.  On  the  next  day  he  took  the  coach  for  Chester.  Mr.  Tong,  and  seme  other  friemds  going 
to  Coventry,  accompanied  hini  us  fir  as  St.  .\lbans,  and  there  they  p irted  with  him,  never  to  see  his 
face  any  more!  Fmm  a letter  to  Mrs.  Henry,  d ited  June  7,  it  apjicared  that  he  bore  the  journey  well, 
and  that  his  friends  told  him  he  I'xikccl  Ix-tter  th.in  he  did  when  they  saw  him  the  l;isl  year.  In  the 
xamc  letter  he  expressed  much  joy  on  account  of  his  old  congregation  la*ing  well  settled  with  a minister, 
with  whom  he  had  c nimunicatcd  at  the  Lord’s  t:ib!c  lhed,iy  preceding,  much  to  his  sitisfartion.  With 
pleasure  he  rem  irk.s — “ They  had  a full  comniuni'  n:  none  of  the  congregation  arc  gone  off:  if  none  have 
left  it  while  it  w.is  unsettled,  1 hope  none  will  leave  it  now.” 

From  a subsequent  article  in  .Mr.  Tong’s  n irmtive,  it  npi>cars  that  Mr.  flanliner  wss  not  the  sole 
minister  of  the  congreg  ition,  but  rii.it  a Mr.  VVithingti’ii  was  united  with  him.  How  long  the  church 
and  congregiition  continued  in  the  nourishing  stite  in  w hich  Mr.  Henry  now  lielield  it,  is  uiiccrtmn;  but 
it  is  well  known  that,  whatever  was  the  oiii-se,  Mr.  (lanlincr  livcil  to  sec  it  greatly  decline.  This,  how- 
ever,  wa.s  unjust  reflection  upon  him:  it  h.is  Ixen  the  common  affliction  of  the  best  of  ministers,  especially 
when  thev  have  been  advanced  in  vean.  Mr.  Henry,  however,  was  gene  to  a licttcr  world  lieforc  the 
sad  ch:injic  tixik  place,  the  knowledge  of  which  would  have  occnakmed  him  inexpressible  regret,  on  the 
recollection  of  his  lieing  at  all  accessjiry  to  it 

.\s  he  continued  to  interest  himself  in  the  welfare  of  that  society  to  the  ven  last,  so  likew  isc  he  did  in 
whatever  ccnccmcd  the  other  congregations  in  that  ncighlKnirhord,  with  which  he  had  Ijcen  so  Jong  con- 
nected; an  1 in  this  his  last  j nimey  he  visited  several  of  them,  to  the  great  injury  of  his  health:  iiKlcvd  he 
m iv  be  said  to  have  8;icrifice<l  his  life  in  their  sen  ice.  On  Tuesday.  June  8,  he  went  to  Wrexham, 
and,  having  pn-ache.l  there,  returned  to  Chester  that  night;  he  says,  “ not  at  all  tired  hut  it  seems  he 
had  some  I'nprcheiision  of  a return  of  the  dialK-tes,  and  drank  sonic  of  il»c  Bristol  water,  by  way  of  pre 
vention.  On  the  14th,  he  went  to  visit  his  brt  lher  M'arburton,  at  Grange,  and  from  thence  to  KnuU- 


17 


MEMOIRS  OF  THE  REV.  MATTHEW  HENRY. 

ford,  whither  Mr.  Gardiner  accompanied  him,  and  where  he  met  several  of  his  brethren.  From  thence 
he  rode,  on  the  Tuesday  evening,  to  Chowbent  in  Lancashire,  and  the  next  day  returned  to  Chester. 
Though  he  did  not  perceive  himself  to  be  greatly  fati^ed,  some  of  his  friends  could  not  but  fear  that  he 
must  have  injured  his  health  by  riding  so  many  miles  in  so  short  a time,  and  by  preaching  at  every  place 
where  he  (pame,  especially  in  so  hot  a summer.  Indeed  he  himself,  in  a letter  written  at  this  time  to 
Mrs.  Henry,  complains  of  the  heat  of  the  weather,  wuich,  he  says,  made  him  as  faint  and  feeble  as  he 
was  when  he  came  up  last  from  the  country  ; and,  from  a subsequent  passage,  it  seems  as  if  he  found 
himself,  after  his  late  hasty  tour,  far  from  being  well.  “ If  God  bring  me  home  in  safety,”  says  he,  “ I 
believe  it  will  do  well  to  use  the  means  I did  last  year,  unless  the  return  of  the  cool  weather  should  make 
it  needless;  for  when  I am  in  the  air  I am  best.”  He  adds,  “ Though  I am  here  among  my  old  friends, 
yet  I find  my  new  ones  lie  near  my  heart,  among  whom  God  has  now  cut  out  my  work.  ” 

In  the  last  letter  which  Mrs.  Henry  received  ft’om  him,  dated  June  19,  he  informed  her  that  he  had 
taken  the  coach  for  Wednesday,  the  23d,  and  that  he  was  to  get  into  it  at  Whitchurch,  from  whence  he 
was  pleased  to  think  he  should  have  the  company  of  Mr.  Yates  of  that  place;  and  as  the  following  Wed- 
nesday was  the  day  for  the  quarterly  fast  at  Hackney,  he  expressed  his  desire  that  due  care  might  be 
taken  to  engage  the  assistance  of  some  of  his  brethren. 

The  next  day  after  he  wrote  this  letter  was  the  s.abbath,  which  he  spent  at  Chester;  and  it  was  the 
last  he  spent  on  earth:  a remarkable  circumstance,  that  Providence  should  so  order  it  that  his  last  labours 
should  be  bestowed  where  they  were  begun,  and  where  the  most  of  his  days  had  been  spent.  It  was 
also  singular  and  pleasing  that,  on  his  two  last  sabbaths  in  the  church  below,  he  was  directed  to  a subject 
so  peculiarly  adapted  to  the  occasion,  namely,  that  of  the  eternal  sabbath  in  hea-\'en,  on  which  he  was 
so  soon  to  enter;  for  on  the  preceding  Lord’s  day,  he  had  preached  twice  on  HeB.  iv.  9.  There  remain- 
eth  a rest  for  the  fieofile  of  God;  which  he  considered,  agreeably  to  the  original,  under  the  idea  of  a 
sabbath,  which  he  illustrated  in  a variety  of  particulars.  On  the  Lord’s  day  following,  he  kept  the  same 
idea  in  view,  while  he  treated  on  that  solemn  caution,  for  the  improvement  of  the  subject— Le/  us  there- 
fore fear,  lest  a promise  being  left  us  of  entering  into  his  rest,  any  of  you  should  seem  to  come  short  of 
tt.  The  circumstances  of  Mr.  Henry’s  closing  his  ministry  in  this  remarkable  manner,  induced  Mr. 
Tong,  in  his  Life,  to  give  his  readers  the  substances  of  both  these  discourses. 

The  next  day  after  delivering  them  he  set  off,  in  his  journey  homeward,  without  feeling  any  incon 
venience  from  the  past  day’s  labours;  indeed  he  thought  he  had  found  relief  from  his  late  indisposition, 
by  his  excursion  to  Knutsford  and  Lancashire;  so  that  he  was  encouraged  (not  very  prudently)  to  make 
an  appointment  for  preaching  at  Nantwich  that  day,  in  his  way  to  London.  But  all  his  friends  observed 
that  he  appeared  very  heavy  and  dro%vsy;  though,  when  asked  how  he  did,  he  always  answered, 
“Well.”  An  apothecary,  however,  Mr.  Sudlow,  a good  friend  of  Mr.  Henry,  said,  before  he  left 
Chester,  they  should  never  see  him  again.  His  friends  therefore  should  have  dissuaded  him  from  this 
undertaking,  especially  on  horseback.  As  he  passed  Dudden  he  drank  a glass  of  the  mineral  water 
there.  Before  he  came  to  Torporley,  his  horse  stumbled  in  a hole,  and  threw  him  off.  He  was  a little 
wet,  but  said  he  was  not  hurt,  and  felt  no  inconvenience  from  the  fall.  His  companions  pressed  him  to 
alight  at  Torporley,  but  he  resolved  to  go  on  to  Nantwich,  and  there  he  preached  on  Jer.  xxxi.  18; 
but  all  his  hearers  noticed  his  want  of  his  usual  liveliness,  and,  after  dinner,  he  Avas  advised  to  lose  a 
little  blood.  He  consented  to  this,  though  he  made  no  complaint  of  indisposition.  After  bleeding  he  fell 
asleep,  and  slept  so  long,  that  some  of  his  friends  thought  it  right  to  awaken  him,  at  which  he  expressed 
himself  rather  displeased. 

His  old  intimate  friend,  Mr.  Illidge,  Avas  present,  who  had  been  desired  by  Sir  Thom.as  Delves  and 
his  lady  to  invite  him  to  their  house,  at  Doddington,  whither  their  steward  Avas  sent  to  conduct  him.  But 
he  was  not  able  to  proceed  any  further,  and  went  to  bed  at  Mr.  Mottershed’s  house,  where  he  felt  him- 
self so  ill  that  he  said  to  his  friends,  “Pray  for  me,  for  noAV  I cannot  pray  for  myself.”  While  they 
were  putting  him  to  bed,  he  spoke  of  the  excellence  of  spiritual  comforts  in  a time  of  affliction,  and 
blessed  God  that  he  enjoyed  them.  To  his  friend,  Mr.  Illidge,  he  addressed  himself  in  these  memora- 
ble words:  “You  have  been  used  to  take  notice  of  the  sayings  of  dying  men — this  is  mine:  That  a life 
:spent  in  the  service  of  God,  and  communion  with  him,  is  the  most  comfortable  and  pleasant  life  that  one 
can  live  in  the  present  Avorld.”  He  had  a restless  night,  and  about  fiA’e  o’clock  on  Tuesday  morning  he 
was  seized  Avith  a fit,  which  his  medical  attendants  agreed  to  be  an  apoplexy.  He  lay  speechless,  with 
nis  eyes  fixed,  till  about  eight  o’clock,  June  22,  and  then  expired. 

A near  relation  of  his  wrote  on  this  occasion,  “ I belieAm  it  Avas  most  agreeable  to  him  to  haA^e  so  short 
a passage  from  his  Avork  to  his  reward.  And  why  should  we  envy  him.’  It  is  glorious  to  die  in  the  service 
of  so  great  and  good  a Master,  who,  we  are  sure,  will  not  let  any  of  his  servants  lose  by  him.”  Yet  it 
cannot  but  be  regretted,  that  any  of  them  should,  by  an  inordinate  zeal,  shorten  their  days,  and,  by  this 
means,  prevent  their  more  lasting  usefulness. 

On  i'hursday,  before  the  coipse  Avas  removed  from  Nantwich,  Mr.  Reynolds,  of  Salop,  preached  an 
excellent  sermon  on  the  sad  occasion,  which  Avas  printed.  Six  ministers  accompanied  it  to  Chester,  who 
Avere  met  bv  eight  of  the  clergy,  ten  coaches,  and  a great  many  persons  on  horseback.  Many  dissenting 
ministers  folloAved  the  mourners,  and  a uniA-ersal  respect  was  paid  to  the  deceased  by  persons  of  distinc- 
tion of  all  denominations.  He  was  buried  in  T rinity  church,  in  Chester,  where  several  dear  relatives 
had  been  laid  before  him.  Mr.  Withington  delivered  a suitable  discourse,  for  the  improvement  of  the 
providence,  at  the  Thursday  lecture,  and  another  on  the  Lord’s  day  morning  after  the  funeral,  as  Mr. 
Gardiner  also  did  in  the  afternoon,  on  2 Kings  ii.  12.  Mv  father,  my  father,  b’c.  Mr.  Acton,  the  Bap- 
tist minister,  took  a respectful  notice  of  the  loss  Avhich  the  church  had  sustained  by  this  event.  When 
the  neAvs  of  his  death  reached  London,  it  occasioned  universal  lamentation:  there  was  scarcely  a pulpit 
among  the  dissenters  in  which  notice  was  not  taken  of  the  breach  made  in  the  church  of  God;  almost 
every  serm'^n  was  a funeral  sermon  for  Mr.  Henry;  and  many,  who  were  no  friends  to  the  noncon 
rrmists,  acknoAvledged  that  they  had  lost  one  Avho  was  a great  support  and  honour  to  their  interest. 
The  sermon  preached  to  his  congregation  at  Hackney,  July  11,  1714,  was  by  his  intimate  friend, 
Mr.  ^Villiam  Tong",  on  John  xiii.  36.  Whither  I go  thou  canst  not  follow  me  now;  but  thou  shalt 
fdlow  me  afterward.  This  discourse  was  published,  and  afterward  subjoined  to  the  folio  edition  of 
Mr.  Henry’s  Works. 

VoL.  I.  C 


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..:4. 


THE 


PREFACE. 


rjlHOUGH  it  is  most  my  concern,  that  I be  able  to  give  a good  account  to  God  and  my  own  con- 
science, yet,  perhaps,  it  will  be  expected,  that  I give  the  world  also  some  account  of  this  bold 
undertaking;  which  I shall  endeavour  to  do  with  all  plainness,  and  as  one  who  believes,  that  if  men 
must  be  reckoned  with  in  the  great  day,  for  every  vain  and  idle  word  they  speak,  mucl>'  more  for  every 
vain  and  idle  line  they  write. 

And  it  may  be  of  use,  in  the  first  place,  to  lay  down  those  great  and  sacred  principles  which  I go  upon, 
and  am  governed  by,  in  this  endeavour  to  explain  and  improve  these  portions  of  holy  writ;  which  en- 
deavour 1 humbly  offer  to  the  service  of  those  (and  to  those  only  I expect  it  will  be  acceptable)  who 
agree  with  me  in  these  six  principles. 

I.  That  religion  is  the  one  thing  needful;  that  to  know,  and  love,  and  fear  God  our  Maker,  and  in  all 
the  instances  both  of  devout  affection,  and  of  a good  conversation,  to  keep,  his  commandments,,  (Eccles. 
12.  13. ) is,  without  doubt,  the  whole  of  man;  it  is  all  in  all  to  him.  This  the  wisest  of  men,  after  a close 
and  copious  argument  in  his  Ecclesiastes,  lays  down  as  the  conclusion  of  his  whole  matter  (the  Quod  erat 
demonstrandum  of  his  whole  discourse);  and  therefore  I may  be  allowed  to  lay  it  down  as  a postulatum, 
and  the  foundation  of  this  whole  matter. 

It  is  necessary  to  mankind  in  general,  that  there  should  be  religion  in  the  world,  absolutely  necessary 
for  the  preservation  of  the  honour  of  the  human  nature,  and  no  less  so  for  the  preservation  of  the  order 
of  human  societies.  It  is  necessary  to  each  of  us  in  particular,  that  we  be  religious;  we  cannot  other- 
wise answer  the  end  of  our  creation,  obtain  the  favour  of  our  Creator,  make  ourselves  easy  now,  or 
happy  for  ever.  A man  that  is  endued  with  the  powers  of  reason,  by  which  he  is  capable  of  knowing, 
serving,  glorifying,  and  enjoying  his  Maker,  and  yet  lives  without  God  in  the  world,  is  certainly  the 
most  despicable  and  the  most  miserable  animal  under  the  sun. 

II.  That  divine  revelation  is  necessary  to  true  religion,  to  the  being  and  support  of  it.  That  faith 
without  which  it  is  impossible  to  please  God,  cannot  come  to  any  perfection  by  seeing  the  works  of  God, 
but  it  must  come  by  hearing  the  word  of  God,  Rom.  10.  17.  The  rational  soul,  since  it  received  that 
fatal  shock  by  the  Fall,  cannot  have  or  maintain  that  just  regard  to  the  great  Author  of  its  being^ 
that  observance  of  him,  and  expectation  from  him,  which  are  both  its  duty  and  felicity,  without  some 
supernatural  discovery  made  by  himself  of  himself,  and  of  his  mind  and  will.  Natural  light,  no  doubt, 
is  of  excellent  use,  as  far  as  it  goes;  but  it  is  necessary  that  there  be  a divine  revelation,  to  rectify  its 
mistakes,  and  make  up  its  deficiencies,  to  help  us  out  there  where  the  light  of  nature  leaves  us  quite 
at  a loss,  especially  in  the  way  and  method  of  man’s  recovery  from  his  lapsed  state,  and  his  restoration 
to  his  Maker’s  favour;  which  he  cannot  but  be  conscious  to  himself  of  the  loss  of,  finding,  by  sad  ex- 
perience, his  own  present  state  to  be  sinful  and  miserable.  Our  own  reason  shows  us  the  wound,  but 
nothing  short  of  a divine  revelation  can  discover  to  us  a remedy  to  be  confided  in. 

The  case  and  character  of  those  nations  of  the  earth  which  had  no  other  guide  in  their  devotions 
than  that  of  natural  light,  with  some  remsuns  of  the  divine  institution  of  sacrifices  received  by  tradition 


II 


THE  AUTHOR’S  PREFACE. 


from  their  fathers,  plainly  show  how  necessary  divine  revelation  is  to  the  subsistence  of  religion;  for 
those  that  had  not  the  word  of  God,  soon  lost  God  himself,  became  vain  in  their  imaginations  concerning 
him,  and  prodigiously  vile  and  absurd  in  their  worships  and  divinations.  It  is  true,  the  Jews,  who  had 
the  benefit  of  divine  revelation,  lapsed  sometimes  into  idolatry,  and  admitted  very  gross  corrup- 
tions; yet,  with  the  help  of  the  law  and  the  prophets,  they  recovered  and  reformed:  whereas  the 
best  and  most  admired  philosophy  of  the  Heathen  could  never  do  any  thing  toward  the  cure  of  the 
vulgar  idolatry,  or  so  much  as  offei’ed  to  remove  any  of  those  barbarous  and  ridiculous  rites  of  their 
religion,  which  were  the  scandal  and  reproach  of  the  human  nature.  Let  men  therefore  pretend  what 
they  will,  deists  are,  or  will  be,  atheists;  and  those  that,  under  colour  of  admiring  the  oracles  of  reason, 
set  aside  as  useless  the  oracles  of  God,  undermine  the  foundations  of  all  religion,  and  do  what  they 
can  to  cut  off  all  communication  between  man  and  his  Maker,  and  to  set  that  noble  creature  on  a level 
with  the  beasts  that  perish. 

III.  That  divine  revelation  is  not  now  to  be  found  orexfiected  any  where  but  in  the  scriptures  of  the 
Old  and  JVew  Testament;  and  there  it  is.  It  is  true,  there  were  religion  and  divine  revelation  before 
there  was  any  written  word;  but  to  argue  from  thence,  that  the  scriptures  are  not  now  necessary,  is  as 
absurd  as  it  would  be  to  argue  that  the  world  might  do  well  enough  without  the  sun,  because  in  the 
Creation  the  Avorld  had  light  three  days  before  the  sun  was  made. 

Divine  revelations,  when  first  given,  were  confirmed  by  visions,  miracles,  and  prophecy;  but  they 
were  to  be  transmitted  to  distant  regions  and  future  ages,  with  their  proofs  and  evidences,  by  writing, 
the  surest  way  of  conveyance,  by  which  the  knowledge  of  other  memorable  things  is  preserved 
and  propagated.  We  have  reason  to  think  that  even  the  Ten  Commandments,  though  spoken 
with  such  solemnity  at  Mount  Sinai,  would  have  been,  long  before  this,  lost  and  forgotten,  if  they  had 
been  handed  d nvn  by  tradition  only,  and  never  had  been  put  in  writing:  it  is  that  which  is  written,  that 
remains. 

The  scri  )tu’‘e  indeed  is  ii'  t compiled  as  a methodical  system  f r b(  dy  of  divinity,  secundum  artem — 
according  to  the  rules  of  art,  hut  in  several  ways  of  writing,  (histories,  laws,  prophecies,  songs,  epistles, 
and  even  proverbs,)  at  several  times,  and  by  several  hands,  as  Infinite  Wisdom  saw  fit.  The  end  is 
effectually  obtained;  such  things  are  plainly  supposed  and  taken  for  granted,  and  such  things  are 
expressly  revealed  and  made  known,  as,  being  all  put  together,  sufficiently  inform  us  of  all  the  truths 
and  laws  of  the  holy  religi)n  we  are  to  believe,  and  be  governed  by. 

That  all  scrip' ure  is  given  by  inspiration  of  God,  (2  Tim.  3.  16.)  and  that  holy  men  spake  and 
wrote  as  they  were  moved  by  the  Holy  Ghost,  (2  Pet.  1.  21.)  we  are  sure;  but  who  dare  pretend  to 
describe  that  inspiration?  None  knows  the  way  of  the  Spirit,  nor  how  the  thoughts  were  formed  in  the 
heart  of  him  that  was  inspired,  any  more  than  we  know  the  way  of  the  soul  into  the  body,  or  how  the 
bones  are  formed  in  the  womb  of  her  that  is  with  child,  Eccles.  11.  5.  But  we  may  be  sure  that  the 
blessed  Spirit  did  not  only  habitually  prepare  and  qualify  the  penmen  of  scripture  for  that  service,  and 
put  it  into  their  hearts  to  write,  but  did  likewise  assist  their  understandings  and  memories  in  recording 
those  things  which  they  themselves  had  the  knowledge  of,  and  effectually  secure  them  from  error  and 
mistake;  and  what  they  could  not  know  but  by  revelation,  (as  for  instance,  Gen.  1.  and  John  1.)  the 
same  blessed  Spirit  gave  them  clear  and  satisfactory  information  of.  And,  no  doubt,  as  far  as  was 
necessary  to  the  end  designed,  they  were  directed  by  the  Spirit,  even  in  the  language  and  expression; 
for  there  were  words  which  the  Holy  Ghost  taught;  (1  Cor.  2.  13.)  and  God  saith  to  the  prophet,  Tho7i 
shalt  speak  with  my  words,  Ezek.  3.  4.  However,  it  is  not  material  to  us,  who  drew  up  the  statute,  nor 
what  liberty  he  took  in  using  his  own  words:  when  it  is  ratified,  it  is  become  the  legislator’s  act,  and 
binds  the  subject  to  observe  the  true  intent  and  meaning  of  it. 

The  scripture  proves  its  divine  authority  and  original  both  to  the  wise  and  to  the  unwise;  even  to  the 
unwise  and  least-thinking  part  of  mankind,  it  is  abundantly  proved  by  the  many  incontestable  miracles 
wrought  by  Moses  and  the  prophets,  Christ  and  his  apostles,  for  the  confirmation  of  its  truths  and 
laws:  it  would  be  an  intolerable  reproach  to  eternal  Truth,  to  suppose  this  divine  seal  affixed  to  a lie. 
Beside  this,  to  the  more  wise  and  thinking,  to  the  more  considerate  and  contemplative,  it  recommends 
itself  by  those  innate  excellencies  which  are  self-ev  ident  characteristics  of  its  divine  original.  If  we 
look  wistly,  we  shall  soon  be  aware  of  God’s  image  and  sfiperscription  upon  it.  A mind  rightly  disjiosed 
by  a humble  sincere  subjection  to  its  Maker,  will  easily  discover  the  image  of  God’s  w’sdom  in  the 
iwful  depth  of  its  mysteries;  the  image  of  his  sovereignty  in  the  commanding  majesty  of  its  style;  the 


THE  AUTHOR’S  PREFACE. 


HI 


image  of  his  unity  in  the  wonderful  harmony  and  symmetry  of  all  its  parts;  the  image  of  his 
holiness  in  the  unspotted  purity  of  its  precepts;  and  the  image  of  his  goodness  in  the  manifest  ten- 
dency of  the  whole  to  the  welfare  and  happiness  of  mankind  in  both  worlds;  in  short,  it  is  a work  that 
fathers  itself. 

And  as  atheists,  so  deists,  notwithstanding  their  vain-glorious  pretensions  to  reason,  as  if  wisdom 
must  die  with  them,  run  themselves  upon  the  grossest  and  most  dishonourable  absurdities  imaginable; 
for  if  the  scriptures  be  not  the  word  of  God,  then  there  is  no  divine  revelation  now  in  the  world,  no 
discovery  at  all  of  God’s  mind  concerning  our  duty  and  happiness:  so  that  let  a man  be  ever  so  desirous 
and  solicitous  to  do  his  Maker’s  will,  he  must,  without  remedy,  perish  in  the  ignorance  of  it,  since  there 
is  no  book  but  this,  that  will  undertake  to  tell  him  what  it  is;  a consequence  which  can  by  no  means  be 
reconciled  to  the  idea  we  have  of  the  Divine  goodness.  And  (which  is  no  less  an  absurdity)  if  the 
scriptures  be  not  really  a divine  revelation,  they  are  certainly  as  great  a cheat  as  ever  was  put  upon  the 
world:  but  we  have  no  reason  to  think  them  so;  for  bad  men  would  never  write  so  good  a book,  nor 
would  Satan  have  so  little  subtlety  as  to  help  to  cast  out  Satan;  and  good  men  would  never  do  so  wicked 
a thing  as  to  counterfeit  the  broad  seal  of  Heaven,  and  to  affix  it  to  a patent  of  their  own  framing,  though 
«n  itself  ever  so  just.  No,  These  are  not  the  words  of  him  that  hath  a devil. 

IV.  That  the  scrifitures  of  the  Old  and  J\few  Testament  were  fiurfiosely  designed  for  our  learning. 
They  might  have  been  a divine  revelation  to  those  into  whose  hands  they  were  first  put,  and  yet  we, 
at  this  distance,  have  been  no  way  concerned  in  them;  but  it  is  certain  that  they  were  intended  to  be 
of  universal  and  perpetual  use  and.obligation  to  all  persons,  in  all  places,  and  all  ages,  that  have  the 
knowledge  of  them,  even  unto  us  ufion  whom  the  ends  of  the  world  are  come,  Rom.  15.  4.  Though  we 
are  not  under  the  law  as  a covenant  of  innocency,  for  then,  being  guilty,  we  should  unavoidably  perish 
under  its  curse;  yet  it  is  not  therefore  an  antiquated  statute,  but  a standing  declaration  of  the  will  of  God 
concerning  good  and  evil,  sin  and  duty,  and  its  obligation  to  obedience  is  in  as  full  force  and  virtue  as 
ever:  and  unto  us  is  the  gosfiel  of  the  ceremonial  law  preached,  as  well  as  unto  them  to  whom  it  was 
first  delivered,  and  much  more  plainly,  Heb.  4.  2.  The  histories  of  the  Old  Testament  were  writter 
for  our  admonition  and  direction,  (1  Cor.  10.  11.)  and  not  barely  for  the  information  and  entertainment 
of  the  curious.  The  prophets,  though  long  since  dead,  prophesy  again  by  their  writings,  before  peoples 
and  nations;  (Heb.  12.  5.)  and  Solomon’s  exhortation  speaketh  unto  us  as  unto  sons. 

The  subject  of  the  holy  scripture  is  universal  and  perpetual,  and  therefore  of  common  concern.  It  is 
intended,  1.  To  rerive  the  universal  and  perpetual  law  of  nature,  the  very  remains  of  which  (or  ruins 
rather)  in  natural  conscience,  give  us  hints  that  we  must  look  somewhere  else  for  a fairer  copy.  2.  To 
reveal  the  universal  and  perpetual  law  of  grace,  which  God’s  common  beneficence  to  the  children 
of  men,  such  as  puts  them  into  a better  state  than  that  of  devils,  gives  us  some  ground  to  expect.  The 
divine  authority  likewise,  which  in  this  book  commands  our  belief  and  obedience,  is  universal  and  per- 
petual, and  knows  no  limits,  either  of  time  or  place;  it  follows,  therefore,  that  every  nation  and  every 
age,  to  which  these  sacred  writings  are  transmitted,  are  bound  to  receive  them  with  the  same  veneration 
and  pious  regard  that  they  commanded  at  their  first  entrance. 

Though  God  hath,  in  these  last  days,  spoken  to  tts  by  his  Son,  yet  we  are  not  therefore  to  think  that 
what  he  spake  at  sundry  times  and  in  divers  manners  to  the  fathers,  (Heb.  1.  1.)  is  of  no  use  to  us,  or 
that  the  Old  Testament  is  an  almanack  out  of  date;  no,  we  are  built  upon  the  foundation  of  the  pro- 
phets, as  well  as  of  the  apostles,  Christ  himself  being  the  Corner-stone,  (Eph.  2.  20. ) in  whom  both  these 
sides  of  this  blessed  building  meet  and  are  united:  they  were  those  ancient  records  of  the  Jewish 
church,  which  Christ  and  his  apostles  so  oft  referred  to,  so  oft  appealed  to,  and  commanded  us  to  search 
and  to  take  heed  to.  The  preachers  of  the  gospel,  like  Jehoshaphat’s  judges,  wherever  they  went,  had 
this  book  of  the  law  with  them,  and  found  it  a great  advantage  to  them  to  speak  to  them  that  knew 
the  law,  Rom.  7.  1.  That  celebrated  translation  of  the  Old  Testament  in  the  Greek  tongue  by  the 
Seventy,  between  two  and  three  hundred  years  before  the  birth  of  Christ,  was  to  the  nations  a happy 
preparative  for  the  entertainment  of  the  gospel,  by  spreading  the  knowledge  of  the  law:  for  as  the  New 
Testament  expounds  and  completes  the  Old,  and  thereby  makes  it  more  serriceable  to  us  now  than  it 
was  to  the  Jewish  church;  so  the  Old  Testament  confirms  and  illustrates  the  New,  and  shows  us  Jesus 
Christ,  the  same  yesterday  that  he  is  to-day,  and  will  be  for  ever. 

W That  the  holy  scriptures  were  not  only  designed  for  our  learning,  but  are  the  settled  standing  rule 
.f  our  faith  and  practice,  by  which  we  must  be  governed  now  and  judged  shortly:  it  is  not  only  a book 


IV 


THE  AUTHOR’S  PREFACE. 


of  general  use,  (so  the  writings  of  good  and  wise  men  may  be,)  but  it  is  of  sovereign  and  commanding 
authority;  the  statute-book  of  God’s  kingdom,  which  our  oath  of  allegiance  to  him,  as  our  supreme 
Lord,  binds  us  to  the  observance  of.  Whether  nve  ’will  hear,  or  "whether  nve  ’will  forbear,  Ave  must  be 
told,  that  this  is  the  oracle  we  are  to  consult,  and  to  be  determined  by;  the  touchstone  we  are  to 
appeal  to,  and  try  doctrines  by;  the  rule  we  are  to  have  an  eye  to,  by  which  we  must  in  every  thing 
order  our  affections  and  conversations,  and  from  which  we  must  always  take  our  measures.  This  is  the 
testimony,  this  is  the  Iww  which  is  bound  up  and  sealed  among  the  disciples,  that  word,  according  to 
which  if  we  do  not  sfieak,  it  is  because  there  is  no  light  in  us,  Isa.  8.  16,  20. 

The  making  of  the  light  •within,  our  rule,  which  by  nature  is  darkness,  and  by  grace  is  but  a copy  of, 
and  confonnable  to,  the  written  word,  is  setting  the  judge  above  the  law;  and  making  the  traditions 
of  the  church  rivals  with  the  scripture,  is  no  better:  it  is  making  the  clock,  which  every  one  concerned 
puts  backward  or  forward  at  pleasure,  to  correct  the  sun,  that  faithful  measurer  of  time  and  days. 
These  are  absurdities,  which,  being  once  granted,  thousands  follow,  as  we  see  by  sad  experience. 

VI.  That  therefore  it  is  the  duty  of  all  Christians  diligently  to  search  the  scrifitures,  and  it  is  the  office 
of  ministers  to  guide  and  assist  them  therein.  How  useful  soever  this  book  of  books  is  in  itself,  it  will  be 
of  no  use  to  us,  if  we  do  not  acquaint  ourselves  with  it,  by  reading  it  daily,  and  meditating  up)on  it,  that 
we  may  understand  the  mind  of  God  in  it,  and  may  apply  what  we  understand  to  ourselves  for  our 
direction,  rebuke,  and  comfort,  as  there  is  occasion.  It  is  the  character  of  the  holy  and  happy  man,  that 
his  delight  is  in  the  la’w  of  the  Lord;  and,  as  an  evidence  thereof,  he  converses  with  it  as  his  constant 
companion,  and  advises  with  it  as  his  most  wise  and  trasty  counsellor,  for  in  that  la’w  doth  he  meditate 
day  and  night,  Ps.  1.  2. 

It  concerns  us  to  be  ready  in  the  scriptures,  and  to  make  ourselves  so  by  constant  reading  and  careful 
observation,  and  especially  by  earnest  prayer  to  God,  for  the  promised  gift  of  the  Holy  Ghost,  whose 
office  it  is  to  bring  things  to  our  remembrance  which  Christ  hath  said  to  us;  (John  14.  26.)  that  thus  we 
Hiay  have  some  good  word  or  other  at  hand  for  our  use  in  our  addresses  to  God,  and  in  our  converse  with 
men;  in  our  resistance  of  Satan,  and  in  communing  with  our  own  hearts;  and  maybe  able,  Avith  the  good 
Householder,  to  bring  out  of  this  treasury  things  ne’w  and  old,  for  the  entertainment  and  edification  both 
of  ourselves  and  others.  If  any  thing  will  make  a man  of  God  perfect  in  this  world,  will  complete  both 
.1  Christian  and  a minister,  and  thoroughly  furnish  him  for  every  good  "work,  it  must  be  this.  2 Tim.  3.  17. 

It  concerns  us  also  to  be  mighty  in  the  scriptures,  as  Apollos  was,  (Acts  18.  24.)  that  is,  to  be 
thoroughly  acquainted  with  the  true  intent  and  meaning  of  them,  that  we  may  understand  Avhat  we  read, 
and  may  not  misinterpret  or  misapply  it,  but  by  the  conduct  of  the  blessed  Spirit  may  be  led  into  all 
truth,  (John  16.  13.)  and  may  hold  it  fast  in  faith  and  love,  and  put  every  part  of  scripture  to  that  use 
for  Avhich  it  was  intended.  The  letter,  either  of  law  or  gospel,  profits  little  without  the  Spirit, 

The  ministers  of  Christ  are  herein  ministers  to  the  Spirit  for  the  good  of  the  church;  their  business  is 
to  open  and  apply  the  scriptures;  thence  they  may  fetch  their  knowledge,  thence  thei;;  doctrines,  de- 
votions, directions,  and  admonitions,  and  thence  their  very  language  and  expression.  Expounding  the 
scriptures  Avas  the  most  usual  way  of  preaching  in  the  first  and  purest  ages  of  the  church.  What  have 
the  Levites  to  do  but  to  teach  Jacob  the  laAv;  (Deut.  33.  10.)  not  only  to  read  it,  but  to  give  the  sense,  and 
cause  them  to  understand  the  reading?  Neh.  8.  8.  Ho’w  shall  they  do  this,  except  some  man  guide  them? 
.\cts  8.  31.  As  ministers  Avould  hardly  be  believed  without  Bibles  to  back  them,  so  Bibles  would  hardly 
be  understood  without  ministers  to  explain  them;  but  if,  having  both,  we  perish  in  ignorance  and 
iinbelief,  our  blood  will  be  upon  our  own  head. 

Being  fully  persuaded  therefore  of  these  things,  I conclude,  that  whatever  help  is  offered  to  good 
Christians  in  searching  the  scriptures,  is  real  service  done  to  the  glory  of  God,  and  to  the  interests  of  his 
Kingdom  among  men;  and  that  is  it  which  hath  draAvn  me  into  this  undertaking,  which  I have  gone 
about  in  weakness,  and  in  fear,  and  much  trembling,  lest  I should  be  found  exercising  myself  in  things 
'00  high  for  me,  (1  Cor.  2.  3.)  and  so  laudable  an  undertaking  should  suffer  damage  by  an  unskilful 
management. 

If  any  desire  to  know  how  so  mean  and  obscure  a persofi  as  I am,  Avho  in  learning,  judgment,  felicity 
of  expression,  and  all  advantages  for  such  a sendee,  am  less  than  the  least  of  all  my  Master’s  serA^ants, 
:ame  to  venture  upon  so  great  a work,  I can  give  no  other  account  of  it  than  this:  It  has  long  been  my 


THE  AUTHOR’S  PREFACE. 


V 


i;raclice,  what  little  time  I had  to  spare  in  my  study,  from  my  constant  preparations  for  the  pulpit,  to 
spend  it  in  drawing  up  expositions  upon  some  parts  of  the  New  Testament,  not  so  much  for  my  own  use, 
as  purely  for  my  own  entertainment,  because  I knew  not  how  to  employ  my  thoughts  and  time  more  to 
my  satisfaction.  Trahit  sua  quemque  volufitas — Every  man  that  studies,  hath  some  beloved  study, 
which  is  his  delight  above  any  other;  and  this  is  mine.  It  is  that  learning  which  it  was  my  happiness 
from  a cliild  to  be  trained  up  in,  by  my  ever  honoured  father,  whose  memory  must  always  be  very  dear 
and  precious  to  me:  he  often  reminded  me  that  a good  textuary  is  a good  divine;  and  that  I should  read 
other  books  with  this  in  my  eye,  that  I might  be  the  better  able  to  understand  and  apply  the  scripture. 

While  I was  thus  employing  myself,  came  out  Mr.  Burkitt's  Exposition,  of  the  Gosfiels  first,  and 
afterward  of  the  jicts  and  the  Epistles,  which  met  with  very  good  acceptance  among  serious  people,  and 
no  doubt,  by  £he  blessing  of  God  will  continue  to  do  great  service  to  the  church.  Soon  after  he  had 
finished  that  work,  it  pleased  God  to  call  him  to  his  rest;  upon  which  I was  urged,  by  some  of  my 
friends,  and  was  myself  inclined,  to  attempt  the  like  upon  the  Old  Testament,  in  the  strength  of  the 
grace  of  Christ.  This  upon  the  Pentateuch  is  humbly  offered  as  a specimen:  if  it  find  favour,  and 
be  found  any  way  useful,  it  is  my  present  purpose,  in  dependence  upon  Divine  aids,  to  go  on,  so  long  as 
God  shall  continue  my  life  and  health,  and  as  my  other  work  will  permit. 

Many  helps,  I know,  we  have  of  this  kind  in  our  own  language,  which  we  have  a great  deal  of  reason 
to  value,  and  to  be  very  thankful  to  God  for:  but  the  scripture  is  a subject  that  can  never  be  exhausted. 
Semper  habet  aliquid  relegentibus — However  frequently  we  read  it,  we  shall  always  meet  with  something 
new.  WTven  David  had  amassed  a vast  treasure  for  the  building  of  the  temple,  yet  saith  he  to  Solomon, 
Thou  mayest  add  thereto,  1 Chron.  22.  14.  Such  a treasure  is  scripture-knowledge;  it  is  still  capable 
vf  increase,  till  we  all  come  to  the  perfect  man. 

The  scripture  is  a field  or  vineyard  which  finds  work  for  variety  of  hands,  and  about  which  may  be 
employed  a great  diversity  of  gifts  and  operations,  but  all  from  the  same  Spirit,  (1  Cor.  12.  4,  6.) 
and  for  the  glory  of  the  same  Lord.  The  learned  in  the  languages  and  in  ancient  usages  have  been  very 
serviceable  to  the  church,  (the  blessed  occupant  of  this  field,)  by  their  curious  and  elaborate  searches 
into  its  various  products,  their  anatomies  of  its  plants,  and  the  entertaining  lectures  they  have  read 
upon  them.  The  philosophy  of  the  critics  hath  been  of  much  more  advantage  to  religion,  and  lent 
more  light  to  sacred  truth,  than  the  philosophy  of  the  school-divines.  The  learned  also  in  the  arts 
of  war  have  done  great  service  in  defending  this  garden  of  the  Lord  against  the  violent  attacks  of  the 
powers  of  darkness,  successfully  pleading  the  cause  of  the  sacred  writings  against  the  spiteful  cavils 
of  atheists,  deists,  and  the  profane  scoffers  of  these  later  days.  Such  as  these  stand  in  the  posts  of  ho- 
nour, and  their  praise  is  in  all  the  churches;  yet  the  labours  of  the  vine-dressers  and  the  husbandmen, 
(2  Kings  25.  12.)  though  they  are  the  poor  of  the  land  who  till  this  ground,  and  gather  in  the  fruits  of  it, 
are  no  less  necessary  in  their  place,  and  beneficial  to  the  household  of  God,  that  out  of  these  pre- 
cious fruits  every  one  may  have  his  portion  of  meat  in  due  season.  These  are  the  labours  which, 
according  to  my  ability,  I have  here  set  my  hand  unto.  And  as  the  plain  and  practical  expositors  would 
not,  for  a world,  say  of  the  learned  critics.  There  is  no  need  of  them;  so,  it  is  hoped,  those  eyes  and 
heads  will  not  say  to  the  hands  and  feet,  There  is  no  need  of  you;  1 Cor.  12.  21. 

The  learned  have  of  late  received  very  great  advantage  in  their  searches  into  this  part  of  holy  writ, 
and  the  books  that  follow,  (and  still  hope  for  more,)  by  the  excellent  and  most  valuable  labours  of  that 
great  and  good  man,  bishop  Patrick,  whom,  for  vast  reading,  solid  judgment,  and  a most  happy  appli- 
cation to  these  best  of  studies,  even  in  his  advanced  years  and  honours,  succeeding  ages,  no  doubt,  will 
’^nk  among  the  first  three  of  commentators,  and  bless  God  for  him. 

Mr.  Pool's  English  Annotations  (which,  having  had  so  many  impressions,  we  may  suppose,  got  into 
most  hands)  are  of  admirable  use,  especially  for  the  explaining  of  scripture-phrases,  opening  the  sense, 
referring  to  parallel  scriptures,  and  the  clearing  of  difficulties  that  occur:  I have  therefore  all  along 
been  brief  upon  that  which  is  there  most  largely  discussed,  and  have  industriously  declined,  as  much  as 
I could,  what  is  to  be  found  there;  for  I would  not  actum  agere — do  what  is  done;  nor  (if  I may  be 
allowed  to  borrow  the  apostle’s  words)  boast  of  things  made  ready  to  our  hand,  2 Cor.  10.  16. 

Those  and  other  annotations  which  are  referred  to  the  particular  words  and  clauses  they  are  designed 
to  explain,  arc  more  easy  to  be  consulted  upon  occasion;  but  the  exposition  which  (like  thisl  is  put  into 
a continued  discourse,  digested  under  proper  heads,  is  much  more  easy  and  ready  to  be  read  through  for 
one’s  own  or  ethers’  ioftruction.  And,  I think,  the  observing  of  the  connexion  of  each  chapter  (if  there 


THE  AUTHOR’S  PREFACE. 


oe  occasion)  with  that  which  goes  before,  and  the  general  scope  of  it,  with  the  thread  of  the  history  oi 
discourse,  and  the  collecting  of  the  several  parts  of  it,  to  be  seen  at  one  view,  will  contribute  very'  much 
to  the  understanding  of  it,  and  will  give  the  mind  abundant  satisfaction  in  the  general  intention,  though 
there  may  be  here  and  there  a difficult  word  or  expression  which  the  best  critics  cannot  easily  account  for. 
This,  therefore,  I have  here  endeavoured. 

But  we  are  concerned  not  only  to  understand  what  we  read,  but  to  improve  it  to  some  good  purpose, 
and,  in  order  thereunto,  to  be  affected  with  it,  and  to  receive  the  impressions  of  it.  The  word  of  God  is 
designed  to  be  not  only  a light  to  our  eyes,  the  entertaining  subject  of  our  contemplation,  but  a light  to 
our  feet  and  a lamfi  to  our  paths,  (Ps.  119.  106.)  to  direct  us  in  the  way  of  our  duty,  and  to  prevent  our 
turning  aside  into  any  by-way:  we  must  therefore,  in  searching  the  scriptures,  inquire,  not  only 
What  is  this?  but.  What  is  this  to  us?  'What  use  may  we  make  of  it?  How  may  we  accommodate  it  to 
some  of  the  purposes  of  that  divine  and  heavenly  life  which,  by  the  grace  of  God,  we  are  resolved  to 
live?  Inquiries  of  this  kind  I have  here  aimed  to  answer. 

When  the  stone  is  rolled  from  the  well’s  mouth  by  a critical  explication  of  the  text,  still  there  are 
those  who  would  both  drink  themselves,  and  water  their  flocks;  but  they  complain  that  the  nvell  is  deep, 
and  they  have  nothing  to  draw;  how  then  shall  they  come  by  this  living  water?  Some  such  may,  per- 
haps, find  a bucket  here,  or  water  drawn  to  their  hands;  and  pleased  enough  shall  I be  with  this  office 
of  the  Gibeonites,  to  draw  water  for  the  congregation  of  the  Lord  out  of  these  wells  of  salvation. 

That  which  I aim  at  in  the  exposition,  is,  to  give  what  I thought  the  genuine  sense,  and  to  make  it  as 
plain  as  I could  to  ordinary  capacities,  not  troubling  my  reader  with  the  different  sentiments  of  exposi- 
tors: which  would  have  been  to  transcribe  Mr.  Pool's  Latin  Synopsis,  where  this  is  done  abundantly  to 
our  satisfaction  and  advantage. 

As  to  the  practical  observations,  I have  not  obliged  myself  to  raise,  doctrines  out  of  every  verse  or 
paragraph,  but  only  have  endeavoured  to  mix  with  the  exposition  such  hints  or  remarks  as  I thought  im- 
provable for  doctrine,  for  reproof,  for  correction,  and  for  instruction  in  righteousness,  aiming  in  all  to 
promote  practical  godliness,  and  carefully  avoiding  matters  of  doubtful  disputation  and  strifes  of  words. 
It  is  only  the  prevalency  of  the  power  of  religion  in  the  hearts  and  lives  of  Christians,  that  will  redress 
our  grievances,  and  turn  our  wilderness  into  a fruitful  field. 

And  since  our  Lord  Jesus  Christ  is  the  true  Treasure  hid  in  the  field  of  the  Old  Testament,  and  was  the 
Lamb  slain  from  the  foundation  of  the  world,  I have  been  careful  to  observe  what  Moses  wrote  of  him, 
to  which  he  himself  oft  appealed.  In  the  writings  of  the  prophets  we  meet  with  more  of  the  plain  and 
express  promises  of  the  Messiah,  and  the  grace  of  the  gospel;  but  here,  in  the  books  of  Moses,  we  find 
more  of  the  types,  both  real  and  personal,  figures  of  Him  that  was  to  come;  shadows,  of  which  the 
substance  is  Christ,  Rom.  5.  14.  Those  to  whom  to  live  is  Christ,  will  find  in  these  that  which  is  very 
instructive  and  affecting,  and  will  give  great  assistance  to  their  faith,  and  love,  and  holy  joy.  This,  in  a 
particular  manner,  we  search  the  scriptures  for— to  find  what  they  testify  of  Christ  and  eternal  life: 
John  5.  39. 

Nor  is  it  any  objection  against  the  application  of  the  ceremonial  institutions  of  Christ  and  his  grace, 
that  they  to  whom  they  were  given,  could  not  discern  this  sense,  or  use  of  them ; but  it  is  rather  a reason 
why  we  should  be  very  thankful  that  the  vail  which  was  upon  their  minds  in  the  reading  of  the  Old 
Testament,  is  done  away  in  Christ,  2 Cor.  3.  13,  14,  18.  Though  they  then  could  not  steadfastly  look 
to  the  end  cf  that  which  is  abolished,  it  does  not  therefore  follow  but  that  tve  v.'ho  arc  happily  furnished 
with  a key  to  these  mysteries,  may  in  them,  as  in  a glass,  behold  the  glory  of  the  Lord  Jesus.  And 
yet,  perhaps,  the  pious  Jews  saw  more  of  the  gospel  in  their  ritual,  than  we  think  they  did;  they  had 
at  least  a general  expectation  of  good  things  to  come,  by  faith  in  the  promises  made  to  the  fathers,  as  we 
have  of  the  happiness  of  heaven,  though  they  could  not  of  that  world  to  come,  any  more  than  we  can 
of  this,  form  any  distinct  or  certain  idea.  Our  conceptions  of  the  future  state,  perhaps,  are  as  dark  and 
confused,  as  short  of  the  truth,  and  as  wide  from  it,  as  theirs  then  were  of  the  kingdom  of  the  Messiah: 
but  God  requires  faith,  only  according  to  the  revelation  he  gives.  They  then  were  accountable  for  no 
more  light  than  they  had;  and  we  now  are  accountable  for  that  greater  light  which  we  have  in  the 
gospel,  by  the  help  ot  which  we  may  find  much  more  of  Christ  in  the  Old  Testament  than  they  could. 

If  any  think  our  observations  sometimes  take  rise  from  that  which  to  them  seems  too  minute,  let  them 
remember  that  maxim  of  the  Rabbins,  JVon  est  in  lege  vel  una  litera  a qua  non  pendent  magni  montes — 
The  law  contains  not  a letter  but  what  bears  the-weight  of  mountains  We  are  sure  there  is  not  an  idle 
word  in  the  Bible. 


THE  AUTHOR’S  PREFACE. 


vu 


I would  desire  the  reader  not  only  to  reaa  the  text  entire,  before  he  reads  the  exposition,  but,  as  the 
several  verses  are  referred  to  in  the  exposition,  to  cast  his  eye  upon  them  again,  and  then  he  will  the 
better  understand  what  he  reads.  And  if  he  have  leisxire,  he  will  find  it  of  use  to  him  to  turn  to  the 
scriptures,  which  are  sometimes  only  referred  to  for  brevity’s  sake,  comparing  spiritual  things  with 
spiritual. 

It  is  the  declared  purpose  of  the  Eternal  mind,  in  all  the  operations  both  of  providence  and  grace,  to 
and  to  make  it  honourable;  (Isa.  42.  21.)  nay,  to  magnify  his  nvold  above  all  his  name; 
(Ps.  138.  2.)  so  that  when  we  pray.  Father,  glorify  thy  name,  we  mean  this,  among  other  things. 
Father,  magnify  the  holy  scriptures;  and  to  that  prayer,  made  in  faith,  we  may  be  sure  of  that  answer 
which  was  given  to  our  blessed  Saviour  when  he  prayed  it,  with  particular  respect  to  the  fulfilling  the 
scriptures  in  his  own  sufferings,  I have  both  glorified  it,  and  I •will  glorify  it  yet  again,  John  12.  28.  To 
this  great  design  I humbly  desire  to  be  some  way  serviceable,  in  the  strength  of  that  grace  by  which  I 
am  what  I am,  hoping  that  what  may  help  to  make  the  reading  of  the  scriptures  more  easy,  pleasant, 
and  profitable,  will  be  graciously  accepted  by  Him  that  smiled  on  the  widow’s  two  mites  cast  into  the 
treasury,  as  an  intention  to  magnify  it,  and  make  it  honourable;  and  if  I,  can  but  gain  that  point,  in  any 
measure,  with  some,  I shall  think  my  endeavours  abundantly  recompensed,  however,  by  others,  I and 
my  performances  may  be  vilified  and  made  contemptible. 

I have  now  nothing  more  to  add,  than  to  recommend  myself  to  the  prayers  of  my  friends,  and  them 
to  the  grace  of  the  Lord  Jesus;  and  so  rest  an  unworthy  dependent  upon  that  grace,  and,  through  that, 
an  expectant  of  the  glory  to  be  revealed. 


M.  H. 


Chester,  October  2,  1706. 


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V 


AN 

EXPOSITION, 


WITH 

PRACTICAL,  OBSERVATIONS, 


ON  THE 


PBNTATEUOH 


FIVE  BOOKS  OF  MOSES, 

NAMELY, 


GENESIS, 

EXODUS, 

LEVITICUS, 


NUMBERS, 

AND 

DEUTERONOMY. 


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."'• '(if.*/.*! 


AN' 


EXPOSITION, 

WITH 


PRACTICAI.  OBSERVATIONS, 


OF  THE  FIRST  BOO\’  OF  MOSES,  CALLED 


GENESIS, 


I.  We  have  now  before  us  the  Holy  Bible,  or  Book,  for  so  Bible  signifies.  We  call  it  the  Book,  by  way  ol 

eminency;  for  it  is  incon^arably  the  best  book  that  ever  was  written,  the  Book  of  books,  shining  like  the 
sun,  in  the  firmament  of  leaniing;  other  valuable  and  useful  books,  like  the  moon  and  stars,  borrowing 
their  light  from  it.  We  call  it  the  Holy  Book;  because  it  was  written  by  holy  men,  and  indited  bv  the 
Holy  Ghost;  it  is  perfectly  pure  from  all  falsehood  and  cornipt  intention;’and  the  manifest  tendency  of 
It  is  to  promote  holiness  among  men.  The  gi’eat  things  of  God’s  Law  and  Gospel  are  here  written  to 
us,  that  they  might  be  reduced  to  a greater  certainty,  might  spread  further,  remain  longer,  and  be 
transmitted  to  distant  places  and  ages,  more  pui’e  and  entire  than  possibly  they  could  be  by  report  and 
tradition:  and  we  shall  have  a great  deal  to  ansAver  for,  if  these  things  w/nch  belong  to  our  peace,  being 
thus  committed  to  us  in  black  and  white,  be  neglected  by  us  as  a strange  and  foreign  thing,  Hos.  viii.  12 
The  Scriptures,  or  Writings  of  the  several  inspired  penmen,  from  Moses  down  to  St.  John,  in  Avhicl 
divine  light,  like  that  of  the  moniing,  shone  gradually,  (the  sacred  Canon  being  now  completed,)  art 
all  put  together  in  this  blessed  Bible,  which,  thanks  be  to  God,  we  have  in  our  hands,  and  they  mase  as 
perfect  a day  as  we  are  to  expect  on  this  side  heaven.  Every  part  was^ootf,  but  altogether  vc7~y  good 
This  is  the  light  that  shmes  in  a dark  place,  2 Peter  i.  19,  and  a dark  place  indeed  the  world  would  be” 
without  the  Bible.  ’ 

II.  We  have  before  us  that  paiT  of  the  Bible  which  we  call  the  Old  Testament,  containing  the  acts  and 

monuments  of  the  church,  from  the  creation  almost  to  the  coming  of  Christ  in  the  flesh,  which  was  about 
four  thousand  years,  the  truths  then  revealed,  the  laws  then  enacted,  the  devotions  then  paid,  the  pro- 
phecies then  given,  and  the  events  Avhich  concerned  that  distinguished  body,  so  far  as  God  saw  ht  to 
preserve  to  us  the  knowledge  cf  them.  This  is  called  a Testament,  or  Covenant,  because 

It  was  a settled  declaration  of  the  will  of  God  concerning  man  in  a Federal  way,  and  had  its  force  from 
tlie  designed  death  of  the  great  Testator,  the  Lamb  slain  from  the  foundation  of  the  world.  Rev.  xiii.  8. 
It  is  called  the  Old  Testament,  witli  relation  to  tlie  A^cw,  Avhich  does  not  cancel  and  supersede  it,  but 
croAvn  and  perfect  it,  by  the  bringing  in  of  that  better  liope  Avhich  was  typified  and  foretold  in  it:  the  Old 
Testament  still  remains  glorious,  though  the  A'‘ew  far  exceeds  in  glory,  2 Cor.  iii.  9. 

HI.  We  have  before  us  that  part  of  the  Old  Testament,  which  we  call  the  Pentateuch,  or  five  Books  of 
Moses,  that  servant  of  the  Lord  who  excelled  all  the  other  prophets,  and  typified  the  Great  Prophet. 
In  our  Saviour’s  distnbution  of  the  liooks  of  the  Old  Testament  into  the  Loot,  the  Prophets,  and  the 
Psalms,  or  Hagiographa,  these  are  the  Law,  for  thev  contain  not  onlv  the  laws  given  to  Israel,  in  the 
four  last,  but  the  laws  given  to  Adam,  to  Noah,  and  to  Abraham,  in  the  first.  These  five  books  were, 
for  ought  we  know,  the  first  that  e\  er  were  written;  for  we  have  net  the  least  mention  of  anv  writing 
in  all  the  book  of  Genesis,  nor  till  Cxod  bid  Moses  write,  Exod.  xvii.  14. ; and  some  think  Moses  himself 
never  learned  to  Avrite,  till  God  set  him  his  copy  in  the  Avriting  of  the  Ten  Commandments  upon  the 
tables  of  stone.  HoAvever,  Ave  are  sure  these  boots  are  the  most  ancient  Avritings  noAv  extant,  and  there- 
fore best  able  to  give  us  a satisfactoiy  account  of  the  most  ancient  things. 

I\.  We  have  before  us  the  first  and  longest  of  those  five  books,  Avhich  we  call  Genesis;  written,  some 
think,  Avhen  Moses  was  in  Midian,  for  the  instniction  and  comfort  of  his  suffering  brethren  in  EgAmt. 

I rather  think  he  wrote  it  in  the  AvildeiTiess,  after  he  had  been  in  the  Mount  Avith  God,  where,  probably, 
he  received  full  and  particular  instructions  for  the  writing  of  it.  And  as  he  framed  the  tabernacle,  so  he 
did  the  more  excellent  and  durable  fabric  of  this  book,  exactly  according  to  the  pattern  shoAved  him  in 
the  mount;  into  which  it, is  better  to  resolve  the  certainty  of  the  things  herein  contained,  than  into  any 
tradition  Avhich  possibly  might  be  handed  doAvn  from  Adam  to  Methuselah,  from  him  to  Shem,  from  him 
to  Abraham,  and  so  to  the  family  of  Jacob.  Genesis  is  a name  boiTOAved  from  the  Greek.  It  signifies 
the  original,  or  generation:  fitly  is  this  book  so  cidled,  for  it  \s  a.  history  of  originals — the  creation  of  the 
world,  the  entrance  of  sin  and  death  into  it,  the  invention  of  arts,  ^le  rise  of  nations,  and  especially  the 
plantingof  thechurch,  and  the  state  of  it  in  its  early  days.  Itis  a\?,oahistory  of  generations — the  genera- 
tions of  Adam,  Noah,  Abi'aham,  &c.  not  endless,  but  useful  genealogies.  1 ne  beginning  of  the  New 
Testament  is  called  Genesis  too,  Matt.  i.  1.  yivGtte:.  The  Book  of  the  Genesis,,or  Generation,  oi 
Jesus  Christ.  Blessed  be  God  for  that  Book  AA'hich  shows  us  our  remedy,  as  this  opens  our  wound, 
Loi’d,  open  our  eyes,  that  Ave  may  see  the  Avendrous  things  both  of  thy  LaAv  and  Gospel' 


22 


GEiNESlS,  1. 


CHAP.  1. 

The  foundation  of  all  religion  being  laid  in  our  relation  to 
God  as  our  Creator,  it  was  fit  that  that  book  of  divine 
revelations,  which  was  intended  to  be  the  guide,  support, 
and  rule,  of  religion  in  thp  world,  should  begin,  as  it  does, 
with  a plain  and  full  account  of  the  creation  of  the 
ivorld — in  answer  to  that  first  inquiry  of  a good  con- 
science, Where  is  Gnd  my  Maker?  ioh  10.  Concern- 
ing this,  the  pagan  philosophers  wretchedly  blundered, 
and  became  vaiii  in  their  imaginations;  some  asserting 
the  world’s  eternity  and  self-existence,  others  ascrib- 
ing it  to  a fortuitous  concourse  of  atoms : thus  the 
world  by  wisdom  knew  not  God,  but  took  a great  deal  of 
pains  to  lose  him.  The  holy  scripture,  therefore,  design- 
ing by  revealed  religion  to  maintain  and  improve  natural 
religion,  to  repair  the  decays  of  it,  and  supply  the  de- 
fects of  it,  since  the  fall,  for  the  reviving  of.  the  precepts 
of  the  law  of  nature  ; lays  down,  at  first,  this  principle 
of  the  unclouded  light  of  nature.  That  this  world  was, 

' in  the  beginning  of  time,  created  by  a Being  of  infinite 
wisdom  and  power,  who  was  himself  before  all  time, 
and  all  worlds.  T/ie  entrance  into  God’s  word  gives 
this  tight,  Ps.  119.  130.  The  first  verse  of  the  Bible 
gives  us  a surer  and  better,  a more  satisfying  and  useful 
knowledge  of  the  origin  of  the  universe,  than  all  the  vo- 
lumes of  the  philosophers.  The  lively  faith  of  humble 
Christians  understands  this  matter  better  than  the  ele- 
vated fancy  of  the  greatest  wits,  Heb.  11.  3. 

IVe  have  three  things  in  this  chapter  , 1.  A general  idea 
given  us  of  the  work  of  creation,  v.  1,  2.  II.  A par- 
ticular account  of  the  several  days’  work,  registered,  as 
in  a journal,  distinctly  and  in  order.  The  creation  of 
the  light,  the  first  day,  v.  3 . . 6 ; of  the  firmament,  the 
second  day,  v.  6 . . 8 ; of  the  sea,  the  earth,  and  its  fruits, 
the  third  day,  v.  9..  13;  of  the  lights  of  heaven,  the 
fourth  day,  v.  14 . , 19  ; of  the  fish  and  fowl,  the  fifth  day, 
V.  20 . . 33  ; of  the  beasts,  v.  24,  25  ; of  man,  v.  26 . . 28  ; 
and  of  food  for  both,  the  sixth  day,  v.  29,  30.  III.  The 
review  and  approbation  of  the  whole  work,  v.  31. 

iN  the  beginning  God  created  the  hea- 
ven and  the  earth.  2.  And  the  earth 
u as  without  form,  and  void ; and  darkness 
teas  upon  the  face  of  the  deep.  And  the 
Spirit  of  God  moved  upon  the  face  of  the 
waters. 

In  this  verse  we  have  the  work  of  creation  in  its 
ffiitome,  and  in  its  embryo. 

I.  In  its  epitome,  v.  1.  where  we  find,  to  our  com- 
fort, the  first  article  of  our  creed,  that  God  the  Fa- 
ther Almighty  is  the  Maker  of  heaven  and  earth, 
and  as  sucit  we  beliex'e  in  him.  Observe,  in  this 
verse,  four  things. 

1.  The  effect  produced; 

that  is,  the  world,  including  the  whole  frame  and 
furniture  of  the  universe,  the  world  and  all  things 
therein.  Acts  17.  24.  The  world  is  a great  house, 
consisting  of  upper  and  lower  stories,  the  stnu'-ture 
stately  and  magnificent,  uniform  and  convenient, 
and  every  room  well  and  wisely  furnished.  It  is 
the  visible  part  of  the  creation  that  Moses  here 
designs  to  account  for;  therefore,  he  mentions  not 
the  creation  of  angels:  l)ut  as  the  earth  has  not  only 
its  surface  adorned  with  grass  and  flowers,  ljut  also 
Its  bowels  enriched  with  metals  and  precious  stones, 
which  partake  more  of  its  solid  nature  and  are 
more  valuable,  though  the  creation  of  them  is  not 
mentioned  here;  so  the  heavens  are  not  only  beau- 
tified to  our  eye  with  glorious  lamps  which  garnish 
its  outside,  of  whose  creation  w'e  here  read,  but 
they  are  within  rejflenished  with  glorious  beings, 
out  of  our  sight,  more  celestial,  and  more  sur])ass- 
ing  them  in  worth  and  excellency,  th:in  the  gold 
or  sapphires  do  the  lilies  of  the  field.  In  the  visi- 
ble world  it  is  easy  to  observe,  (1.)  Great  varieti/; 
several  sorts  of  beings  vastly  differing  in  theii'  na- 
ture and  constitution  from  each  other.  Lord,  how 
7tianifold  are  thy  works,  and  all  good!  (2.)  Great 
beauty;  the  azure  sky  and  verdant  earth  are 


charming  to  the  eye  of  the  curious  spectator,  muc  h 
more  the  ornaments  of  both,  riow  transcendent 
then  must  the  beauty  of  the  Creator  be!  (3.) 
Great  exactness  and  accuracy;  to  tiiosc  that,  with 
the  help  of  micro  scopes,  narrowly  look  into  the 
works  of  nature,  they  appeal’  far  more  fine  th,.n  aiu 
of  the  works  of  ai’t.  (4. ) Great  power;  it  is  not  .i 
lump  of  dead  and  inactive  matter,  but  theie  is  \ ir- 
tue  more  or  less,  in  every  creature;  the'em’th  itself 
has  a magnetic  power.  (5.)  Great  order;  a mutual 
dependence  of  being,  an  exact  harmony  of  motions, 
and  an  admirable  chain  and  connexion  of  causes. 
(6.)  Great  mystery;  there  arc  phenomena  in  na- 
ture, which  cannot  be  solved,  secrets  which  cannot 
be  fathomed  or  accounted  for.  But  from  w hat  we 
see  of  heaven  and  earth,  we  may  easily  enough  in  - 
fer the  eternal  power  and  Godhead  of  the  great 
Creator,  and  may  furnish  ourselves  with  abundant 
matter  for  his  praises.  And  let  our  make  and 
place,  as  men,  remind  us  of  our  duty  as  Christians, 
which  is,  always  to  keep  heaven  in  our  eye,  and  the 
earth  under  our  feet. 

2.  The  Author  and  Cause  of  this  great  work, 
GOD;  the  Hebrew  word  is  Rlohim,  which  be 
speaks,  (1.)  The  power  of  God  the  Creator.  El 
signifies  the  strong  God;  and  what  less  than  an 
almighty  strength  could  bring  all  things  out  of  no- 
thing.^ (2.)  The  plurality  of  persons  in  the  God- 
head, Father,  Son,  and  Holy  Ghost.  This  plural 
name  of  God,  in  Hebrew,  which  speaks  of  him  as 
m-any,  though  he  is  one,  was  to  the  gentiles  perhap.s 
a savour  of  death  unto  death,  hardening  them  in 
their  idolatry;  but  it  is  to  us  a savour  of  life  unto 
life,  confirming  our  faith  in  the  doctrine  of  the 
Trinity,  which,  though  but  darkly  intimated  in  the 
Old  Testament,  is  clearly  revealed  in  the  New. 
The  Son  of  God,  the  eternal  Word  and  Wisdom 
of  the  Father,  was  with  him,  when  he  made  the 
world,  Prov.  8.  30.  nay,  we  are  often  told  that  the 
world  was  made  by  him,  and  nothing  made  without 
him,  John  1.  3,  10.  Eph.  3.  9.  Col.  1.  16.  Heb.  1. 
2.  O what  high  thoughts  should  this  form,  in  our 
minds,  of  that  great  God  whom  we  draw  nigh  to  in 
religious  worship,  and  that  great  Mediator  in  whose 
name  we  draw  nigh ! 

3.  The  manner  in  which  this  work  was  effected; 
God  created,  that  is,  made  it  out  of  nothing;  there 
was  not  any  pre-existent  matter  out  of  which  the 
world  was  produced.  The  fish  and  fowl  were  in- 
deed produced  out  of  the  waters,  and  the  beasts 
and  man  out  of  the  earth;  but  that  earth  and  those 
waters  were  made  out  of  nothing.  By  the  ordinary 
power  of  nature,  it  is  impossiWe  that  something 
should  be  made  out  of  nothing;  no  artificer  can 
work,  unless  he  has  something  to  work  on.  But  by 
the  almighty  power  of  God,  it  is  not  only  possible 
that  something  should  be  made  of  nothing,  (the 
God  of  nature  is  not  subject  to  the  laws  of  nature,) 
but  in  the  creation,  it  is  impossible  it  should  be 
otherwise,  for  nothing  is  more  injurious  to  tlie  ho- 
nour of  the  Eternal  Mind  than  the  supposition  of 
eteiTial  matter.  Thus  the  excellency  of  the  power 
is  of  God,  and  all  the  glory  is  to  him. 

4.  When  this  work  was  produced;  In  the  begin- 
jting,  that  is,  in  the  beginning  of  time,  when  that 
clock  was  first  set  a going:  time  began  with  the 
I)roduction  of  those  beings  that  are  measured  by 
time.  Before  the  beginning  of  time  there  was  none 
but  that  Infinite  Being  that  inhabits  eternity.  Shovild 
we  ask  why  God  made  the  world  no  sooner,  we 
should  but  darken  counsel  by  tvords  without  know- 
ledge; for  how  could  there  be  sooner  or  later  in  eter 
nity.^  And  he  did  make  it  in  the  beginning  of  time, 
according  to  his  eternal  counsels  before  all  time. 
The  Jewish  Rabbins  have  a saying,  that  there  were 
seven  things  which  God  created  before  the  world,  by 
which  they  only  mean  to  express  the  excellency  of 


GENESIS,  1. 


these  things — The  Law;  Repentance;  Paradise; 
Hell;  the  throne  of  Glory;  the  House  of  the  Sanc- 
tuary; and  the  Name  cf  the  Messiah.  But  to  us  it 
)3  enough  to  say,  In  the  beginning  was  the  JVord, 
John  1.  1. 

Let  us  learn  hence,  (1.)  That  atheism  is  folly, 
and  atheists  are  the  greatest  fools  in  nature;  for  they 
see  there  is  a world  that  could  nftt  make  itself,  and 
yet  they  will  not  own  there  is  a God  that  made  it. 
Uoubtless,  they  are  without  excuse,  but  the  god  of 
this  world  has  blinded  their  minds.  (2.)  That 
God  is  sovereign  Lord  of  all,  by  an  incontestible 
right.  If  he  be  the  Creator,  no  doubt,  he  is  the 
O wner  and  Possessor,  of  heaven  and  earth.  (3.) 
'I'hat  with  God  all  things  are  possible,  and  therefore 
happy  are  the  people  that  have  him  for  their  God, 
and  whose  help  and  hope  stand  in  his  name,  Ps.  121. 
2. — 124.  8.  (4. ) That  the  God  we  serve,  is  worthy 

of,  and  yet  is  exalted  far  above,  ^dl  blessing  and 
praise,  Neh.  9.  5,  6.  If  he  made  the  world,  he 
needs  not  our  services,  nor  can  be  benefited  by  them, 
Acts  17.  24,  25,  and  yet  he  justly  requires  them, 
and  deserves  our  praise.  Rev.  4.  11.  If  all  is  of 
him,  all  must  be  to  him. 

II.  Here  is  the  work  of  creation  in  its  embryo, 
(x>.  2. ) where  we  have  an  account  of  its  first  matter, 
and  the  first  Mover. 

1.  A chaos  was  the  first  matter;  it  is  here  called 
tlie  earth,  (though  the  earth,  properly -taken,  was 
not  made  tdl  the  third  day,  v.  10. ) because  it  did 
most  resemble  that  which  afterward  was  called 
earth,  mere  earth,  destitute  of  its  ornaments,  such 
a heavy  unwieldy  mass  was  it;  it  is  also  called  the 
deefi,  both  for  its  vastness,  and  because  the  waters 
which  were  afterward  separated  from  the  earth, 
were  now  myced  with  it.  This  immense  mass  of 
matter  was  it,  out  of  which  all  bodies,  even  the  fir- 
mament and  visible  heavens  themselves,  were  af- 
terward pi’oduced  by  the  power  of  the  Eternal 
Word.  The  Creator  could  have  made  his  work 
perfect  at  first,  but  by  this  gradual  proceeding  he 
would  show  what  is,  ordinarily,  the  method  of  his 
providence  and  grace.  Observe  the  description  of 
this  chaos.  (1.)  There  was  nothing  in  it  desirable 
to  be  seen,  for  it  was  without  form,  and  void.  Tohu 
and  Bohu,  confusion  and  emptiness;  so  these  words 
are  rendered,  Isa.  34.  11.  It  was  shapeless,  it  was 
useless,  it  was  without  inhabitants,  without  orna- 
ments, the  shadow  or  rough  draught  of  things  to 
come,  and  not  the  irnage  of  the  things,  Heb.  10.  1. 
The  earth  is  almost  reduced  to  the  same  condition 
again  by  the  sin  of  man,  under  which  the  creation 
groans;  See  Jer.  4.  23;  I beheld  the  earth,  and,  lo,  it 
was  without  form,  and  void.  To  those  who  have 
their  hearts  in  heaven,  this  lower  world,  in  compa- 
rison with  that  upper,  still  appears  to  be  nothing 
but  confusion  and  emptiness.  There  is  no  tT*ue 
beauty  to  be  seen,  no  satisfying  fulness  to  be  enjoy- 
ed, in  this  earth,  but  in  God  only.  (2. ) If  there  had 
been  any  thing  desirable  to  be  seen,  yet  there  was 
no  light  to  see  it  by;  for  darkness,  thick  darkness, 
was  upon  the  face  of  the  deep.  God  did  not  create 
this  darkness,  (as  he  is  said  to  create  the  darkness 
of  affliction,  Isa.  45.  7,)  for  it  was  only  the  want  of 
light,  which  yet  could  not  be  said  to  be  wanted,  till 
something  was  made,  that  might  be  seen  by  it;  nor 
needs  the  want  of  it  be  much  complained  of,  when 
there  was  nothing  to  be  seen  but  confusion  and 
emptiness.  If  the  work  of  grace  in  the  soul  is  a new 
creation,  this  chaos  represents  the  state  of  an  unre- 
generate graceless  soul : there  is  disorder,  confusion, 
and  every  evil  work;  it  is  empty  of  all  good,  for  it  is 
without  God;  it  is  dark,  it  is  darkness  itself;  this  is 
our  condition  by  nature,  till  almighty  gi-ace  effects 
a blessed  change. 

2.  The  Spirit  of  God  was  the  first  ]\Iover;  he 
mox'cd  upon  the  face  of  the  waters.  When  we  con- 


sider the  earth  without  form,  and  void,  methinks, 
it  is  like  the  valley  full  of  dead  and  dry  bones.  Can 
these  live  ? Can  this  confused  mass  of  matter  be 
formed  into  a beautiful  world?  Yes,  if  a spirit  of  life 
from  God  enter  into  it,  Ezek.  37.  9.  Now  there  is 
hope  concerning  this  thing;  for  if  the  Spirit  of  God 
begins  to  work,  and  if  he  work,  who  or  what  shall 
hinder?  God  is  said  to  make  the  world  by  his 
Spirit,  Ps.  33.  6,  Job.  26.  13,  and  by  the  same 
Mighty  Worker  the  new  creation  is  effected.  He 
mo^■ed  upon  the  face  of  the  deep,  as  Elijah  stretch- 
ed himself  upon  the  dead  child;  as  the  hen  gathers 
her  chickens  under  her  wings,  and  hovers  over  them, 
to  warm  and  cherish  them.  Matt.  23,  37,  as  the ' 
eagle  stirs  up  her  nest,  and  flutters  over  her  young, 
(it  is  the  same  word  that  is  here  used,)  .Deut.  32, 

1 1.  Learn  hence.  That  God  is  not  only  the  Author 
of  all  being,  but  the  Fountain  of  life,  and  Spring  c f 
motion.  Dead  matter  would  be  for  ever  dead,  if  he 
did  not  quicken  it.  And  this  makes  it  credible  to 
us,  that  God  should  raise  the  dead.  That  powei 
which  brought  such  a world  as  this,  out  of  confu- 
sion, emptiness,  and  darkness,  at  the  beginning  of 
time,  can,  at  the  end  of  time,  bring  our  vile  bodies 
out  of  the  grave,  though  it  be  a land  of  darkness  as 
darkness  itself,  and  without  any  order.  Job.  10.  22, 
and  can  make  them  glorious  bodies. 

3.  And  God  said,  Let  there  be  light : and 
there  was  light.  4,  And  God  saw  the  light 
that  it  teas  good : and  God  divided  the  light 
from  the  darkness.  5.  And  God  called  the 
light  Day,  and  the  darkness  he  called  Night 
And  the  evening  and  the  morning  were  the 
first  day. 

We  have  here  a further  account  of  the  frst  day’s 
work.  In  which  observe, 

I.  That  the  first  of  all  visible  beings  which  God 
created,  evas  light;  not  that  by  it  he  himself  might 
see  to  work,  (for  the  darkness  and  light  are  both 
alike  to  him,)  but  that  by  it  we  might  see  his 
works,  and  his  glory  in  them,  and  might  work  our 
works  while  it  is  day.  The  works  of  Satan  and  his 
servants  are  works  of  darkness;  but  he  that  doeth 
tivith,  and  doeth  good,  cometh  to  the  light,  and 
coveteth  it,  that  his  deeds  may^  be  made  manifest, 
John  3.  21.  Light  is  the  great  beauty  and  blessing 
of  the  universe;  like  the  first -bom,  it  does,  of  all  vi- 
sible beings,  most  resemble  its  great  Parent  in  pu- 
rity and  power,  brightness  and  beneficence;  it  is  of 
great  affinity  with  a spirit,  and  is  next  to  it;  though 
by  it  we  see  other  things,  and  are  sure  that  it  is, 
yet  we  know  not  its  nature,  nor  can  describe  what 
it  is,  or  by  what  way  the  light  is  parted.  Job  38.  19. 
24.  By  the  sight  of  it  let  us  be  led  to,  and  assisted 
in,  the  believing  contemplation  of  Him  who  is  Light, 
infinite  and  eternal  Light,  1 John  1.  5,  andtheAoK^er 
of  Lights,  James  1.  17,  and  who  dwells  in  inaccessi 
ble  light,  1 Tim.  6.  16.  In  the  new  creation,  the 
first  thing  wrought  in  the  soul,  is  light:  the  blessed 
Spirit  captivates  the  will  and  affections  by  en- 
lightening the  understanding,  so  coming  into  the 
heart  by  the  door,  like  the  good  shepherd  Avhose 
own  it  is,  while  sin  and  Satan,  like  thieves  and  rob- 
bers, climb  up  some  other  way.  They  that  by  sin 
w'ere  darkness,  by  grace  become  light  in  the  Lord. 

II.  That  the  light  was  made  by  the  word  of  God's 
power;  he  said.  Let  there  be  Jfight;  he  willed  and 
appointed  it,  and  it  was  done  immediately;  there 
was  light,  such  a copy  as  exactly  answered  the  ori- 
ginal idea  in  the  Eternal  Mind.  'O  the  power  of  the 
word  of  God!  He  spake,  and  it  was  done;  done 
really,  effectually,  and  for  perpetuity,  not  in  show 
only,  and  to  serve  a present  turn,  for  he  command- 
ed, and  it  stood  fast:  with  him  it  was  dictum,  fac 


2'4 


GENESIS,  J. 


turn — a nvord,  and  a world.  The  word  of  God, 
that  is,  his  will  and  the  good  pleasure  of  it,  is  quick 
and  powerful.  Christ  is  the  Word,  the  essential 
eternal  Word,  and  by  him  the  light  was  produced, 
for  in  him  was  li^fit,  and  he  is  the  true  Light,  the 
Light  of  the  world,  1 John  9. — 9.  5.  The  divine  light 
which  shines  in  sanctified  souls  is  wrought  by  the 
power  of  God,  the  power  of  his  word,  and  of  the  Spi- 
rit of  wisdom  and  revelation,  opening  the  understand- 
ing, scattering  the  mists  of  ignorance  and  mistake, 
and  giving  the  knowledge  of  the  glory  of  God  in  the 
face  of  Christ,  as,  at  first,  God  commanded  the 
light  to  shine  out  of  darkness,  2 Cor.  4.  6.  Dark- 
ness had  been  perpetually  upon  the  face  of  fallen 
man,  if  the  Son  of  God  had  not  come,  and  given  us 
an  understanding,  1 John  5.  20. 

III.  That  the  light  which  God  willed,  when  it 
was  produced,  he  approved  of;  God  saw  the  light 
that  it  was  good.  It  was  exactly  as  he  designed  it, 
and  it  was  fit  to  answer  the  end  for  which  he  design- 
ed it.  It  was  useful  and  profitable;  the  world,  which 
now  is  a palace,  would  have  been  a dungeon  with- 
out it.  It  was  amiable  and  pleasant;  truly  light  is 
snveet,  Eccles.  11.  7,  itrejoiceth  the  heart,  Prov.  15. 
30.  What  God  commands  he  will  approve  and 
graciously  accept  of,  and  be  well  pleased  with  the 
work  of  his  own  hands.  That  is  good  indeed,  which 
is  so  in  the  sight  of  God,  for  he  sees  not  as  man 
sees.  If  the  light  be  good,  how  good  is  he  that  is 
the  Fountain  of  light,  from  which  we  receive  it, 
and  to  whom  we  owe  all  praise  for  it,  and  all  the 
services  we  do  by  it ! 

IV.  That  God  divided  the  light  from  the  dark- 
ness, so  put  them  asunder,  as  that  they  could  never 
be  joined  together  or  reconciled;  for  what  fellow- 
ehifi  has  light  with  darkness?  2 Cor.  6.  14.  And 
'et  he  divided  time  between  them,  the  day  for 
ight,  and  the  night  for  darkness,  in  a constant  and 
regular  succession  to  each  other.  Though  the 
darkness  was  now  scattered  by  the  light,  yet  it  was 
not  condemned  to  a perpetual  banishment,  but 
takes  its  turn  with  the  light,  and  has  its  place, 
because  it  has  its  use;  for  as  the  light  of  the  morn- 
ing befriends  the  business  of  the  day,  so  the  sha- 
dows of  the  evening  befriend  the  repose  of  the  night, 
and  draw  the  curtains  about  us,  that  we  may  sleep 
the  better;  See  Job  7.  2.  God  has  thus  divided  time 
between  light  and  daiicness,  because  he  would  daily 
remind  us  that  this  is  a world  of  mixtures  and 
changes.  In  heaven  there  is  perfect  and  perpetual 
light,  and  no  darkness  at  all;  in  hell,  utter  dark- 
ness, and  no  gleam  of  light.  In  that  world,  between 
these  two  there  is  a great  gulf  fixed;  but  in  this 
world,  they  are  counterchanged,  and  we  pass  daily 
from  one  to  another;  that  we  may  learn  to  e:^ect 
the  like  vicissitudes  in  the  providence  of  God, 
peace  and  trouble,  joy  and  sorrow,  and  may  set  the 
one  over  against  the  other,  and  accommodate  our- 
selves to  both,  as  we  do  to  the  light  and  darkness, 
bidding  both  welcome,  and  making  the  best  of  both. 

V.  That  God  divided  them  from  each  other  by 
distinguishing  names;  he  called  the  light  Day,  and 
the  darkness  he  called  .Yight.  He  gave  them  names, 
as  Lord  of  both;  for  the  day  is  his,  the  night  also  is 
his,  Ps.  74.  16.  He  is  the  Lord  of  time,  and  will  be 
so,  till  dav  and  night  shall  come  to  an  end,  and  the 
stream  of  time  be  swallowed  up  in  the  ocean  of 
eternity.  Let  us  acknowledge  God  in  the  constant 
succession  of  day  and  night,  and  consecrate  both. to 
his  honour,  liy  working  for  him  every  day,  and  rest- 
ing in  him  every  night,  and  meditating  in  his  law 
day  and  night. 

VI.  That  this  was  the  first  day’s  work,  and  a 
good  day’s  work  it  was;  the  evening  and  the  morn- 
ing were  the  frst  day.  The  darkness  of  the  eve- 
ning was  liefore  the  light  of  the  morning,  that  it 
might  serve  for  a foil  to  it,  to  set  it  off,  and  make  it 


shine  the  brighter.  This  was  not  only  the  first  day 
of  the  world,  but  the  first  day  of  the  week.  I ob- 
serve it,  to  the  honour  of  that  day,  because  the  new 
world  began  on  the  first  day  of  the  week  likewise,  in 
the  resurrection  of  Christ,  as  the  Light  cf  the 
world,  early  in  the  morning.  In  him,  the  duv- 
spring  from  on  high  has  lisited  the  world;  and 
happy  are  we,  for  ever  hajipy,  if  that  Day-star 
arise  in  our  hearts. 

6.  And  God  said,  Let  there  be  a firma- 
ment in  the  midst  of  the  waters,  and  let  it 
divide  the  waters  from  the  waters.  7.  And 
God  made  the  firmament,  and  divided  the 
I waters  which  were  under  the  firmament, 

! from  the  waters  which  rcere  above  the 
firmament : and  it  \\  as  so.  8.  And  God 
called  the  firmament  Heaven.  And  the 
evening  and  the  morning  were  the  second 
day. 

We.  have  here  an  account  of  the  second  day’s 
work,  the  creation  cf  the  firmament:  in  which  ob- 
serve, 

I.  The  command  of  God  concerning  it;  Let  there 
be  a firmament,  and  expansion,  so  the  Hebrew 
word  signifies,  like  a sheet  spread,  or  a curtain 
drawn  out.  This  includes  all  that  is  visible  above 
the  earth,  between  it,  and  the  third  heaven ; the  air, 
its  higher,  middle,  and  lower  regions;  the  celestial 
globe,  and  all  the  spheres  and  orbs  cf  light  above- 
it  reaches  as  high  as  the  place  where  the  stars  are 
fixed,  for  that  is  called  here  the  firmament  of  Hea- 
ven, V.  14,  15,  and  as  low  as  the  plac«e  where  the 
birds  fly,  for  that  also  is  called  the  firmament  of 
Heaven,  v.  20.  When  God  had  made  the  light,  he 
appointed  the.  air  to  be  the  receptacle  and  vehicle 
of  its  beams,  and  to  be  as  a medium  of  ccrmmmica- 
tion  between  the  invisible  and  the  visible  world;  for 
though  between  heaven  and  earth  there  is  an  incon- 
ceivable distance,  yet  there  is  not  an  impassable 
gulf,  as  there  is  between  heaven  and  hell.  This 
firmament  is  not  a wall  of  partition,  but  a way  of 
intercourse.  See  Job  26.  7. — 37.  18.  Ps.  104.  3. 
Amos  9.  6. 

II.  The  creation  of  it.  Lest  it  should  seem  as  if 
God  had  only  commanded  it  to  be  done,  and  some 
one  else  had  done  it,  he  adds.  And  God  made  the 
firmament.  What  God  requires  of  us,  he  himself 
works  in  us,  or  it  is  not  done.  He  that  commands 
faith,  holiness,  and  love,  creates  them  by  the  power 
of  his  grace  going  along  with  his  word,  that  he  may 
have  all  the  praise.  Lord,  give  what  thou  com- 
maifdest,  and  then  command  what  thou  pleasest. 
The  firmament  is  said  to  be  the  work  of  God’s 
fingers,  Ps.  8.  3.  Though  the  vastness  of  its  extent 
declares  it  to  be  the  work  of  his  arm  stretched  cut, 
yet  the  admirable  fineness  of  its  constitution  shows 
that  it  is  a curious  piece  of  art,  the  work  of  his 
fingers. 

III.  The  use  and  design  of  it;  to  divide  the  waters 
from  the  waters,  that  is,  to  distinguish  between  the 
waters  that  are  wrapt  up  in  the  clouds,  and  those 
that  cover  the  sea;  the  waters  in  the  air,  and  those 
in  the  earth.  See  the  difference  between  these  two, 
carefully  observed.  Dent.  11.  10,  11,  where  Canaan 
is,  upon  this  account,  preferred  to  Eg)-pt,  that 
Egypt  was  moistened,  and  made  fruitful,  with  the 
waters  that  are  under  the  firmament;  but  Canaan 
with  waters  from  above,  out  of  the  firmament;  even 
the  dew  of  heaven,  which  tarrieth  not  for  the  sons 
of  tnen,  Mic.  5.  7.  God  has,  in  the  firmament  of  his 
power,  chambers,  store-chamliers,  whence  he  wa- 
tereth  the  earth,  Ps.  104.  13. — 65.  9,  10.  He  has 
also  treasures,  or  magazines,  of  snow  and  hai.. 


GENESIS,  J 


which  he  hath  reeerued  against  the  day  of  battle  and 
war.  Job  38.  22,  23.  O what  a great  God  is  lie,  who 
has  thus  provided  for  the  comfort  of  all  that  sen^e 
him,  and  the  confusion  of  all  that  hate  him!  It  is 
good  having  him  our  friend,  and  bad  having  him 
our  enemy. 

IV.  The  naming  of  it;  He  called  the  firmament 
Heaven.  Tt  is  the  visible  heaven,  the  pavement  of 
the  holy  city;  above  the  firmament  God  is  said  to 
nave  his  throne,  Ezek.  1.  26,  for  he  has  prepared 
it  in  the  heavens;  the  heavens  therefore  are  said  to 
rule,  Dan.  4.  26.  Is  not  God  in  the  height  of  hea- 
ven? Job  22.  12.  Yes,  he  is,  and  we  should  be  led 
by  the  contemplation  of  the  heavens  that  are  in  our 
^e,  to  consider  Our  Father  which  is  in  heaven. 
The  height  of  the  heavens  should  remind  us  of 
God’s  supremacy,  and  the  infinite  distance  that  is 
between  us  and  fiim;  the  brightness  of  the  lieavens 
and  their  purity  should  remind  us  of  his  glory  and 
majesty,  and  perfect  holiness;  the  vastness  of  the 
heavens,  their  encompassing  of  the  earth,  and  the 
influence  they  have  upon  it,  should  remind  us  of  his 
immensity  and  universal  providence. 

9.  And  God  said,  liOt  the  waters  under 
the  heaven  be  gathered  together  unto  one 
place,  and  let  the  dry  land  appear  : and  it 
was  so.  10.  And  God  called  the  dry  land 
Earth ; and  the  gathering  together  of  the 
waters  called  he  Seas : and  God  saw  that 
it  was  good.  1 1 . And  God  said.  Let  the 
earth  bring  forth  grass,  the  herb  yielding 
seed,  and  the  fruit  tree  yielding  fruit  after 
his  kind,  whose  seed  is  in  itself,  upon  the 
earth : and  it  was  so.  1 2.  And  the  earth 
brought  forth  grass,  and  herb  yielding  seed 
after  his  kind,  and  the  tree  yielding  fruit, 
whose  seed  was  in  itself,  after  his  kind  : 
and  God  saw  that  it  was  good.  1 3.  And 
the  evening  and  the  morning  were  the  third 
day. 

The  third  day’s  work  is  related  in  these  verses; 
the  forming  of  the  sea  and  the  dry  land,  and  the 
making  of  the  earth  fi-uitful.  Hitherto  the  power 
of  the  Creator  had  been  exerted  and  employed 
about  the  upper  part  of  the  visible  world;  the  light 
of  heaven  was  kindled,  and  the  firmament  of  heaven 
fixed;  but  now  he  descends  to  this  lower  world,  the 
earth,  which  was  designed  for  the  children  of  men, 
designed  both  for  their  habitation,  and  for  their 
maintenance;  and  here  we  ha\'e  an  account  of  the 
fitting  of  it  for  both,  the  building  of  their  house,  and 
the  spreading  of  their  table.  Observe, 

I.  How  the  earth  was  prepared  to  be  a habitation 
for  man;  by  the  gathering  of  the  waters  together, 
and  the  making  of  the  ary  land  to  afifiear;  thus, 
instead  of  that  confusion  which  was,  v.  2,  when  earth 
and  water  were  mixed  in  one  great  mass,  behold, 
now,  there  is  order,  by  such  a separation  as  ren- 
dered them  both  useful.  God  said,  l.et  it  be  so,  and 
it  was  so;  no  sooner  said  than  done.  1.  The  waters 
which  had  covered  the  earth,  were  ordered  to 
retire,  and  to  gather  into  one  place,  namely,  those 
hollows  which  were  fitted  and  appointed  for  their 
reception  and  rest:  the  waters,  thus  cleared,  thus 
collected,  and  thus  lodged  in  their  proper  place,  he 
called  Seas;  for  though  they  are  many,  in  distant 
regions,  and  washing  several  shores,  yet  either 
above  ground,  or  under  ground,  they  have  commu- 
nication with  each  other,  and  so  they  are  one,  and 
the  common  receptacle  of  waters,  into  which  all 

VoL.  1. — D 


2'< 

the  rivers  flow,  Eccl.  1.  T.  \\'aters  and  seas  often, 
in  scripture,  signify  troubles  and  afflictions,  Ps.  69. 
j 2,  14,  15. — 42.  7.  God’s  own  people  are  not  ex- 
! enipted  from  these  in  this  world;  but  it  is  their  com- 
fort, that  they  are  only  waters  under  the  heaven, 
(there  is  none  in  heaven,)  and  that  they  are  all  in 
the  place  that  God  has  appointed  them,  and  within 
the  Ijounds  that  he  has  set  them.  How  the  waters 
were  gathered  together,  at  first,  and  how  thev  are 
still  bound  and  limiteil  by  the  same  Almighty  Hand 
that  first  confined  them,  is  elegantly  described,  Ps. 
104.  6... 9,  and  is  there  mentioned  as  matter  of 
praise.  They  that  go  down  to  the  sea  in  ships,  ought 
to  acknowledge  dail)'  the  wisdom,  power,  and  good- 
ness, of  the  Creator,  in  making  the  gi’eat  waters 
serviceable  to  man  for  trade  and  commerce;  and 
they  that  tarry  at  home,  must  own  themselves 
indebted  to  him  that  keeps  the  sea  with  bars  and 
doors  in  its  decreed  place,  and  stays  its  proud  waves. 
Job  38.  10,  11.  2.  The  dry  L.nd  was  made  to  ap- 

pear, and  emerge,  out  of  the  waters,  and  was  called 
Earth,  and  given  to  the  children  of  men.  The 
earth,  it  seems,  was  in  being,  before;  but  it  was  of 
nr)  use,  because  it  was  under  water:  thus  many  of 
God’s  gifts  are  received  in  vain,  because  they  are 
buried;  make  them  to  appear,  and  they  become 
serviceable.  We  who,  to  this  day,  enjoy  the  benefit 
of  the  diy  land,  (though,  since  this,  it  was  once 
deluged,  imd  dried  again,)  must  own  ourselves 
tenants  to,* and  dependents  upon,  that  God  whose 
hands  formed  the  dry  land,  Ps.  95.  5.  Jonah  1.  9. 

II.  How  the  earth  was  furnished  foPthe  mainte- 
nance and  support  of  man,  V.  11,  12.  Present  pro- 
vision was  now  made,  by  the  immediate  products  of 
the  upstart  earth,  which  in  obedience  to  God’s  com- 
mand, was  no  sooner  made,  than  it  became  fruitftil, 
and  brought  forth  grass  for  the  cattle,  and  herb  for 
the  service  of  man.  Provision  was  likewise  made 
for  time  to  come,  by  the  pei-petuating  of  the  several 
kinds  of  vegetables,  which  are  numerous,  various, 
and  all  curious,  and  every  one  having  its  seed  in 
itself  after  its  kind,  tliat,  during  the  continuance  of 
man  upon  the  earth,  food  might  be  fetched  out  of 
the  earth,  for  his  use  and  benefit.  Lord,  what  itr 
man,  that  he  is  thus  visited  and  regarded — that  suicli 
care  should  be  taken,  and  such  provision  made„  for 
the  support  and  preservation  of  those  guilty  and 
obnoxious  lives  which  have  been,  a thousand  times, 
foifeited  I Observe  here,  1.  That  not  only  the 
earth  is  the  Lord’s,  but  the  fulness  thereof  and  lie 
is  the  rightful  Owner  and  sovereign  Disposer,  not 
only  of  it,  but  of  all  its  furaiture.  The  earth  was 
emptiness,  v.  2.  butnow,  by  a,  word’s  speaking,  it  is; 
become  full  of  God’s  riches,  and  bis  they  are  still; 
hii  corn  and  his  vhne,  his  wool  and  his  fax,  Hos. 

2.  9.  Though  the  use  of  them  is  allowed  to  us,  tive 
property  "still  remains  in  him,  and  to  his  service 
and  honour  they  must  be  used.  2.  That  comihon 
providence  is  a continued  creation,  and  in  it,  out 
Father  worketh  hitherto.  The  earth  still  remains, 
under  the  efficacy  of  this  command,  to  bring  forth 
grass,  and  herbs,  and  its  annual  products  ; though, 
being  accoixling  to  the  common  course  of  nature, 
they  are  not  standing  miracles,  yet  they  are  standing 
instances  of  the  unwearied  power,  and  unexhausted 
goodness,  of  the  world’s  gi-eat  Maker  and  Master. 

3.  That  though  God,  ordinarily,  makes  use  of  the 
agency  of  second  causes,  according  to -their  nature, 
yet  he  neither  needs  them,  nor  is  tied  to  them;  for 
though  the  precious  fruits  of  the  earth  are  usually 
brought  forth  by  the  influences  of  the  sun  ana 
moon.  Dent.  33.  14,  yet  here  we  find  the  earth 
bearing  a great  abundance  of  fruit,  probably  ripe 
fruit,  before  the  sun  and  moon  were  made.  4. 
That  it  is  good  to  provide  things  necessary,  betore 
w^e  have  occasion  to  use  them:  before  the  beasts 
and  m.an  were  made,  here  Avere  grass  and  herb  pre-' 


* GENESJS,  1. 


2fi 

pared  for  them,  God  thus  dealt  wisely  and  gra- 
ciously with  man;  let  not  man  then  be  foclisli  and 
unw’ise  for  himself.  5.  That  God  must  have  the 
glory  of  all  the  benefit  we  receive  from  the  pro- 
ducts of  the  earth,  either  for  food  or  i)hysic.  It  is 
he  that  hears  the  heavens,  when  they  hear  the  earth, 
Hos.  2.  21,  22.  And  if  we  have,  through  grace,  an 
interest  in  him  who  is  the  Fountain,  when  the 
streams  are  dried  up,  and  the  Jig-tree  <foth  not  blos- 
som, we  may  rejoice  in  him. 

14.  And  God  said,  Let  there  be  lights  in 
the  firmament  of  the  heaven,  to  divide  the 
day  from  the  night;  and  let  them  be  for 
signs,  and  for  seasons,  and  for  days,  and 
years:  15.  And  let  them  be  for  lights  in 
the  firmament  of  the  heaven,  to  give  light 
upon  the  earth:  and  it ’was  so.  16.  And 
God  made  two  great  lights ; the  greater  light 
to  rule  the  day,  and  the  lesser  light  to  rule 
the  night : he  made  the  stars  also.  1 7.  And 
God  set  them  in  the  firmament  of  the  heaven, 
to  give  light  upon  the  earth,  18.  And  to 
rule  over  the  day  and  over  the  night,  and  to 
divide  the  light  from  the  darkness  : and  God 
saw  that  it  was  good.  1 9.  And  the  evening 
and  the  morning  were  the  fourth  day. 

This  is  the  history  of  the  fourth  day’s  work,  the 
creating  of  the  sun,  moon,  and  stars,  which  are  here 
accounted  for,  not  as  they  are  in  themselves,  and  in 
their  own  nature,  to  satisfy  the  curious,  but  as  they 
are  in  relation  to  this  earth,  to  which  they  serve  as 
lights;  and  this  is  enough  to  furnish  us  with  matter 
for  praise  and  thanksgiving.  Holy  Job  mentions 
this  as  an  instance  of  the  glorious  power  of  God, 
that  by  his  Sfiirit  he  hath  garnished  the  heavens; 
Job  26.  13;  and  here  we  have  an  account  of  that 
garniture,  which  is  not  only  so  much  the  beau- 
ty of  the  upper  world,  but  so  much  the  blessing  of 
this  lower;  for  though  heaven  is  high,  yet  it  hath 
respect  to  this  earth,  and  therefore  should  have  re- 
spect from  it.  Of  the  creation  of  the  lights  of 
heaven  we  have  an  account. 

I.  In  general,  v.  14,  15,  where  we  have,  1.  The 
command  given  concerning  them;  Let  there  be 
lights  in  the  firmament  of  heaven.  God  had  said, 
V.  3,  Let  there  be  light,  and  there  was  light:  but 
that  was,  as  it  were,  a chaos  of  light,  scattered  and 
confused;  now  it  was  collected  and  modelled,  and 
made  into  several  luminaries,  and  so  rendered  both 
more  glorious,  and  more  serviceable.  God  is  the 
God  of  order,  and  not  of  confusion;  and  as  he  is 
Light,  so  he  is  the  Father  and  Former  of  lights. 
Those  lights  were  to  be  in  the  firmament  of  heaven, 
that  vast  expanse  which  encloses  the  earth,  and  is 
conspicuous  to  all;  for  no  man,  vjhen  he  hath  lighted 
a candle,  puts  it  under  a bushel,  but  on  a candle- 
stick; Luke  8.  16;  and  a stately  golden  candlestick 
the  firmament  of  heaven  is,  from  which  these  can- 
dles give  light  to  all  that  are  in  the  house.  The 
firmament  itself  is  spoken  of  as  having  a jrightness 
of  its  own,  Dan.  xii.  3,  but  that  was  not  sufficient 
to  give  light  to  the  earth;  and  perhaps,  for  that  rea- 
son, it  is  not  expressly  said  of  the  second  day’s 
work,  in  which  the  firmament  was  made,  that  it 
was  good,  because,  till  it  was  adorned  with  these 
lights  on  the  fourth  day,  it  was  not  become  ser- 
viceable to  man.  2.  I'lie  Vise  they  were  intended 
to  be  of  to  this  earth.  (1.)  They  must  be  for  the 
distinction  of  times,  of  day  and  night,  summer  and 
winter,  which  are  interchanged  liy  the  motion  of 
. the  sun;  whose  rising  makes  day,  his  setting  night; 


his  approach  towards  our  tropic  makes  summer, 
his  recess  to  the  other,  winter:  and  thus,  under  the 
sun,  there  is  a season  to  every  fiurfiose,  Eccl.  3.  1. 
(2.)  They  must  be  for  the  direction  of  actions. 
They  are  for  signs  of  the  change  of  weather,  that 
the  husbandman  may  order  his  affairs  with  discre- 
tion, foreseeing  by  the  face  of  the  sky,  when  second 
causes  have  begun  to  work,  whether  it  will  be  fair 
or  foul.  Matt.  16.  2,  3.  They  do  also  give  light 
ufion  the  earth,  that  we  may  walk,  (John  11.  9,) 
and  work,  (John  9.  4A  according  as  the  duty  of 
every  day  requires.  The  lights  of  heaven  do  not 
shine  for  themselves,  nor  for  the  world  of  spirits 
above,  they  need  them  not;  but  they  shine  for  us, 
and  for  our  pleasure  and  advantage.  Lord,  what  is 
man,  that  he  should  be  thus  regarded  ! Ps.  8.  3,  4. 
How  ungx’ateful  and  inexcusable  are  we,  if,  when 
God  has  set  up  these  lights  for  us  to  work  by,  we 
sleep,  or  play,  or  trifle  away  the  time  of  business, 
and  neglect  the  great  work  we  were  sent  into  the 
world  about!  The  lights  of  heaven  are  made  to 
serve  us,  and  they  do  it  faithfully,  and  shine,  in 
their  season,  without  fail:  but  we  are  set  as  lights 
in  this  world  to  serve  God;  and  do  we  in  like  man- 
ner, answer  the  end  of  our  creation.^  No,  we  do  not; 
our  light  does  not  shine  before  God,  as  his  lights 
shine  before  us,  Matth.  v.  14.  We  bum  our  Mas- 
ter’s candles;  but  do  not  mind  our  Master’s  work. 

II.  In/iarricu/ar,  n.  16...  18.  The  lights  of  hea- 
ven are,  the  sun,  moon,  and  stars;  and  these  are  all 
the  work  of  God’s  hands.  1.  The  sun  is  the  great- 
est light  of  all,  one  hundred  and  sixty-six  times 
greater  than  the  earth,  and  the  most  glorious  and 
useful  of  all  the  lamps  of  Heaven;  a noble  instance 
of  the  Creator’s  wisdom,  power,  and  goodness,  and 
an  invaluable  blessing  to  the  creatures  of  this  lower 
world.  Let  us  leam  from  Ps.  19.  1...  6.  how  to  give 
unto  God  the  glory  due  to  his  name,  as  the  Maker 
of  the  sun.  2.  The  moon  is  a lesser  light,  and  yet 
is  here  reckoned  one  of  the  greater  lights,  because, 
though,  in  regard  of  its  magnitude  and  borrowed 
light,  it  is  inferior  to  many  of  the  stars,  yet,  by  vir- 
tue of  its  office,  as  ruler  of  the  night,  and  in  respect 
of  its  usefulness  to  the  earth,  it  is  more  excellent 
than  they.  Those  are  most  valuable,  that  are 
most  serviceable;  and  those  are  the  greater  lights, 
not  that  have  the  best  gifts,  but  that  humbly  and 
faithfully  do  the  most  good  with  them.  TVhosoever 
will  be  great  among  you,  let  him  be  your  minister, 
Matt.  20.  26.  3.  Ne  made  the  stars  also;  which  arc 

here  spoken  of,  as  they  appear  to  vulgar  eyes,  with 
out  distinguishing  between  the  planets  and  the  fixed 
rs,  or  accounting  for  their  number,  nature,  place, 
n,  gnitude,  motions,  or  influences;  for  the  scrip- 
tures were  written,  not  to  gratify  our  curiosity,  and 
make  us  astronomers,  but  to  lead  us  to  God,  and 
make  us  saints.  Now  these  lights  are  said  to  rule, 
V.  16,  18,  not  that  they  have  a supreme  dominion,  as 
God  has,  but  they  are  deputy  governors,  rulers  un- 
der him.  Here  the  lesser  light,  the  moon,  is  said  to 
rule  the  night;  but,  Ps.  136.  9,  the  stars  are  men- 
tioned as  sharers  in  that  goveimment,  the  moon  and 
stars  to  rule  by  night.  No  more  is  meant,  than  that 
they  gh'e  light,  Jer.  31.  35.  The  best  and  most 
honourable  way  of  ruling,  is,  by  giving  light,  and 
doing  good:  those  command  , respect,  that  live  a 
useful  life,  and  so  shine  as  lights. 

Leam  from  all  this,  (1.)  The  sin  and  folly  of  that 
ancient  idolatry,  the  worshipping  of  the  sun,  moon, 
and  stars,  which,  some  think,  took  rise,  or  counte- 
nance at  least,  from  some  broken  ttaditions  in  the 
patriarchal  age,  concerning  the  rule  and  dominion 
of  the  lights  of  heaven.  But  the  account  here  given 
of  them  plainly  shows  that  they  are  both  God’s 
creatures,  and  man’s  servants;  and  therefore  it  is 
both  a great  affront  to  God,  luid  a great  reproach  to 
ourseh  es,  to  make  deities  of  them,  and  give  them 


27 


GENESIS,  I. 


divine  honours ; see  Deut.  4.  19.  (2. ) The  duty 

and  wisdom  of  daily  worshipping  that  God  who 
made  all  these  things,  and  made  them  to  be  that  to 
us,  which  they  are.  I'he  revolutions  of  the  day  and 
night  oblige  us  to  the  solemn  sacrifice  of  pravers 
and  praises,  every  morning  and  evening. 

20.  And  God  said,  Let  the  waters  bring 
forth  abundantly  the  moving  creature  that 
hath  life,  and  fowl  that  may  fly  above  the  I 
earth  in  the  open  firmament  of  heaven. 
21.  And  God  created  gi-eat  whales,  and 
every  living  creature  that  moveth,  which  ; 
the  waters  brought  forth  abundantly,  after  ! 
their  kind,  and  ever\'  vvinged  fowl  after  his 
kind  : and  God  saw  that  it  was  good.  22. 
And  God  blessed  them,  saying.  Be  fruitful, 
and  multiply,  and  fill  the  waters  in  the  seas, 
and  let  fowl  multiply  in  the  earth.  23.  And 
the  evening  and  the  morning  were  the  fifth 
day. 

Each  day,  hitherto,  has  produced  very  noble  and  j 
excellent  beings,  which  we  can  never  sufficiently 
idmire;  but  we  do  not  read  of  the  creation  of  any 
living  creature,  till  the  Jifth  day,  which  these  \ er- 
ses  gives  us  an  account  of.  The  work  of  creation 
not  only  proceeded  gradually  from  one  thing  to  an- 
other, but  rose  and  advanced  gradually  from  that 
which  was  less  excellent  to  that  which  was  more 
so,  teaching  us  to  press  toward  ])erfection,  and  en- 
deavour that  our  last  works  may  be  our  best  works. 

It  was  on  the  fifth  day  that  the  fish  and  fowl  were 
created,  and  both  out  of  the  waters  ; though  there 
is  one  kind  of  flesh,  of  fishes,  and  another,  of  birds, 
yet  they  were  made  together,  <md  both  out  of  the 


causes. 


I.  The  making  of  the  fish  and  fowl,  at  first,  v. 

20,  21.  God  commanded  them  to  be  produced;  he 
said.  Let  the  ivaters  bring  forth  abundantly;  not 
as  if  the  waters  had  any  productive  power  of  their 
OAvn,  but,  “Let  them  be  brought  into  being,  the 
fish  in  the  waters,  and  the  fowl  out  of  them.” 
This  command  he  himself  executed;  God  created 
great  whales,  isf c.  Insects,  which  perhaps,  are  as 
various  and  as  numefous  as  any  species  of  animals, 
and  their  stmeture  as  curious,  were  part  of  this 
day’s  work,  some  of  them  being  allied  to  the  fish, 
ani  others  to  the  fowl.  Mr.  Boyle  (I  remember) 
says,  he  admires  the  Creator’s  wisdom  and  power 
as  much  in  ain  ant  as  in  an  elephant.  Notice  is  here 
taken  of  the  various  sorts  of  fish  and  fowl,  each  af- 
ter their  kind  ; and  of  the  great  numbers  of  both 
that  were  produced,  for  the  waters  brought  forth 
abunuantly;  and  particular  mention  is  made  of 
great  whales,  the  largest  of  fishes,  whose  bulk  and  j 
strength,  exceeding  that  of  any  other  animal,  are  j 
remarkable  proofs  of  the  power  and  greatness  of ' 
the  Creator.  The  express  notice  here  taken  of  the  I 
whale,  above  all  the  rest,  seems  sufficient  to  deter-  | 
mine  what  animal  is  meant  by  the  Leviathan,  Job  ; 
41.  1.  Tlie  curious  formation  of  the  bodies  of  ani-  | 
mals,  their  different  sizes,  shapes,  and  natures,  with  : 
the  admirable  powers  of  the  sensitive  life  with 
which  they  are  endued,  when  duly  considered,  ’ 
serve,  not  only  to  silence  and  shame  the  objections  j 
of  atheists  and  infidels,  but  to  raise  high  thoughts  j 
and  high  praises  of  God  in  pious  and  devout  souls,  ' 
Ps.  104.  25,  &c.  I 

II.  The  blessing  of  them,  in  order  to  their  con-  | 
tinuance.  Life  is  a wasting  thing  ; its  strength  is  ' 


i[  not  the  strength’  of  stones,  it  is  a candle  that  will 
i burn  out,  if  it  be  not  first  blown  out  ; and  therefore 
the  wise  Creator  not  only  made  the  individuals,  but 
I provided  for  the  propagating  of  the  several  kinds, 
:j  u.  22.  God  blessed  them,  saying.  Be  fruitful,  and 
I Jnultiply.  God  will  bless  his  own  works,  and  not 
[ forsake  them  ; and  what  he  doeth  it  shall  be  for  a 
perpetuity,  Eccl.  3.  14.  The  power  of  God’s  pro- 
\ idence  preserves  all  things,  as,  at  first,  his  creating 
power  produced  them.  Fiaiitfulness  is  the  eft’cct 
of  God’s  blessing,  and  must  be  ascribed  to  it ; the 
multiplying  of  the  fish  and  fowl,  from  year  to  year, 
is  still  the  fruit  of  this  blessing.  Well,  let  us  give 
to  God  the  glory  of  the  continuance  of  these  crea- 
tures to  this  day  for  the  benefit  of  man.  See  Job  12. 
7 . . 9.  It  is  pity  that  fishing  and  fowling,  recrea- 
tions innocent  in  themselves,  should  be  ever  abused 
to  divert  any  from  God  and  their  duty,  while  they 
are  capable  of  being  improved  to  lead  us  to  the  con- 
templation of  the  wisdom.,  power,  and  goodness  of 
him  that  made  all  these  things,  and  to  engage  us  to 
stand  in  aAve  of  him,  as  the  fish  and  fowl  do  of  us. 

24,  And  God  said,  Let  the  earth  bring 
forth  the  living  creature-  after  his  kind,  cat- 
tle, and  creeping  thing,  and  beast  of  the 
earth  after  his  kind : and  it  was  so.  25. 
And  God  made  the  beast  of  the  earth  after 
his  kind,  and  cattle  after  their  kind,  and 
evei-y  thing  that  creepeth  upon  the  earth 
after  his  kind  : and  God  saw  that  it  was' 
good. 

We  have  here  the  first  part  of  the  sijcth  day’s 
work.  The  sea  was,  the  day  before,  replenished 
with  its  fish,  and  the  air  Avith  its  foAvl ; and,  this 
day,  Avere  made  the  beast  of  the  earth,  cattle,  and 
the  creeping  things  that  pertain  to  the  earth.  Here, 
as  before,  1.  The  Lora  gave  the  word;  he  said. 
Let  the  earth  bring  forth,  not  as  if  the  earth  had 
any  such  prolific  virtue  as  to  produce  these  animals, 
or  as  if  God  resigned  his  creating  poAver  to  it ; but, 

“ Let  these  creatures  now  come  into  being  upon  the 
earth,  and  out  of  it,  in  their  respective  kinds,  con- 
formable to  the  ideas  of  them  in  the  divine  counsels 
concerning  their  creation.”  2.  He  also  did  the 
work;  he  made  them  all  after  their  kind,  not  only 
of  divers  shapes,  but  of  divers  natures,  manners, 
food,  and  fashions  ; some  to  be  tame  about  the  house, 
others  to  be  Avild  in  the  fields : some  living  upon 
grass  and  herbs,  others  upon  flesh;  some  hai-mless, 
and  others  raA'enous  ; some  bold,  and  others  timo- 
rous ; some  for  man’s  senice,  and  not  his  suste- 
nance, as  the  horse  ; others  for  his  sustenance,  and 
not  his  service,  as  the  sheep;  others  for  both,  as 
the  ox  ; and  some  for  neither,  as  the  Avild  beasts. 

In  all  Avhich  appears  the  manifold  Avisdom  of  the. 
Creator. 

26.  And  God  said,  Let  us  make  man  in 
our  image,  after  our  likeness ; and  let  them 
liave  dominion  over  the  fish  of  the  sea,  and 
over  the  fowl  of  the  air,  and  over  the  cattle, 
and  over  all  the  earth,  and  over  every  creep- 
ing thing  that  creepeth  upon  the  earth.  27. 
So  God  created  man  in  his  oicn  image,  in 
the  image  of  God  created  he  him ; male  and 
female  created  lie  them.  28.  And  God 
blessed  them,  and  God  said  unto  them.  Be 
fruitful,  and  multiply,  and  replenish  the 
earth,  and  subdue  it ; and  have  dominion 
over  the  fish  of  the  sea,  and  over  the  foivl 


28 


GENESIS,  1. 


of  the  air,  and  over  every  living  thing  that 
moveth  upon  the  earth. 

We  have  here  the  second  part  of  the  sixth  day’s 
work,  the  creation  of  man,  which  we  are,  in  a spe- 
cial manner,  concerned  to  take  notice  of,  that  we 
may  know  ourselves.  Observe, 

I.  That  man  was  made  last  of  all  the  creatures, 
that  it  might  not  be  suspected  that  he  had  been,  any 
way,  a helper  to  God  in  the  creation  of  the  world: 
that  question  must  be  for  ever  humbling  and  morti- 
tying  to  him,  Where  viast  thou,  or  any  of  thy  kind, 
%vhen  I laid  the  foundations  of  the  earth?  Job  38. 
4.  Yet  it  was  both  an  honour  and  a favour  to  him, 
that  he  was  made  last;  an  hcnour,  for  the  method 
of  the  creation  was,  to  advance  from  that  which 
was  less  perfect  to  that  which  was  more  so;  and  a 
favour,  for  it  was  not  fit  he  should  be  lodged  in  the 
palace  designed  for  him,  till  it  was  completely  fitted 
lU)  and  furnished  for  his  reception.  Man,  as  soon 
as  he  was  made,  had  the  whole  visible  creation  be- 
fore him,  both  to  contemplate,  and  to  take  the  com- 
fort of.  Man  was  made  the  same  day  that  the 
beasts  were,  because  his  body  was  made  of  the  same 
earth  with  their’s;  and  while  he  is  in  the  body,  he 
inhabits  the  same  earth  with  them:  God  forbid  that 
by  indulging  the  body  and  the  desires  of  it,  we 
siiould  make  ourselves  like  the  beasts  that  perish ! 

II.  That  man’s  creation  was  a more  signal  and 
immediate  act  of  divine  wisdom  and  power  than 
that  of  the  other  creatures.  The  narrative  of  it  is 
introduced  with  something  of  solemnity,  and  a 
’manifest  distinction  from  the  rest:  hitherto,  it  had 
lieen  said.  Let  there  be  light,  and  Let  there  he  a 
firmament;  or,  “ Let  the  earth,  or  waters,  bring 
forth  such  a thing;”  but  now  the  word  of  command 
is  turned  into  a word  of  consultation,  Let  us  make 
man,  for  whose  sake  the  rest  of  the  creatures  were 
made:  this  is  a work  we  must  take  into  our  own 
hands.”  In  the  former,  he  speaks  as  one  having 
jiutliority,  in  this  as  one  having  affection,  for  his 
delights  were  with  the  sons  of  men,  Prov.  8.  31.  It 
should  seeifi  as  if  this  were  the  work  which  he 
longed  to  be  at;  as  if  he  had  said,  “having  at  last 
settled  the  preliminaries,  let  us  now  apply  ourselves 
to  the  business.  Let  us  make  man.”  Man  was  to' 
be  a creature  different  from  all  that  had  been  hith- 
erto made.  Flesh  and  spirit,  heaven  and  earth, 
nuist  be  put  together  in  him,  and  he  must  be  allied 
to  both  worlds.  And  therefore  God  himself  not  only 
undertakes  to  make,  but  is  pleased  so  to  express 
liimself,  as  if  he  called  a council  to  consider  of  the 
making  of  him;  Let  us  make  man.  The  three  per- 
sons of  the  Trinity,  Father,  Son,  and  Holy  Ghost, 
consult  about  it,  and  concur  in  it,  because  man, 
when  he  was  made,  was  to  be  dedicated  and  devoted 
to  Father,  Son,  and  Holy  Ghost.  Into  that  Great 
Name  we  are,  with  good  reason,  b^tised,  for  to 
that  Great  Name  we  owe  our  being.  Let  them  nde 
man,  who  said.  Let  us  make  man. 

III.  That  man  was  made  in  God’s  image,  and 
after  his  likeness;  two  words  to  express  the  same 
thing,  and  making  each  other  the  more  expressive; 
image  and  likeness  denote  the  likest  image,  the 
nearest  resemblance  of  any  of  the  visible  creatures. 
Man  was  not  made  in  the  likeness  of  any  creature 
that  went  before  him,  but  in  the  likeness  of  his  Cre- 
ator; yet  still,  between  God  and  man  there  is  an 
infinite  distance.  Christ  only  is  the  express  image 
of  God’s  person,  as  the  Son  of  his  Father,  having 
the  same  nature.  It  is  only  some  of  God’s  honour, 
that  is  ])ut  upon  man,  who  is  God’s  image,  only 
us  the  shadow  in  the  glass,  or  the  king’s  impress 
upon  the  coin.  God’s  image  upon  man  consists  in 
these  three  things,  1.  In  his  nature  and  constitu- 
tion, not* those  of  his  body,  (for  God  has  not  a body,) 
but  those  of  his  soul.  This  honour  indeed  God  has 


I put  upon  the  body  of  man,  that  the  Word  was  made 
nesh,  the  Son  of  God  was  clothed  with  a body  like 
unto  our’s,  and  will  shortly  clothe  our’s  with  a gloiy 
like  unto  his.  And  this  we  may  safely  say.  That 
he  by  whom  God  made  the  worlds,  not  only  the 
great  world,  but  man  the  little  world,  formed  the 
human  body,  at  the  first,  according  to  the  platfmin 
he  designed  for  himself  in  the  fulness  of  time.  But 
it  is  the  soul,  the  great  soul,  of  man,  that  does  espe- 
cially bear  God’s  image.  The  soul  is  a spirit,  an 
intelligent,  immortal  spirit,  an  influencing  active 
spirit,  herein  resembling  God,  the  Father  of  Spir- 
its, and  the  Soul  of  the  world.  The  spirit  of  man  is 
the  candle  of  the  Lord.  The  soul  of  man,  consi- 
dered in  its  three  noble  faculties,  understanding, 
will,  and  active  poAver,  is  perhaps  the  brightest 
clearest  looking-glass  in  nature,  wherein  to  see  God. 
2.  In  his  place  and  authority.  Let  us  make  man  in 
our  image,  and  let  them  have  dominion.  As  he  has 
the  government  of  the  inferior  creatures,  he  is,  as 
it  were,  God’s  representative,  or  viceroy,  upon 
earth;  they  ^re  not  capable  of  fearing  and  serving 
Gcd,  therefore  God  has  appointed  them  to  fear  and 
serve  man.  Yet  his  government  of  himself  by  the 
freedom  of  his  will,  has  in  it  more  of  God’s  image 
than  his  government  of  the  creatures.  3.  In  his 
purity  and  rectitude.  God’s  image  upon  man  con- 
sists in  knowledge,  righteousness,  and  true  holiness, 
Eph.  4.  24.  Col.  3.  10.  He  was  upright,  Eccl.  7. 
29.  He  had  an  habitual  conformity  of  all  his  natural 
powers  to  the  whole  will  of  Gcd.  His  understand- 
ing saw  divine  things  clearly  and  truly,  and  there 
were  no  errors  or  mistakes  in  his  knowledge:  his 
will  complied  readily  and  universally  with  the  Avill 
of  God,  without  reluctancy  or  resistance:  his  affec- 
; tions  Avere  all  regular,  and  he  had  no  inordinate  ap- 
j petites  or  passions:  his  thoughts  were  easily  brought, 
and  fixed,  to  the  best  subjects,  and  there  was  no 
vanity  or  ungovemableness  in  them.  All  the  inferior 
powers  were  subject  to  the  dictates  and  directions 
of  the  superior,  Avithout  any  mutiny  or  rebellion. 
Thus  holy,  thus  happy,  were  our  first  parents,  in 
having  the  image  of  God  upon  them.  And  this 
honour  put  upon  man,  at  first,  is  a good  reason  why 
Ave  should  not  speak  ill  one  of  another.  Jam.  3.  9, 
nor  do  ill  one  to  another,  Gen.  9.  6,  and  a good  rea 
son  why  Ave  should  not  debase  ourselves  to  the 
service  of  sin,  and  Avhy  Ave  should  devote  ourselves 
to  God’s  service.  But  hoAv  art  thou  fallen,  O son  of 
the  morning!  Hoav  is  this  image  of  God  upon  man 
defaced!  How  small  are  the  remains  of  it,  and  how 
great  the  ruins  of  it ! The  Lord  renew  it  upon  oui 
souls  bv  his  sanctifying  grace! 

IV.  That  man  was  made  male  and  female,  and 
blessed  with  the  blessing  of  fimitfulness  and  increase. 
God  said.  Let  us  make  man,  and  immediately  it 
folloAvs,  So  God  created  man;  he  performed  what 
he  resolved.  With  us,  saying  and  doing  are  two 
things;  but  thqy  are  not  so  Avith  God.  He  cre- 
ated him  male  and  female,  Adam  and  Eve;  Adam, 
first  out  of  earth,  and  Eve  out  of  his  side.  ch.  2.  It 
should  seem  that  of  the  rest  of  the  creatures,  God 
made  many  cotiples,  but  of  man,  did  not  he  make 
one?  (Mai.  2.  15.)  though  he  had  the  residue  of  the 
Spirit:  Avhence  Christ  gathers  an  argument  against 
divorce,  Matth.  19.  4,  5.  Our  first  father,  Adam, 
Avas  confined  to  one  Avife;  and  if  he  had  put  her 
aAvay,  there  Avas  no  other  for  him  to  marrjq  Avhich 
plainly  intimated  that  the  bond  of  marriage  was  not 
to  l)e  dissolved  at  pleasure.  Angels  Avere  not  made 
male  and  female,  for  they  Avere  not  to  propagate 
their  kind,  (Luke  20.  34..,36. ) but  man  was  made 
so,  that  the  nature  might  be  propagated,  and  the 
race  continued.  Fires  and  candles,  the  luminaries 
of  this  loAver  Avcrld,  because  the)^  Avaste,  and  go  out, 

I have  a poAver  to  light  more;  but  it  is  not  so  Avith  the 
! lights  of  heaven,  stars  do  not  kindle  stars.  God 


29 


GENESIS,  1. 


made  but  one  male  and  one  female,  that  all  the 
nations  of  men  might  know  themselves  to  be  made 
of  one  blood,  descendants  from  one  common  stock, 
and  might  thereby  be  induced  to  love  one  another. 
God,  having  made  them  capable  of  transmitting  the 
nature  they  had  I’eceived,  said  to  them.  Be  fruitful, 
and  multifily,  and  replenish  the  earth.  Here  he 
gave  them,  1.  A lar^e  inheritance;  Refilenish  the 
earth;  that  is  it,  that  is  bestowed  upon  the  children 
of  men.  They  were  made  to  dwell  ufion  the  face 
of  all  the  earth.  Acts  17.  26.  That  is  the  place 
in  which  God  has  set  man  to  be  the  ser\rant  of  his 
providence,  in  the  govemment  of  the  inferior  crea- 
tures, and,  as  it  were,  the  intelligence  of  this  orb; 
to  be  the  receiver  of  God’s  bounty,  which  other 
creatures  live  upon,  but  do  not  know  it:  to  be  like- 
wise the  collector  of  his  praises  in  this  lower  world, 
and  to  pay  them  into  the  exchequer  above,  Ps.  145. 
10,  and  (lastly)  to  be  a probationer  for  a better  state. 
2.  A numerous,  lasting  family,  to  enjoy  this  inher- 
itance; pronouncing  a blessing  upon  them,  in  the 
virtue  of  which  their  posterity  should  extend  to  the 
utmost  comers  oi  the  earth,  and  continue  to  the 
utmost  period  of  time.  Fmitfulness  and  increase 
depend  upon  the  blessing  of  God:  Obed-Edom  had 
eight  sons,  for  God  blessed  him,  1 Chron.  26.  5.  It 
is  owing  to  this  blessing  which  God  commanded  ■’t 
first,  that  the  race  of  mankind  is  still  in  being, 
and  that  as  one  generation  fiasseth  away,  another 
cometh. 

V.  That  God  gave  to  man,  when  he  had  made 
him,  a dominion  over  the  inferior  creatures,  over 
the  fish  of  the  sea,  and  over  the  fowl  of  the  dir: 
though  man  provides  for  neither,  he  has  power  over 
both,  much  more  over  every  living  thing  that  mov- 
eth  upon  the  earth,  which  are  more  under  his  care, 
and  within  his  reach,  God  designed,  hereby,  to 
put  an  honour  upon  man,  that  he  might  find  himself 
the  more  strongly  obliged  to  bring  honour  to  his 
Maker.  This  dominion  is  very  much  diminished 
and  lost  by  the  fall : yet  God’s  providence  continues 
so  much  of  it  to  the  children  of  men,  as  is  necessaiy 
to  the  safety  and  support  of  their  lives,  and  God’s 
grace  has  given  to  the  saints  a new  and  better  title 
to  the  creature  than  that  which  was  forfeited  by 
sin;  for  all  is  our’s,  if  we  are  Christ’s,  1 Cor.  ?.  22. 

29.  And  God  said,  Behold,  I have  given 
you  every  herb  bearing  seed,  which  is  upon 
the  face  of  all  the  earth,,  and  every  tree, 
in  the  which  is  the  fruit  of  a tree  yielding 
seed ; to  you  it  shall  be  for  meat.  30.  And 
to  every  beast  of  the  earth,  and  to  every 
fowl  of  the  air,  and  to  evert'’  thing  that 
crecpeth  upon  the  earth,  wherein  there  is 
life,  I have  ffiven  every  green  herb  for  meat : 
and  it  was  so. 

We  have  here  the  third  part  of  the  sixth  day’s 
work  which  was,  not  any  new  creation,  but  a gi*a- 
cious  provision  of  food  for  all  flesh,  Ps.  136.  25.  He 
that  made  man  and  beast,  thus  took  care  to  pre- 
serve both,  Ps.  36.  6.  Here  is, 

I.  Food  provided  for  man,  v.  29.  Herbs  and 
fi'uits  must  be  his  meat,  including  corn,  and  all  the 
products  of  the  earth;  these  were  allowed  him,  but 
(it  should  seem)  not  flesh,  till  after  the  flood,  ch. 
9.  3.  And  before  the  earth  was  deluged,  much 
more,  before  it  was  cursed,  for  man’s  sake,  its  fniits, 
no  doubt,  were  more  pleasing  to  his  taste,  and  more 
strengthening  and  nomishing  to  the  body,  than  mar- 
row and  fatness,  and  all  the  portion  of  the  king’s 
meat,  are  now.  See  here,  1.  That  which  should 
make  us  humble.  As  we  are  made  out  of  the  earth, 
s<j  we  are  maintained  out  of  it.  Once  indeed,  may 


I did  eat  angels’  food,  bread  from  heaven;  but  they 
died,  John  6.  49:  it  was  to  them  but  as  food  out 
of  the  earth,  Ps.  104.  14.  There  is  meat  that 
endures  to  everlasting  life;  the  Lord  evermore  give 
us  that!  2.  That  which  should  make  us  thankfid. 
The  Lord  is  for  the  body;  from  him  we  receive  all 
the  supports  and  comforts  of  this  life,  and  to  him  we 
must  give  thanks.  He  gives  us  all  things  richly  to 
enjoy,  not  only  for  necessitjq  but  plenty,  dainties, 
iuid  varieties,  for  ornament  and  delight.  How  mi.ch 
are  we  indebted!  How  careful  should  we  be,  as  we 
live  upon  God’s  Ijounty,  to  live  to  his  glory ! 3.  That 
which  should  make  us  temperate,  and  content  with 
our  lot.  Though  Adam  had  dominion  given  him 
over  fish  and  fowl,  yet  God  confined  him,  in  his 
food,  to  herbs  and  fmits;  and  he  never  comjdained 
of  it.  Though  afterwards  he  coveted  forbidden 
fruit,  for  the  sake  of  the  wisdom  and  knowledge  he 
promised  himself  from  it,  yet  we  never  read  that 
he  coveted  forbidden  flesh.  If  God  give  us  food 
for  our  lives,  let  us  not,  with  murm””^ng  Israel, 
ask  food  for  our  lusts,  Ps.  78.  18.  Set  Dan.  1 15. 

II.  Food  provided  for  the  beasts,  v.  30.  Doth 
God  take  care  for  oxen?  Yes,  certainly;  he  pro- 
vides food  convenient  for  them,  and  not  for  oxen 
only,  which  were  used  in  his  sacrifices,  and  man’s 
service,  but  even  the  young  lions  and  the  young 
ravens  are  the  care  of  his  providence,  they  ask  and 
have  their  meat  from  God.  Let  us  give  to  God  the 
glory  of  his  bounty  to  the  inferior  creatures,  that 
are  all  fed,  as  it  were,  at  his  table,  every  day.  He 
is  a great  Housekeeper,  a very'  rich  and  bountifid 
one,  that  satisfies  the  desire  of  every  living  thing. 
Let  this  encourage  God’s  people  to  cast  their  care 
upon  him,  and  not  to  be  solicitous  respecting  what 
they  shall  eat,  and  what  they  shall  drink.  He  thr.t 
provided  for  Adam  without  his  care,  and  still  pro- 
vides for  all  the  creatures  without  their  care,  will 
not  let  those  that  trust  him,  want  any  good  thing, 
Matth.  6.  26.  He  that  feeds  his  birds,  will  not 
starve  his  babes. 

31.  And  God  saw  every  thing  that  lie 
had  made,  and  behold,  it  teas  very  good. 
And  the  evening  and  the  morning  were  the 
sixth  day. 

We  have,  here,  the  approbation  and  conclusion 
of  the  whole  work  of  creation.  As  for  God,  his  work 
is  perfect;  and  if  he  begin,  he  will  also  make  an 
end,  in  providence  and  gi-ace,  as  well  as  here  in 
creation.  Observe, 

I.  The  review  God  took  of  his  work;  he  savj 
everything  that  he  had  made:  so  he  dees  still;  all 
the  works  of  his  hands  are  under  his  eye.  He  that 
made  all,  sees  all;  he  that  made  us,  sees  us,  Ps. 
139.  1...  16.  Omniscience  cannot  be  separated  fn  m 
Omnipotence.  Known  unto  God  are  all  his  works. 
Acts  15.  18.  But  this  was  the  Eternal  Mind’s  solemn 
reflection  upon  the  copies  of  its  own  wisdom,  and 
the  products  of  its  own  power.  God  has  hereliv 
set  us  an  example  of  reviewing  our  works.  Hae  ing 
given  us  a power  of  reflection,  he  expects  we  slirnld 
use  that  power,  see  our  way,  Jer.  2.  23,  and  think 
of  it,  Ps.  119.  59.  Wlien  we  have  finished  a daifs 
work,  and  are  entering  upon  the  rest  of  the  night, 
we  should  commune  with  our  own  hearts  alxut 
what  we  have  been  doing  that  day;  so  likewise, 
when  we  have  finished  a week's  work,  and  are 
entering  upon  the  sabbath  rest,  we  should  thus  pre- 
pare to  meet  our  God;  and  when  we  are  finishing 
our  life's  work,  and  are  entering  upen  our  rest  in 
the  grave,  that  is  a time  to  bring  to  remembrance, 
that  we  may  die  repenting,  and  so  take  leave  of  it. 

IT.  The  complacency  God  took  in  his  work. 
M'hen  we  come  to  review  our  works,  we  find,  to 
our  shame,  that  much  has  been  very  b^;  but  when 


30 


GENESIS,  11. 


God  reviewed  his,  all  was  very  good.  He  did  not 
pronounce  it  good,  till  he  had  seen  it  so;  to  teach  ! 
us,  not  to  answer  a matter  before  we  hear  it.  The  j 
work  of  creation  was  a veiy  good  work.  All  that 
God  made,  was  well  made,  and  there  was  no  flaw  ‘ 
or  defect  in  it.  1.  It  was  good.  Good,  for  it  is  all 
agreeable  to  the  mind  of  the  Creator,  just  as  he 
would  have  it  to  be;  when  the  transcript  came  to  I 
be  compared  with  the  great  original,  it  was  found 
to  be  exact,  no  errata  in  it;  not  one  misplaced  ; 
stroke.  Good,  for  it  answers  the  end  of  its  creation,  | 
and  is  fit  for  the  purpose  for  which  it  was  designed.  \ 
Good,  for  it  is  serviceable  to  man,  whom  God  had  I 
appointed  lord  of  the  visible  creation.  Good,  for  it  i 
is  all  for  God’s  glory;  there  is  that  in  the  whole  | 
visible  creation,  which  is  a demonstration  of  God’s 
being  and  perfections,  and  which  tends  to  beget,  in 
the  soul  of  man,  a religious  regard  to  him,  and  ven- 
eration of  him.  3.  It  was  very  good.  Of  each  day’s 
work,  (except  the  second,)  it  was  said  that  it  was 
good,  but  now,  it  is  very  good.  For,  1.  Now,  man 
was  made,  /ho  was  the  chief  of  the  ways  of  God, 
who  was  designed  to  be  the  visible  image  of  the 
Creator’s  glory,  and  the  mouth  of  the  creation  in 
his  praises.  2.  Now,  all  was  made;  every  part  was 
good,  but  altogether,  very  good.  The  glory  and 
goodness,  the  beauty  and  harmony,  of  God’s  works, 
both  of  providence  and  grace,  as  this  of  creation, 
will  best  appear,  when  they  are  perfected.  When 
the  top  stone  is  brought  forth,  we  shall  cry,  Grace, 
grace,  unto  it,  Zech.  4.  7.  Therefore  judge  nothing 
before  the  time. 

III.  The  time  when  this  work  was  concluded. 
The  evening  and  the  morning  were  the  sixth  day. 
So  that  in  six  days  God  made  the  world.  We  are 
not  to  think  but  that  God  could  have  made  the  world 
in  an  instant.  He  that  said.  Let  there  be  light,  and 
there  was  light,  could  have  said,  “Let  there  be  a 
world,”  and  there  would  have  been  a world,  in  a 
moment,  in  the  twinkling  of  an  eye,  as  at  the  resur- 
rection. 1 Cor.  15.  52.  But  he  did  it  in  six  days, 
that  he  might  show  himself  a free-agent,  doing  his 
own  work,  both  in  his  own  way,  and  in  his  own  time; 
that  his  wisdom,  power^  and  goodness,  might  appear 
to  us,  and  be  meditated  upon  by  us,  the  more  dis- 
tinctly; and  that  he  might  set  us  an  example  of 
working,  six  days,  and  resting,  the  seventh;  it  is 
therefore  made  the  reason  of  the  fourth  command- 
ment. So  much  would  the  sabbath  conduce  to  the 
keeping  up  of  religion  in  the  world,  that  God  had  an 
eye  to  it,  in  the  timing  of  his  creation.  And  now,  as 
God  reviewed  his  work,  let  us  review  our  medita- 
tions upon  it,  and  we  shall  find  them  very  lame  and 
defective,  and  our  praises  low  and  flat;  let  us  there- 
fore stir  up  ourselves,  and  all  that  is  within  us,  to 
worshifi  him  that  made  the  heaven,  earth,  and  sea, 
and  the  fountains  of  waters,  according  to  the  tenor 
of  the  everlasting  Gospel  which  is  preached  to  every 
nation,  Rev.  14.  6,  7.  All  his  works,  in  all  places 
of  his  dominion,  dobless  him;  and  therefore,  bless 
thou  the  Lord,  0 my  soul. 

CHAP.  II. 

This  chapter  is  an  appendix  to  the  history  of  the  creation, 
more  particularly  explaining,  and  enlarging  upon,  that 
part  of  the  history,  which  relates  immediately  to  man, 
the  favourite  of  this  lower  world.  We  have  in  itj  I.  The 
institution  and  sanctification  of  the  sabbath,  which  was 
made  for  man,  to  further  his  holiness  and  comfort,  v.  1.. 
3.  II.  A more  particular  account  of  man’s  creation,  as 
the  centre  and  summary  of  the  whole  work,  v-  4.. 7.  III. 
A description  of  the  garden  of  Eden,  and  the  placing  of 
man  in  it  under  the  obligations  of  a law  and  covenant,  v. 
8.  . 17.  IV.  The  creation  of  the  woman,  her  marriage  to 
the  man,  and  the  institution  of  the  ordinance  of  marriage, 
V.  18. . 25. 

1.  r|nHUS  the  heavens  and  the  earth  were 
i finished,  and  all  the  host  of  them. 


2.  And  on  the  seventh  day  God  ended  his 
work  which  he  had  made ; and  he  rested  on 
the  seventh  day  from  all  his  work  which  he 
liad  made.,  3.  And  God  blessed  the  seventh 
day,  and  sanctified  it ; because  that  in  it  he 
had  rested  from  all  his  work,  which  God 
created  and  made. 

We  have  here, 

I.  The  settlement  of  the  kingdom  of  nature,  in 

God’s  resting  from  the  work  of  creation,  v.  1,  2. 
\\  here  observe,  1.  That  the  creatures,  made  both 
in  heaven  and  earth,  are  the  hosts,  or  armies  of  them, 
which  denotes  them  to  be  numerous,  but  marshalled, 
disciplined,  and  under  command.  How  great  is  the 
sum  of  them ! And  yet  every  one  knows  and  keeps 
his  place.  God  uses  them  as  his  hosts  for  the  defence 
of  his  people,  and  the  desti-uction  of  his  enemies; 
for  he  is  the  Lord  of  hosts,  of  all  these  hosts,  Dan.  4. 
35.  2.  That  the  heavens  and  the  earth  are  finished 

pieces,  and  so  are  all  the  creatures  in  them.  So  per- 
fect is  God’s  work,  that  nothing  can  be  added  to  it, 
or  taken  from  it,  Eccl.  3.  14.  God  that  began  to 
build,  showed  himself  well-able  to  finish.  3.  That 
after  the  end  of  the  first  six  days,  God  ceased  from 
all  works  of  creation.  He  has  so  ended  his  work,  as 
\ .lat  though,  in  his  providence,  he  worketh  hitherto, 
(John  5.  17.)  preserving  and  governing  all  the  crea- 
tures, and  particularly  forming  the  spirit  of  man 
within  him,  yet  he  does  not  make  any  new  species 
of  creatures.  In  miracles,  he  has  controlled  and 
over-ruled  nature,  but  never  changed  its  settled 
course,  or  r^ealed,  or  added  to,  any  of  its  establish- 
ments. 4.  That  the  eternal  God,  though  infinitely 
happy  in  the  enjoyment  of  himself,  yet  took  a satis- 
faction in  the  work  of  his  own  hands.  He  did  not  rest, 
as  one  weary,  but  as  one  well-pleased  with  the  in- 
stances of  his  own  goodness,  and  the  manifestations 
of  his  own  glory. 

II.  The  commencement  of  the  kingdom  of  grace, 
in  the  sanctification  of  the  sabbath-day,  v.  3.  He 
rested  on  that  day,  and  took  a complacency  in  his 
creatures,  and  then  sanctified  it,  and  appointed  us, 
on  that  day,  to  rest  and  take  a complacency  in  the 
Creator;  and  his  rest  is,  in  the  fourth  commandment, 
made  a reason  for  our’s,  after  six  days’  labour.  Ob- 
serve, 1.  That  the  solemn  observation  of  one  day  in 
seven,  as  a day  of  holy  rest,  and  holy  work,  to  God’s 
honour,  is  the  indispensable  duty  of  all  those  to 
whom  God  has  revetued  his  holy  sabbaths.  2.  That 
the  way  of  sabbath-sanctification,  is  the  good  old 
way,  Jer.  6.  16.  Sabbaths  are  as  ancient  as  the 
world;  and  I see  no  reason  to  doubt  that  the  sabbath, 
being  now  instituted  in  innocency,  was  religiously 
observed  by  the  people  of  God  throughout  the  pa- 
triarchal age.  3.  That  the  sabbath  of  the  Loi*d  is 
truly  honourable,  and  we  have  reason  to  honour  it; 
honour  it,  ftir  the^,sake  of  its  antiquity,  its  great  Au 
thor,  the  sanctification  of  the  first  sabbath  by  the  holy 
God  himself,  and,  in  obedience  to  him,  by  our  first 
parents  in  innocency.  4.  That  the  sabbath-day  is  a 
blessed  day,  for  God  blessed  it;  and  that  which  he 
lilcsscs  is  blessed  indeed.  God  has  put  an  honour 
upon  it,  has  appointed  us,  on  that  day,  to  bless  him, 
and  has  promised,  on  that  day,  to  meet  us  and  bless 
us.  5.  That  the  sabbath-day  is  a holy  day,  for  God 
has  sanctified  it.  He  has  separated  and  distinguish 
cd  it  from  the  rest  of  the  days  of  the  week,  and  he 
has  consecrated  it,  and  set  it  apart  to  himself  and 
his  own  service  and  honour.  Though  it  is  commonly 
taken  for  granted,  that  the  Christian  sabbath  we  ob- 
serve, reckoning  from  the  creation,  is  not  the  se- 
venth but  the  first  day  of  the  week,  yet  being  a 
seventh  day,  and  we,  in  it,  celebrating  the  rest  of 
God  the  Son,  and  the  finishing  the  work  of  our  re- 
demption, we  may  and  ought  to  act  faith  upon  this 


31 


GENESIS,  11. 


original  institution  of  the  sabbath-day,  and  to  com- 
memorate the  work  of  creation,  to  the  honour  of  the 
great  Creator,  who  is  therefore  worthy  to  receive, 
on  that  day,  blessing,  and  honour,  and  praise,  from 
all  religious  assemblies.  I 

4.  These  are  the  generations  of  the  hea- 1 
yens  and  of  the  earth  when  they  were 
created,  in  the  day  that  the  Lord  God  made 
the  earth  and  the  heavens.  5.  And  every 
plant  of  the  field  before  it  was  in  the  earth, 
and  every  herb  of  the  field  before  it  grew:  for 
the  Lord  God  had  not  caused  it  to  rain  up- 
on the  earth,  and  there  was  not  a man  to  till 
the  ground.  6.  But  there  went  up  a mist 
from  the  earth,  and  watered  the  whole  face 
of  the  ground.  7.  And  the  Lord  God  form- 
ed man  of  the  dust  of  the  ground,  and 
breathed  into  his  nostrils  the  bi-eath  of  life; 
and  man  became  a living  soul. 

In  these  verses, 

I.  Here  is  a name  given  to  the  Creator,  which  we 
have  not  yet  met  with,  and  that  is  Jehovah;  the 
LORD  in  capital  letters,  which  is  constantly  used,  | 
in  our  English  translation,  to  intimate  that  in  the 
original  it  is  Jehovah.  All  along,  in  the  first  chap- 
ter, he  was  called  Elohim,  a God  of  power,  but  now 
Jehovah  Elohim,  a God  of  power  and  perfection,  a 
finishing  God.  As  we  find  him  known  by  his  name 
Jehovah,  when  he  appeared  to  perform  what  he  had 

romised,  Exod.  6.  3,  so  now  we  have  him  known 

y that  name,  when  he  had  perfected  what  he  had 
begun.  Jehovah  is  that  great  and,  incommunicable 
name  of  God,  which  denotes  his  having  his  being  of 
himself,  and  his  giving  his  being  to  all  things;  fitly 
therefore  is  he  called  by  that  name,  now  that  hea- 
ven and  earth  are  finished. 

II.  Further  notice  taken  of  the  production  of  plants 

and  herbs,  because  they  were  made  and  appointed 
to  be  food  for  man,  v.  5,  6,  where  observe,  1.  The 
earth  did  not  bring  forth  its  fruits  of  itself,  by  any  in- 
nate virtue  of  its  own,  but  purely  by  the  almighty 
power  of  God,  which  formed  every  plant  and  evei*)’^ 
herb,  before  it  grew  in  the  earth.  Thus  grace  in 
the  soul,  that  plant  of  renown,  grows  not  of  itself  in 
nature’s  soil,  but  is  the  work  of  God’s  own  hands. 
2.  Rain  also  is  the  gift  of  God;  it  came  not  till  the 
Lord  God  caused  it  to  rain.  If  rain  be  wanted,  it  is 
God  that  withholds  it;  if  rain  come  plentifully  in  its 
season,  it  is  God  that  sends  it;  if  it  come  in  a distin- 
guishing way,  it  is  God  that  causeth  it  to  rain  upon 
one  city,  and  not  upon  another,  Amos  4.  7.  3. 

Though  God,  ordinarily,  works  by  means,  yet  he  is 
not  tied  to  them,  but  when  he  pleases,  he  c^  do  his 
own  work  without  them.  As  the  plants  were  pro- 
duced before  the  sun  was  made,  so  they  were  before 
there  was  either  rain  to  water  the  earth,  or  man  to 
till  it  Therefore,  though  we  must  not  tempt  God 
in  the  neglect  of  means,  yet  we  must  tinst  God  in  the 
want  of  means.  4.  Some  way  or  other,  God  will 
take  care  to  water  the  plants  that  are  of  his  own 
pi  mting.  Though,  as  yet,  there  was  no  rain,  God 
made  a mist  equivalent  to  a shower,  and  with  it 
watered  the  whole  face  of  the  ground.  Thus  he 
chose  to  fulfil  his  purpose  by  the  weakest  means, 
that  the  excellency  of  the  power  might  be  of  God. 
Divine  grace  descends  like  a mist  or  silent  dew,  and 
waters  the  church  without  noise,  Deut.  32.  2. 

III.  A more  particular  account  of  the  creation  of 
man,  v.  7.  Man  is  a little  world,  consisting  of  hea- 
ven and  earth,  soul  and  body;  now  here  Ve  have  an 
account  of  the  original  of  both,  and  the  putting  of 
both  together:  let  us  seriously  consider  it,  and  say, 


to  our  Creator’s.p  raise.  We  wctfearfully  and  won- 
derfully made,  Ps.  139.  14.  E,lihu,  in  the  patri- 
archal age,  refers  to  this  history,  when  he  says.  Job 
33.  6,  I also  am  formed  out  of  the  clay,  and  v.  4, 
The  breath  of  the  Almighty  hath  given  me  life,  and 
ch.  32.  8,  There  is  a spirit  in  man.  Observe  then, 

1.  The  mean  original,  and  yet  the  curious  stnic- 

ture,  of  the  body  of  man.  (1. ) The  matter  was  des- 
picable. He  was  xn2L.(^e.  f the  dust  of  the  ground, 
a very  unlikely  thing  to  make  a man  of;  but  the  same 
Infinite  Power  that  made  the  world  of  nothing,  made 
man,  its  master-piece,  of  next  to  nothing.  He  was 
made  of  the  dust,  the  small  dust,  such  as  is  upon  the 
surface  of  the  earth.  Probably,  not  diy  dust,  but 
dust  moistened  with  the  mist  that  went  up,  v.  6. 
He  was  not  made  of  gold-dust,  powder  of  pearl,  or 
diamond  dust,  but  common  dust,  dust  of  the  ground. 
Hence  he  is  said  to  be  of  the  earth,  y oiTH.-^usty, 
1 Cor.  15.  A:7,.  And  we  also  are  of  the  earth,  for  we 
are  of  his  offspring,  and  of  the  same  mould.  So  near 
an  affinity  is  there  betweeii  the  earth  and  our  earthly 
parents,  that  our  mother’s  wombj  out  of  which  we 
were  born,  is  called  the  earth;  (Ps.  139.  15.)  and 
the  earth,  in  which  we  must  be  buried,  is  called  our 
mother's  womb.  Job  1.  21.  Our  foundation  is  in  the 
earth.  Job  4.  19.  Our  fabric  is  earthly,  and  the 
fashioning  of  it  -like  that  of  an  earthen  vessel.  Job 
,•10.  9.  Our  food  is  out  of  the  earth.  Job  28.  5.  Oui 
'familiarity  is  with  the  earth.  Job  17.  14.  Our  fa- 
thers are  in  the  earth,  and  our  own  final  tendency 
is  to  it;  and  what  have  we  to  be  proud  of  then?  Isa. 
51.  1.  (2. ; Yet  the  Maker  was  gi’eat,  and  the  make 

fine.  The  Lord  God,  the  CTeat  Fountain  of  being 
and  power,  formed  man.  Of  the  other  creatures  it 
is  said,  that  they  were  created  and  made;  but  of 
man,  that  he  was  formed,  which  denotes  a gradual 
process  in  the  work  with  great  accuracy  and  exact- 
ness. To  express  the  creation  of  this  new  thing,  he 
takes  a new  word;  a word  (some  think)  borrowed 
from  the  potter’s  formin^is  vessel  upon  the  wheel , 
for  we  are  the  clay,  and  Cicd  the  Potter,  Isa.  64.  8. 
The  body  of  man  is  curiously  wrought,  Ps.  139.  15, 
16.  Materiam  superabat  opus — The  workmanship 
exceeded  the  materials.  Let  us  present  our  bodies 
to  God  as  living  sacrifices,  Rom.  12.  1;  as  living 
temples,  1 Cor.  6.  19;  and  then  these  vile  bodies 
shall  shortly  be  new-fonned  like  Christ’s  glorious 
body,  Phil.  3.  21. 

2.  The  high  original,  and  yet  the  admirable  ser- 
viceableness, of  the  soul  of  man.  (1.)  It  takes  its 
rise  from  the  breath  of  heaven,  and  is  produced  by 
it.  It  was  not  made  of  the  earth,  as  the  body  was; 
it  is  pity  then  that  it  should  cleave  to  the  earth,  and 
mind  earthly  things.  It  came  immediately  from 
God,  he  gave  it  to  be  put  into  the  body,  (Eccl.  12. 
7. ) as,  afterward,  he  gave  the  tables  ox  stone  of  his 
own  Writing  to  be  put  into  the  ark,  and  the  urim  of 
his  own  iraming  to  be  put  into  the  breast-plate. 
Hence  God  is  not  only  the  Former,  but  the  Father, 
of  spirits.  Let  the  soul  which  God  ha^reathed 
into  us,  breathe  after  him;  and  let  it  be  for  him, 
since  it  is  from  him.  Into  his  hands  let  us  commit 
our  spirits,  for  from  his  hands  we  had  them.  (2. ) 
It  takes  its  lodging  in  a house  of  clay,  and  is  the  life 
and  support  ot  it.  It  is  by  it,  that  man  is  a living 
soul,  that  is,  a living  man;  for  the  soul  is  the  man. 
The  body  would  be  a worthless,  useless,  loathsome 
carcase,  if  the  soul  did  not  animate  it.  To  God  that 
gave  us  these  souls,  we  must  shortly  give  an  account 
of  them,  how  wq  have  employed  them,  used  them, 
proportioned  them,  and  disposed  of  them:  and  if 
then  it  be  found  that  we  have  lost  them,  though  it 
were  to  gain  the  world,  we  are  undone  for  ever 
Since  the  extraction  of  the  soul  is  so  noble,  and  its 
nature  and  faculties  are  so  excellent,  let  us  not  be 
of  those  fools  that  despise  their  own  souls,  by  pre- 
ferring their  bodies  before  them,  Prov.  15,  32 


32 


GENESIS,  U. 


When  our  Lord  Jesus  anointed  the  blind  man’s  eyes 
\vith  clay,  perhaps  he  intimated  that  it  was  he  who 
tirst  formed  the  man  out  of  the  clay;  and  when  he 
breathed  on  his  disci/iles,  saying.  Receive  ye  the 
Holy  Ghost,  he  intimated  that  it  was  he  who  first 
breathed  into  man’s  nostrils  the  breath  of  life.  He 
that  made  the  soul,  is  alone  able  to  new-make  it. 

8.  And  the  Lord  God  planted  a garden 
eastward  in  Eden  ; and  there  he  put  the  man 
whom  lie  had  formed.  9.  And  out  of  the 
ground  made  the  Lord  God  to  grow  every 
tree  that  is  pleasant  to  the  sight,  and  good 
for  food  : the  tree  of  life  also  in  the  midst  of 
the  garden,  and  the  tree  of  knowledge  of 
good  and  evil.  10.  And  a river  went  out  of 
Eden  to  water  the  garden  ; and  from  thence 
it  was  parted,  and  became  into  four  heads. 

1 1.  The  name  of  the  first  is  Pison  : that  is  it 
which  compasseth  the  whole  land  of  Havi- 
lah,  where  there  is  gold.  1 2.  And  the  gold  of 
that  land  is  good : there  is  bdellium  and  the 
onyx-stone.  1 3.  And  the  name  of  the  se- 
c(md  river  is  Gihon : the  same  is  it  that  com 
passeth  the  whole  land  of  Ethiopia.  1 4.  And3| 
the  name  of  the  third  river  is  Hiddekel : that 
is  it  which  goeth  toward  the  east  ol  Assyria, 
And  the  fourth  river  is  Euphrates.  1 5.  And 
the  L/ORD  God  took  the  man,  and  put  him 
into  the  garden  of  Eden,  to  dress  it  and  to 
keep  it. 


Man  consisting  of  body  and  soul,  a body  made  out 
of  the  earth,  and  a rational  immortal  soul  the  breath 
of  heaven,  we  have,  in  these  verses,  the  provision 
that  was  made  for  the  happiness  of  both;  he  that 
made  him,  tgok  care  to  make  him  happy,  if  he  could 
but  have  kept  himself  so,  and  known  when  he  was 
well  off.  That  part  of  man  by  which  he  is  allied  to  the 
world  of  sense,  was  made  happy;  for  he  was  put  in 
the  paradise  of  God : that  part  by  which  he  is  allied  to 
the  world  of  spirits,  was  well  provided  for;  for  he 
was  taken  into  covenant  with  God.  Lord,  what  is 
man,  that  he  should  be  thus  dignified?  Man  that  is 
a worm ! Here  we  have, 

I.  A description  of  the  garden  of  Eden,  -which 
was  intended  for  the  mansion  and  demesne  of  this 
great  lord,  the  palace  of  this  prince.  The  inspired 
penman,  in  this  history,  writing  for  the  Jews  first, 
and  calculating  his  narratives  for  the  infant-state  of 
the  church,  descriljes  things  by  their  outwai’d  sensi- 
ble appearances,  and  leaves  us,  by  further  discove- 
ries of  the  divine  light,  to  be  led  into  the  divine  un- 
derstanding of  the  mysteries  couched  under  them. 
Spiritual  things  were  strong  meat,  which  they  could 
not  yet  bear;  but  he  writes  to  them  as  unto  carnal, 
1 Cor.  3.  1.  Therefore  lie  does  not  so  much  insist  uji- 
on  the  happiness  of  Adam’s  mind,  as  upon  that  of  his 
outward  estate.  The  Mosaic  history,  as  well  as  the 
Mosaic  law,  has  rather  the  patterns  of  heavenly 
things,  than  the  heavenly  things  themselves,  Heb. 
^ 23.  Oliserve, 

1.  The  place  appointed  for  Ad  im ’s' residence  was 
a garden ; not  an  ivory  house,  or  a palace  overlaid 
with  gold,  but  a ganlen  furnished  and  adorned  by 
nature,  not  by  art.  What  little  reason  have  men  to 
be  proud  of  stately  and  magnificent  buildings,  when 
it  was  the.  happiness  of  man  m iimocencv,  that  he 
needed  none!  As  clothes  came  in  with  sin,  so  did 
houses.  Tlie  heaven  was  the  roof  of  Adam’s  house; 
uid  never  was  any  roof  so  curiously  ceiled  and  paint- 


ed; the  earth  was  his  floor;  and  never  was  any  floor 
so  richly  inlaid:  the  shadow  of  the  trees  was  his  i-e- 
tirement,  under  them  were  his  dining-rooms,  his 
lodging-rooms;  and  never  were  any  rooms  so  finely 
hung  as  these;  Solomon’s,  in  all  their  glory,  were 
not  arrayed  like  them.  The  better  Ave  can  accom- 
modate ourselves  to  plain  things,  and  the  less  ^ve 
indulge  ourselves  with  those  artificial  delights  which 
have  been  invented  to  gp-atify  men’s  pride  and  luxu- 
ry, the  nearer  we  approach  to  a state  of  innocency. 
Nature  is  content  with  a little,  and  that  which  is 
most  natural;  grace  with  less;  but  lust  with  nothing. 

2.  The  contrivance  and  furniture  of  this  garden 
Avere  the  immediate  Avork  of  God’s  wisdom  and 
power.  The  Lord  God  planted  this  garden,  that 
IS,  he  had  planted  it — ^upon  the  third  day,  when  the 
fruits  of  the  earth  were  made.  We  may  Avell  sup- 
pose it  to  have  been  the  most  accomplished  place 
for  pleasure  and  delight  that^vm’  the  sun  saw;  when 
the  all-sufficient  God  himself  designed  it  to  be  the 
present  happiness  of  his  beloved  creature,  man,  in 
innocency,  and  a type  and  figure  of  the  happiness 
of  the  chosen  remnant  in  glory.  N^o  delights  can 
be  agreeable  or  satisfying  to  a soul,  but  those  that 
God  himself  has  provided  and  appointed  for  it;  no 
true  paradise,  but  of  God’s  planting;  the  light  of 
our  own  fires,  and  the  sparks  of  our  OAvn  kindling, 
will  soon  leave  us  in  the  dark,.  Isa.  50.  11.  The 
whole  earth  Avas  now  a paradise,  compared  with 
Avhat  it  is  since  the  fall,  and  since  the  flood;  the 
finest  gardens  in  the  world  are  a Avilderness,  com- 
pared Avith  what  the  whole  face  of  the  ground  Avas 
before  it  was  cursed  for  man’s  sake:  yet  that  Avas 
not  enough;  God  planted  a garden  for  Adam.  God’s 
chosen  ones  shall  have  distinguishing  favours  shoAV- 
ed  them. 

' 3.  The  situation  of  this  garden  Avas  extremely 
sweet;  it  was  Eden,  winch  signifies  delight  and 
fileasure.  The  place  is  here  particularly  pointed 
out  by  such  marks  and  bounds  as  Avere  sufficient,  (I 
suppose,)  when  Moses  wrote,  to  specify  the  place 
to  those  Avho  knew  that  country;  but  noAv,  it  seems, 
the  curious  cannot  satisfy  themselves  concerning  it. 
Let  it  be  our  care  to  make  sure  a place  in  the  hea- 
venly paradise,  and  then  Ave  need  not  perplex  our- 
selves with  a search  after  the  place  of  the  earthly 
paradise.  It  is  certain,  wherever  it  Avas,  it  had  all 
desirable  conveniences,  and  (which  never  any  house 
or  garden  on  earth  was)  Avithout  any  inconvenience; 
beautiful  for  situation,  the  joy  and  glory  of  the  whole 
earth  was  this  garden : doubtless,  it  Avas  earth  in  its 
highest  perfection. 

- 4.  The  trees  with  which  this  garden  was  planted. 
(1.)  It  had  all  the  best  and  choicest  trees  in  com- 
mon Avith  the  rest  of  the  ground.  It  Avas  beautified 
and  adorned  with  every  tree  that,  for  its  height  or 
breadth,  its  make  or  colour,  its  leaf  or  flower,  Avas 
pleasant  to  the  sight,  and  charmed  the  eye;  it  was 
replenished  and  enriched  with  even'  tree  that  yield- 
ed fruit  gi-ateful  to  the  taste,  and  useful  to  the  body, 
and  so,  good  for  food.  God,  as  a tender  Father, 
consulted  not  only  Adam’s  profit,  but  his  pleasure; 
for  there  is  a pleasure  consistent  Avith  innocency, 
nay,  there  is  a troe  and  transcendent  pleasure  in  in- 
nocency. God  deligTits  in  the  prosperity  of  his  ser- 
vants, and  Avould  have  them  easy;  it  is  owing  to 
themselves,  if  they  be  uneasy.  When  Providence 
puts  us  into  an  Eden  of  plenty  and  pleasure,  Ave 
ought  to  serve  him  iinth  joy  fulness  and  gladness  of 
heart,  in  the  aliundance  of  the  good  things  he  gives 
us.  But,  (2. ) It  had  two  extraordinary  trees  pecu- 
liar to  itself;  on  earth  there  Avere  not  their  like.  [1.] 
There  Avas  the  tree  of  life  in  the  midst  of  the  garden, 
Avhich  Avas  not  so  much  a memorandum  to  him  of 
the  Founbuin  and  Author  of  his  life,  nor  nerhaps 
any  natural  means  to  preserve  or  prolong  life;  but 
it  was  chiefly  intended  to  be  a sign  and  seal  to  Adam, 


GENESIS,  11. 


(isbiiring  him  of  the  continuance  of  life  and  hapj^i-  ' 
nesj,  even  to  immortality  and  everlasting  bliss, 
TTii-ough  the  grace  and  favour  of  his  Maker,  upon 
condition  of  his  perseverance  in  this  state  of  inno-  i 
ceiicy  and  obedience.  Of  this  he  might  eat  and 
li\  e.  Chnst  is  now  to  us  the  Tree  of  hfe^Rev.  2. 
7. — 22.  2,~and’the  Hread'  of  Uft,  John ' 5.  48.  53. 
[2.]  There  was  the  Tree  of the  knowledge  of  good  ’ 
and  evil,  sq  called,  not  because  it  had  any  virtue  in 
it  to  beget  or  increase  useful  knowledge,  surely  then 
it  would  not  have  been  forbidden;  but,  dirst.  Be- 
cause there  was  an  express  positive  res  elation  of  | 
the  will  cf  God  concerning  tliis  tree,  so  that  by  it  he  ' 
might  know  moral  good  and  evil.  What  is  good.^  ■ 
h IS  good  not  to  eat  of  this  tree.  What  is  evil.^  It  . 
is  evil  to  eat  of  this  tree.  The  distinctiim  between  ! 
all  other  moral  good 'and  evil  was  written  in  the  i 
heart  of  man  by  nature;  but  this  which  resulted 
from  a positive  law,  was  written  upon  this  tree. 
Secondly,  Because,  in  the  event,  it  proved  to  give 
Adam  an  experimental  knowledge  cf  good  by  the 
loss  of  it,  and  of  evil  by  the  sense  of  it.  As  the 
covenant  of  grace  has  in  it,  not  only.  Believe  and  be 
saved,  but  also.  Believe  not,  and  be  damned,  Mark 
16.  16,  s 1 the  covenant  of  innocency  had  in  it,  not 
only  “Do  this  and  live,”  which  was  sealed  and 
conlirmed  by  the  tree  of  life,  but,  “Fail  and  die,” 
which  man  was  assured  cf  by  this  other  tree; 
“Touch  it  at  yourperil:”  so  that,  in  these  two  trees, 
Ciod  setbef  ire  Adam  good  and  evil,  the  blessing  and 
the  curse,  Deut.  SO.  19.  I'hese  two  trees  were  as 
two  sacraments. 

5.  The  rivers  with  which  this  garden  was  water- 
ed, V.  10.  . . 14.  These  fmir  rivers  (or  one  river 
branched  into  four  streams^  contributed  much  both 
to  the  jdeasantness  and  the  fruitfulness  of  tills  gar- 
de:i.  The  land  of  SoHcm  li'saicT  to  be  well-watered 
exu-ry  xvhere  as  the  garden  of  the  Lord,  ch.  13.  10. 
Observe,  That  which  God  plants,  he  will  take  care  to 
keep  watered.  The  trees  of  righteousness  are  set  by 
the  rivers,  Ps.  1.  3.  In  the  heavenly  paradise  there 
is  a rii  er  infinitely  surpassing  these;  for  it  is  a river  i 
of  the  water  of  life,  not  coming  out  of  Eden,  as  this,  j 
but  proceeding  out  cf  the  throne  cf  God,  and  of  the  j 
Lamb,  Rev.  22.  1.  a river  that  makes  glad  the  city  < 
of  our  God,  Ps.  46.  4.  Hiddekel  and  Euphrates 
are  rivers  of  Babylon,  which  we  read  of  elsewhere;  | 
by  these  the  captive  Jew's  sat  down  and  weft,  when 
they  remembered  Zion,  Ps.  137.  1.  but  methinks 
they  had  much  more  reason  to  w'ecp,  (and  so  have 
we,)  at  the  remembrance  of  Eden;  Adam’s  paradise 
V was  their  prison;  such  w'retchell  work  has  sin  made. 
Of  the  larfd  of  Havilah,  it  is  said,  v.  11,  12,  that  the 
(^old  of  that  land  was  good,  and  that  there  was  bdel- 
lium, and  the  onyje-stone:  surely  this  is  mentioned, 
that  the  wealth  which  the  land  or  Havilah  boasted  of, 
might  be  as  a foil  to  that  which  was  the  glory  of  the 
land  of  Eden.  Havilah  had  gold,  and  spices,  and 
precious  stones;  but  Eden  had  that  which  was  in-  I 
finitely  better,  the  tree  of  life,  and  communion  with  | 
God.  So  we  may  say  of  the  Africans  and  Indians; 
“I'hey  have  the  gold,  but  we  have  the  gospel, 
"^['he  gold  of  their  land  is  good,  but  the  riches  of 
our’s  arc  infinitely  better.” 

II.  The  placing  of  man  in  this  paradise  of  delight, 

15,  where  observe, 

1.  How  God  put  him  in  possession  of  it.  The 
Lord  God  took  the  xnan  and'  fut  him  into  the  gar-  : 
den  of  Eden;  so  x<.  8,  15.  Note  here,  (1.)  That  ; 
man  was  made  out  of  paradise;  for,  after  God  had 
formed  him,  he  put  him  into  the  garden:  he  was  ' 
rnade  of  common  clay,  not  of  paradise-dust.  Pie  1 
lived  out  oTEiden  beTcre  he  IK'cd  in  it,  that  he  might 
see  that  all  the  comforts  of  his  paradise-state  were  ' 
owing  to  God’s  free  grace.  He  could  not  plead  a i 
tenant  righ.t  to  the  garden,  for  he  was  not  bom  upon  I 

VoL.  I. — E 


the  premises,  nor  had  any  thing  but  what  he  receiv 
ed;  all  boasting  was  hereby  for  ever  excluded.  (2. ) 
I'he  same  God  that  was  the  Author  of  his  being, 
was  the  Author  of  Ihslj^'s:  the  same  hand  that 
made  him  a living  soul,  planted  the  tree  of  life  fi-r 
him,  and  settled  him  by  it;  he  that  made  us,  is  alcne 
able  tom  ke  us  happy;  he  that  is  the  Former  cf 
our  bodies,  imd  the  P alher  cf  cur  spirits;  he,  ami 
none  but  he,  can  eficctually  provide  tor  the  felicity 
of  bi  th.  (3.)  It  adds  nuich  to  the  comfort  of  any 
conditicn,  it  we  have  plainly  seen  Gcd  going  before 
us,  and  putting  us  into  it.  If  we  have  net  forced 
proviclence,  but  followed  it,  and  taken  the  hints  of 
direction  it  has  given  us,  we  may  hope  to  find  a pa- 
radise there,  where  c therwise  we  could  not  have 
expected  it;  see  Ps.  47.  4. 

2.  How  God  appointed  him  business  and  employ- 
ment; he  put  him  there,  not  like  Leviathan  into  the 
waters,  to  play  therein,  but  to  dress  the  garden,  and 
to  keep  it.  Pju-adise  itself  was  net  a place  of  ex- 
emption from  work.  Note  here,  (1.)  That  we 
weTCTTone  of  us  senrinto  the  world  to  be  idle.  He 
that  made  us  these  souls  and  bodies,  has  given  us 
something  to  work  with;  and  he  that  gave  us  this 
earth  for  our  habitation,  has  made  us  something  to 
w’ork  on.  If  either  a high  extraction,  or  a great 
estate,  cr  a large  dominion,  or  perfect  innocency,  or 
a genius  for  pure  contemplaticn,  or  a small  familv, 
could  have  given  a man  a w'rit  of  ease,  Adam  had 
not  been  set  to  work;  but  he  that  gave  us  being,  has 
given  us  business,  to  serv  e him  and  our  generation, 
and  to  work  out  our  salvation;  if  we  do  not  mind 


/ 


our  business,  we  are^  unworthy  of  our  being  and 
maintenance.  (2.)  1 hat  secular  employments  will 
very  well  consist  with  a state  cf  innocency,  and  a 
life  of  communion  wdth  God.  The  sons  and  heirs 
of  heaven,  while  they  are  here  in  this  world,  have 
something  to  do  about  this  earth,  which  must  have 
its  share  of  their  time  and  thcuglits;  and  if  they  do 
it  with  an  eye  to  God,  they  are  as  truly  serving  him 
in  it,  as  when  they  are  upon  their  knee’s.  (3. ) "That 
the  husbandman’s  calling  is  an  ancient  and  honour- 
able calling;  it  was  needful  even  in  paradise.  The 
garden  cf  Eden,  thrugh  it  needed  not  to  be  weeded, 

(for  thorns  and  thistles  were  net  yet  a nuisance,)  yet 
it  must  be  dressed  and  kept.  Nature,  even  in  its  \yZ 
pilmitiye  state,  left  room  for  the  improvements  of 
mt  and  incTurtry.  It  w'as  a galling  fit  for  a state  of 
innocency,  making  a proviSon  for  life,  and  not  for 
lust;  and  giving  nnm  an  opportunity  of  admiring  the 
Creator,  and  acknowledging  his  providence;  while 
his  hands  were  about  his  trees,  his  heart  might  be 
with  h;s  God.  (4.)  T.  here  is  a true  pleasure  in  the 
busincp  which  Gcd  calls  us  to,  and  em])loys  us  in; 
Adam’s  work  was  so  far  from  being  an  allay,  that  it 
was  an  addition,  to  the  j)leasures  of  paradise;  he 
could  not  have  been  hapjiy,  if  he  had  iDee'h  idle:  it 
is  still  a law.  He  that  will'not  work,  has  no  rieht  to 
eat,  2 I'hess.  3.  10.  Prov.  27.  23. 


III.  The  command  which  Gcd  gave  to  man  in 
innocency,  and  the  covenant  he  then  took  him  into. 
Hitherto,  we  have  seen  God,  man’s  powerful  Crea- 
tor, and  his  bountiful  Benefactor;  now  he  appears 
as  his  Ruler  and  Lawgiver.  God  put  him  into  the 
garden  of  Eden,  not  to  live  there  as  he  might  list, 
but  to  be  under  government.  As  we  are  not  al- 
lowed to  be  idle  in  this  world,  and  to  do  nothing,  so 
we  are  not  allowed  to  be  wilful,  and  do  what  we 
please.  M'hcn  God  had  given  man  a dominion  ovei 
the  creatures,  he  would  let  him  know  that  still  he 
himself  was  under  the  government  of  his  Creator. 


16.  And  the  Lord  God  commanded  die 
man,  saying,  Of  eveiy  tiee  of  die  garden 
thou  mayest  freely  eat."^  1 7.  But  of  the  tree 
of  the  knowledge  of  good  and  evil,  thou 


GENESIS,  IL 


iA 

shalt  not  eat  of  it:  for  in  the  clay  that  thou 
eatest  thereof,  thou  shalt  surely  die. 

Observe  here, 

I.  God’s  authority  over  man,  as  a creature  that 
had  reason  and  freedom  of  will.  The  Lord  God 
commanded  the  man,  who  stood  now  as  a public 
person,  the  father  and  representative  of  all  mankind, 
to  receive  law,  as  he  had  lately  received  a nature, 
for  himself,  and  all  his.  God  commanded  all  the 
creatures,  according  to  their  capacity;  the  settled 
course  of  nature  is  a law,  Ps.  148.  6. — 104.  9.  The 
brute-creatures  have  their  respective  instincts;  but 
man  was  made  capable  of  performing  reasonable 
service,  and  therefore  receives,  not  only  the  com- 
nand  of  a Creator,  but  the  command  of  a Pnnce 
and  Master.  I'hough  Adam  was  a very  great  man, 
a very  good  man,  and  a veiy  happy  man,  yet  the 
Lord  God  commanded  him;  and  the  command  was 
no  disparagement  to  his  greatness,  no  reproach  to 
his  goodness,  nor  any  diminution  at  all  to  his  happi- 
ness. Let  us  acknowledge  God’s  right  to  rule  us, 
and  our  own  obligations  to  be  lailed  by  him ; and 
never  allow  any  will  of  our  own,  in  contradiction  to, 
or  competition  with,  the  holy  will  of  God. 

II.  The  particular  act  of  this  authority,  in  pre- 
scribing to  him  what  he  should  do,  and  upon  what 
terms  he  should  stand  with  his  Creator.  Here  is, 

1.  A confirmation  of  his  present  happiness  to 
him^  in  that  grant.  Of  every  tree  in  the  garden  thou 
mayest  freely  eat.  This  was  not  only  an  alloAvance 
of  liberty  to  him,  in  taking  the  delicious  fruits  of 
paradise,  as  a recompense  for  his  care  and  pains  in 
dressing  and  keeping  it,  (1  Cor.  9.  7,  10.)  but  it 
was,  withal,  an  assurance  of  life  to  him,  immortal 
life,  upon  his  obedience.  For  the  tree  of  life  being 
put  in  the  midst  of  the  garden,  v.  9,  as  the  heart  and 
soul  of  it,  doubtless,  God  had  an  eye  to  that,  espe- 
cially in  this  grant;  and  therefore,  when,  upon  his 
revolt,  this  grant  is  recalled,  no  notice  is  taken  of 
any  tree  of  the  garden  as  prohibited  to  him,  except 
the  tree  of  life,  ch.  3.  22,  of  which  it  is  there  said, 
he  might  have  eaten  and  lived  for  ever,  that  is, 
never  died,  nor  ever  lost  his  h^piness.  “Con- 
tinue holy  as  thou  art,  in  conformity  to  thy  Crea- 
tor’s will,  and  thou  shalt  continue  happy  as  thou 
art,  in  the  enjoyment  of  thy  Creator’sTavour,  either 
in  this  paradise,  or  in  a better.  ” Thus,  upon  con- 
dition of  perfect  personal  and  perpetual  obedience, 
Adam  was  sure  of  paradise  to  himself  and  his  heirs 
for  ever. 

2.  A trial  of  his  obedience,  upon  pain  of  the  for- 
feiture of  all  his  happiness;  but  of  the  otlier  tree, 
which  stood  very  near  the  tree  of  life,  (for  they 
are  both  said  to  be  in  the  midst  of  the  garden and 
which  was  called  the  tree  of  knowledge,  in  the  day 
that  thou  eatest  thereof,  thou  shalt  surely  die;  as  if 
he  had  said,  “Know,  Adam,  that  thou  art  now  u])cn 
thy  good  behaviour,  thou  art  put  into  paradise  upon 
trial;  be  observant,  be  obedient,  and  thou  art  made 
for  ever;  otherwise  thou  wilt  be  as  miserable,  as 
now  thou  art  happy.”  Here,  (1.)  Adam  is  threat- 
ened with  death,  in  case  of  disobedience;  dying  thou 
shalt  die,  denoting  a sure  and  dreadful  sentence,  as, 
in  the  former  part  of  this  covenant,  eating  thou  shalt 
eat,  denotes  a free  and  full  grant.  Observe,  [1.] 
That  even  Adam,  in  innocencv,  was  awed  with  a 
threatening;  fear  is  one  of  the  handles  of  the  soul, 
by  which  it  is  taken  hold  of  and  held.  If  he  then 
needed  this  hedge,  much  more  do  we  now.  [2.] 
The  penalty  threatened,  is  death.  Thou  shalt  die, 
that  is,  “Thou  shalt  be  debarred  from  the  tree  of 
life,  and  all  the  good  that  is  signified  bv  it,  all  the 
happiness  thou  hast,  either  in  possession  or  pros- 
pect; and  thou  shalt  become  liable  to  death,  and  all 
the  miseries  that  preface  it  and  attend  it.”  [3.] 
I’his  was  threatened  as  the  immediate  consequence 


of  sin.  In  the  day  thou  eatest,  thou  shalt  die,  that  is, 
“Thou  shalt  become  mortal  and  capable  of  dying, 
the  grant  of  immortality  shall  be  recalled,  and  that 
defence  shall  depart  from  thee.  Thou  shalt  be 
come  obnoxious  to  death,  like  a condemned  male 
factor  that  is  dead  in  law ;”  (only  because  Adam 
wa^to  be  the  root  of  mankind,  he  was  reprieved;) 
“nay,  the  harbingers  and  forerunners  of  death  shall 
immediately  seize  thee,  and  thy  life,  henceforward, 
shall  be  a dying  life;”  and  this  surely;  it  is  a settled 
rule,  the  soul  that  sinneth,  it  shall  die.  (2.)  Adam 
is  tried  with  a positive  law,  not  to  eat  of  the  fruit  of 
the  tree  of  knoirledge.  Now  it  was  very  proper  to- 
make  trial  of  his  obedience  by  such  a command  as 
this,  [1.]  Because  the  reason  of  it  is  fetched  purely 
from  the  will  of  the  Law-maker.  Adam  hacl  in  Ins 
nature  an  aversion  to  that  which  was  evil  in  ilsell, 
and  therefore  he  is  tried  in  a thing  Avhich  was  evil, 
only  because  it  was  forbidden;  and  being  in  a small 
thing,  it  was  the  more  fit  to  prove  his  obedience  b> 
[2.]  Because  the  restraint  of  it  is  laid  upon  tlie  de- 
sires of  the  flesh  and  of  the  mind,  which,  in  the  cor 
nipt  nature  of  man,  are  the  two  great  fountains  of 
sin.  This  prohibition  checked  both  his  appetite 
towards  sensitive  delights  and  his  ambition  of  curi- 
ous knowledge;  that  his  body  might  be  ruled  by  his 
soul,  and  his  soul  by  his  God. 

Thus  easy,  thus  happy,  jwas  man  in  his  state  of 
innocency,  having  all  that  heart  could  wish  to  make 
him  so.  How  good  was  God  to  him  ! How  mdiy 
favours  did  he  load  him  with  ! How  easy  were 
the  laws  he  gave  him ! Hoiv  kind  the  covenant  he 
made  with  him ! Yet  man,  being  in  honour,  under- 
stood not  his  own  interest,  but  soon  became  as  the 
beast  that  perish. 

1 8.  And  the  Lord  God  said,  It  is  not  good 
that  the  man  should  be  alone  ; I will  make 
him  an  help  meet  for  him.  1 9.  And  out  of 
the  ground  the  I..ord  God  formed  every 
beast  of  the  field,  and  every  fowl  of  the  air, 
and  brought  them  unto  Adam  to  see  what 
he  would  call  them  : and  whatsoever  Adam 
called  evei7  living  creature,  that  teas  the 
name  thereof.  20.  And  Adam  gave  names 
to  all  cattle,  and  to  the  fowl  of  the  air,  and  to 
every  beast  of  the  field ; but  for  Adam  there 
was  not  found  an  help  meet  for  him. 

Here  we  have, 

1.  An  instance  of  the  Creator’s  care  of  man,  and 
his  fatherly  concern  for  his  comfort,  X'.  18.  Though 
God  had  let  him  know  that  he  was  a subject,  by 
giving  him  a command,  v.  16,  17,  yet  here  he  lets 
him  know  also,  for  his  encouragement  in  his  obedi- 
ence, that  he  was  a friend,  and  a favourite,  and  one 
whose  satisfaction  he  was  tender  of.  Observe, 

1.  How  God  graciously  pitied  his  solitude  ; It  is 
not  good  that  man,  this  man,  should  be  alone. 
Though  there  was  an  upper  world  of  angels,  and 
a lower  world  of  bnites,  and  he  between  them,  yet 
there  being  none  of  the  same  nature  and  I'ank  of 
beings  with  himself,  none  that  he  could  converse 
familiarly  with,  he  might  be  tinily  said  to  be  alone. 
Now  he  that  made  him,  knew  both  him,  and  what 
was  good  for  him,  better  than  he  did  himself,  and 
he  said,  “ It  is  not  good  that  he  should  continue  thus 
alone.”  (1.)  It  is  not  for  his  comfort  ; for  man  is  a 
sociable  creature,  it  is  a pleasure  to  him  to  exchange 
knowledge  and  afl'ection  with  those  of  his  own  kind, 
to  inform  and  to  be  informed,  to  love  and  to  be  belov- 
ed. What  God  here  says  of  the  first  man,  Solo- 
mon says  of  all  men,  (Eccl.  4.  9,  &c. ) that  two  are 
better  than  one,  and  woe  to  him  that  is  alone.  If 
there  were  but  one  man  in  the  world,  what  a melon 


35 


GENESIS,  11. 


choly  man  must  he  needs  bd  Perfect  solitude  would 
turn  a paradise  into  a desert,  and  a palace  into  a 
dungeon.  Those  therefore  are  foolish  who  are  sel- 
hsh,  and  would  be  placed  alone  in  the  earth.  (2. ) 
It  is  not  for  the  increiise  and  continu  nee  of  his 
kind;  God  could  have  made  a world  of  men,  at 
first,  to  replenish  the  earth,  as  he  replenished  hea- 
ven with  a world  of  angeLs:  but  the  place  would 
have  been  too  straight  for  the  designed  number  of 
men  to  live  together  at  once;  therefore  (iod  saw  it 
fit  to  make  up  that  number  bv  a succession  of  ge- 
nerations, which,  as  God  had  formed  man,  must  be 
from  two,  and  those  male  and  female;  one  will  be 
ever  one. 

2.  How  God  graciously  resolved  to  provide  s'  cie- 
ty  for  him.  The  result  of  this  reasoning  c-.-nceru- 
ing  him,  was,  this  kind  resolution,  / tjUI  make  a 
helfi  meet  for  him-,  a help him,  (so  some  read 
it,)  one  of  the  same  nature,  and  the  same  rank  of 
beings;  a help  near  him,  (so  others,)  one  to  cohabit 
with  him,  and  to  be  always  at  hand;  a help  before 
him,  (so  others,)  one  that  he  should  look  upon  with 
pleasure  and  delight.  Note  hence,  (1.)  That  in 
our  best  state  in  this  world,  we  have  need  of  one  an- 
other’s help;  for  we  are  members  one  of  another, 
and  the  eye  cannot  say  to  the  hand,  I have  no  need 
of  thee,  1 Cor.  12.  21.  We  must  therefore  be 
glad  to  receive  help  from  others,  and  give  help  to 
others,  as  there  is  occasion.  (2.)  That  it  is  God 
only  who  perfectly  knows  our  wants,  and  is  per- 
fectly able  to  supply  them  all,  Phil.  4.  19.  In  him 
alone  our  help  is,  and  from  him  are  all  our  helpers. 
3.)  That  a suitable  wife  is  a help  meet,  and  is 
rom  the  Lord.  The  relation  is  then  likely  to  be 
comfortable,  when  meetness  directs  and  determines 
tlie  choice,  and  mutual  helpfulness  is  the  constant  care 
and  endeavour,  1 Cor.  7.  33,  34.  (4.)  That  family 

society,  if  that  is  agreeable,  is  a redress  sufficient 
for  the  grievance  of  solitude.  He  that  has  a good 
God,  a good  heart,  and  a good  wife,  to  converse 
with,  and  yet  complains  he  wants  conversation, 
would  not  have  been  easy  and  content  in  paradise; 
for  Adam  himself  had  no  more:  yet  even  before 
Eve  was  created,  we  do  not  find  that  he  complain- 
ed of  being  alone,  knowing  that  he  was  not  alone, 
for  the  Father  was  with  him.  Those  that  are  most 
satisfied  in  God  and  his  favour,  are  in  the  best  way, 
and  in  the  best  frame,  to  receive  the  good  things  of 
this  life,  and  shall  be  sure  of  them,  as  far  as  Infinite 
Wisdom  sees  good. 

II.  An  instance  of  the  creatures’  subjection  to 
man,  and  his  dominion  over  them, -v.  19,  20.  Every 
beast  of  the  field,  and  every  fowl  of  the  air,  God 
brougnt  to  Adam;  either  by  the  ministry  of  angels, 
or  by  a special  instinct,  directing  them  to  come  to 
man  as  their  master,  teaching  the  ox  betimes  to 
know  his  owner.  Thus  God  gave  man  li\  ery  and 
seisin  of  the  fair  estate  he  had  granted  him,  and  put 
him  in  possession  of  his  dominion  over  the  crea- 
tures. God  brought  them  to  him,  that  he  might 
name  them,  and  so  might  give,  1.  A proof  of  his 
knowledge,  as  a creature  endued  with  the  faculties 
both  of  reason  and  speech,  and  so,  taught  more  | 
than  the  beasts  of  the  earth,  and  made  wiser  than  the  \ 
fowls  of  heaven.  Job.  35.  11.  And  2.  A proof  of  his 
power.  It  is  an  act  of  authority  to  impose  names, 
H)an.  1.  7.)  and  of  subjection  to  receive  them. 
The  inferior  creatures  did  now,  as  it  were,  do  ho- 
mage to  their  prince  at  his  inauguration,  and  swear 
fealty  and  allegiance  to  him.  If  Adam  had  conti- 
nued faithful  to  his  God,  we  may  suppose  the  crea- 
tures themselves  would  so  well  have  kno^vn  and 
remembered  the  names  Adam  now  gave  them,  as 
to  have  come  at  his  call,  at  any  time,  and  answered 
to  their  names.  God  gave  names  to  the  day  and 
night,  to  the  firmament,  to  the  earth,  and  sea;  and 
he  calleth  the  stars  by  their  names,  to  show  that  he 


is  the  supreme  Loixl  of  these;  but  he  gave  Adam 
leave  to  name  the  beasts  and  fowls,  as  their  subordi- 
nate lord;  for,  ha\ing  made  him  in  his  own  image, 
he  thus  puts  some  of  his  honour  upon  him. 

III.  An  instance  of  the  creatures’  insufficiency  to 
be  a happiness  for  man:  but  among  them  all,  for 
Adam  there  was  not  found  a help  meet  for  him. 

I Some  make  these  to  be  the  words  of  Adam  him- 
j self;  observing  all  the  creatures  come  to  him  by 
I couples  to  be  named,  he  thus  intimates  his  desire 
\ to  his  Maker.  “Lord,  these  h.ave  all  helps  meet 
I icr  them;  but  what  shall  I do.^  Never,  never  a one, 
for  me.”  It  is  rather  God’s  judgment  upon  the  re 
I % iew.  He  l)rought  them  all  together,  to  see  if  there 
j were  ever  a suitable  match  for  Adam  in  any  of  the 
‘ numerous  families  of  the  inferior  creatures;  but 
there  was  none.  Observe  here,  1.  The  dignity  and 
I excellency  of  the  human  nature;  on  earth  there  was 
I not  its  like,  nor  its  peer  to  be  found  among  all  visi- 
I ble  creatui-es;  they  were  all  looked  over,  but  it 
! could  not  be  matched  among  them  all.  2.  The  va- 
I nity  of  this  world  and  the  things  of  it;  put  them  all 
1 together,  and  they  will  not  make  an  help  meet  for 
man.  They  will  not  suit  the  nature  of  the  soul,  nor 
supply  its  needs,  nor  satisfy  its  just  desires,  nor  run 
parallel  with  its  never-failing  duration.  God  cre- 
ates a new  thing  to  be  an  help  meet  for  man — not  so 
much  tlie  woman,  as  the  Seed  of  the  woman. 

21.  And  tWe  Lord  God  caused  a deep 
sleep  to  fall  upon  Adam,  and  he  slept:  and 
he  took  one  of  his  ribs,  and  closed  up  the 
1 flesh  instead  thereof.  22.  And  the  rib 
which  the  Lord  God  had  taken  from  man, 
made  he  a woman,  and  brought  her  unto  the 
man.  23.  And  Adam  said.  This  is  now 
i bone  of  my  bones,  and  flesh  of  my  flesh  : 
she  shall  be  called  Woman,  because  she 
was  taken  out  of  Man.  24.  Therefore 
I shall  a man  leave  his  father  and  his  mother, 

I and  shall  cleave  unto  his  wife : and  they 
shall  be  one  flesh.  25.  And  they  were  both 
naked,  the  man  and  his  wife,  and  were  not 
ashamed. 

Here  w e have, 

I.  The  making  of  the  woman,  to  be  an  help  meet 
for  Adam.  This  was  done  upon  the  sixth  day,  as 
was  also  the  placing  of  Adam  in  Paradise,  though 
it  is  here  mentioned  after  an  account  of  the  seventh 
day’s  rest;  but  what  was  said  in  general,  {ch.  1.  27.) 
that  God  made  man  male  and  female,  is  more  dis- 
tinctlv  related  here.  Obseiwe, 

1.  That  Adam  was  first  formed,  then  Eve,  (1  Tim. 
2.  13.)  and  she  was  made  of  the  man,  and  for  the 
man,  (1  Cor.  11.  8,  9. ) all  which  are  urged  there  as 
reasons  for  the  humility,  modesty,  silence,  and  sub- 
missiveness, cf  that  sex  in  general,  and  particularly 
the  subjection  and  reverence  which  wives  owe  to 
their  own  husbands.  Yet  man  being  made  last  of  the 
creatures,  as  the  best  and  most  excellent  of  all. 
Eve’s  being  made  after  Adam,  and  out  of  him,  puts 
an  honour  upon  that  sex,  as  the  glory  of  the  man, 

1 Cor.  11.7.  If  man  is  the  head,  she  is  the  crown;  a 
crown  to  her  husband,  the  crown  of  the  visible  crea- 
tion. The  man  was  dust  refined,  but  the  woman 
was  dust  double-refined,  one  remove  further  from 
the  earth. 

2.  That  Adam  slept  while  his  wife  W'as  mak’ng, 
that  no  room  might  be  left  to  imagine  that  he  had 

directed  the  spirit  of  the  Lord,  orbeenhiacoun- 
sellor,  Isa.  40.  13.  He  had  been  made  sensible  of  his 
want  of  a help  meet;  but  God  having  undertaken 
to  provide  him  one,  he  does  not  afflict  himself  with 


36 


GENESIS,  III. 


any  care  about  it,  but  lies  down  and  sleeps  sweetiy, 
as  one  that  had  cast  all  his  care  on  (lod,  witii  a 
cheei’ful  resignation  of  himself  and  all  his  alhiirs,  to 
nis  Maker’s  will  and  wisdom;  Jehorah-jireh,  let  the 
Lord  provide  when  and  whom  he  pleases.  Ir  wc 
graciously  rest  in  God,  God  will  graciously  work 
for  us,  and  work  all  for  good. 

3.  'Fhat  God  caused  a slee/i  to  fall  on  yldani,  and 
made  it  a deep  sleep,  that  so  the  opening  of  his  side 
might  be  no  grievance  to  him;  while  he  knows  no 
sin,  God  will  take  care  he  shall  feel  no  pain.  W'hen 
God,  by  his  providence,  docs  that  to  his  people, 
which  is  grievous  to  flesh  and  blood,  he  not  only 
consults  their  happiness  in  the  issue,  but,  by  his 
grace,  he  can  so  quiet  and  compose  their  spirits,  as 
to  make  them  easy  under  the  sharpest  operations. 

4.  That  the  woman  was  made  oj  a rib  out  of  fie 
side  of  Mam;  not  made  out  of  his  head  to  top  him, 
not  out  of  his  feet  to  be  trampled  upon  by  hini,  but 
out  of  his  side  to  be  equal  with  him,  under  his  arm 
to  be  protected,  and  near  his  heart  to  be  beloved. 
Adam  lost  a rib,  and  without  any  diminution  to  his 
strength  or  comeliness;  for  doubtless,  the  flesh  was 
closed  without  a scar,  but,  in  lieu  thereof,  he  had  a 
help  meet  for  him,  which  abundantly  made  up  his 
loss:  what  God  takes  av/ayfr om  his  pe^'ple,  he  will, 
one  way  or  other,  restore  with  a.dvant'age.  In  this, 
(as  in  many  other  things,)  Adam  was  a figure  of  him 
that  was  to  come;  for  out  of  the  side  of  Christ  the 
second  Adam,  his  spouse  the  church  was  formed, 
when  he  slept  the  sleep,  the  deep  sleep,  of  death 
upon  the  cross;  in  order  to  which,  his  side  was  open- 
ed, and  there  came  out  blood  and  water,  blood  to 
purchase  his  church,  and  water  to  purify  it  to  him- 
self. See  Eph.  5.  25,  26. 

II.  The  marriage  of  the  woman  to  Adam.  Mar- 
riage is  honourable,  but  this  surely  was  the  most 
honourable  marriage  that  ever  was,  in  which  God 
himself  had  all  along  an  immediate  hand.  Mar- 
riages (they  say)  are  made  in  Heaven:  we  are  sure 
this  was;  for  the  man,  the  woman,  the  match,  were 
all  God’s  own  work:  he,  by  his  power,  made  them 
both,  and  now,  by  his  ordinance,  made  them  one. 
This  was  a marriage  made  in  perfect  innocency, 
and  so  was  never  any  marriage  since. 

1.  God,  as  her  Father,  brought  the  woman  to  the 
man,  as  his  second  self,  and  an  help  meet  for  him; 
when  he  had  made  her,  he  did  not  leave  her  to  her 
own  disposal ; no,  she  was  his  child,  and  she  must 
not  marry  without  his  consent.  I hose  are  likely  to 
settle  to  their  comfort,  who,  by  taith  and  prayer, 
and  a humble  dependence  upon  Providence,  ])ut 
themselves  under  a divine  conduct.  1 hat  wife  that 
is  of  God’s  making  by  special  grace,  and  of  God’s 
bringing  by  special  providence,  is  likely  to  prove  a 
help  meet  for  a man. 

2.  From  God,  as  hji  Fiyther,  Adam  received  her, 

u.  23.  “ This  is  nojv  bone  of  my  bone;  Now  I have 

what  I wanted,  and  which  all  the  creatures  could 
not  furnish  me  with,  an  help  meet  for  me.”  God’s 
gifts  to  us  are  to  be  received  with  a humble  and 
thankfid  acknowledgment  of  his  wisdom  in  suiting 
them  to  us,  and  his  favour  in  bestowing  them  on  us. 
Probably,  it  was  revealed  to  Adam  in  a vision,  when 
he  was  asleep,  that  this  lovely  creature,  now  pre- 
sented to  him,  was  a piece  of  himself,  and  was  to  be 
his  companion,  and  the  wife  of  his  covenant.  Hence 
some  have  fetched  an  argument  to  prove  that  glori- 
fied saints  in  the  heavenly  paradise  shall  know  one 
another.  Further,  in  token  of  his  acceptance  of 
her,  he  gave  her  a name,  not  ])ccuiiar  to  her,  but 
common  to  her  sex;  she  shall  be  called  woman, 
Isha,  a she-man,  differing  from  man  in  sex  only, 
not  in  nature;  made  of  man,  and  joined  to  man.  j 

III.  The  institution  of  the  ordinance  of  marriage,  i 
and  the  settling  of  the  law  of  it,  v.  24.  The  salj-  | 
bath  and  marriage  were  two  ordinances  insftuted 


!|  in  innocency;  the  former  for  the  preservation  ol  tlie 
j church,  the  latter,  for  the  preservation  of  the  wni  Id 
! of  in  mkind.  It  appears  I)y  Matth.  19.  4,  5,  thai  it 
j was  God  himself  who  said  here,  “ A man  must  leave 
all  his  relations,  to  cleave  to  his  wife;”  but  whetl\er 
he  .spake  it  by  Moses,  the  penman,  or  by  Adam, 
who  spake,  v.  23.  is  uncertain;  it  should  seem,  tliey 
I are  the  words  of  Adam,  in  God’s  name,  laying 
I down  this  law  to  all  his  posterity.  1.  See  here  how' 

' great  the  vn-tuc  cf  a divine  ordinance  is;  the  bonds 
. of  il  ire  stronger  e\  en  than  those  of  nature.  To 
I whom  can  we  be  more  firmly  bound  than  to  the 
fruthei’s  that  begat  us,  and  the  mothers  that  bare  us  I 
Yet  the  son  must  quit  them,  to  be  jolnefT  tb  his  wife, 
and  the  daughter  forget  them,  to  cleave  to  her  hus- 
band, Ps.  45.  10,  11.  2.  See  how  necessary  it  is 

that  children  should  take  their  parents’  consent 
along  with  them  in  their  marriage;  and  how  un- 
just they  are  to  their  parents,  as  well  asundutiful,  il 
they  marry  without  it;  for  they  rob  them  of  thei»‘ 
right  to  them,  and  interest  in  them,  and  alienate  it 
to  another,  fraudulently  and  unnaturally.  3.  See 
what  need  there  is  both  of  prudence  and  prayer  in 
the  choice  of  this  relation,  which  is  so  near  and  so 
lasting.  That  had  need  be  well-done,  wdiich  is  to 
be  done  for  life.  4.  See  how  firm  the  bond  of  mar- 
riage is,  net  to  be  divided  and  weakened  by  having 
I many  wives,  (Mai.  2.  15.)  nor  to  be  broken  or  cut 
off  by  divorce,  for  any  cause,  but  fornication,  or  vo- 
luntary desertion.  5.  See  how  dear  the  affection 
ought  to  be  between  husband  and  wife;  such  as 
there  is  to  our  own  bodies,  Eph.  5.  28.  They  two 
ai'e  one  flesh;  let  them  then  be  one  soul. 

IV.  An  evidence  of  the  purity  and  innocency  of 
that  state  wherein  our  first  parents  were  createfl,  v. 
25.  They  were  both  naked:  they  needed  no  clothes 
for  defence  against  cold  or  heat,  for  neither  could 
be  injurious  to  them ; they  needed  none  for  orna- 
ment, Solomon  in  all  his  glory  was  not  arrayed  like 
one  of  these;  nay,  they  needed  none  for  cfecency, 
they  were  naked,  and  had  no  reason  to  be  ashamed; 
They  knesv  not  ’udiat  shame  svas,  so  the  Chaldee 
reads  it.  Blushing  is  now  the  colour  cf  virtue,  but 
it  was  not  then  the  colour  of  innocency.  They  that 
had  no  sin  in  their  conscience,  might  well  have  no 
shame  in  their  faces,  though  they  had  no  clothes  to 
their  backs. 


CHAP.  in. 

The  story  of  this  chapter  is  perhaps  as  sad  a story  (all 
thinijs  considered)  as  any  we  have  in  all  the  Bib'e.  In 
the  foregoing  chapters,  we  have  had  the  pleasant  view 
of  the  holiness  and  happiness  of  our  first  parents,  the 
grace  and  favour  of  God,  and  the  peace  and  beauty  of 
the  whole  creation,  all  good,  very  good : but  here  the 
scene  is  altered.  We  have  here  an  account  of  the  sin 
and  misery  of  our  first  parents,  the  wrath  and  curse  of 
God  against  them,  the  peace  of  the  creation  disturbed, 
and  its  beautv  stained  and  sullied,  all  bad,  ver)'  bad. 
How  is  the  gol'd  become  dim,  and  the  most  fine  gold  chang 
ed!  O that  our  hearts  were  deeply  aflccted  with  this 
record  ! For  we  are  all  nearly  concerned  in  it ; let  it 
not  be  to  us  as  a tale  that  is  told.  The  general  contents 
of  this  chapter  wc  have,  Rom.  5.  12.  By  one  man  sin  en 
teredinto  the  world,  and  death  by  sin  ; and  so  death  pass 
ed  upon  a’l  men,  for  that  all  have  sinned.  More  particu 
larlv,  we  have  here,  I.  The  innocent  tempted,  v.  1 . . o. 
II.  The  tempted  transgressing,  v.  6.  . 8.  III.  The  trans 
gressors  arraigned,  v.  9,  10.  IV.  Upon  their  arraign 
ment,  convicted,  v.  1 1 ..  13.  V.  Upon  their  conviction, 
sentenced,  v.  14  . . 19.  VI.  Aflcr  sentence,  reprieved,  v. 
20,  21.  VII.  Notwithstanding  their  reprieve,  execution 
in  part  done,  v.  22..  24.  And  were  it  not  for  the  gra 
cious  intimations  here  given  of  redemption  by  the  pro 
mised  Seed,  they,  and'all  their  degenerate  guilty  race 
had  been  left  in  endless  despair. 

tlie  serpent  was  more  subtle 
than  any  beast  of  the  field  which 


37 


GENESIS,  III. 


tlie  Lord  God  had  made.  And  he  said 
unto  the  woman,  Yea,  hath  God  said.  Ye 
shall  not  eat  of  every  tree  of  tlie  garden  I 2. 
And  tlie  woman  said  unto  the  serpent.  We 
may  eat  of  the  fruit  of  the  trees  of  the  garden: 
3.  But  of  the  fruit  of  the  tree  which  is  in  the 
midst  of  tlie  garden,  God  hath  said.  Ye  shall 
not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye 
die.  4.  And  the  serpent  said  unto  the  wo- 
man, Ye  shall  not  surely  die : 5.  For  God 
i.loth  know  tliat  in  the  day  ye  eat  thereof, 
then  your  eyes  shall  be  opened,  and  ye  shall 
be  as  gods,  knowing  good  and  evil. 

W’e  have  here  an  account  of  the  temptation  with 
which  Satan  assaults  our  first  parents,  to  draw 
them  to  sin,  and  which  proved  fatal  to  them.  And 
here  observe, 

1.  The  tempter,  and  that  was  the  Devil,  in  the 
shape  and  likeness  of  a serpent. 

].  It  is  certain  it  was  the  Devil  that  beguiled  Eve, 
the  Devil  and  Satan  is  the  old  serpent.  Rev.  12.  9, 
a malignant  spirit,  by  creation  an  angel  of  light,  and 
an  immediate  attendant  upon  God’s  throne;  but  by 
sin  become  an  apostate  from  his  first  state,  and  a 
rebel  against  God’s  crown  and  dignity.  Multitudes 
of  them  fell;  but  this  that  att  icked  our  first  pa- 
rents, evas  surely  the  prince  of  the  devils,  the 
ringleader  in  rebellion:  no  sooner  was  he  a sinner 
th  n he  was  a Satan,  no  sooner  a traitor  than  a 
teini)ter,  as  one  enraged  against  God  and  his  glory, 
and  envious  of  man  and  his  happiness.  He  knew  he 
could  not  destroy  man,  but  by  debauching  him. 
Ikd  uun  cculd  not  curse  Israel,  but  he  cculd  temjit 
Israel,  Rev.  2.  14.  The  game  therefore  which  Sa- 
tan had  to  play,  was,  to  draw  our  first  parents  to 
sin,  and  so  to  separate  between  them  and  their  Gcd. 
Thus  the  Devil  was,  from  the  beginning,  a murder- 
er, and  the  great  mischief-maker.  The  whole  race 
of  mankind  had  here,  as  it  were,  but  one  neck,  and 
at  that  Satan  struck.  The  adversary  and  enemt'  is 
that  wicked  one. 

2.  It  was  the  Devil  in  the  likeness  of  a serpent. 
M'  licther  it  was  only  the  visil)le  shape  and  appear- 
ance of  a serpent,  as  some  think  those  were  of  which 
we  read,  Exed.  7.  12,  or  whether  it  Avas  a real  li\  - 
ing  serpent,  actuated  and  possessed  by  the  Devil,  is 
net  certain;  by  God’s  permission  it  might  be  either. 
The  Devil  chose  to  act  his  pail  in  a serpent,  (1.) 
Because  it  is  a specious  creature,  has  a spotted  dap- 
pled skin,  and  then  went  erect.  Perhtips  it  was  a 
flying  serpent,  Avhich  seemed  to  come  from  on  high 
as  a messenger  from  the  upper  world,  one  of  the  Se- 
rafihhn;  f r the  fiery  serpents  were  flying,  Isa.  14. 
29.  Many  a dangerous  temptation  comes  to  us  in 
gay  fine  colours  that  are  but  skin-deep,  and  seems 
to  come  from  above ; for  S .tan  can  seem  an  angel  of 
light.  And,  (2.)  Because  it  is  a subtle  creature; 
that  is  here  taken  notice  of.  Many  instances  are 
given  of  the  subtlety  of  the  serpent,  both  to  do  mis- 
chief, and  to  secure  himself  in  it  when  it  is  done. 
We  ai'e  bid  to  be  Avise  as  seiiients.  But  this  ser- 
pent, as  c.ctu  ded  liy  the  Devil,  no  doubt,  was  more 
subtle  thiui  any  other;  f r the  Devil,  though  he' had 
1 -St  the  sanctity,  retains  'the  sagacity,  of  an  angel, 
and  is  Avise  to  do  eA'il.  He  kncAv  of  more  advant  ‘ge 
by  making  use  of  the  serpent,  than  we  are  aAvare  of. 
Gbseio  e,  There  is  net  any  thing  by  Avhich  the  Devil 
serves  himself  and  his  own  interest  more  than  bv 
unsanctified  subtlety.  What  Eve  thought  of  this 
seipcnt  speaking  to  her,  Ave  arc  not  likely  to  tell, 
Avlien  I believe  she  herself  did  not  knoAV  Avhat  to 
think  of  it.  At  first,  perhaps,  she  supposed  it  might 
be  a good  angel,  and  yet,  aftex'Avard,  might  suspect 


something  amiss.  It  is  remarkable  that  the  Gciaile 
idolaters  did  many  cf  them  worship  the  Devil  in  the 
shape  and  form  of  a serpent;  thereby  avoAving  their 
adherence  to  that  apostate  spirit,  and  Avearing  his 
colours. 

II.  The  person  tempted  was  the  ivoman,  noAv 
alone,  and  at  a distance  firm'her  husband,  but  near 
the  forbidden  tree.  It  was  the  Devil’s  subtlety,  1. 
To  assault  the  Aveaker  vessel  with  his  temptations; 
though  perfect  in  her  kind,  yet  we  may  suppose  hei 
inferior  to  Adam  in  knowledge,  and  strength,  aiio 
presence  of  mind.  Some  think  Eve  received  thi 
command,  not  immediately  from  Gcd,  but  at  second 
hand  by  her  husband,  and  therefore  might  the  more 
easily  be  persuaded  to  discredit  it.  2.  It  was  his 
policy  to  enter  into  discourse  with  her,  when  she 
Avas  alone.  Had  she  kept  close  to  the  side  out  of 
which  she  Avas  lately  taken,  she  had  not  been  so 
much  exposed.  There  are  many  temjitaticns  t<’ 
which  solitude  gives  great  advantage;  but  the  com 
muiiion  of  saints  contributes  much  to  their  strength 
and  safety.  3.  He  took  advantage  by  finding  her 
near  the  forbidden  tree,  and,  probably,  gazing  upon 
the  fruit  cf  it,  only  to  satisfy  her  curiosity.  They 
that  Avould  not  eat  the  forbidden  fruit,  must  not  come 
near  the  forbidden  tree.  Avoid  it,  pass  not  by  it, 
Prov.  4.  15.  4.  Satan  tempted  Eve,  that  by  her  he 

might  tempt  Adam;  so  he  tempted  Job  by  his  wife, 
and  Christ  by  Peter.  It  is  his  policy  to  send  temp- 
tations by  unsuspected  hands,  and  their’s  that  have 
most  interest  in  us  and  infl.uence  upon  us. 

HI.  The  temptation  itself,  and  the  artificial  man- 
agement of  it.  W’e  are  often,  in  scripture,  told  cf 
our  danger  by  the  temptations  of  Satan;  his  devices, 
2 Cor.  2.  11;  his  depths,  RcAa  2.  24;  his  ivilcs,  Eph. 
6.  11.  The  greatest  instances  Ave  have  of  them, 
Avere  in  his  tempting  of  the  two  Adams,  here,  and 
Matth.  4.  In  this,  he  prevailed;  but  in  that,  he  Avas 
baffled.  What  he  spake  to  them  of  whom  he  had 
no  hold  by  any  corruption  in  them,  he  speaks  in  us 
by  our  own  deceitful  hearts  and  their  carnal  reason- 
ings, Avhich  make  his  assaults  on  us  less  disceniible, 
but  not  less  dangerous.  That  Avhich  the  Devil  aim- 
ed at,  AA-as  to  persuade  Eve  to  eat  forbidden  fruit; 
and,  to  do  this,  he  took  the  same  method  that  he 
dees  still.  1.  He  questions  Avhether  it  Avere  a sin  or 
no,  V.  1.  2.  He  denies  that  there  Avas  any  danger  in 

it,  V.  4.  3.  He  suggests  much  advantage  by  it,  v. 

5.  And  these  are  his  common  topics. 

1.  Pie  questions  Avhether  it  Avere  a sin  or  no,  to 
eat  of  this  tree,  and  Avhether  really  the  fruit  of  it 
were  forbidden.  Yea;  hath  God  said,  Ye  shall  not 
eat?  The  first  Avord  intimated  something  said  be- 
fore, introducing  this,  and  Avith  Avhich  it  is  connect- 
ed; perhaps  some  discourse  Eve  had  Avith  herself, 
Avhich  Satan  took  hold  of,  and  grafted  this  question 
upon.  In  the  chain  of  thoughts,  one  thing  strangely 
brings  in  another,  and  perhaps  something  bad  at  last. 
Observe  here,  (1.)  He  does  not  discover  his  design 
at  first,  but  puts  a question  Avhich  seemed  innocent; 
“I  hear  a piece  of  neAvs,  pray,  is  it  true;  has  God 
forbidden  you  to  eat  of  this  tree  ?”  Thus  he  would 
begin  a discourse,  and  draAv  her  into  a parley. 
Those  tlr  . t Avould  be  safe,  have  need  to  be  suspicious, 
and  shy  of  t ilking  Avith  the  tempter.  (2.)  He  quotes 
the  command  fallaciously,  as  if  it  Avere  a prohibition, 
not  only  of  that  tree,  but  of  all;  God  had  said.  Of 
evern/  tree  ye  way  eat,  except  one.  He,  by  aggra- 
vating the  exception,  endeavours  to  invalidate  the 
conoessi^n;  Hath  C'odsaid,  Ye  shall  not  eat  of  eatery 
tree?  The  divine  P.iav  cannot  be  reproached,  unless 
it  be  first  misrepresented.  (3.)  He  seems  to  speak 
it  taunting! V,  upbraiding  the  Aveman  Avith  her  shy- 
ness of  meddling  Avith  that  tree;  as  if  he  had  said, 
“ You  are  so  nice  and  cauticus,  and  so  very  precise, 
because  God  has  said.  Ye  shall  not  eat.”  The  De- 
vil, as  he  is  a li  ir,  so  he  is  a scoffer,  from  the  begin 


GENESIS,  111. 


and  the  scoffers  of  the  last  days  are  his  cliil- 
dren.  (4.)  That  which  he  aimed  at  in  the  first 
onset,  was,  to  take  off  her  sense  of  the  obligation  of 
the  command.  “ Surely,  you  are  mistaken,  it  can- 
not be  tliat  God  should  tie  you  out  frona  this  tree; 
ne  would  not  do  so  unreasonable  a thing.”  See 
tiere.  That  it  is  the  subtlety  of  Satan  to  blemish  the 
reputation  of  the  divine  law,  as  uncertain,  or  unrea- 
sonable, and  so  to  draw  people  to  sin;  and  that 
it  is  therefore  our  wisdom  to  keep  up  a firm  belief 
of,  and  a high  respect  for,  the  command  of  God. 
Ha  ^ God  said,  “Ye  shall  not  lie,  nor  hike  his  name 
in  ' ain,  nor  be  drunk,  &c.  “ Yes,  I am  sure  he 

hqs,  and  it  is  well  said,  and  by  his  grace  I will  abide 
’ y it,  whatever  the  tempter  suggests  to  the  con- 
•rarv.” 

Now,  in  answer  to  this  question,  the  woman  gives 
lim  a plain  and  full  account  of  the  law  they  were 
under,  v.  2,  3.  Where  observe,  [1.]  It  was  her 
•weakness  to  enter  into  discourse  with  the  serpent: 
she  might  have  perceived  by  his  question,  that  he 
had  no  good  design,  and  should  therefore  have 
smarted  back  with  a Get  thee  behind  me,  Satan,  thou 
a<t  an  offence  to  me.  But  her  curiosity,  and  per- 
haps her  suqDi-ise,  to  hear  a serpent  speak,  led  her 
into  further  talk  with  him.  Note,  It  is  a dangerous 
thing  to  treat  with  a temptation,  which  ought  at 
first  to  be  rejected  with  disdain  and  abhorrence. 
The  garrison  that  sounds  a parley,  is  not  far  from 
being  surrendered.  Those  that  would  be  kept  from 
harm,  must  keep  out  of  harm’s  way.  See  Prov.  14. 
7. — 19.  27.  [2.]  It  was  her  wisdom  to  take  notice 

of  the  liberty  God  had  granted  them,  in  answer  to 
his  sly  insinuation,  as  if  God  had  put  them  into  pa- 
radise, only  to  tantalize  them  with  the  sight  of  fair 
but  forbidden  fruits.  “ Yea,”  says  she,  “we  may 
eat  of  the  fruit  of  the  trees,  thanks  to  our  Maker, 
we  have  plenty  and  variety  enough  allowed  us.” 
Note,  To  prevent  our  being  uneasy  at  the  restraints 
of  religion,  it  is  good  often  to  take  a view  of  the 
liberties  and  comforts  of  it.  [3.  ] It  was  an  instance 
of  her  resolution,  that  she  adhered  to  the  command, 
and  faithfully  repeated  it,  as  of  unquestionable  cer- 
tainty, “ God  hath  said,  I am  confident  he  hath  said 
it.  Ye  shall  not  eat  of  the  fruit  of  this  tree;”  and  that 
which  she  adds,  N'either  shall  ye  touch  it,  seerns  to 
have  been  with  a good  intention,  not  (as  some  think) 
tacitly  to  reflect  upon  the  command  as  too  strict, 
f Touch  not,  taste  not,  handle  not,)  but  to  make  a 
fence  about  it:  “We  must  noteat,  therefore  we  will 
not  touch.  It  is  forbidden  in  the  highest  degree, 
and  the  authority  of  the  prohibition  is  sacred  to  us.” 
[4.]  She  seems  a little  to  waver  about  the  threaten- 
ing, and  is  not  so  particular  and  faithful  in  the  repe- 
tition of  that  as  of  the  precept.  God  had  said.  In 
the  day  thou  eatest  thereof,  thou  shalt  surely  rf/o;  all 
she  makes  of  that  is.  Lest  ye  die.  Note,  Wavering 
faith,  and  wavering  resolutions  give  great  advantage 
to  the  tempter. 

2.  He  denies  that  there  was  any  danger  in  it; 
though  it  might  be  the  transgressing  of  a precept, 
yet  it  would  not  be  the  incurring  of  a penalty,  v.  4. 
Ye  shall  not  surely  die.  “Ye  shall  not  dying  die,'' 
so  the  word  is,  in  direct  contradiction  to  what  God 
had  said.  Either,  (1.)  “It  is  not  certain  that  ye 
shall  die,”  so  some.  “It  is  not  so  sure  as  ye  are 
made  to  believe  it  is.”  Thus  Satan  endeavours  to 
shake  that  which  he  cannot  overthrow,  and  invali- 
dates the  force  of  divine  threatenings  by  que.stioning 
the  certainty  of  them ; and  when  once  it  is  supposed 
possible  that  there  may  be  falsehood  or  fallacy  in 
anv  word  of  God,  a door  is  then  opened  to  downright 
infidelity.  Satan  teaches  men  first  to  doubt,  and 
then  to  deny;  he  makes  scei)tics  first,  and  so  by  de- 
grees make’s  them  atheists.  Or,  (2.)  “ It  is  certain 
ye  shall  not  die,”  so  others.  He  avers  his  contra- 
diction with  tlie  same  phrase  of  assurance  that  God 


hath  used  in  ratifying  the  threatening.  He  began 
to  call  the  precept  in  question,  v.  1,  but  finding  that 
the  woman  adhered  to  that,  he  quitted  that  battery, 
and  made  his  second  onset  upon  the  threatening, 
where  he  perceived  her  to  waver;  for  he  is  quick  to 
spy  all  advantages,  and  to  attack  the  wall  where  it 
is  v/eakest.  Ye  shall  not  surely  die.  This  was  a lie, 
a downright  lie;  for,  [1.]  It  was  contraiy  to  the 
v/ord  of  God,  which  we  are  sure  is  true;  see  1 John 
2.  21,  27.  It  was  such  a lie  as  gave  the  lie  to  Gcq 
himself.  [2.]  It  was  contrary  to  his  own  know- 
ledge; when  he  told  them  there  was  no  danger  in 
disobedience  and  rebellion,  he  said  that  which  he 
knew,  by  woeful  experience,  to  be  false.  He  had 
broken  the  law  of  his  creation,  and  had  found,  to  his 
cost,  that  he  could  not  prosper  in  it;  and  yet  he  tells 
our  first  parents  they  shall  not  die.  He  conceals  his 
own  misery,  that  he  might  draw  them  into  the  like: 
thus  he  still  deceives  sinners  into  their  own  ruin. 
He  tells  them,  though  they  sin  they  shall  not  die; 
and  gains  credit  rather  than  God,  who  tells  them. 
The  wages  of  sin  is  death.  Now  hope  of  inqDunity 
is  a great  support  to  all  iniquity,  and  impenitency  in 
it:  I shall  have  peace,  though  I walk  in  the  imagi- 
nation  of  my  heart,  Deut.  29.  19. 

3.  He  promises  them  advantage  by  it,  v.  5.  Here 
he  follows  his  blow,  and  it  was  a blow  at  the  root,  a 
fatal  blow  to  the  tree  we  are  branches  of.  He  not 
only  would  undertake  they  should  be  no  losers  by  it, 
thus  binding  himself  to  save  them  fi'cm  harm;  but 
(if  they  would  be  such  fools  as  to  venture  upon  the 
security  cf  one  that  was  himself  become  a bankrupt) 
he  undertakes  they  shall  be  gainers  by  it,  unspeaka- 
ble gainers.  He  could  not  have  persuaded  them  to 
run  the  hazard  of  ruining  themselves,  if  he  had  not 
suggested  to  them  a great  probability  cf  mending 
themselves. 

(1.)  He  insinuates  to  them  the  great  improve- 
ments they  would  make  by  eating  of  this  fruit.  And 
he  suits  the  temptation  to  the  pure  state  they  were 
now  in,  proposing  to  them,  net  anv  carnal  pleasures 
or  gratifications,  but  intellectual  delights  and  satisfac- 
tions. These  were  the  baits  with  wdiich  he  cover- 
ed his  hook.  [1.]  “ Your  eyes  shall  be  opened;  you 
shall  have  much  more  of  the  pow'er  and  pleasure  of 
contemplation  than  now  vou  have;  you  shall  fetch  a 
larger  compass  in  your  intellectual  views,  and  see 
further  into  things  than  now  you  do.”  He  speaks 
as  if  now  they  were  but  dim-sighted,  and  short- 
sighted, in  ccm])arison  cf  what  they  would  be  then. 
[2.]  “ You  shall  he  as  gods,  as  Rlohim,  mighty  gods; 
not  only  omniscient,  but  omnipotent  too:”  or,  “You 
shall  be  as  God  himself,  equal  to  him,  rivals  with 
him;  you  shall  be  sovereigns,  and  no  longer  subjects; 
self-sufficient,  and  no  longer  depending.”  A most 
absurd  suggestiin!  As  if  it  were  possible  for  crea- 
tures of  yesterday  to  be  like  their  Creator  that  w^as 
from  eternity,  [o.  ] “ You  shall  know  good  and  evil, 
that  is,  e\'ery  thing  that  is  desirable  to  be  known. " 
To  support  this  part  of  the  temptation,  he  abuses 
the  name  given  to  this  tree:  it  was  intended  to  teach 
the  firactical  knowledge  of  good  and  evil,  that  is,  of 
duty  and  disobedience;  and  it  would  ])rove  the  ex- 
perimental knowledge  of  good  and  e\  il,  that  is,  of 
luq)piness  and  misery.  In  these  senses,  the  name 
of  the  tree  was  a warning  to  them  not  to  cat  of  it; 
l)ut  he  perverts  the  sense  of  it,  and  wrests  it  to  their 
destruction,  as  if  this  tree  would  give  them  a specu- 
lative notional  knowledge  of  the  natures,  kinds,  and 
originals,  of  good  and  evil.  And,  [4.]  All  this  pre- 
sently; “ In  the  day  ye  eat  thereof,  you  will  find  a 
sudden  and  immediate  change  for  the  better.  ” Now 
:in  all  these  insinuations,  he  aims  to  beget  in  them. 
First,  Discontent  w'ith  their  present  state,  as  if  it 
were  not  so  good  as  it  might  be,  and  should  be 
Note,  No  condition  will  of  itself  bring  contentment, 
unless  the  mind  be  brought  to  it.  Adam  was  not 


39 


GENESIS,  111. 


ea£> , no  notin  paradise,  nor  the  angels  in  their  first 
stati;,  Jude  6.  Secondly,  Ambition  of  preferment, 
as  if  they  were  fit  to  be  gods.  Satan  had  ruined 
himself  by  desiring  to  be  like  the  Most  High,  Isa. 
14.  12..  14,  and  therefore  seek  to  infect  our  first  pa- 
rents with  the  same  desire,  that  he  might  ruin  them 
too. 

(2. ) He  insinuates  to  them  that  God  had  no  good 
design  upon  them,  in  forbidding  them  this  fruit. 
‘‘For  God  doth  know  how  much  it  will  advance 
)'ou;  and  therefore,  in  envy  and  ill-will  to  you,  he 
hath  forbidden  it:”  as  if  he  durst  not  let  them  eat  of 
that  ti-ee,  because  then  they  would  know  their  own 
strength,  and  would  not  continue  in  an  inferior  state, 
but  be  able  to  cope  with  him;  or  as  if  he  begrudg- 
ed them  the  honour  and  htmpiness  which  their  eat- 
ing of  that  tree  would  prefer  them  to.  Now,  [1.] 
This  was  a great  affront  to  God,  and  the  highest  in- 
dignity that  could  be  done  him;  a reproach  to  his 
power,  as  if  he  feared  liis  creatures;  and  much  more 
a reproach  to  his  goodness,  as  if  he  hated  the  work 
of  his  own  hands,  and  would  not  have  those  whom 
he  has  made,  to  be  made  happy.  Shall  the  best  of 
men  think  it  strange  to  be  misrepresented  and  evil 
spoken  of,  when  God  himself  is  so  I Satan,  as  he  is 
the  accuser  of  the  brethren  before  God,  so  he  ac- 
cuses God  before  the  brethren;  thus  he  sows  discord, 
and  is  the  father  of  them  that  do  so.  [2.  ] It  was  a 
most  dangerous  snare  to  our  first  parents,  as  it  tend- 
ed to  alienate  their  affections  from  God,  and  so  to 
withdraAV  them  from  their  allegiance  to  him.  Thus 
still  the  Devil  draws  jieople  into  his  interest  by  sug- 
gesting to  them  hard  thoughts  of  God,  and  false 
hopes  of  benefit  and  advantage  by  sin.  Let  us  there- 
fore, in  opposition  to  him,  always  think  well  of  God 
as  the  best  good,  and  think  ill’of  sin  as  the  worst 
of  evils:  thus  let  us  resist  the  Devil,  and  he  will  flee 
from  us. 

6.  And  when  the  woman  saw  that  the 
tree  was  good  for  food,  and  that  it  loas  plea- 
sant to  the  eyes,  and  a tree  to  be  desired  to 
make  wise,  she  took  of  the  fruit  thereof, 
and  did  eat,  and  gave  also  unto  her  hus- 
band with  her,  and  he  did  eat.  7.  And  the 
eyes  of  them  both  were  opened,  and  they 
knew  that  they  were  naked ; and  they 
sewed  fig-leaves  together,  and  made  them- 
selves aprons.  8.  And  they  heard  the  voice 
of  the  Lord  God  walking  in  the  garden  in 
the  cool  of  the  day;  and  Adam  and  his 
wife  hid  themselves  from  the  presence  of 
the  Lord  God  amongst  the  trees  of  the 
garden. 

Here  we  see  wh  it  Eve’s  parley  with  the  tempter 
ended  in;  Satan,  at  length,  gains  his  point,  and  the 
strong  hold  is  taken  by  his  wiles.  God  tried  the 
obedience  of  cur  first  parents  by  forbidding  them 
the  tree  of  knov/lcdge,  and  Satan  dees,  as  it  were, 
join  issue  with  God,  and  in  that  veiy  thing  under- 
fakes to  seduce  them  into  a transgressien ; and  here 
we  find  how  he  prevailed,  God  permitting  it  for 
wise  and  Ivly  ends. 

I.  \Ve  have  here  the  inducements  that  moved 
them  to  transgress.  The  woman  being  deceived 
by  the  tempter’s  artful  management,  was  ringleader 
in  the  transgression,  1 Tim.  2.  Id.  She  was  first  in 
the  fault;  and  it  was  the  result  of  her  consideration, 
or  rather,  her  inconsideration. 

1.  She  saw  no  harm  in  this  tree,  more  than  in 
any  of  the  rest.  It  was  said  of  all  the  rest  of  the 
fruit  trees  with  which  the  garden  of  Eden  was 
planted,  that  thej  were  pleasant  to  the  sight,  and 


good  for  food,  ch.  2.  9.  Now,  in  her  eye,  this  was 
like  all  the  rest;  it  seemed  as  good  for  food  as  .any 
of  them,  and  she  saw  nothing  in  the  colour  of  its 
fiaiit,  that  threatened  death  or  danger;  it  was  as 
pleasant  to  the  sight  as  any  of  them,  and  therefore, 
“What  hurt  could  it  do  to  them.^  Why  should 
this  be  forbidden  them  rather  than  any  of  the  rest.^” 
Note,  When  there  is  thought  to  be  no  more  harm 
in  forbidden  fruit  than  in  other  fruit,  sin  lies  at  the 
door,  and  Satan  soon  carries  the  day.  Nay,  per- 
haps, it  seemed  to  her  to  be  better  for  food,  more 
grateful  to  the  taste,  and  more  nourishing  to  the 
body,  than  any  of  the  rest,  and  to  her  eye  it  was 
more  pleasant  than  any.  We  are  often  betrayed 
into  snares  by  an  inordinate  desire  to  have  our 
senses  gratified.  Or,  if  it  had  nothing  in  it  more 
inviting  than  the  rest,  yet  it  was  the  more  coveted, 
because  it  was  prohibited.  Whether  it  were  so  in 
her  or  not,  we  find  that  in  us,  that  is,  in  our  flesh, 
in  our  corrupt  nature,  there  dwells  a strange  spirit 
of  contradiction,  Mitimur  in  vetitum — If  e desire 
what  is  prohibited. 

2.  She  imagined  more  virtue  in  this  tree  than  in 
any  of  the  rest;  that  it  was  a tree  not  cnlv  not  to  be 
dreaded,  but  to  be  desired  to  make  one  wise,  and 
therein  excelling  all  the  rest  of  the  trees.  This  she 
saw,  that  is,  she  perceived  and  understood  it  by 
what  the  Devil  had  said  to  her;  and  some  think  that 
she  saw  the  serpent  eat  of  that  tree,  and  that  he 
told  her  he  thereby  had  gained  the  faculties  of 
speech  and  reason,  whence  she  inferred  its  power 
to  make  one  wise,  and  was  persuaded  to  think,  “ If 
it  made  a brute  creature  rational,  wlw  might  it  not 
make  a rational  creature  divine?”  See  here  how 
the  desire  of  unnecessary  knowledge,  under  the 
mistaken  notion  of  wisdom,  proves  hurtful  and  de- 
structive to  many.  Our  first  parents,  who  knew  so 
much,  did  not  know  this,  that  they  knew  enough 
Christ  is  a Tree  to  be  desired  to  make  one  wise, 
(Col.  2.  3.  1 Cor.  1.  30.)  Let  us.  by  faith,  feed 
upon  him,  that  we  may  be  wise  to  salvation.  In 
the  heavenly  paradise,  the  tree  of  knowledge  will 
not  be  a forbidden  tree;  for  there,  we  shall  know  as 
we  are  known;  let  us  therefore  long  to  be  there, 
and,  in  the  mean  time,  not  exercise  ourselves  in 
things  too  high,  or  too  deep  for  us,  nor  covet  to  be 
wise  above  wh.at  is  written. 

H.  The  steps  of  the  transgression;  no  steps  up- 
ward, but  downward  toward  the  pit — steps  that 
took  hold  on  hell. 

I.  ^he  saw:  she  should  have  turned  away  her 
eyes'from'beTTdldmg  vahifj' ; but  she  enters  into  temp- 
tation, bv  looking  with  pleasure  on  the  forbidden 
fruit.  Observe,  A great  deal  of  sin  comes  in  at  the 
eye.  At  those  windows  Satan  throws  in  those  fiery 
darts  which  pierce  and  poison  the  heart.  The  eye 
affects  the  heart  with  guilt  as  well  as  grief.  Let  us 
therefore,  with  holy  Job,  make  a covenant  with  our 
eyes,  not  to  look  on  that  which  we  are  in  danger  of 
lusting  after,  Prov.  23.  31.  Matth.  5.  28.  Let  the 
fear  of  God  be  always  to  us  for  a covering  of  the 
eyes,  ch.  20.  16. 

" 2.  She  took:  it  was  her  own  act  and  deed.  The 
Devil  did  not  take  it,  and  put  it  into  her  mouth, 
whether  she  would  or  no;  but  she  herself  took  it. 
Satan  may  tempt,  but  he  cannot  force;  may  per- 
suade us  to  cast  ourselves  down,  but  he  cannot  cast 
us  down,  Matth.  4.  6.  Eve’s  taking  was  stealing, 
like  Achan’s  taking  the  accursed  thing,  taking  that 
which  she  had  no  right  to.  Surely,  she  took  it  with 
a trembling  hand. 

3.  She  did  eat:  when  she  locked,  perhaps  she  did 
not  intend  to  take,  of  when  she  took,  not  to  eat;  but 
it  ended  in  that  Note,  The  way  of  sin  is  down- 
hill; a man  cannot  stop  himself  when  he  will:  tfie 
beginning  of  it  is  as  the  breaking  forth  of  water,  f|> 
which  it  is  hard  to  say,  “ Hitheito  thou  shaft  come 


GENESIS,  IIJ. 


aiid  no  further:”  Therefore  it  is  our  wisdom  to  sup- 
press the  first  motions  o sin,  and  to  leave  it  off,  be- 
fore it  be  meddled  with.  Obuta  /irind/iiis — 
mischief  in  the  bud. 

4.  She  gave  also  to  her  husband  nvith  her:  it  is 
probable  that  ne  was  not  with  her  when  she  was 
tempted;  surely  if  he  had,  he  would  have  interposed 
to  prevent  the  sin;  but  he  came  to  her  when  she 
had  eaten,  and  was  prevailed  with  by  her  to  eat 
likewise;  W it  is  easier  to  learn  that  which  is  bad, 
than  to  teach  that  which  is  good.  She  gave  it  to 
him,  persuading  him  with  the  same  arguments  that 
the  sei-pent  had  used  with  her,  adding  this  to  all 
the  rest,  that  she  herself  had  eaten  of  it,  and  found 
it  so  far  from  being  deadly,  that  it  was  extremely 
pleasant  and  grateful:  stolen  waters  are  sweet.  She 
gave  it  to  him,  under  colour  of  kindness;  she  would 
not  eat  these  delicious  morsels  alone;  but  re:dly  it 
was  the  greatest  unkindness  she  could  do  him. 
Or  perhaps  she  gave  it  to  him,  that  if  it  should'' 
prove  hurtful,  he  might  share  with  her  in  the  mi- 
sery; which  indeed  looks  strangely  unkind,  and  yet 
may,  without  difficulty,  be  supposed  to  enter  into 
the  heart  of  one  that  had  eaten  forbidden  fruit. 
Note,  Those  that  have  themselves  done  ill,  are 
commonly  willing  to  draw  in  others  to  do  the  same. 
As  was  the  Devil,  so  was  Eve,  no  sooner  a sinner 
than  a tempter. 

4.  He  did  eat,  overcome  by  his  wife’s  importu- 
nity. It  is  needless  to  ask,  '“Wh.t  would  have 
been  the  consequence,  if  Jive  only  had  transgress- 
ed.>”  The  wisdom  of  God,  we  are  sure,  would 
have  decided  the  difficulty  according  to  equity;  bvit, 
alas,  the  case  was  not  so;  Adam  also  did  eat. 
“ And  what  great  harm  if  he  did?”  sav  the  cornipt 
and  carnal  reasonings  of  a vain  mind.  \Vhat  harm? 
Why,  there  was  in  it  disbelief  of  God’s  word,  to- 
gether with  confidence  in  the  Devil’s;  discontent  with 
his  pi'csent  state ; pride  in  his  own  merits;  an  ambition 
of  the  honour  which  comes  not  from  God;  envy  at 
God’s  perfections;  and  indulgence  of  the  appetites  of 
the  body.  In  neglecting  the  tree  of  life  which  he  was 
allowed  to  eat  of,  and  eating  of  the  tree  of  know- 
ledge which  was  forbidden,  he  jilainly  showed  a 
contempt  of  the  favours  which  God  had  bestowed 
on  him,  and  a preference  given  to  those  God  did  net 
see  fit  for  him.  He  would  be  both  his  own  carver, 
and  his  own  master;  would  have  what  he  pleased, 
and  do  what  he  pleased:  his  sin  was,  in  one  word, 
disobedience,  Rom.  5.  19;  disobedience  to  a plain, 
easy,  and  express  command,  which,  probably,  he 
knew  to  be  a command  of  trial.  He  sins  against 
great  knowledge,  against  many  mercies,  against 
light  and  love,  the  clearest  light,  and  the  dearest 
love,  that  ever  sinner 'sinned  against.  He  had  no 
corrupt  nature  within  him  to  betray  him;  but  had  a 
freedom  of  will,  not  enslaved,  and  was  in  his  full 
strength,  not  weakened  or  imjiaircd.  He  turned 
aside  quickly.  Some  think  he  fell  the  very  day  on 
which  he  was  m ide:  though  I see  not  how  to  recon- 
cile that  with  God’s  pron.  uncing  all  very  good,  in 
the  close  of  that  day : others  sup])ose  he  fell  on  the 
sabbath-day;  the  better  day,  the  worse  deed:  how- 
ever, it  is  certain  that  he  ke])t  his  integrity  but  a 
very  little  while;  lieing  in  honour,  he  continued  n' t. 
But  the  greatest  aggravation  of  his  sin,  was,  that  he 
involved  all  his  postcritv  in  sin  and  ruin  by  it.  God 
having  told  him  that  his  race  .should  replenish  the 
earth,  surelv  he  could  not  but  know  that  he  stood 
as  a pulfiic  person,  raid  that  his  disobedience  would 
be  f.ital  to  all  h's  seed;  and  if  so,  it  w.  s cert  only  the 
greatest  treacherv,  as  well  as  the  gre;  test  cruelty, 
that  ever  was.  The  hviman  nature  being  lodged 
entirely  in  our  first  p '.rents,  from  henceforward  it 
could  not  bvit  be  transmitted  from  them  under  an 
attainder  of  guilt,  a stain  of  dishonour,  and  an  he- 
reditary disease  of  sin  and  corruption.  And  can  we 


say,  then,  that  Adam’s  sin  had  but  little  harm  in  it? 

III.  The  immediate  consequences  of  the  transgres- 
sion. Shame  and  fear  seized  the  criminals,  ipso 
facto — in  the  fact  itself;  these  came  into  the  world 
along  with  sin,  and  still  attend  it. 

1.  hhame  seized  them  unseen,  v.  7,  where  ob- 
serve, 

(1.)  The  strong  convictions  they  fell  under,  in 
their  own  besoms;  The  eyes  of  them  both  were  open- 
ed. It  is  not  meant  of  the  eyes  of  the  body;  tho.se 
^vere  c pened  before,  as  appears  by  this,  that  the 
sin  came  in  at  them;  Jonathan’s  eyes  were  enlight- 
ened by  eating  forbidden  fruit,  1 Sam.  14.  S7,  that 
is,  he  was  refreshed  and  revived  by  it;  but  their’.s 
were  not  so.  Nor  is  it  meant  of  any  advances  made 
hereby  in  true  knowledge;  but  the  eyes  of  their 
consciences  were  opened,  their  hearts  smote  them 
for  what  they  had  done.  Now,  when  it  was  too 
^ate,  they  saw  the  folly  of  eating  forbidden  fruit. 
They  saw  the  happiness  they  had  fallen  from,  and 
the  misery  they  were  fallen  into.  They  saw  a loving 
God  provoked,  his  grace  and  favour  forfeited,  his 
likeness  and  image  lost,  dominion  over  the  creatun  s 
gone.  They  saw  their  natures  corrupted  and  dt:- 
praved,  and  felt  a disorder  in  their  own  spirits 
which  they  had  never  before  been  conscious  of. 
They  saw  a law  in  their  members  warring  against 
the  law  of  their  minds,  and  captivating  them  both 
to  sin  and  wrath.  They  saw,  as  Balaam,  when  hh- 
eyes  were  opened,  (Numb.  22.  31.)  the  angel  of  the 
Lord  standing  in  the  way,  and  'his  sword  drawn  in 
his  hand;  and  perhaps  tliey  saw  the  serpent  that 
had  abused  them,  insulting  over  them.  The  text 
tcdls  us,  they  saw  that  they  were  naked,  that  is,  [1.] 
,iThat  they  were  stripped,  deprived  of  all  the  hon- 
ours a.nd  joys  of  their  paradise  state,  and  exposed 
to  all  the  miseries  that  might  justly  be  expected 
from  an  angry  God;  they  were  disarmed,  their 
defence  was  departed  from  them.  [2.]  That  they 
were  shamed,  for  ever  shamed,  before  God  and 
angels;  they  saw  themselves  disrobed  of  all  t’ueir 
ornaments  and  ensigns  of  honour,  degraded  frrni 
their  dignity,  and  disgraced  in  the  highest  degre(  , 
laid  open  to  the  contempt  and  reproach  of  he..ven, 
and  earth,  and  their  own  consciences.  Nov/,  see 
here.  First,  what  a dishonour  and  disquietment  sin 
is;  it  makes  mischief  wherever  it  is  admitted,  sets 
men  against  themselves,  disturbs  their  peace,  imd 
destroys  all  their  comforts:  sooner  or  later,  it  will 
have  shame,  either  the  shame  of  true  repentance 
which  ends  in  glory,  or  that  shame  and  everk.sting 
contem])t,  to  which  the  wicked  shall  rise  at  the 
great  dav:  sin  is  a reproach  to  any  people.  Se- 
condly, W'hat  a deceiver  Satan  is;  he  told  our  first 
parents,  when  he  tempted  them,  that  their  eyes 
should  he  opened;  and  so  they  were,  but  ne  t as  they 
understood  iL  they  were  opened,  to  their  shame 
and  grief,  not  to  their  h'  nour  or  advantage.  There- 
fore, when  he  speaks  fair,  believe  him  not.  The 
most  malicirus  mischievous  liars  often  excuse  them- 
selves with  this,  that  they  are  only  equivocations; 
but  God  will  not  so  excuse  them. 

(2.)  The  sorry  shift  they  made,  to  palliate  these 
convictions,  and  to  arm  themselves  against  them; 
they  sewed,  or  pdatted  fig-leaves  together;  and,  to 
cover,  at  least,  jjai-t  of  their  shame  from  one  an- 
other, thev  made  themselves  aprons.  See  here  what 
is  commonly  the  folly  r.f  those  that  have  sinned. 
[1.]  'Fhat  they  are  more  solicitous  to  save  their 
credit  before  men,  than  to  obtain  their  pardon  from 
God;  they  are  backward  to  confess  their  sin,  and 
very  desirous  to  conceal  it,  ns  much  as  may  be;  1 
hax’e  sinned,  yet  honour  me.  [2.]  That  the  exc\ises 
men  make,  to  cover  and  extenuate  their  sins,  are 
vain  and  frivolous;  like  the  aprons  of  fig-leaves, 
thev  make  the  matter  never  the  bettci-,  but  the 
worse;  the  shame,  thus  hid,  becomes  the  mon* 


41 


GENESIS,  111. 


feliameful:  yet  thus  we  are  all  apt  to  cover  our  trans- 
ffressiom  as  Adam,  Job  31.  33. 

2.  Fear  seized  them  immediately  upon  their  eat- 
ing the  forbidden  fruit,  v.  8.  Observe  here, 

(1.)  What  was  the  cause  and  occasion  of  their 
fear;  they  heard  the  voice  of  the  Lord  God  walking 
in  the  garden  in  the  cool  of  the  day.  It  was  the  ap- 
proach of  the  Judge,  that  put  them  into  a fright : 
and  yet  he  came  in  such  a manner,  as  made  it  for- 
midable only  to  guilty  consciences.  It  is  supposed 
that  he  came  in  a human  shape,  and  that  he  who 
judged  the  world  now,  was  the  same  that  shall 
judge  the  world  at  the  last  day,  even  that  man 
whom  God  has  ordained:  he  appeared  to  them  now, 
(it  should  seem,)  in  no  other  similitude  than  that 
in  which  they  had  seen  him  when  he  put  them  into 
paradise;  for  he  came  to  convince  and  humble  tliem,  i 
not  to  amaze  and  terrify  them.  He  came  into  the  I 
garden,  not  descending  immediately  from  Heaven  ' 
in  their  view,  as  afterward  on  mount  Sinai,  (making 
either  thick  darkness  his  pavilion,  or  the  flaming  | 
fire  his  chariot,)  but  he  came  into  the  garden,  as 
one  that  was  still  willing  to  be  familiar  with  them. 
He  came  walking,  not  running,  not  riding  upon  the 
wings  of  the  wind,  but  walking  deliberately,  as  one 
slow  to  anger;  teaching  us,  when  we  are  ever  so 
much  provoked,  not  to  be  hot  or  hasty,  but  to  speak 
and  act  considerately,  and  not  rashly.  He  came  in 
the  cool  of  the  day,  not  in  the  night,  when  all  fears 
are  doubly  fearful,  nor  in  the  heat  of  the  day,  for  he 
came  not  in  the  heat  of  his  anger;  Fury  is  not  in 
him,  Isa.  27.  4.  Nor  did  he  come  suddenly  upon 
them ; but  they  heard  his  voice  at  some  dikance, 
giving  them  notice  of  his  coming,  and,  probably,  it 
was  a still  small  voice,  like  that  in  which  he  came 
to  inquire  after  Elijah.  Some  think  they  heard  him 
discoursing  with  himself  concerning  the  sin  of 
Adam,  and  the  judgment  now  to  be  passed  upon 
him;  perhaps,  as  he  did  conceniing  Israel,  Hcs.  11. 
8,  9.  How  shall  I give  thee  ufi?  Or  rather,  thev 
heard  him  calling  fcr  them,  and  coming  toward 
them. 

(2.)  ^\niat  was  the  effect  and  evidence  of  their 
fear;  they  hid  themselves  from  the  f rescnce  of  the 
Lord  God:  a sad  change!  ' Before  they  had  sinned, 
if  they  had  heard  the  voice  of  the  I.iOrd  God  coming 
toward  them,  they  would  have  run  to  meet  him,  and 
with  a humble  joy  welcomed  his  gracious  visits;  but 
now  that  it  was  otherwise,  God  was  become  a ter- 
ror to  them,  and  then,  no  marvel  that  they  were 
become  a terror  to  themselves,  and  full  of  confu- 
sion; their  own  consciences  accused  them,  and  set 
their  sin  before  them  in  its  colours;  their  fig-leaves 
failed  them,  and  would  do  them  no  service;  God 
was  come  forth  against  them  as  an  enemy,  and  the 
whole  creation  was  at  war  with  them ; and  as  vet, 
they  knew  not  of  any  mediator  between  them  and 
an  angry  God,  so  that  nothing  remained  Imt  a cer- 
tain fearful  looking  for  rf  judgment.  In  this  fright, 
thev  hid  themselves  among  the  bushes;  having  of- 
fended, they  fled  for  the  same.  Knowing  them- 
selves guilty,  thev  durst  not  stand  a trial,  but  ab- 
sconded, and  fled  from  justice.  See  here, 

[1. 1 The  falsehood  of  the  tempter,  and  tlie  frauds 
and  the  fallacies  of  his  temptations:  he  promised 
them  they  should  be  safe,  but  now  they  cannot  so 
much  as  think  themselves  so;  he  said  thev  shovdd 
not  die,  and  yet  now  they  are  forced  to  fly  fcr  their 
lives;  he  promised  them  they  should  be  advanced, 
hut  thev  see  themselves  abased,  never  did  thev 
seem  so  little  as  now;  he  promised  them  thev  should 
be  knowing,  but  they  see  themselves  at  a loss,  and 
know  not  so  much  as  where  to  hide  themselves;  he 
promised  them  they  should  be  as  gods,  great,  and 
bold,  and  daring,  but  they  are  as  criminals  disco- 
vered, trembling,  pale,  and  anxious  to  escape:  they 
would  not  be  subjects,  and  so  they  are  prisoners. 
VoL.  r. — F 


[2.]  The  folly  of  sinners,  to  think  it  either  possible, 
or  desirable,  to  hide  themselves  fn.m  God:  can  they 
conceal  themselves  from  the  Father  of  lights!*  Ps. 
139.  7,  &c.  Jer.  23.  24.  Will  they  withdraw  them- 
selves from  the  F ountain  of  life,  who  alone  can  give 
help  and  happiness.^  Jon.  2.  8.  [3.]  The  fears  that 
attend  sin;  all  that  amazing  fear  of  God’s  appear- 
ances, the  accusations  of  conscience,  the  approaches 
of  trouble,  the  assaults  of  inferior  creatures,  and 
the  arrests  of  death  which  is  common  among  men, 
all  these  are  the  effect  oi  sin.  Adam  and  Eve,  who 
were  partners  in  the  sin,  were  sharers  in  the  shame 
and  fear  that  attended  it;  and  though  hand  joined  in 
hand,  (hands  so  lately  joined  in  marriage,)  yet 
could  tliey  not  animate  or  fortify  one  another:  mi- 
serable comforters  they  were  become  to  each  ether! 

9.  And  the  Lord  God  called  unto  Adam, 
and  said  unto  him,  Where  art  thou?  10. 
And  h(‘,  said,  I heard  thy  voice  in  the  gar- 
den, and  1 tras  afraid,  because  I was  naked  ; 
and  1 hid  myself. 

W e have  here  the  arraignment  of  these  desert- 
ers before  the  righteous  judge  of  heaven  and  earth, 
who,  though  he  is  not  tied  to  observe  formalities, 
yet  proceeds  against  them  with  all  possible  fairness, 
that  he  may  be  justified  when  he  speaks.  Observe 
here, 

1.  The  startling  question  with  which  God  pur- 
sued Adam,  and  arrested  him.  Where  art  thou? 
Not  as  if  God  did  not  know  where  he  was; 
but  thus  he  would  enter  the  process  against  him. 
“Come,  where  is  this  foolish  man.^”  Some  nn  ke 
it  a bemoaning  question,  “Poor  Adam,  what  is  be- 
come of  thee.'”  “Alas  for  theeW  (so  seme  read 
it,)  “ How  art  thou  fallen,  Lucifer,  son  of  the  morn- 
ing! Thou  that  wast  my  friend  and  faveurite, 
whom  I have  done  so  much  for,  and  would  have 
done  so  much  more  for;  hast  thou  now  forsaken  me, 
and  ruined  thyselt.'  Is  it  come  to  this.'”  It  is  rather 
an  upbraiding  question,  in  order  to  liis  con\  ictk  n 
and  humiliation.  Where  art  thou?  Not,  In  wln.t 
filace,  but.  In  v/hat  condition?  “Is  this  all  tin  u 
hast  gotten  by  eating  forbidden  fruit.'  Tlnu  tlr  t 
wouldest  vie  with  me,  cn>st  thou  new  fly  from  me.'” 
Note,  (1.)  Those  who  by  sin  have  gone  astray  from 
God,  should  seriously  consider  where  they  arc; 
they  are  afar  oflT  from  all  good,  in  the  midst  of  their 
enemies,  in  bondage  to  Satan,  and  in  the  high  road 
to  utter  min.  This  inquiry  after  Adam  may  be 
looked  upon  as  a gracious  'pursuit  in  kindness  to 
him,  and  in  order  to  his  recoveiy.  If  (iod  had  nrt 
called  to  him,  to  reclaim  him,  his  ernditi  n had  been 
as  desperate  as  tlv't  of  fallen  angels;  this  lest  sheep 
had  wandered  endlessly,  if  the  good  shepherd  h' d 
not  sought  after  him,  to  bring^'him  back,  and  in 
order  to  that,  reminded  him  where  he  was,  where 
he  should  not  be,  and  where  he  could  not  be,  either 
h ippy  or  easy.  Note,  (2.)  If  sinr.ei’s  wall  but  con- 
sider where  they  are,  they  will  not  rest  till  they  re- 
turn to  God. 

2.  The  trembling  answ^er  which  Adam  ga\-c  to 
this  question,  v.  10,  I heard  thy  voice  in  the  garden, 
and  I vans  afraid:  he  does  not  own  his  guilt,  and 
yet  in  effict  confesses  it,  by  owning  his  shame  ; nd 
fear;  but  it  is  the  comnn  h fault  and  folly  of  those 
that  h ive  done  an  ill  thing,  when  they  are  ques- 
tioned aljont  it,  to  aokncwledge  no  more  than  what 
is  so  manifest  that  they  cannot  deny  it.  Adam  was 
afraid,  because  he  was  naked;  not  only  unarmed, 
and  therefore  afraid  to  contend  with  God,  but  un- 
clothed, and  therefore  afraid  so  much  as  to  appear 
before  him.  W e have  reason  to  be  afraid  of  ap- 
proaching to  God,  if  we  be  not  clothed  and  fenced 
with  the  righteousness  of  Christ;  for  n thing  but 
that,  will  be  armour  of  proof,  and  cover  tb.e  shame 


42 


GENESIS,  11] 


of  our  nakedness.  Let  us  therefore  put  on  the  Lord 
Jesus  Christ,  and  then  draw  near  with  humble 
boldness. 

1 1.  And  he  said,  Who  told  thee  that  thou 
wast  naked?  Hast  thou  eaten  of  the  tree, 
whereof  1 commanded  thee  that  thou 
shouldest  not  eat?  12.  And  the  man  said. 
The  woman  whom  thou  gavest  to  he  witii 
me,  she  gave  me  of  the  tree,  and  1 did  eat. 
13.  And  the  Lord  God  said  unto  the  wo- 
man, What  is  this  that  thou  liast  done? 
And  the  woman  said.  The  serpent  beguiled 
me,  and  1 did  eat. 

We  have  here  the  offenders  found  guilty  by  their 
own  confession,  and  yet  endeavouring  to  excuse  and 
extenuate  their  fault;  they  could  not  confess  and 
justify  what  they  had  done,  but  they  confess  and 
palliate  it.  Observe, 

I.  How  their  confession  was  extorted  from  them : 
God  put  it  to  the  man,  v.  11,  Who  told  thee  that 
thou  loast  naked?  “How  earnest  thou  to  be  sensi- 
ble of  thy  nakedness  as  thy  shame?”  Hast  thou 
eaten  of  the  forbidden  tree?  Note,  Though  God 
knows  all  our  sins,  yet  he  will  know  them  fx'om  us, 
and  requires  from  us  an  ingenuous  confession  of 
them;  not  that  he  maybe  informed,  but  that  we 
may  be  humbled.  In  tliis  examination,  God  reminds 
him  of  the  command  he  had  given  him:  “I  com- 
manded thee  not  to  eat  of  it,  I thy  Maker,  I thy  Mas- 
ter, I thy  Benefactor;  I commanded  thee  to  the  con- 
trary. ” Sin  appeal’s  most  plain,  and  most  sinful,  in 
the  glass  of  the  commandment,  therefore  God  here 
sets  it  before  Adam ; and  in  it  we  should  see  our  faces. 
The  question  put  to  the  woman,  was,  v.  13,  What 
is  ) his  that  thou  hast  done?  “Wilt  thou  also  own 
thy  fault,  and  make  confession  of  it?  And  wilt 
thou  see  Avhat  an  evil  thing  it  was?”  Note,  It  con- 
cerns those  Avho  have  eaten  forbidden  fruit  them- 
selves, and  especially  those  who  have  enticed  others 
to  it  likewise,  seriously  to  consider  what  they  have 
done.  In  eating  forbidden  fruit,  we  have  offended 
a great  and  gracious  God,  broken  a just  and  righte- 
ous law,  violated  a sacred  and  most  solemn  co\’e- 
nant,  and  wronged  our  own  precious  souls  by 
forfeiting  God’s  favour,  and  exposing  ourselves  to 
his  wrath  and  curse:  in  enticing  others  to  it,  we  do 
the  Devil’s  work,  make  ourselves  guilty  of  other 
men’s  sins,  and  accessary  to  their  ruin.  What  is 
this  that  sve  have  done? 

II.  How  their  crime  was  extenuated  by  them  in 
their  confession.  It  was  to  no  purpose  to  plead  not 
guilty;  the  show  of  their  countenances  testified 
against  them,  therefore  they  become  their  own  ac- 
cusers. I did  eat,  says  the  man,  “And  so  did!,” 
says  the  woman:  for  when  God  judges,  he  will  over- 
come: but  these  do  not  look  like  penitent  confes- 
sions; for  instead  of  aggravating  the  sin,  and  taking 
shame  to  themselves,  they  excuse  the  sin,  and  lay 
the  shame  and  blame  on  others. 

1.  Adam  lays  all  the  blame  upon  his  wife.  “ She 
gave  me  of  the  tree,  and  jiressed  me  to  eat  it,  which 
I did,  only  to  oblige  her;”  a frivolous  excuse.  He 
ought  to  have  taught  her,  not  to  have  been  taught  [ 
by  her;  and  it  was  no  hard  matter  to  determine 
which  of  the  two  he  must  be  ruled  by,  his  God  or  i 
his  wife.  Leam  hence,  never  to  lie  brought  to  sin 
by  that  which  will  not  bring  us  off  in  the  judgment: 
let  not  that  bear  us  uj)  in  the  commission,  which 
will  not  bear  us  out  in  the  trial:  let  us  therefore 
never  be  overcome  by  importunity  to  act  against 
our  consciences,  nor  ever  displease  God,  to  please 
the  best  friend  we  have  in  the  world.  But  this  is 
not  the  worst  of  it;  he  not  only  lays  the  blame  upon 


I ii.s  wife,  but  expresses  it  so  as  tacitly  to  reflect  or 
: God  himself:  “ It  is  the  woman  which  thou  gai’est 
I me,  and  gavest  to  be  with  me  as  my  companion,  my 
; guide,  and  my  acquaintance;  she  gave  me  of  the  tree, 
else  I had  not  eaten  of  it.  ” Thus  he  insinuates  that 
, God  was  accessary  to  his  sin:  he  gave  him  the  wo- 
man, and  she  gave  him  the  fruit;  so  that  he  seemed 
to  have  it  but  at  one  remo\  e from  God’s  own  hand. 
Note,  There  is  a strange  proneness  in  those  that  are 
tempted,  to  say  they  are  tempted  of  God ; as  if  our 
abusing  of  God’s  gifts  would  excuse  our  violation  of 
God’s  laws.  God  gives  us  riches,  honours,  and  re 
lations,  that  we  may  seri  e him  cheerfully  in  the 
enjoyment  of  them;  but  if  we  take  occasion  from 
them  to  sin  against  him,  instead  of  blaming  Provi- 
dence for  putting  us  into  such  a condition,  we  must 
blame  ourselves  for  perverting  the  gracious  designs 
of  Providence  therein. 

2.  Eve  lays  all  the  blame  upon  the  serpent;  The 
serpent  beguiled  me.  Sin  is  a brat  that  nobody  is 
willing  to  own;  a sign  that  it  is  a scandalous  thing. 
Those  that  are  willing  enough  to  take  the  pleasure 
and  profit  of  sin,  are  backward  enough  to  take  the 
blame  and  shame  of  it.  “The  serpent,  that  subtle 
creature  of  thy  making,  which  thou  didst  permit  to 
come  into  paradise  to  us,  he  beguiled  me,”  or,  made 
me  to  err;  for  our  sins  are  our  errors.  Learn  hence, 
(].)  That  Satan’s  temptations  are  all  beguilings,  his 
arguments  are  all  fallacies,  his  allurements  are  all 
cheats;  when  he  speaks  fair,  believe  him  net.  Sin 
deceives  us,  and,  by  deceiving,  cheats  us.  It  is  by 
the  deceitfulness  of  sin,  that  the  hea7-t  is  hardened; 
see  Horn.  7.  11.  Heb.  3.  13.  (2.)  That  though  Sa- 

tan’s subtlety  drew  us  into  sin,  yet  it  will  not  justify 
us  in  sin:  though  he  is  the  tempter,  we  are  the  sin- 
ners; and  indeed  it  is  our  own  lust  that  draws  us 
aside  and  entices  us.  Jam.  1.  14.  Let  it  not  there- 
fore lessen  our  sorrow  and  humiliation  for  sin,  that 
we  are  beguiled  into  it;  but  rather  let  it  increase 
our  self-indignation,  that  we  should  suffer  ourselves 
to  be  beguiled  by  a known  cheat  and  a sworn  ene- 
my. Well,  this  is  ail  the  prisoners  at  the  bar  have 
to’say,  why  sentence  should  not  be  passed,  and  exe- 
cution awarded,  according  to  law;  and  this  all  is 
next  to  nothing,  in  some  respects,  worse  than  no- 
thing. 

1 4.  And  the  Lord  God  said  unto  the  ser- 
pent, Because  thou  hast  done  this,  thou  art 
cursed  above  all  cattle,  and  above  every 
beast  ol’  the  field ; upon  thy  belly  shalt  thou 
SO,  and  dust  shalt  tliou  eat,  all  the  days  of 
thy  life.  15.  And  I will  put  enmity  be 
tween  thee  and  the  woman,  and  between 
thy  seed  and  her  seed ; it  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel. 

The  prisoners  being  found  guilty  by  their  own 
confession,  beside  the  personal  and  infallible 
knowledE:e  of  the  Judge,  and  nothing  material 
being  offered  in  arrest  of  judgment,  God  imme- 
diately proceeds  to  pass  sentence;  and,  in  these 
verses,  he  begins  (where  the  sin  began)  with  the 
serpent.  God  did  not  examine  the  serpent,  nor 
ask  him  what  he  had  done,  or  why  he  did  it;  but 
immediately  sentenced  him,  1.  Because  he  was  al- 
ready convicted  ('f  rebellion  against  God,  and  his 
malice  and  wickedness  were  notoiious,  not  found 
by  secret  search,  but  openly  avowed  and  declared 
as  Sodom’x.  2.  Because  he  was  to  be  for  ever  ex- 
cluded from  all  hope  of  pardon;  and  why  should 
any  thing  be  said  to  convince  and  humble  him,  who 
was  to  find  no  jdace  for  repentance?  His  wound 
was  not  searched,  because  it  was  net  to  be  cured. 
Some  think  the  tondition  of  the  fallen  migels  w:is 


GENESIS,  III. 


not  declared  desperate  and  helpless,  until  now  that 
they  had  seduced  man  into  the  rebellion. 

The  sentence  passed  upon  the  tempter  may  be 
c-onsidei’ed, 

I.  As  lighting  upon  the  serpent,  the  binite-crea- 
ture  which  Satan  made  use  of,  which  was,  as  the 
lest,  made  for  the  service  of  man,  but  was  now 
abused  to  his  hurt;  therefore,  to  testify  a displeasure 
against  sin,  and  a Jealousy  for  the  injured  honour  of 
Adam  and  Eve,  God  fastens  a curse  and  reproach 
upon  the  serpent,  and  makes  it  to  groan,  being 
burthened,  2 Cor.  5.  4.  The  Devil’s  instruments 
must  share  in  the  Devil’s  punishments;  thus  the 
bodies  of  the  wicked,  though  only  instniments  of 
unrighteousness,  shall  partake  ot  everlasting  tor- 
ments with  the  soul,  the  principal  agent.  Even  the 
ox  that  killed  a man,  must  be  stoned,  Exod.  21.  28, 
29.  See  here,  how  God  hates  sin,  and  especially 
how  much  displeased  he  is  with  those  that  entice 
others  into  sin:  it  is  a perpetual  brand  upon  Jerobo- 
am’s name,  that  he  made  Israel  to  sm.  Now, 

1.  The  serpent  is  here  laid  under  the  curse  of 
God;  Thou  art  cursed  above  all  cattle;  even  the 
creeping  things,  when  God  made  them,  were  bless- 
ed of  him,  ch.  1.  22,  but  sin  turned  the  blessing  into 
a curse.  The  serpent  was  more  subtle  than  any 
beast  of  the  field,  v,  1,  and  here,  cursed  above  every 
beast  in  the  field:  unsanctified  subtlety  often  proves 
a great  curse  to  a man;  and  the  more  crafty  men 
are  to  do  evil,  the  more  mischief  they  do,  and,  con- 
sequently, they  shall  receive  the  greater  damna- 
tion. Suljtle  tempters  are  the  most  accursed  crea- 
tures under  the  sun. 

2.  He  is  here  laid  under  man’s  reproach  and  en- 
mity. (1.)  He  is  to  be  for  ever  looked  upon  as  a 
vile  and  despicable  creature,  and  a proper  object  of 
scorn  and  contempt;  “ Ufon  thy  belly  thou  shalt  go, 
no  longer  upon  feet,  or  half  erect,  but  thou  shalt 
crawl  along,  thy  belly  cleaving  to  the  earth;”  an 
expression  of  a very  abject  miserable  condition, 
Ps.  44.  25;  “and  thou  shalt  not  avoid  eating  dust 
with  thy  meat.  ” His  crime  was,  that  he  tempted 
Eve  to  eat  that  which  she  should  not;  his  punish- 
ment was,  that  he  was  necessitated  to  eat  that 
which  he  would  not.  Dust  thou  shalt  eat;  denoting 
not  only  a base  and  despicable  condition,  but  a mean 
and  pitiful  spirit:  it  is  said  of  those  whose  courage 
is  departed  from  them,  that  they  lick  the  dust  like  a 
serjient,  Mic.  7.  17.  How  sad  it  is,  that  the  ser- 
pent’s curse  should  be  the  covetous  worldling’s 
choice,  whose  character  it  is,  that  they  fmnt  after 
the  dust  of  the  earth!  Amos  2.  7.  These  choose 
tlieir  own  delusions,  and  so  shall  their  doom  be.  (2. ) 
He  is  to  be  for  ever  looked  upon  as  a venomous 
noxious  creature,  and  a proper  object  of  hatred  and 
detestation:  I will  fxut  enmity  between  thee  and  the 
woman.  The  inferior  creatures  being  made  for 
m in,  it  was  a curse  upon  any  of  them,  to  be  turned 
against  man,  and  man  against  them;  and  this  is 
part  of  the  serjjent’s  curse.  The  serpent  is  hurtful 
to  man,  and  often  bruises  his  heel,  because  it  can 
reach  m higher;  nay  notice  is  taken  of  his  biting 
the  horses’  heels,  ch.  49.  17.  But  man  is  victoi-i- 
ous  over  the  serpent,  and  biaiises  his  head,  that  is, 
gives  him  a mortal  wound,  aiming  to  destroy  the 
a holc  gene)  ation  of  vi])ers.  It  is  the  effect  of  this 
vurse  upon  the  sei-pent,  that  though  that  creature 
s suljtle  and  very  dangerous,  yet  it  prevails  not,  (as 
it  would  if  God  gave  it  commission,)  to  the  destruc- 
tion of  m inkind;  but  this  fear  of  serpents  is  much  i 
reduced  bv  that  promise  of  God  to  his  people,  Ps.  i 
91.  13,  Thou  shalt  tread  upon  the  lion  and  the 
adder,  and  that  of  Christ  to  his  disciples,  Mark  16.  [ 
18,  They  shall  take  up  serpents;  ovitness  Paul,  who  | 
was  unhurt  by  the  viper  that  fastened  upon  his  hand.  ! 
Observe  here,  that  the  serpent  and  the  woman  had  i 
lust  now  been  very  familiar  and  friendly  in  discourse  1 


I about  the  forbidden  fruit,  and  a wonderful  agree- 
I ment  there  was  between  them;  but  here  they  are 
i irreconcilably  set  at  variance.  Note,  Sinful  friend- 
slnps  justly  end  in  mortal  feuds:  those  that  unite  in 
I wickedness,  will  not  unite  long. 

I II.  This  sentence  may  be  considei’cd  as  levelled 
: at  the  Devil,  who  only  made  use  of  the  serpent,  as 
his  vehicle  in  this  appearance,  but  was  himself  the 
: principal  agent.  He  that  spoke  through  the  ser- 
pent’s mouth,  is  here  struck  at  through  the  ser- 
pent’s side,  and  is  principally  intended  in  the  sen- 
tence, which,  like  the  pillar  of  cloud  and  fire,  has  a 
j dark  side  toward  the  Devil,  and  a bright  side  'to- 
ward  our  first  parents  and  their  seed.  Great  things 
are  contained  in  these  words.  * 

1.  A perpetual  reproach  is  here  fastened  upon 
that  great  enemy  both  to  God  and  man.  Under 
the  cover  of  the  serpent,  he  is  here  sentenced  to  be, 
(1.)  Degraded  and  accursed  of  God.  It  is  sup- 
posed that  pride  was  the  sin  that  turned  angels  into 
: devils,  which  is  h^e  justly  punished  by  a great  v:i- 
; riety  of  mortifications  couched  under  the  mean  cir- 
cumstances of  a seiqient  crawling  on  his  belly,  and 
licking  the  dust.  How  art  thou  fallen,  O Lucifer! 
Pie  that  would  be  above  God,  and  would  head  a re- 
bellion against  him,  is  justly  exposed  here  to  con- 
tempt, and  lies  to  be  trodden  on;  a man’s  pride  will 
bring  him  low,  and  God  will  humble  those  that  will 
not  humble  themselves.  (2. ) Detested  and  abhorred 
of  all  mankind;  even  those  that  are  really  seduced 
into  his  interest,  yet  profess  a hatred  and  abhor- 
rence of  him;  and  all  that  are  bom  of  God,  make 
it  their  constant  care  to  keep  themselves,  that  that 
wicked  one  touch  them  net,  1 John  5.  18.  He  is 
here  condemned  to  a state  of  war  and  irreconcilable 
enmity.  (3. ) Destroyed  and  ruined,  at  last,  by  the 
great  Redeemer,  signified  by  the  breaking  cf  his 
head;  his  subtle  politics  shall  be  all  baffled,  h's 
usuiqied  power  shall  be  entirelv  crushed,  and  he 
shall  be  for  ever  a captive  to  the  injured  honour  c f 
the  divine  sovereignty:  by  being  told  of  this  now, 
he  was  tormented  before  the  time. 

2.  A peiqietual  quarrel  is  here  commenced  be- 
tween the  kingdom  ofUod,  and  the  kingdom  of  the 
Devil  among  men;  war  is  proclaimed  between  the 
Seed  of  the  woman  and  the  seed  of  the  sement. 
That  war  in  Heaven  between  Michael  and  the  Dra- 
gon began  now.  Rev.  12.  7.  It  is  the  fmit  of  this 
I enmity,  (1.)  That  there  is  a continual  conflict  be- 
tween grace  and  cormption  in  the  hearts  of  God’s 
people:  Satan,  by  their  cormptiens,  assaults  them, 
bufi'ets  them,  sifts  them,  and  seeks  to  devour  them; 
they,  by  the  exercise  of  their  graces,  resist  him, 
wrestle  with  him,  quench  his  fiery  darts,  force  him 
to  flee  from  them.  Heaven  and  hell  can  ne\  cr  be 
reconciled,  nor  light  and  darkness;  no  more  can  Sa- 
tan and  a sanctified  soul,  for  these  are  contrarv  the 
one  to  the  other.  (2.)  That  there  is  likewise  a con- 
tinual struggle  between  the  wicked  and  the  godly  in 
this  world.  They  that  love  God,  account  those  their 
enemies,  that  hate  him,  Ps.  139.  21,  22.  And  all  the 
rage  and  malice  of  persecutors  against  the  people 
of  God,  are  the  fniit  of  this  enmity,  which  will  con- 
tinue Avhile  there  is  a godly  man  on  this  side  heaven, 
and  a wicked  man  on  this  side  hell;  Marvel  not 
therefore,  if  the  world  hate  you,  1 John  3.  13.* 

3.  A gracious  promise  is  here  made  of  Christ,  as 
the  Deliverer  of  fallen  man  from  the  power  of 
Satan;  though  it  was  expressed  to  the  serpent,  yet 
it  was  expressed  in  the  hearing  of  our  first  parents, 
who,  doubtless,  took  the  hints  of  grace  here  given 
them,  and  saw  a door  of  hope  opened  to  them;  else, 
the  following  sentence  upon  themselves  would  have 
overwhelmed  them.  Here  was  the  dawning  of  the 
gospel-day:  no  sooner  was  the  wound  given,  than 
the  remedy  was  provided  and  revealed;  here,  in 
the  head  of  the  book,  as  the  word  is,  (Heb.  10.  7.t 


44 


GENESIS,  II]. 


in  the  beginning  of  the  Bible,  it  is  written  of  Christ, 
that  he  should  do  the  ivill  of  God.  By  faith  in  this 
promise,  we  have  reason  to  think,  our  first  parents,  : 
and  the  patriarchs  before  the  flood,  were  justified  ^ 
and  saved;  and  to  this  promise,  and  the  benefit  cf  j 
it,  instantly  serving  God  day  and  night,  they  hoped  | 
to  come.  Kotice  is  here  given  them  of  three  things  ^ 
concerning  Christ. 

(1.)  His  incarnation;  that  he  should  be  the  Seed 
of  the  woman,  the  Seed  cf  that  woman;  therefore 
bis  genealogy,  Luke  3,  goes  so  high  as  to  show  him 
to  be  the  son  of  Adam,  but  G-od  does  the  woman 
the  honour  to  call  him  rather  hei'  seed,  Ijccause  slie 
it  was  whom  the  De\  il  had  beguiled,  and  ( n wlirm 
.\dani  had  laid  the  blame;  herein  God  magnifies 
his  grace,  in  that  though  the  woman  was  first  in  j 
the  transgression,  yet  she  shall  be  saved  by  child- 
bearing, (as  some  read  it,)  that  is,  by  the  premised 
Seed  which  shall  descend  from  her,  i Tini.  2.  15. 
He  was  likewise  to  Ite  the  seed  of  a woman  only,  a 
virgin;  that  he  might  not  be  tainted  with  the  cor- 
ruption of  our  nature;  he  was  sent  forth,  made  of  a 
woman,  Gal.  4.  4,  that  this  promise  might  be  ful- 
filled. It  speaks  great  encouragement  to  sinners, 
that  their  Saviour  in  the  Seed  of  the  woman,  bone 
of  our  bone,  Heb.  2.  11.  14.  Man  is  therefore  sin- 
ful and  unclean,  because  he  is  born  of  a %voman. 
Job  25.  4.)  and  therefore  hin  days  are  full  of  trou- 
le.  Job  14.  1.  But  the  Seed  of  the  woman  was 
made  sin  and  a curse  for  us,  so  saving  us  from  both. 

(2. ) His  sufferings  and  death;  pointed  at  in  Satan’s 
bruising'  his  heel,  that  is,  his  human  nature.  Satan 
tempted  Christ  in  the  wilderness,  to  draw  him  into 
sin;  and  some  think  it  was  Satan  that  terrified 
Christ  in  his  agony,  to  have  driven  him  to  despair. 
It  was  the  Devil  that  put  it  into  the  heart  of  Judas 
to  betray  Christ,  of  Peter  to  deny  him,  of  tiie  chief 
priests  to  prosecute  him,  of  the  false  witnesses  to 
accuse  him,  and  of  Pilate  to  condemn  him;  aiming 
in  all  this,  by  destroying  the  Saviour,  to  ruin  the 
salvation;  but,  on  the  contrary,  it  was  by  death  that 
Christ  destroyed  him  that  had  the  power  of  death, 
Heb.  2.  14.  Christ’s  heel  was  bruised,  when  his 
feet  were  iiierced  and  nailed  to  the  cross,  and 
Christ’s  sufferings  are  continued  in  the  sufferings 
of  the  saints  for  his  name.  The  De\'il  tempts  them, 
casts  them  into  prison,  persecutes  and  slays  them; 
and  so  bmises  the  heel  of  Christ,  who  is  afflicted 
in  their  afflictions.  But  while  the  heel  is  loruised 
on  earth,  it  is  well  that  the  Head  is  safe  in  heaven. 

(3.)  His  victory  over  Satan  thereby.  Satan  had 
now  trampled  upon  the  wonuui,  and  insulted  o\  er 
her;  but  the  Seed  ( f the  woman  should  be  raised  up 
in  the  fulness  of  time  to  avenge  her  quarrel,  and  to 
trample  upon  him,  to  spoil  him,  to  lead  him  cap- 
tive, and  to  trium/th  ODer  him.  Col.  2.  15.  He 
shall  bruise  his  head,  that  is,  he  shall  destroy  all  his 
politics  and  his  powers,  and  gi\  e a total  overthrow 
to  his  kingdom  and  interest.  Christ  baffled  Satan’s 
temptations,  rescued  souls  out  of  his  hands,  cast 
him  out  of  the  bodies  of  people,  dispossessed  the 
strong  man  armed,  and  diiided  the  spoil;  liy  his 
death,  he  ga\  e a fatal  and  incurable  lilow  to  the 
Devil’s  kingdom,  a wound  to  the  head  of  this 
beast,  that  can  never  be  healed.  As  his  gcsjiel  gets 
ground,  Satan  falls,  Luke  10.  IS,  and  is  bound. 
Rev.  20.  2.  By  his  grace,  he  treads  Satan  under 
his  people’s  feet,  Roni.  16.  20,  and  will  shortly  cast 
him  into  the  lake  of  fire.  Rev.  20.  10.  And  the 
Devil’s  ])cr])etual  o^•erthrow  v/ill  be  the  complete 
and  everlasting  joy  and  glory  of  the  chosen  rem- 
nant. 

16.  Unto  llie  woman  he  said,  I will 
greatly  multiply  thy  sorrow,  and  thy  con- 
e.eption;  in  sorrow  thou  shalt  bring  forth 


children  ; and  thy  desire  shall  he  to  thy 
husband,  and  he  shall  rule  over  thee. 

We  have  here  the  sentence  passed  upon  the  wo- 
man for  her  sin:  two  things  she  is  condemned  to,  a 
state  of  sorrow,  and  a state  of  subjection;  ])rcper 
punishments  of  a sin  in  which  she  had  gratified  her 
pleasure  and  her  pride. 

I.  She  is  here  put  into  a state  of  sorrow;  one 
particular  of  which  only  is  specified,  that,  in  bring- 
ing forth  children;  but  it  includes  all  those  impres- 
sions of  grief  and  fear  which  the  mind  of  that 
tender  sex  is  mest  apt  to  receive,  and  all  the  com- 
mon calamities  which  they  are  liable  to.  Note,  Sin 
brought  sorrow  into  the  world;  that  was  it  that 
made  the  world  a vale  of  tears,  brought  showers 
of  trouble  upen  cur  heads,  and  epened  springs  of 
sorrows  in  our  hearts,  and  so  deluged  the  world: 
had  we  known  no  guilt,  we  should  have  known  no 
grief.  The  pains  of  child-bearing,  which  are  gi'eat 
to  a proverb,  a scripture-proverb,  are  the  effect  of 
sin;  every  pang  and  every  groan  cf  the  travailing 
woman,  speak  aloud  the  fatal  consequences  cf  sin: 
this  comes  of  eating  forbidden  fruit.  Observe,  1. 
'Fhe  sorrows  are  here  said  to  be  multiplied,  greatly 
multiplied ; all  the  sorrow's  of  this  ])resent  time  are 
so;  many  are  the  calamities  which  human  life  is 
liable  to,  of  various  kinds,  and  often  repeated,  the 
clouds  returning  after  the  rain;  no  marvel  that  cur 
sorrows  are  multiplied,  when  cur  sins  are;  both  are 
innumerable  evils.  The  sorrows  of  child-bearing 
are  multiplied;  for  they  include,  not  only  the  tra- 
vailing throes,  but  the  indispositions  before,  (it  is 
sorroAv  from  the  conception,)  and  the  musing  toils 
and  vexations  after;  and  after  all,  if  the  children 
prove  wicked  and  foolish,  they  are,  more  than  ever, 
the  heaviness  of  her  that  bare  them.  Thus  are  the 
sorrows  multiplied;  as  one  grief  is  over,  another  suc- 
ceeds in  this  world.  2.  It  is  God  that  multiplies 
our  sorrows;  I will  do  it.  God,  as  a righteous 
Judge,  dees  it,  wdiich  ought  to  silence  us  under  all 
our  sorrows;  as  many  as  they  are,  w'e  have  desein  ed 
them  all,  and  more;  nay,  God,  as  a tender  Father, 
does  it  for  our  necessary  correction,  that  we  may  be 
humbled  for  sin,  and  Aveaned  from  the  Avorld  by  all 
our  sorrows;  and  the  good  Ave.get  by  them,  Avith  the 
comfort  Ave  have  under  them,  Avill  abundantly  lia- 
lance  all  cur  sorrows,  hoAv  greatly  sccA  er  they  are 
m.ultiplied. 

II.  She  is  here  put  into  a state  of  subjection;  the 
Avhole  sex,  Avhich,  by  creation,  Avas  equal  Avith 
man,  is,  for  sin,  made  inferior,  and  forbidden  co 
usurp  authority,  1 Tim.  2.  11,  12.  The  Avife  par- 
ticularly is  hereby  put  under  the  dominion  of  her 
husband,  and  is  not  sui  juris — at  her  own  disposal; 
of  Avhich  see  an  instance  in  that  hiAv,  Numb.  30.  6. . 
8,  Avhere  the  husband  is  empoAvered,  if  he  please, 
to  disannul  the  vows  made  by  the  Avife.  This  sen- 
tence amounts  only  to  that  command,  Jl'wes,  be  in 
subjection  to  your  own  husbands;  but  the  entrance 
of  sin  has  made  that  duty  a jjunishment,  Avhich 
otherAvise  it  would  not  have  been.  If  man  had  not 
sinned,  he  Avoidd  ahvaA's  Iuia  c ruled  Avith  Avisdom 
and  loA  e;  and  if  tlve  Avoman  had  not  sinned,  she 
AV(  uld  always  have  obeyed  w’ith  humility  and  meek- 
ness, and  then  the  dominion  had  been  no  grievance: 
l)ut  our  OAvn  sin  and  folly  make  our  yoke  hcavv.  If 
lave  had  not’  eaten  forbidden  fruit  herself,  and 
tem])ted  her  husband  to  it,  she  had  never  com- 
]fiained  of  her  subjection;  therefore  it  ought  never 
to  be  complained  of,  though  harsh;  but  shi  must  l)e 
complained  of,  that  made  it  so.  Those  AviA  i s,  Avho 
not  only  desjjise  and  disobey  their  husbands,  but 
domineer  over  them,  do  not  consider  that  thev  not 
only  violate  a divine  laAV,  but  tliAvart  a divine  sen- 
tence. 

Lastly,  Observe  here,  hoAv  mercy  is  mixed  with 


45 


GENESIS,  111. 


*vTath  in  this  sentence;  the  woman  shall  have  sor- 
row, but  it  shall  be  in  bringing  forth  children,  and 
the  sorrow  shall  be  forgotten  for  joy  that  a child  is 
born,  John  16.  21.  She  shall  be  subject,  but  it 
shall  be  to  her  own  husband  that  loves  her,  not 
to  a stranger,  or  an  enemy:  the  sentence  was 
not  a curse,  to  bring  her  to  laiin,  but  a chastisc- 
nent,  to  bring  her  to  repentance.  It  was  well  that 
enmity  was  not  put  between  the  man  and  the  wo- 
man, as  there  was  between  the  serpent  and  the 
woman. 

17.  And  unto  Adam  he  said,  Because 
thou  hast  hearkened  unto  t!ie  voice  of  thy 
wife,  and  hast  eaten  of  the  tree,  of  which  I 
commanded  thee,  saying.  Thou  slialt  not 
eat  of  it : cursed  is  the  ground  for  thy  sake  : 
in  sorrow  shalt  thou  eat  of  it  all  the'  days 
of  thy  life.  18.  Thorns  also  and  thistles 
shall  it  bring  forth  to  thee ; and  thou  shalt 
eat  the  herb  of  the  field.  19.  In  the  sweat 
of  thy  face  shalt  thou  eat  bread,  till  thou 
return  unto  the  ground ; for  out  cf  it  wast 
thou  taken ; for  dust  thou  art,  and  unto  dust 
shalt  thou  return. 

We  have  here  the  sentence  passed  upon  Adam, 
which  is  prefaced  with  a recital  of  his  crime,  i\ 
17,  Because  thou  hast  hearkened  to  the  voice  cf  thy 
wife.  He  excused  the  fault,  by  laying  it  on  his 
wife.  She  gave  it  me:  but  God  does  not  admit  the 
excuse;  she  could  but  tempt  him,  she  could  not 
force  him;  though  it  was  her  fault  to  persuade  him 
to  eat  it,  it  was  his  fault  to  hearken  to  her.  Thus 
men’s  frivolous  pleas  will,  in  the  day  of  God’s  judg- 
ment, not  only  be  over-ruled,  but  turned  against 
them,  and  made  the  grounds  of  their  sentence.  Out 
of  thine  own  mouth  will  I judge  thee.  God  put 
marks  of  his  displeasure  on  Adam  in  three  instances. 

I.  His  ha.bitation  is,  by  this  sentence,  cursed; 
Cursed  is  the  ground  for  thy  sake;  and  the  effect 
of  that  curse  is.  Thorns  and  thistles  shall  it  bring 
forth  unto  thee.  It  is  here  intimated  that  his  habi- 
tation should  be  changed;  he  should  no  longer  dwell 
in  a distinguished,  blessed,  paradise,  but  should  be 
removed  to-  common  ground,  and  that,  cursed. 
The  ground,  or  earth,  is  here  put  for  the  whole 
visible  creation,  which,  by  the  sin  of  man,  is  made 
subject  to  vanity,  the  se\  eral  parts  of  it  being  not  so 
serviceable  to  man’s  comfort  and  happiness,  as  they 
were,  designed  to  be  when  they  were  made,  and 
woidd  have  been  if  he  had  not  sinned.  God  gave 
the  earth  to  the  children  of  men,  designing  it  to  be 
a comfortable  dwelling  to  them;  but  sin  has  altered 
the  property  of  it,  it  is  now  cursed  for  man’s  sin; 
that  is,  it  is  a dishonourable  habitation,  it  bespeaks 
man  mean,  that  his  foundation  is  in  the  dust;  it  is  a 
dry  and  barren  habitation,  its  spontaneous  produc- 
tions are  now  weeds  and  briars,  something  nauseous 
or  noxious;  what  good  fruits  it  produces,  must  be 
extorted  from  it  by  the  ingenuity  and  industry  of 
man.  Finitfulness  was  its  blessing,  for  man’s  ser- 
vice, ch.  1.  11.  29;  and  now  baiTenness  was  its 
curse,  for  man’s  punishment.  It  is  not  what  it  was 
in  the  day  it  was  created.  Sin  tumed  a fruitful 
land  into  barrenness;  and  man,  being  become  as  the 
wild  ass’s  colt,  has  the  wild  ass’s  lot.  Job  39.  6;  the  I 
wilderness  for  his  habitation,  and  the  barren  land 
his  dwelling,  Ps.  68.  6.  Had  not  this  curse  been,  in  I 
part,  removed,  for  aught  I know,  the  earth  had  | 
been  for  ever  barren,  and  had  never  produced  any  \ 
thing  but  thorns  and  thistles.  The  ground  is  ' 
cursed,  that  is,  doomed  to  destruction,  at  the  end  ! 
of  time,  when  the  earth,  and  all  the  works  that  I 
are  therein,  shall  be  burnt-uji  for  the  sin  of  man,  1 


the  measure  of  whose  iniquity  will  then  be  full, 
2 Pet.  3.  7,  10.  But  observe  a mixture  of  mercy  in 
this  sentence;  1.  Adam  is  not  himself  cursed,  as'the 
serpent  was,  v.  14,  but  only  the  ground  for  his 
sake.  God  had  blcs  ings  in  him,  even  the  holy 
seed;  Destroy  it  not,  for  that  blessing  is  in  it,  Isa. 
65.  8.  And  he  had  blessings  in  store  for  him; 
therefore  he  is  not  directly  and  immediately  cursed, 
but,  as  it  were,  at  secend  hand.  2.  He  is  yet  above 
ground;  the  earth  does  net  epen,  and  swallow  him 
up,  ( nly  it  is  ne  t what  it  was:  as  he  continues  alive, 
notwithstanding  his  degeneracy  from  his  primitive 
purity  and  rect  tude,  so  the  earth  continues  to  be  his 
habitation,  notwithstanding  its  degeneracy  from  its 
pi-imitive  beauty  and  fruitfulness.  3.  This  curse 
upon  the  earth,  which  cut  eff  all  expectations  of  a 
happiness  in  thii^gs  below,  might  direct  and  quicken 
him  to  lock  f r bliss  and  satisfaction  only  in  things 
above. 

II.  His  employments  and  enjoyments  are  all  im- 
bittered  to  him. 

1.  His  business  shall  from  henceforth  become  a 
toil  to  him,  and  he  shall  go  on  with  it  in  the  sweat 
of  his  face,  V.  19.  His  business,  before  he  sinned, 
was  a constant  pleasure  to  him:  the  garden  was 
then  dressed  without  any  uneasy  labour,  and  kept 
without  any  uneasy  care;  but  now,  his  labour  shall 
be  a weariness,  and  shall  waste  his  body;  his  care 
shall  be  a torment,  and  shall  afflict  his  mind.  The 
curse  upon  the  ground,  which  made  it  baiTen,  and 
produce  thorns  and  thistles,  made  his  employment 
about  it  much  more  difficult  and  toilsome.  If  Adam 
had  not  sinned,  he  had  not  sweat.  Observe  here, 
(1.)  That  labour  is  our  duty,  which  we  must  faith- 
fully perform : we^afe 'bound  to' work,  not  as  crea- 
tures only,  but  as  criminals;  it  is  part  of  our 
sentence,  which  idleness  daringly  defies.  (2.)  That 
uneasiness  and  weariness  with  labour  are  our  just 
punishment,  which  we  must  patiently  submit  to, 
and  not  complain  of,  since  they  are  less  than  our 
iniquity  deserves.  Let  not  us,  by  inordinate  care 
and  labour,  make  our  punishment  heavier  than  God 
has  made  it;  but  rather,  study  to  lighten  our  bur- 
then, and  wipe  off  our  sweat,  by  observing  Provi- 
dence in  all,  and  expecting  rest  shortly. 

2.  His  food  shall  from  henceforth’  become  (in 
comparison  with  what  it  had  been)  unpleasant  to 
him.  (1.)  The  matter  of  his  food  is  changed:  he 
must  now  eat  the  herb  of  the  field,  and  must  no 
longer  be  feasted  with  the  delicacies  of  the  garden 
of  Eden:  having  by  sin  made  himself  \\\:ethe beasts 
that  fierish,  he  is  justly  turned  to  be  a fellow-com- 
moner with  them,  and  to  eat  grass  as  oxen,  till  he 
know  that  the  heavens  do  rule.  (2.)  There  is 
a change  in  the  manner  of  his  eating  it;  in  sorrow, 
(xK  17.)  and  in  the  sweat  of  his  face,  (r'.  19.  )he 
must  cat  of  it.  Adam  could  not  but  eat  in  sorrow  all 
the  days  of  his  life,  remembering  the  forbidden 
frtiit  he  had  eaten,  and  the  guilt  and  shame  he  had 
contracted  by  it.  Observe  [1.]  That  human  life  is 
exposed  to  many  miseries  and  calamities,  which 
very  much  imbitter  the  poor  remains  cf  its  pleasure 
and  delights:  some  never  eat  with  pleasure,  (Job 
21.  25.)  through  sickness  or  melancholv;  all,  even 
the  best,  have  cause  to  eat  with  sorrow  for  sin;  and 
all,  even  the  happiest  in  this  world,  have  some 
allays  to  their  joy:  troops  of  diseases,  disasters,  and 
deaths,  in  various  shapes,  entered  the  world  with 
sin,  and  still  ravage  it.  [2.]  That  the  righteous- 
ness of  God  is  to  be  acknowledged  in  all  the  sad 
consequences  of  sin;  therefore  then  should  a living 
man  complain?  Yet,  in  this  part  of  the  sentence, 
there  is  also  a mixture  of  mercy;  he  shall  sweat, 
but  his  toil  shall  make  his  rest  the  more  welcome 
when  he  returns  to  his  earth,  as  to  his  bed;  he  shall 
grieve,  but  he  shall  not  starve;  he  shall  have  sor- 

1 row,  but  in  that  soitow  he  shall  e;.t  oread,  which 


40 


GENESIS,  III. 


shall  strengthen  his  heart  under  his  sorrows.  He 
is  not  sentenced  to  eat  dust  as  the  sei’pent,  only  to 
eat  the  herb  of  the  field. 

3.  His  life  also  is  but  short;  considering  how  full 
of  trouble  his  days  are,  it  is  in  favour  to  him,  that 
they  are  few;  yet’  death  being  dreadful  to  nature, 
(yea,  though  life  be  unpleasant,)  that  concludes  the 
sentence.  “Thou  shalt  to  the  ground  out 

of  which  thou  wast  taken;  thy  body,  that  part  of 
thee  which  was  taken  out  of  the  ground,  shall  re- 
turn to  it  again:  for  dust  thou  art.”  That  points  to, 
(1.)  The  first  original  of  his  body;  it  was  made  of 
the  dust,  nay,  it  was  made  dust,  and  was  still  so;  so 
that  there  needed  no  more  than  to  recall  the  grant 
of  immortality,  and  to  withdraw  the  power  which 
was  put  forth  to  support  it,  and  then  he  would,  of 
course,  return  to  dust.  Or,  (2.)  To  the  present 
corruption  and  degeneracy  of  his  mind;  Dust  thou 
cr^  that  is,  “Thy  precious  soul  is  now  lost  and 
buried  in  the  dust  of  the  body,  and  the  mire  of  the 
flesh;  it  was  made  spiritual  and  heavenly,  but  it  is 
become  carnal  and  earthy.  ” His  doom  is  therefore 
read;  “ To  dust  thou  shalt  return.  Thy  body  shall 
be  forsaken  by  thy  soul,  and  become  itself  a lump 
of  dust ; and  then  it  shall  be  lodged  in  the  grave,  the 
proper  place  for  it,  and  mingle  itself  with  the  dust 
of  the  earth,”  our  dust,  Ps.  104.  29,  Rarth  to  earth, 
dust  to  dust.  Observe  here,  [1.]  That  man  is  a 
mean  frail  creature,  little  as  dust,  the  small  dust  of 
the  balance;  light  as  dust,  altogether  lighter  than 
vanity;  weak  as  dust,  and  of  no  consistency,  our 
strength  not  the  strength  of  stones;  he  that  made 
us,  considers  it,  and  remembers  that  we  are  dust, 
Ps.  103.  14.  Man  is  indeed  the  chief  fiart  of  the 
dust  o f the  world,  Prov.  8.  26,  but  still  he  is  dust. 
2.]  That  he  is  a mortal  dying  creature,  and 
astening  to  the  grave.  Dust  may  be  raised,  for  a 
time,  into  a little  cloud,  and  may  seem  considerable 
while  it  is  held  up  by  the  wind  that  raised  it;  but 
when  the  force  of  that  is  spent,  it  falls  again,  and 
returns  to  the  earth  out  of  which  it  was  raised;  such 
a thing  is  man;  a great  man  is  but  a great  mass  of 
dust,  and  must  return  to  his  earth.  [3.]  That  sin 
brought  death  into  the  world;  if  Adam  had  not  sin- 
ned, he  had  not  died,  Rom.  5.  12.  God  intrusted 
Adam  with  a spark  of  immortality,  which  he,  by  a 
patient  continuance  in  well-doing,  might  have  blown 
up  into  an  everlasting  flame;  but  he  foolishly  blew 
it  out  by  wilful  sin:  and  now  death  is  the  wages  of 
sin,  and  sin  the  sting  of  death. 

We  must  not  go  off  from  this  sentence  upon  our 
first  parents,  wh4ch  we  are  all  so  nearly  concerned 
in,  and  feel  from,  to  this  day,  till  we  have  consider- 
ed two  things. 

First,  How  fitly  the  sad  consequences  of  sin  upon 
the  soul  of  Adam  and  his  sensual  race,  were  repre- 
sented and  figured  out  by  this  sentence,  and  per- 
haps were  more  intended  in  it  than  we  are  aware 
of.  Though  that  misery  only  is  mentioned,  which 
affected  the  body,  yet  that  was  a pattern  of  spiritual 
miseries,  the  curse  that  entered  into  the  soul.  1. 
The  pains  of  a woman  in  travail  represent  the  ter- 
rors and  pangs  of  a guilty  conscience,  awakened  to 
a sense  of  sin;  from  the’  conception  of  lust,  these 
sorrows  are  greatly  multiplied,  and,  sooner  or  later, 
will  come  upon  the  sinner  like  pain  upon  a woman 
in  travail,  which  cannot  be  avoided.  2.  The  state 
of  subjection  which  the  woman  was  reduced  to,  re- 
presents that  loss  of  spiritual  liberty  and  freedom 
of  will,  which  is  the  effect  of  sin.  The  dominion 
of  sin  in  the  soul  is  compared  to  that  of  a husband, 
Rom.  7.  1.  .5;  the  sinner’s  desire  is  towards  it,  for 
he  is  fond  of  his  slavery,  and  it  iniles  over  him.  3. 
The  curse  of  barrenness  which  was  brought  upon 
the  earth,  and  its  produce  of  briers  and  thoms,  are 
a fit  representation  of  the  bairenness  of  a corrunt 
and  sinful  soul  in  that  which  is  good,  and  its  fruit- 


' fulness  in  evil.  It  is  all  grown  over  with  thoms, 
j|  and  nettles  cover  the  face  of  it;  and  therefore  it  is 
Ij  nigh  unto  cursing,  Heb.  6.  8.  4.  The  toil  and 

' sweat  bespeak  the  difficulty  which,  through  the  in- 
firmity of  the  flesh,  man  labours  under,  in  the  ser- 
vice of  God,  and  the  work  of  religion;  so  hard  is  it 
now  become  to  enter  into  the  kingdom  of  heaven. 
5.  The  imbittering  of  his  food  to  him  bespeaks  the 
soul’s  want  of  the  comfort  of  God’s  favour,  which 
is  life,  and  the  bread  of  life.  6.  The  soul,  like  the 
I body,  returns  to  the  dust  cf  this  world,  its  tendency 
is  that  way;  it  has  an  earthy  taint,  John  3.  31. 

Secondly,  How  admirably  the  satisfaction  our 
Lord  Jesus  made  by  his  death  and  sufferings,  an- 
swered to  the  sentence  here  passed  upon  our  first 
parents!  1.  Did  travailing  pains  come  in  with  sin.^ 

, We  read  of  the  travail  of  Christ’s  soul,  Isa.  53,  11, 
and  the  pains  of  death  he  was  held  by,  are  called 
IShsLi,  Acts,  2.  24,  the  fiains  of  a woman  in  travail. 

\ 2.  Did  subjection  come  in  with  sin?  Christ  was 
! made  under  the  law.  Gal.  4.  4.  3.  Did  the  curse 

I come  in  with  sin?  Christ  was  made  a curse  for  us, 

! died  a cursed  death.  Gal.  3.  13.  4.  Did  thorns 
j come  in  with  sin?  He  was  crowned  with  thorns 
for  us.  5.  Did  sweat  come  in  with  sin?  He  sweat 
for  us,  as  it  had  been  great  drops  of  blood.  6.  Did 
sorrow  come  in  with  sin?  He  was  a man  of  sorrows, 
his  soul  was,  in  his  agony,  exceeding  sorrowful.  7 
Did  death  come  in  with  sin?  He  became  obedient 
unto  death.  Thus  is  the  plaster  as  wide  as  the 
wound;  blessed  be  God  for  Jesus  Christ! 

20.  And  Adam  called  his  wife’s  name 
Eve ; because  she  was  the  mother  of  all 
living. 

God  having  named  the  man,  and  called  him 
Adam,  which  signifies  red  earth;  Adam,  in  further 
token  of  dominion,  named  the  woman,  and  called 
\itY  Fve,  that  is,  life.  Adam  bears  the  name  of  the 
dying  body.  Eve  of  the  living  soul.  The  reason  of 
the  name  is  here  given,  some  think,  by  Moses  the 
historian,  others,  by  Adam  himself,  because  she 
was,  that  is,  was  to  be,  the  mother  of  all  living. 
He  had  before  called  her  Ishah,  woman,  as  a wife.: 
here  he  calls  her  Evah,  life,  as  a mother.  Now,  1. 
If  this  was  done  by  divine  direction,  it  was  an  in- 
stance of  God’s  favour,  and,  like  the  new  naming 
of  Abraham  and  Sarah,  it  was  a seal  of  the  cove'^- 
nant,  and  an  assurance  to  them,  that,  notwithstand- 
ing their  sin  and  his  displeasure  against  them  for  it, 
he  had  not  reversed  that  blessing  wherewith  he  had 
blessed  tliem.  Be  fruitful  and  multiply;  it  was  like- 
wise a confirmation  of  the  promise  now  made,  that 
the  Seed  of  the  woman,  of  this  woman,  should  break 
j the  serpent’s  head.  2.  If  Adam  did  it  of  himself, 
it  was  an  instance  of  his  faith  in  the  word  of  God: 
doubtless  it  was  not  done,  as  some  have  suspected, 

I in  contempt  or  defiance  of  the  curse,  but  rather  in 
a humble  confidence  and  dependence  upon  the 
blessing;  (1.)  The  blessing  of  a reprieve,  admiring 
j the  patience  of  God,  and  that  he  should  spare  such 
I sinners  to  be  the  parents  of  all  living,  and  that  he 
j did  not  immediately  shut  up  those  fountains  of  the 
I human  life  and  nature,  because  they  could  send 
j forth  no  other  than  polluted,  poisoned,  streams; 
i {2.)  The  blessing  of  a Redeemer,  the  promised 
heed,  to  whom  Adam  had  an  eye,  in  calling  his 
I wife  Five,  life;  for  he  should  be  the  life  of  all  the 
living,  and  in  him  all  the  families  of  the  earth  should 
be  blessed,  in  hope  of  which  he  thus  triumphs. 

21.  Unto  Adam  also,  and  to  his  wife,  did 
the  Lord  God  make  coats  of  skins,  and 
clothed  them. 

We  have  here  a further  instance  of  God’s  ca’e 
concerning  our  first  parents,  notwithstanding  thi  i 


47 


GENESIS,  in. 


sin.  Though  he  correct  his  disobedient  children, 
and  put  them  under  the  marks  of  his  displeasure, 
yet  he  does  not  disinherit  them,  but,  like  a tender 
father,  provides  the  herb  of  the  field  for  their  food, 
Vand  coats  of  skins  for  their  clothing;  thus  the  father 
pi’ovided  for  the  returning  prodigal,  Luke  15.  22, 

23.  If  the  Loi'd  had  been  pleased  to  kill  them,  he 
would  not  have  done  this  for  them.  Observe,  1. 

V That  clothes  came  in  with  sin;  we  had  had  no  oc-  | 
casion  for  them,  either  for  defence  or  decency,  if 
sin  had  not  made  us  naked,  to  our  shame.  Little 
reason  therefore  we  have  to  be  proud  of  our  clothes, 
which  are  but  the  badges  of  our  poverty  and  infa- 
my. 2.  That  when  God  made  clothes  for  our  first 
parents,  he  mado,  them  warm  and  strong,  but  coarse 
and  very  plain,  not  robes  of  scarlet,  liut  coats  of 
skin.  Their  clothes  were  made,  not  of  silk  and 
satin,  but  plain  skins,  not  trimmed,  nor  embroider- 
ed, none  of  the  ornaments  which  the  daughters  of 
Zion  afterwards  invented,  imd  prided  themselves 
in.  Let  the  poor  that  are  meanly  clad,  learn  hence 
not  to  complain;  having  food  and  a covering,  let 
them  be  content;  they  are  as  well  done  to,  as  Adam 
and  Eve  were:  and  let  the  rich  that  are  finely  clad, 
learn  hence  not  to  make  the  putting  on  of  apparel 
their  adorning,  1 Pet.  3.  3.  3.  That  God  is  to  be 

acknowledged  with  thankfulness,  not  only  in  giving 
us  food,  but  in  giving  us  clothes  also,  ch.  28.  20. 
The  loool  and  the  flax  are  his,  as  well  as  the  corn 
and  the  wine,  Hos.  2.  9.  4.  Those  coats  of  skin 

had  a significancy.  The  beasts  whose  skins  they 
were,  must  be  slain,  slain  before  their  eyes,  to  show 
them  what  death  is,  and  (as  it  is  Eccl.  3.  18.)  that 
they  may  see  that  they  themselves  are  beasts,  mor- 
tal, and  dying.  It  is  supposed  that  they  were  slain, 
not  for  food,  but  for  sacrifice,  to  typify  the  Great 
Sacrifice,  which  in  the  latter  end  of  the  world, 
should  be  offered  once  for  all : thus  the  first  thing 
that  died,  was  a sacrifice,  or  Christ  in  a figure,  who 
is  therefore  said  to  be  the  Lamb  slain  from  the 
foundation  of  the  world.  These  sacrifices  were  di- 
»dded  between  God  and  man,  in  token  of  reconcilia- 
, tfon;  the  flesh  was  offered  to  God,  a whole  burnt-of- 
' fering,  the  skins  were  given  to  man  for  clothing;  sig- 
nifying that  Jesus  Christ  having  offered  himself  to 
God  a sacrifice  of  a sweet-smelling  savour,  we  are  to 
clothe  ourselves  with  his  righteousness  as  with  a 
garment,  that  the  shame  of  our  nakedness  may  not 
appear.  Adam  and  Eve  made  for  themselves 
aprons  of  fig-leaves,  a covering  too  narrow  for  them 
to  wrap,  themselves  in.  Is.  28.  20.  Such  are  all  the 
rags  ojf  our  own  righteousness.  But  God  made  them 
coats  of  skins,  large,  and  strong,  and  durable,  and 
fit  for  them ; such  is  the  righteousness  of  Christ, 
''vfJherefore put  ye  on  the  Lord  Jesus  Christ. 

22.  And  the  Lord  God  said,  Behold,  the 
man  is  become  as  one  of  us,  to  know  good 
and  evil : and  now,  lest  he  put  forth  his  hand, 
and  take  also  of  the  tree  of  life,  and  eat,  and 
live  for  ever : 23.  Therefore  the  Lord  God 
sent  him  forth  from  the  garden  of  Eden,  to 
till  the  ground  from  whence  he  was  taken. 

24.  So  he  drove  out  the  man ; and  he  placed 
at  the  east  of  the  garden  of  Eden,  cheru- 
bims,  and  a flaming  styord  which  turned 
every  way,  to  keep  the  way  of  the  tree  of 
life. 

Sentence  being  passed  upon  the  offenders,  we 
have  here  execution,  in  part,  done  upon  them  im- 
mediately. Observe  here, 

I.  How  they  were  justly  disgraced  and  shamed 
lefore  God  and  the  holy  angels,  by  that  ironical 


upbraiding  of  them  with  the  issue  of  their  enter- 
prise, “ Behold,  the  man  is  become  as  one  of  us,  to 
know  good  and  evil.  A goodly  god  he  makes! 
Does  he  not?  See  what  he  has  got,  what  prefer- 
ments, what  advantages,  by  eating  forbidden  fruit!” 
This  was  said,  to  awaken  and  humble  them,  and  to 
bring  them  to  a sense  of  their  sin  and  folly,  and  to 
repentance  for  it,  that  seeing  themselves  thus 
wretchedly  deceived  by  following  the  Devil’s  coun- 
sel, they  miglit  henceforth  pursue  the  happiness 
God  sliould  offer,  in  the  way  he  should  prescribe. 
God  thus  Jills  their  faces  with  sha7ne,  that  they  may 
seek  his  name,  Ps.  83.  16.  He  puts  them  to  this 
confusion,  in  order  to  their  conversion.  True  peni- 
tents will  thus  upbraid  themselves,  “What  fruit 
have  I now  by  sin?  Rom.  6.  21.  Have  I gained 
what  1 foolishly  promised  myself  in  a sinful  way? 
No,  no,  it  never  proved  wh^d  it  pretended  to,  but 
the  contrary.” 

II.  How  they  were  justly  discarded,  and  shut  out 
of  ])aradise,  which  was  a part  of  the  sentence  im- 
plied in  that.  Thou  shalt  eat  the  herb  of  the  field. 
Here  we  have, 

1.  The  reason  God  gave  why  he  shut  him  out  cf 
paradise;  not  only  because  he  had  put  forth  his  hand, 
and  taken  of  the  tree  of  knowledge,  which  was  his 
sin ; but  lest  he  should  again  put  forth  his  hand,  and 
take  also  of  the  tree  of  life,  (which  is  now  forbid- 
den him  by  the  law,)  and  should  dare  to  eat  of  that 
tree,  and  so  profane  a divine  sacrament,  and  defy  a 
divine  sentence,  and  yet  flatter  himself  with  a con- 
ceit that  thereby  he  should  live  for  ever.  Obseiwe, 
(1.)  There  is  a foolish  proneness  in  those  that  have 
rendered  themselves  unwoithy  of  the  substance  of 
Christian  privileges,  to  catch  at  the  signs  and  sha- 
dows of  them.  Many  that  like  not  the  terms  of  the 
covenant,  yet,  for  their  reputation’s  sake,  are  fond 
of  the  seals  of  it.  (2.)  It  is  not  only  justice,  but 
kindness,  to  such,  to  be  denied  them;  for  by  usurp- 
ing that  which  they  have  no  title  to,  the affront 
God,  and  make  their  sin  the  more  heinous;  and  by 
building  their  hopes  upon  a wrong  foundation,  they 
render  their  conversion  the  more  diflicult,  and  their 
ruin  the  more  deplorable. 

2.  The  method  God  took,  in  giving  him  this  bill 
of  divorce,  and  expelling  and  excluding  him  from 
this  garden  of  pleasure.  He  turned  him  out,  and 
kept  him  out. 

(1.)  He  turned  him  out,  from  the  garden  to  the 
common.  This  is  twice  mentioned,  v.  23,  he  sent 
him  forth,  and  then,  v.  24,  he  drove  him  out.  God 
bade  him  go  out;  told  him  that  that  was  no  place 
for  him,  he  should  no  longer  occupy  and  enjoy  that 
garden:  but  he  liked  the  place  too  well  to  be  willing 
to  part  with  it,  and  therefore  God  drove  him  out, 
made  him  go  out,  whether  he  would  or  no.  This 
signified  the  exclusion  of  him,  and  all  his  guilty 
race,  from  that  communion  with  God,  which  was 
the  bliss  and  gloiy  of  paradise;  the  token  of  God’s 
favour  to  him,  and  his  delight  in  the  sons  of  men 
which  he  had  in  his  innocent  estate,  were  now  sus- 
pended; the  communications  of  his  grace  were 
withheld,  and  Adam  became  weak,  and  like  other 
men,  as  Samson  when  the  Spirit  of  the  Lord  was 
departed  from  him;  his  acquaintance  with  God  was 
lessened  and  lost,  and  that  correspondence  which 
had  been  settled  between  man  and  his  Maker,  was 
inteiTupted  and  broken  off.  He  was  driven  out,  as 
one  unworthy  of  this  honour,  and  incapable  of  this 
service.  Thus  he  and  all  mankind,  by  the  fall,  for 
feited  and  lost  communion  with  God. 

But  whither  did  he  send  him,  when  he  turned 
him  out  of  Eden?  He  might  justly  have  chased 
him  out  of  the  world.  Job  18.  18,  but  he  only  chased 
him  out  of  the  garden.  He  might  justly  have  cast 
him  do\vn  to  heU,  as  the  angels  that  sinned  were, 
when  they  Avere  shut  out  from  the  heavenly  para 


48 


GENESIS,  IV. 


d:5>e,  ‘2  Pet.  2.  4.  But  man  was  only  sent  to  till  the 
ground,  out  of  which  lie  was  taken.  He  v.'as  sent 
to  a place  of  toil,  not  to  a jjlace  of  torment.  He 
was  sent  to  the  gi’ound,  not  to  tlie  gra\  e;  to  the 
work-house,  not  to  the  dungeon,  not  to  the  prison- 
house;  to  hold  the  plough,  not  to  drag  the  chain. 
His  tilling  of  the  ground  would  be  recompensed  by 
his  eating  of  its  fruits;  and  his  converse  with  the 
e '.rth  whence  he  was  taken,  was  improveable  to 
good  purposes,  to  keep  him  humble,  and  to  remind 
him  of  his  latter  end.  Observe  then,  that  though 
cur  lirst  parents  were  excluded  from  the  privileges 
of  their  state  of  innocency,  \ et  they  were  not  alian- 
doned  to  despair;  God’s  thoughts  of  love  designing 
them  for  a second  state  of  probation  upon  new  terms. 

(2.)  He  kefit  him  out,  and  forbade  him  all  hopes 
of  a re-entry;  for  he  filaced  at  the  east  of  the  garden 
of  Eden  a det  ichment  of  cherubims.  God’s  hosts, 
armed  with  a dreadful  and  irresistible  power,  re- 
pi-esented  by  flaming  swords  which  turned  every 
way,  on  that  side  the  garden  which  lay  next  to 
the  place  whither  Adam  was  sent,  to  keep  the  way 
that  led  to  the  tree  of  life,  so  that  he  could  not 
either  steal  or  force  an  entry;  for  who  can  make  a 
pass  against  an  angel  on  his  guard,  or  gain  a pass 
made  good  l)v  such  a force?  Now  this  intimated  to 
Adam,  [l.]  '4’hat  God  was  displeased  wdth  him; 
though  he  had  mercy  in  store  for  him,  yet,  at  pre- 
sent, he  was  angry  with  him,  was  turned  to  be  his 
enemy,  and  fought  against  him,  for  here  was 'a 
svjord  drawn,  Nuni.  22,  23,  and  he  was  to  him  a 
consuming  lire,  for  it  was  a flaming  sword.  [2.] 
'I'hat  the  angels  were  at  war  with  him ; no  peace 
with  the  iieavenly  hosts,  while  he  was  in  rebellion 
against  their  Lord  and  our’s.  [3.  ] That  the  way 
to  the  tree  of  life  was  shut  up,  namely,  that  way 
which,  at  first,  he  was  put  into,  the  way  of  spotless 
innocency.  It  is  not  said  that  the  cherubims  were 
set  to  keep  him  and  his  for  ever  from  the  tree  of 
life:  (thanks  be  to  God,  there  is  a paradise  set  be- 
fore us,  and  a tree  of  life  in  the  midst  of  it,  which 
we  rejoice  in  the  hopes  of;)  but  they  were  set  to 
keep  th  it  way  of  the  tree  of  life,  which  hitherto 
they  had  been  in,  that  is,  it  was  henceforward  in 
vain  for  him  and  his  to  expect  righteousness,  life, 
{'.nd  happiness,  by  virtue  of  the  first  covenant,  for  it 
was  irrejjarablv  broken,  and  could  never  be  pleaded, 
nor  any  benefit  taken  by  it.  The  command  of  that 
covenant  being  broken,  the  curse'  of  it  is  in  full 
force;  it  leaves  no  room  for  repentance,  but  we  are 
all  undone,  if  we  be  judged  by  that  covenant.  God 
revealed  tb.is  to  Adam,  not  to  drive  him  to  despair, 
but  to  do  him  a service  by  quickening  him  to  look 
for  life  and  happiness  in  the  promised  Seed,  by 
whom  the  flaming  swmrd  is  removed.  God  and  his 
angels  are  reconciled  to  us,  and  a new  and  living 
wav  into  the  holiest  is  consecrated  and  laid  open 
for  us. 

CHAP.  IV. 

In  this  chapter,  we  have  both  the  uwrld  and  the  church  in 
a family,  in  a little  family,  in  Adam’s  family  ; and  a 
specimen  given  of  the  character  and  slate  of  both  in 
after-acres,  nay,  in  all  ages  to  the  end  of  time.  As  all 
mankind  were  represented  in  Adam,  so  that  great  dis- 
tinction of  mankind  into  saints  and  sinners,  godly  and 
wicked,  ttie  childreti  of  God  and  the  children  of  the 
wicked  one,  was  here  represented  in  Cain  and  Abel  ; 
and  an  early  instance  is  given  of  the  enmity  which  was 
lately  put  between  the  seed  of  the  woman  and  the  seed 
of  the  serpen'.  We  have  here,  I.  The  birth,  names,  and 
callincrs,  of  Cain  and  .'\hel,  v.  I,  2.  II.  Their  religion, 
and  different  success  in  it,  v.  3,  4.  and  part  of  v.  6.  III. 
Cain’s  aiwer  at  God,  and  the  reproof  of  him  for  that  an- 
ger, V.  5.. 7.  IV.  Cain’s  murder  of  his  brother,  and  the 
process  airainsi  him  for  that  murder.  The  murder  com- 
mitted, v.  8.  The  proceedings  against  him.  1.  Ilis  ar- 
raig-nment,  v.  9,  former  part.  2.  Ilis  plea,  v.  9,  latter 
part.  3.  Ilis  conviction,  v.  10.  4.  The  sentence  passed 
upon  him,  v.  11,  12.  5.  Ilis  complaint  against  the  sen- 


temce,  v.  13.  14.  6.  The  ratification  of  the  sentence,  v 

15.  7.  1 he  e.xecution  of  the  sentence,  v.  15,  16.  V 

The  family  and  posterity  of  Cain,  v.  17. .24.  VI  The 

birth  of  another  son  and  grandson  of  Adam,  v.  25,  26 

L A IS D \clam  knew  Eve  his  wife  ; aiu! 

EIl  she  conceived,  and  bare  Cain,  and 
said,  1 have  gotten  a man  from  the  LvORd. 
2.  And  she  again  bare  liis  brother  Abe]  : 
and  Abel  was  a keeper  of  sheep,  but  Cain 
was  a tiller  of  tlie  ground. 

Adam  and  Eve  had  many  sons  and  daughters,  ch. 

5.  4.  But  Cain  and  Abel  seem  to  ha\  e been  the 
two  eldest;  and  seme  think  they  were  twins,  and. 
as  Esau  and  Jacob,  the  elder  hated,  and  the  younger 
loved.  Though  God  had  cast  them  out  of  paradise, 
he  did  not  write  them  childless;  but  to  show  that  lie- 
had  ether  blessings  in  store  for  them,  he  preserved 
to  them  the  benefit  of  that  first  blessing  of  increase. 
Though  they  were  sinners,  nay,  though  they  felt 
the  humiliation  and  sorrow  rf  penit-^nts,  thev  did 
not  write  themselves  comfortless,  having  the  ])rc- 
mise  of  a Saviour  to  support  themselves  with.  We 
have  here, 

I.  The  names  of  their  two  sons.  1.  Cam  signi- 
fies possession;  for  Eve,  when  she  iiare  him,  said, 
with  joy  and  thankfulness,  and  great  exjiectaticn, 
/ have  gotten  a man  from  the  Lord.  Observe, 
Children  are  God’s  gifts,  and  he  must  be  acknow- 
ledged in  the  building  up  of  cur  families.  It  doubles 
anci  sanctifies  cur  comfort  in  them,  when  we  see 
them  coming  to  us  from  the  hand  of  God,  who  will 
not  forsake  the  works  and  gifts  of  liis  own  hand. 
Though  Eve  bare  him  with  the  sorrows  that  were 
the  consequence  of  sin,  yet  she  did  not  lose  the  sense 
of  the  mercy  in  her  pains.  Comforts,  though  allay- 
ed, ai’e  more  than  we  deserve;  and  therefore  our 
complaints  must  not  drown  our  thanksgivings.  Ma- 
ny suppose  that  Eve  had  a conceit  that  this  son  was 
the  promised  Seed,  and  that  therefore  she  thus  tri- 
umphed in  him;  it  may  indeed  be  read,  I have  got- 
ten a man,  the  Lord;  God-man.  If  so,  she  was 
wretchedly  mistaken,  as  Samuel,  when  he  said. 
Surely  the  Lord’s  anointed  is  before  me,  1 Sam.  16. 

6.  When  children  are  born,  who  can  foresee  what 
thev  will  prove ^ He  that  was  thought  to  be  a man, 
the  GoRT),  or,  at  least,  a man  from  the  Lord,  and 
for  his  service  as  priest  of  the  family,  became  an 
enemy  to  the  Lord.  The  less  we  exjiect  from  crea- 
tures, the  more  tolerable  will  disa])printments  be. 
2.  ./dbcl  signifies  vanity;  when  she  thought  she  had 
obtained  the  promised  Seed  in  Cain,  she  was  so  ta- 
ken up  with  that  i)Ossession,  that  another  son  was  as 
vanity  to  her.  To  those  who  have  an  interest  in 
Christ,  and  make  him  their  all,  other  things  are  as 
nothing  at  all.  It  intimates  likewise,  that  the  longer 
we  live  in  this  world,  the  more  w'c  may  see  of  the 
vanity  of  it;  what,  at  first,  we  are  fi  nd  of,  as  a pos- 
session, afterward  we  see  cause  to  be  dead  to,  as  a 
trifle.  The  name  given  to  this  son  is  put  upon  the 
whole  race,  Ps.  39.  5.  Every  man  is  at  his  best 
estate,  Abel,  vanity.  Let  us  labour  to  see  both  our- 
selves and  others  so.  Childhood  and  youth  are 
vanity. 

II.  The  employments  of  Cain  and  Abel. , Oliscrve, 
1.  They  both  had  a calling.  Though  they  were 
heirs  apparent  to  the  world,  their  birth  noble,  and 
their  possessions  large;  yet  they  were  not  brought 
up  in  idleness.  God  gave  their  father  a calling,  even 
in  innocenev,  and  he  gave  them  one.  Note,  It  is  the 
will  of  God  that  we  should  everv  one  of  us  have 
something  to  do  in  this  world.  Parents  ought  tc 
bring  up  their  children  to  business:  Give  them  a Bi- 
ble, and  a calling;  good  Mr.  Dodd;)  and  God 
be  with  them.  2.  Their  employments  were  difrer 


49 


GENESIS,  IV. 


«ut,  that  they  might  trade  and  exchange  with  one 
another,  as  there  was  occasion.  The  inen\bcrs  of 
the  body  politic  have  need  one  of  another;  and  mu- 
tual love  is  helped  by  mutual  commerce.  3.  Their 
employments  belonged  to  the  husbandman’s  calling, 
their  father’s  profession;  a needful  calling,  for  the 
king  himself  is  sein^ed  of  the  field,  but  a laborious 
calling,  which  required  constant  care  and  attend- 
ance: it  is  now  looked  upon  as  a mean  calling,  the 
floor  of  the  land  serve  for  vine-dressers,  and  hus- 
bandmen, Jer.  52.  16.  But  the  calling  was  fir  from 
being  a dishonour  to  them;  rather,  they  might  have 
been  an  honour  to  it.  4.  It  should  seem,  by  the  or- 
der of  the  story,  that  Abel,  though  the  younger  bro- 
ther, yet  entered  first  into  his  calling,  and,  probably, 
his  example  drew  in  Cain.  5.  Abel  chose  that  em- 
ployment which  most  befriended  contemplation  and 
devotion,  for,  to  these  a pastoral  life  has  been  look- 
ed upon  as  being  peculiarly  favourable.  Moses  and 
David  kept  sheep,  and  in  their  solitudes  conversed 
with  God.  Note,  That  calling  and  that  condition 
of  life  are  best  for  us,  and  to  be  chosen  by  us,  which 
are  best  for  our  souls;  that  which  least  exposes  us 
to  sin,  and  gives  us  most  opportunity  of  serving  and 
enjoying  God. 

3.  And  in  process  of  time  it  came  to  pass, 
that  Cain  brought  of  the  fruit  of  the  ground 
an  offering  unto  the  Lord.  4.  And  Abel, 
he  also  brought  of  the  firstlings  of  his  flock 
and  of  the  fat  thereof.  And  the  Lord  had 
respect  unto  Abel  and  to  his  offering : 5. 
But  unto  Cain  and  to  his  offering  he  had  not 
respect.  And  Cain  was  very  wroth,  and 
his  countenance  fell. 

Here  is, 

1.  The  devotion  of  Cain  and  Abel.  In  process  of 
time,  when  they  had  made  some  improvement  in 
their  respective  callings,  Heb.  At  the  end  of  days, 
either  at  the  end  of  the  year,  when  they  kept  their 
feasts  of  in-gathering,  or,  perhaps,  an  annual  fast 
in  remembrance  of  the  fall;  or,  at  the  end  of  the 
days  of  the  week,  the  seventh  day,  which  was  the 
sabbath — at  some  set  time,  Cain  and  Abel  brought 
to  Adam,  as  the  priest  of  the  family,  each  of  them 
an  offering  to  the  Lord;  for  the  doing  of  which  we 
have  reason  to  think  there  was  a divine  appoint- 
ment given  to  Adam,  as  a token  of  God’s  favour  to 
him,  and  his  thoughts  of  love  toward  him  and  his, 
notwithstanding  their  apostasy.  God  would  thus 
try  Adam’s  faith  in  the  promise,  and  his  obedience 
to  the  remedial  law;  he  would  thus  settle  a corre- 
spondence again  between  heaven  and  earth,  and  give 
shadows  of  good  things  to  come.  Observe  here,  1. 
That  the  religious  worship  of  God  is  no  novel  inven- 
tion, but  an  ancient  institution.  It  is  that  which  was 
from  the  beginning,  (1  John  1.  1.)  it  is  the,yoorf  old 
way,l&Y.  6.  16.  The  city  of  our  God  is  indeed  that 
joyous  city  whose  antiquity  is  of  ancient  days,  Isa. 
23.  7.  Truth  got  the  start  of  en-or,  and  piety  of 
profaneness.  2.  That  it  is  a good  thing  for  children 
to  be  well-taught  when  they  are  young,  and  trained 
up  betimes  in  religious  services,  that  when  they  be- 
come to  be  capable  of  acting  for  themselves,  they 
may,  of  their  own  accord,  bring  an  offering  to  God. 
In  this  of  the  jLorrf  parents  must  bring  up 

their  children,  Eph.  6.  4.  ch.  18.  19.  3.  That  we 
should  every  one  of  us  honour  God  with  what  we 
have,  according  as  he  has  prospered  us.  According 
as  their  employments  and  possessions  were,  so  they 
brought  their  offering.  See  1 Cor.  16.  1,  2.  Our 
merchandise  and  our  hire,  whatever  it  is,  must  be 
holiness  to  the  Lord,  "iio.  18.  He  must  have  his 
dues  of  it  in  works  of  piety  and  charity,  the  support 

VoL.  I. — G 


of  religion  and  the  relief  of  the  poor;  thus  we  must 
now  bi-ing  our  offering  with  an  upright  heart;  and 
vjith  such  sacrifices  L od  is  well-fileased.  4.  That 
hypocrites  and  evil  doers  may  be  found  going  as  far 
as  the  best  of  God’s  people  in  the  external  services 
of  religion.  Cain  brought  an  offering  with  Abel; 
nay,  Cain’s  offering  is  mentioned  first,  as  if  he  were 
the  more  forward  of  the  two.  A hypocrite  may, 
possibly,  hear  as  many  sermons,  say  as  many  {)ray- 
ers,  and  give  as  much  alms,  as  a good  Christian;  and 
yet,  for  want  of  sincerity,  come  short  of  acceptance 
with  God.  The  Pharisee  and  Publican  went  to  the 
temple  to  pray,  Luke  18.  10. 

II.  The  different  success  of  their  devotions.  That 
which  is  to  be  aimed  at  in  all  acts  of  religion,  is, 
God’s  acceptance;  we  speed  well  if  we  attain  that, 
I)ut  in  vain  do  we  worship  if  we  miss  of  that,  2 Cor. 
5.  9.  Perhaps  to  a stander-by,  the  sacrifices  of 
Cain  and  Abel  would  have  seemed  both  alike  good. 
Adam  accepted  them  both,  but  God  did  not,  who 
sees  not  as  man  secs.  God  had  respect  to  Abel  and 
to  his  offering,  and  showed  his  acceptance  of  it,  pro- 
bably, by  fire  from  heaven;  but  to  Cain  arid  to  his 
offering  he  had  not  respect.  We  are  sure  there  was 
a good  reason  for  this  difference;  the  Governor  of  the 
world,  though  an  absolute  sovereign,  does  not  act 
arbitrarily  in  dispensing  his  smiles  and  fi’owns. 

1.  There  was  a difference  in  the  characters  of  the 
persons  offering.  Cain  was  a wicked  man,  led  a bad 
life,  under  the  reigiiing  power  of  the  world  and  the 
flesh;  and  therefore  his  sacrifice  was  an  cfiownwa/ioTi 
to  the  Lord,  Prov.  15.  8,  a vain  oblation,  Isa.  1.  13. 
God  had  no  respect  to  Cain  himself,  and  therefore 
no  respect  to  his  offering,  as  the  manner  of  the  ex- 
pression intimates.  But  Abel  was  a righteous  man, 
he  is  called  righteous  Abel,  Matth.  23.  35,  his  heart 
was  upright,  and  his  life  was  pious;  he  was  one  of 
those  whom  God's  countenance,  beholds,  Ps.  11.  7. 
and  whose  prayer  is  therefore  his  delight,  Prov.  15. 
8.  God  had  respect  to  him  as  a holy  man,  and  there- 
fore to  his  offering  as  a holy  offering.  The  tree  must 
be  good,  else  the  froit  cannot  be  pleasing  to  the 
heart-searching  God. 

2.  There  was  a difference  in  the  offerings  they 
brought.  It  is  expressly  said,  Heb.  11.  4,  Abel’s 
was  a more  excellent  sacrifice  than  Cain’s;  either, 
(1. ) In  the  nature  of  it.  Cain’s  was  only  a sacrifice 
of  acknowledgement  offered  to  the  Creator;  the 
meat-offerings  of  the  fruit  of  the  ground  were  no 
more,  and,  for  aught  I know,  might  have  been  of- 
fered in  innocency:  but  Abel  brought  a sacrifice  of 
atonement,  the  blood  whereof  was  shed  in  order  to 
remission;  thereby  owning  himself  a sinner,  depre- 
c'^ting  God’s  wrath,  and  imploring  his  favour  in  a 
Mediator;  or,  (2.)  In  the  qualities  of  the  offering. 
Cain  brought  of  the  fruit  o f the  ground,  any  thing 
that  came  next  to  hand,  what  he  had  not  occasion 
for  himself,  or  what  was  not  marketable;  but  Abel 
was  curious  in  the  choice  of  his  offering;  not  the 
lame,  or  the  lean,  or  the  refuse,  but  the  firstlings 
of  the  flock,  the  best  he  had,  and  the  fat  thereof,  the 
best  of  those  best.  Hence  the  Hebrew  doctors  give 
it  for  a general  role,  that  every  thing  that  is  for  the 
name  of  the  good  God,  must  be  the  goodliest  and 
best.  It  is  fit  that  he  who  is  the  first  and  best  should 
ha\  e the  first  and  best  of  our  time,  strength,  and 
service. 

3.  The  great  difference  was  this,  that  Abel  offer- 
ed in  faith,  and  Cain  did  not.  There  was  a differ- 
ence in  the  pnnciple  upon  which  they  went.  Abel 
offered  with  an  eye  to  God’s  will  as  his  role,  and 
God’s  glorv  as  his  end,  and  in  dependence  upon  the 
promise  of  a Redeemer:  but  Cain  did  what  he  did, 
onlv  for  cempany’s  sake,  or  to  save  his  credit,  not 
in  faith,  and  so  it  turned  into  sin  to  him.  Abel  was 
a penitent  believer,  like  the  Publican  that  went  away 
justified:  Cain  was  unhumbled;  his  confidence  was 


50 


GENESIS,  IV 


within  himself;  he  was  like  the  Pharisee  who  glori-  ; 
fled  himself,  but  was  not  so  much  as  justified  before 
God. 

III.  Cain’s  displeasure  at  the  difference  God  made  i 
between  his  sacrifice  and  Abel’s.  Cain  was  very  , 
wroth,  which  presently  appeared  in  his  very  looks,  i 
for  his  countenance  fell;  which  bespeaks,  not  so  | 
much  his  grief  and  discontent,  as  his  malice  and  rage,  j 
His  sullen  churlish  countenance,  and  a down-look,  ; 
betrayed  his  passionate  resentments:  he  carried  ill-  : 
nature  in  his  face,  and  the  show  of  his  countenance  \ 
witnessed  against  him.  This  anger  bespeaks,  1.  His 
enmity  to  God,  and  the  indignation  he  had  conceived 
against  him  for  making  such  a difference  between 
his  offering  and  his  brother’s.  He  should  have  been  ! 
angry  at  himself  for  his  own  infidelity  and  hypocri-  j 
sy,  by  which  he  had  forfeited  God’s  acceptance;  and  ' 
his  countenance  should  have  fallen  in  repentance  and  ' 
holy  shame,  as  the  Publican’s,  who  would  not  lift  u}i  \ 
HO  much  as  their  eyes  to  heaven,  Luke  18.  13.  But  j 
instead  of  that,  he  flies  out  against  God,  as  if  he  j 
were  partial  and  unfair  in  distributing  his  smiles  and 
frowns,  and  as  if  he  had  done  him  a deal  of  wrong. 
Note,  It  is  a certain  sign  of  an  unhumbled  heart,  to 
quarrel  with  those  rebukes  which  we  have,  by  our 
own  sin,  brought  upon  ourselves.  The  foolishness 
of  man  fierverteth  his  way,  and  then,  to  make  bad 
worse,  Im  heart  fretteth  against  the  Lord,  Prov.  19. 

3.  2.  His  envy  of  his  brother  who  had  the  honour 

to  be  publicly  owned.  Though  his  brother  had  no 
thought  of  having  any  slur  put  upon  him,  nor  did 
now  insult  over  him  to  provoke  him,  yet  he  conceiv- 
ed a hatred  of  him  as  an  enemy,  or,  which  is  equi- 
valent, a rival.  Note,  (1.)  It  is  common  for  those 
who  have  rendered  themselves  unworthy  of  God’s 
favour  by  their  presumptuous  sins,  to  have  indigna-  ! 
tion  against  those  who  are  dignified  and  distinguish-  i 
edbyit.  The  Pharisees  walked  in  this  way  of  Gain, 
when  they  neither  entered  into  the  kingdom  of  God  j 
themselves,  nor  suffered  those  that  were  entering,  to  j 
go  in,  Luke  11.  52.  Their  eye  is  evil,  because  their  i 
master’s  eye,  and  the  eye  of  their  fellow-servants,  ^ 
are  good.  (2.)  Envy  is  a sin  that  commonly  carries  , 
with  it,  both  its  own  discovery  in  the  paleness  of  the 
looks,  and  its  own  punishment  in  the  rottenness  of 
the  bones. 


6.  And  the  Lord  said  unto  Cain,  Why 
art  thou  wrotli  ? And  why  is  thy  countenance 
fallen  ? 7.  If  thou  doest  well,  shalt  thou  not 

be  accepted  ? And  if  thou  doest  not  well,  sin 
lieth  at  the  door.  And  unto  thee  shall  be  his 
desire,  and  thou  shalt  rule  over  him. 


God  is  here  reasoning  with  Cain,  to  convince  him  j 
of  the  sin  and  folly  of  his  anger  and  discontent,  and 
to  bring  him  into  a good  temper  again,  that  further  ! 
mischief  might  be  prevented.  It  is  an  instance  of  I 
God’s  patience  and  condescending  goodness,  that  he 
would  deal  thus  tenderly  with  so  bad  a man,  in  so 
bad  an  affair.  He  is  not  willing  that  any  should  per- 
ish, hut  that  all  should  come  to  repentance.  Thus 
the  father  of  the  prodigal  argued  the  case  with  the 
elder  son,  Luke  15.  28,  &c.  And  God  with  those 
Israelites,  who  said,  The  way  of  the  l.ord  w not  equal, 
Ezek.  18.  25.  God  puts  Cain  himself  upon  inquir- 
ing into  the  cause  of  his  discontent,  and  considering 
whether  it  were  indeed  a just  cause.  Why  is  thy 
countenance  fallen?  Observe, 


I.  That  God  takes  notice  of  all  our  sinful  passions 
and  discontents.  There  is  not  an  angry  look,  an  en- 
vious look,  or  a fretful  look,  that  escapes  his  observ- 
ing eye. 

II.  That  most  of  our  sinful  heats  and  disquietudes 
V ould  soon  vanish  before  a strict  and  impartial  in- 


quiry into  the  cause  of  them.  “ Why  am  I wroth? 
Is  there  a real  cause,  a just  cause,  a proportionable 
cause  for  it.^  Why  am  I so  soon  angry?  W'  hy  so  very 
angry,  and  so  implacable?”  To  reduce  Cain  to  his 
riglit  mind  again,  it  is  here  made  evident  to  him, 

1.  That  he  had  no  reason  to  be  angry  at  God,  for 
that  he  had  proceeded  according  to  the  settled  and 
invariable  rules  ( f government,  suited  to  a state  cf 
probation.  He  sets  before  men  life  and  death,  the 
blessing  and  the  curse;  and  then  renders  to  them  ac- 
cording to  their  works,  and  differences  them  accord- 
ing as  they  difference  themselves — so  shall  their 
docin  be.  The  rules  are  just,  and  therefore  his  ways, 
according  to  those  rules,  must  needs  be  equal,  and 
he  will  be  justified  when  he  speaks. 

(1. ) Gocl  sets  before  Cain  life  and  a blessing.  “ If 
thou  doest  well,  shalt  thou  not  be  accepted?  No 
doubt,  thou  shalt,  nay,  thou  knowest  thou  shalt;” 
either,  [I.  ] “ If  thou  hadst  done  well,  as  thy  bn  ther 
did,  thou  shouldest  have  been  accepted,  as  he  was.” 
Goef  is  no  respecter  of  persons,  hates  nothing  that 
he  has  made,  denies  his  favour  to  none  but  those 
who  have  forfeited  it,  and  is  an  enemy  to  none  but 
those  who,  by  sin,  have  made  him  their  enemy:  so 
that  if  we  come  short  of  acceptance  with  him,  v e 
must  thank  ourselves,  the  fault  is  whcllv  < ur  own; 
if  we  had  done  our  duty,  we  had  not  missed  cf  his 
mercy.  This  will  justify  God  in  the  destruction  ( f 
sinners,  and  will  aggravate  their  ruin;  there  is  net  a 
damned  sinner  in  hell,  but,  if  he  hacl  dene  well,  as 
he  might  have  done,  had  been  a glorified  saint  in 
heaven.  Every  mouth  will  shortly'^  be  st(  pped  with 
this.  Or,  [2.]  “If  woto  thou  do  well,  if  thou  re- 
pent of  thy  sin,  reform  thy  heart  and  life,  and  bring 
thy  sacrifice  in  a better  manner,  if  thou  net  only  do 
that  w'hich  is  good,  but  do  it  well;  thou  shalt  yet  be 
accepted,  thy  sin  shall  be  pardoned,  thy  comfort  and 
honour  restored,  and  all  shall  be  well.”  Eee  here 
the  effect  cf  a Mediator’s  interposal  between  God 
and  man;  we  do  not  stand  upon  the  footing  rf  the 
first  covenant,  which  left  no  room  f(  r repentance, 
but  God  is  come  upon  new  terms  with  us.  Though 
we  have  offended,  if  we  repent  and  return,  we  shall 
find  mercy.  See  how  early  the  gospel  was  preached, 
and  the  benefit  of  it  here  offered  even  to  one  of  the 
chief  of  sinners.  - 

(2. ) He  sets  before  him  death  and  a curse.  “ But 
if  not  well,”  that  is,  “Seeing  thou  didst  not  dc 
well,  not  offer  in  faith,  and  in  a right  manner;  sin 
lies  at  the  door,'’  that  is,  “sin  was  imputed  to  thee, 
and  thou  \vast  frowned  upon  and  rejected  as  a sinner. 
So  high  a charge  had  not  been  laid  at  thy  door,  ii 
thou  hadst  not  brought  it  upon  thyself,  bv  not  doing 
well.”  Or,  as  it  is  commonly  taken,  “If  new  thou 
dost  not  do  w’ell,  if  thou  persist  in  this  wrath,  and, 
instead  of  humbling  thyself  before  God,  harden 
thyself  against  him;  sin  lies  at  the  door,"  that  is, 

[ 1.  ] Further  sin.  “Now  that  anger  is  in  thy  heart, 
murder  is  at  the  door.”  The  way  of  sin  is  down- 
hill, and  men  go  from  bad  to  worse.  They  who  do 
not  saorifioc  vrell,  but  are  careless  and  remiss  in 
their  devotion  to  God,  expose  themselves  to  the 
worst  temptations;  and  perhaps  the  most  scanda- 
lous sin  lies  at  the  door.  They  who  do  not  keep 
God’s  ordinances,  are  in  danger  of  committing  a.ll 
abominations.  Lev.  18.  30.  Or,  [2.]  1 he  punish- 
ment of  sin.  So  near  akin  are  sin  and  punishment, 
that  the  same  word  in  Hebrew  signifies  both.  If  sin 
be  harboured  in  the  house,  the  curse  waits  at  the 
door,  like  a bailiff,  ready  to  arrest  the  sinner  when 
ever  he  looks  out.  It  lies  as  if  it  slept,  but  it  lies  at 
the  door  where  it  will  scon  be  awaked,  and  then  it 
will  appear  that  the  damnation  slumberc  1 not.  Sin 
will  fnd  thee  out.  Numb.  32.  23.  Yet  some  choose 
to  understand  this  also  as  an  intimation  of  mercy. 
“If  thou  doest  not  well,  sin,  that  is,  the  sin-ojfering, 
lies  at  the  door,  and  thou  mayest  take  the  benefit 


51 


GENESIS,  IV. 


of  it.”  The  same  word  signifies sm,  and  a sacrifice 
f;r  si?!.  “ Though  thou  hast  not  done  well,  yet  do 

net  desj)  tir;  the  remedy  is  at  hand;  the  proposition 
is  n t f ir  to  seek;  lay  hold  on  it,  and  the  iniquity  of 
the  holy  things  shall  be  forgiven  thee.”  Christ,  the 
great  sin-oftering,  is  said  to  stand  at  the  door.  Rev. 
S.  20.  And  those  well  deserve  to  perish  in  their 
sins,  that  will  not  go  to  the  door  for  an  interest  in  the 
sin-otTering.  All  this  considered,  Cain  had  no  rea- 
son to  je  angry  at  God,  but  at  himself  only. 

2.  He  shows  him  that  he  had  no  reason  to  be  an- 
gry at  his  brother;  “Unto  thee  shall  be  his  desire,  he 
shad  continue  his  respect  to  thee  as  an  elder  bro- 
ther, and  tliou,  as  the  first-ljorn,  shalt  rule  over  him 
as  much  as  ever.”  God’s  acceptance  of  Abel’s  of- 
fering did  not  transfer  the  birthright  to  him,  (which 
Cain  was  jealous  of,)  nor  put  upon  him  that  excel- 
lency of  dignity  and  excellency  of  power  which  are 
s lid  to  belong  to  it,  ch.  49.  3.  God  did  not  so  in- 
tend it;  Abel  did  not  so  interpret  it;  there  was  no 
d inger  of  its  being  improved  to  Cain’s  prejudice; 
why  then  sho  uld  he  be  so  much  exasperated  ? Ob- 
serve here,  (1.)  That  the  difference  which  God’s 
grace  m..kes,  docs  not  alter  the  distinctions  which 
God’s  providence  makes,  but  preserves  them,  and 
obliges  us  to  do  the  duty  which  results  from  them: 
believing  servants  must  be  obedient  to  unbelieving 
m isters.  Dominion  is  not  founded  in  grace,  nor  will 
religion  warrant  disloyalty  or  disrespect  in  any  re- 
Tti-n.  (2.)  Thatthe  jealousies  which  civil  powers 
h n e sometimes  conceived  of  the  true  worshippers 
of  God  as  dangerous  to  their  government,  enemies 
to  Cxsar,  and  hurtful  to  kings  and  provinces,  (on 
which  suspicion  persecutors  have  grounded  their 
rage  against  them,)  are  very  unjust  and  unreasona- 
ble. ^Vhatever  may  be  the  case  with  some  who  call 
themselves  Christians,  it  is  certain  that  Christians  in- 
deed are  the  best  subjects,  and  the  quiet  in  the  land; 
their  desire  is  toward  their  governors,  and  they  shall 
rule  over  them. 

8.  And  Cain  talked  with  Abel  his  bro- 
ther : and  it  came  to  pass,  when  they  were 
in  the  field,  that  Cain  rose  np  against  Abel 
his  brother,  and  slew  him. 

^^’'e  have  here  the  progress  of  Cain’s  anger,  and 
the  issue  of  it  in  Abel’s  murder;  which  may  be  con- 
sidered two  ways. 

I.  As  Cain’s  sin;  and  a scarlet,  crimson  sin  it  was, 
a sin  of  the  first  magnitude,  a sin  against  the  light 
and  law  of  nature,  and  which  the  consciences  even 
of  bad  men  have  startled  at.  See  in  it,  1.  The  sad 
effects  of  sin’s  entrance  into  the  world,  and  into  the 
hearts  of  men.  See  w’hat  a root  of  Ijitterness  the 
corrupt  nature  is,  which  bears  this  gall  and  worm- 
w'ood.  Adam’s  eating  for})idden  fniit  seemed  but  a 
little  sin,  but  it  opened  the  door  to  the  greatest.  2. 
A fruit  of  the  enmity  which  is  in  the  seed  of  the  ser- 
f.ent  against  the  seed  of  the  woman.  As  Abel  leads 
the  van  in  the  noble  army  of  martyrs,  Matth.  23. 
35,  so  Cain  stands  in  the  fre ntof  the  ignoble  army  of 
persecutors,  Jude  11.  So  early  did  he  that  was  afttr 
the  flesh,  fiersecute  him  that  was  after  the  spirit ; and 
so  it  is  now,  more  or  less.  Gal.  4.  29,  and  so  it  will  be, 
till  the  war  shall  end  in  eternal  salvation  of  all  the 
saints,  and  the  eternal  perdition  of  all  that  hate 
them.  3.  See  also  what  comes  of  eni^y,  hatred, 
malice,  and  all  uncharitableness;  if  they  be  indulged 
and  cherished  in  the  soul,  they  are  in  danger  of  in- 
\ ol\-ing  men  in  the  horrid  guilt  of  murder  itself. 
Rash  anger  is  heart-murder,  Matth.  5.  21,  22. 
Much  more  is  malice  so;  he  that  hates  his  brr  ther, 
IS  already  a murderer  before  God:  and  if  God  leave 
him  to  himself,  he  wants  nothing  but  an  opportunity 
< >f  being  a murderer  before  the  world. 

Many  were  the  aggravations  of  Cain’s  sin.  (1.)  It 


was  his  brother,  his  own  brother,  that  he  murdered; 
his  own  mother’s  son,  Ps.  50.  20,  whom  he  ought  to 
have  loved;  his  younger  brother,  whom  he  ought  to 
have  protected.  (2. ) He  was  a good  brother;  one 
who  had  never  done  him  any  wrong,  nor  given  him 
the  least  provocation,  in  word  or  deed,  but  one 
whose  desire  had  been  always  toward  him,  and  who 
had  been,  in  all  inst.mces,  dutiful  and  respectful  to 
him.  (3.)  He  had  fair  warning  given  him,  before, 
of  this;  God  himself  had  told  him  what  would  come 
of  it,  yet  he  persisted  in  his  barbarous  design.  (4.) 
It  should  seem  that  he  covered  it  with  a show  ot 
friendship  and  kindness.  He  talked  with  Abel  his 
brother,  treely  and  f.inuliarl}q  lest  he  should  suspect 
danger,  and  keep  out  of  his  reach.  Thus  Joab  kiss- 
ed Abner,  and  then  killed  him.  According  to  the 
Septuagint,*  he  said  to  Abel,  Let  us  go  into  the 
field;  if  so,  we  are  sure  Aliel  did  not  understand  it 
(according  to  the  modern  sense)  as  a challenge,  else 
he  would  not  have  accepted  it,  but  as  a brotherly 
invitation  to  go  together  to  their  work.  The  Chal- 
dee-Paraphrast  adds,  that  Cain,  when  they  were  in 
discourse  in  the  field,  maintained  that  there  was  no 
judgment  to  come,  no  future  state,  no  rewards  an.l 
punishments  in  the  other  world;  and  that  when  Abel 
spake  in  defence  of  the  truth,  Cain  took  that  occa- 
sion to  fall  upon  him.  However,  (5. ) That  which 
the  scripture  tells  us  was  the  reason  for  which  he 
slew  him,  was  a sufficient  aggravation  of  the  mur- 
der; it  ve'AS>because  his  own  works  were  evil,  and  his 
brother’s  righteous,  so  that  herein  he  showed  him- 
self to  be  of  that  wicked  one,  1 John  3.  12,  a child  of 
the  devil,  a.?,  being  an  tnemy  to  all  righteousness, 
even  in  his  own  brother;  and,  in  this,  employed  im- 
mediately by  the  destroyer.  Nay,  (6.)  In  killing 
his  brother,  he  directly  struck  at  God  himself;  for 
God  accepting  of  Abel  was  the  provocation  pretend- 
ed; and  for  that  very  reason  he  hated  Abel,  because 
God  loved  him.  (7.)  The  murder  of  Abel  was 
the  more  inhuman,  because  there  were  now  so  few 
men  in  the  world  to  replenish  it.  I’he  life  of  a man 
is  precious  at  any  time;  but  it  was  in  a special  man- 
ner precious  now,  and  could  ill  be  spared. 

II.  As  Abel’s  suffering.  Death  reigned  ever  since 
Adam  sinned,  but  w'e  read  not  of  any  taken  captive 
by  him  till  now;  and  now,  1.  The  first  that  dies,  is 
a saint,  one  that  was  accepted  and  beloved  of  God; 
to  show  that  though  the  promised  Seed  was  so  far 
to  destroy  him  that  had  the  power  of  death,  as  to 
save  believers  from  its  sting,  yet  that  still  they 
should  be  exposed  to  its  stroke.  The  first  that  went 
to  the  grave  went  to  heaven;  God  would  secure  to 
himself  the  first  fruits,  the  first-born  to  the  dead, 
that  first  opened  tlie  womb  into  another  world.  Let 
this  take  off’  the  terror  of  death,  that  it  was  betimes 
the  let  of  God’s  chosen,  which  alters  the  property 
of  it.  Nay,  2.  The  first  that  dies,  is  a martyr,  and 
dies  for  his  religion;  and  of  such  it  may  more  tnily 
be  said  than  of  soldiers,  that  they  die  in  the  field  of 
honour.  Abel’s  death  has  not  only  no  curse  in  it, 
but  it  has  a crown  in  it;  so  admirably  well  is  the 
property  of  death  altered,  that  it  is  not  only  be- 
come innocent  and  inofi'ensive  to  those  that  die  in 
C.hrist,  but  honourable  and  glorious  to  those  that  die 
for  him.  Let  us  not  think  it  strange  concerning  the 
fiery  trial,  nor  shrink  if  we  be  called  to  resist  unto 
blood;  for  we  know  there  js  a crown  of  life  for  all 
that  are  faithful  unto  death. 

9.  And  the  Lord  said  unto  Cain,  Where 
?'s  Abel  thy  brother  ? And  he  said,  I know 

* Ii  mny  boproppr  to  s'ate,  for  the  iiiformation  of  some  rcioJerg, 

! lliatihe  LXX,  or  Sepoiairint,  is  the  name  of  a G reek  version  of  the 
i Old  Tesiamenl,  supposed  to  he  the  woik  of  seventy-two  Jews  who 
1 ae  usually  called  in  around  number,  the  .Seventij,  iwd  who  made  this 
vorsioii,  at  the  desire  of  Ptolemy  Philadelphus,  about  200  years  bt. 

I fore  Christ. Christ  and  his  Apostles  usually  quote  from  this  vet . 

I sion.  Ed 


52 


GENESIS,  IV. 


not  \ Am  \ my  brother’s  keeper  ? 10.  And 
he  said,  What  hast  thou  done  ? The  voice 
of  thy  brother’s  blood  crieth  unto  me  from 
the  ground.  11.  And  now  art  thou  cursed 
horn  the  earth,  wliich  hath  opened  lier 
mouth  to  receive  thy  brother’s  blood  from 
thy  hand.  12.  When  thou  lillest  the  ground, 
it  shall  not  henceforth  yield  unto  tJiee  her 
strength  ; a fugitive  and  a vagabond  shalt 
thou  be  in  the  earth. 

We  have  here  a full  account  of  the  trial  and  con- 
demnation of  the  first  murderer;  civil  courts  of  ju- 
dicature not  being  yet  erected  for  this  purpose,  as 
they  were  afterward,  ch.  9.  6.  God  himself  sits 
Judge;  for  he  is  the  God  to  whom  vengeance  be- 
longs, and  who  will  be  sure  to  make  inquisition  for 
blood,  especially  the  blood  of  saints. 

Observe, 

I.  The  of  Cain;  The  Lord  said  unto 

Cain,  Where  is  Abel  thy  brother?  Some  think  Cain 
was  thus  examined,  the  next  sabbath  after  the  mur- 
der was  committed,  when  the  sons  of  God  came,  as 
usual,  to  present  themselves  before  the  Lord,  in  a re- 
ligious assembly,  and  Abel  was  missing,  whose 
place  did  not  use  to  be  empty ; for  the  God  of  heaven 
takes  notice  who  is  present  at,  and  who  is  absent 
from,  public  ordinances.  Cain  is  asked,  not  only 
because  there  was  just  cause  to  suspect  him,  he  hav- 
ing discovered  a malice  against  Abel,  and  having 
been  last  with  him,  but  because  God  knew  him  to 
be  guilty;  yet  he  asks  him,  that  he  might  draw  from 
him  a confession  of  the  crime;  for  those  who  would 
be  justified  before  God,  must  accuse  themselves; 
and  the  penitent  will  do  so. 

II.  Cain’s  plea;  he  pleads  not  guilty,  and  adds 
rebellion  to  his  sin.  For,  1.  He  endeavours  to  cover 
a deliberate  murder  with  a deliberate  We.-,  I know 
not.  He  knew  well  enough  what  was  become  of 
Abel,  and  yet  had  the  impudence  to  deny  it.  Tluis, 
in  Cain,  the  Devil  was  both  a murderer,  and  a liar, 
from  the  beginning.  See  how  sinners’  minds  are 
blinded,  and  their  hearts  hardened  by  the  deceit- 
fulness of  sin:  those  are  strangely  blind,  that  think 
it  possible  to  conceal  their  sins  from  a God  that  sees 
all;  and  those  are  strangely  hard,  that  think  it  desir- 
able to  conceal  them  from  a God  who  pardons  those 
only  that  confess.  2.  He  impudently  charges  his 
Judge  with  folly  and  injustice,  in  putting  this  ques- 
tion to  him.  Am  I my  brother's  keeper?  He  should 
have  humbled  himself,  and  have  said.  Am  not  I my 
brother's  murderer  ? But  he  flies  in  the  face  of  God 
himself,  as  if  he  had  asked  him  an  impertinent  ques- 
tion, which  he  was  no  way  obliged  to  ^ive  an  an- 
swer to,  “ Am  I my  brother's  keeper  ? Surely  he  is 
old  enough  to  take  care  of  himself,  nor  did  I ever 
take  any  charge  of  him.”  Some  think  he^  reflects 
on  God  and  his  providence,  as  if  he  had  said,  “Art 
not  thou  his  keeper.^  If  he  be  missing,  on  thee  be 
the  blame,  and  not  on  me,  who  never  undertook  to 
keep  him.”  Note,  a charitable  concern  for  our 
brethren,  as  their  keepers,  is  a great  duty,  which  is 
strictly  required  of  us,  but  is  generally  neglected  Ijy 
us.  They  who  are  unconcerned  in  the  affairs  of 
their  brethren,  and  takqnocare,  when  they  have 
opportunity,  to  prevent  their  hurt  in  their  bodies, 
goods,  or  good  name,  especially  in  their  sculs,  do, 
in  effect,  speak  Cain’s  language.  See  Lev.  19.  17. 
Phil.  2.  4. 

III.  The  conviction  of  Cain,  v.  10.  God  gave  no 
direct  answer  to  his  question,  but  rejected  his  plea 
as  false  and  frivolous;  “ What  hast  thou  done? 
Thou  makest  a light  matter  of  it;  but  hast  thou  con- 
sidered what  an  evil  thing  it  i^;  how  deep  the  stain, 
how  heavy  the  burthen,  of  this  guilt  is?  Thou 


thinkest  to  conceal  it;  but  it  is  to  no  purpose,  the 
evidence  against  thee  is  clear  and  incontestable,  the 
voice  of  thy  brother’s  blood  cries."  He  speaks  as  if 
the  blood  itself  were  both  witness  and  prosecutor; 
because  God’s  own  knowledge  testified  against  him, 
and  God’s  own  justice  demanded  satisfaction.  Ob- 
serve here,  1.  Murder  is  a crying  sin,  none  more  so. 
Blood  calls  for  blood,  the  blood  of  the  murdered  for 
the  blood  of  the  murderer;  it  cries,  in  the  dying 
words  C)f  Zechariah,  2 Chron.  24.  22.  The  Lord 
look  upon  it,  and  require  it;  or  in  those  of  the  souls 
under  the  altar.  Rev.  6.  10,  How  long.  Lord,  holy 
and  true  ? The  patient  sufferers  cried  for  pci.rdcn. 
Luther,  forgive  them  ; but  their  blood  cries  u r ven- 
geance. I'hough  they  hold  their  peace,  their  blood 
has  a loud  and  constant  cry,  which  the  ear  of  the 
righteous  God  is  always  open  to.  2.  The  blood  is 
said  to  cry  from  the  ground,  the  earth,  which  is 
said,  V.  11,  to  open  her  mouth  to  receive  his  brother's 
blood  from  his  hand.  The  earth  did,  as  it  were, 
blush  to  see  her  own  face  stained  witli  such  blood, 
and,  therefore,  opened  her  mouth  to  hide  that  which 
she  could  not  hinder.  When  the  heaven  revei.led 
his  iniquity,  the  earth  also  rose  up  against  h m,  (Job 
20.  27.)  and  groaned  for  being  thus  made  subject  to 
vanity,  Rom.  8.  20,  22.  Cain,  it  is  likely,  buried 
the  blood  and  the  body,  to  conceal  his  crime;  but 
murder  will  out.  He  did  not  bury  them  so  deep  ljut 
the  cry  of  them  reached  heaven.  3.  In  the  origi- 
nal, the  word  is  plural,  thy  brother’s  bloods,  ne  t only 
his  blood,  but  the  blood  of  all  those  that  might  ha\  e 
descended  from  him.  Or,  the  blood  of  all  the  seed 
of  the  woman,  who  should,  in  like  manner,  seal  the 
truth  with  their  blood:  Christ  puts  all  on  one  score, 
Matth.23.  35.  Or,  because  account  was  kept  ct 
every  drop  of  blood  shed.  How  well  is  it  for  us, 
that  the  blood  of  Christ  speaks  better  things  than 
that  of  Abel ! Heb.  12.  24.  Abel’s  blood  cried  for 
vengeance,  Christ’s  blood  cries  for  pardon. 

IV.  The  passed  upon  Cain,  And  now  art 

thou  cursed  from  the  earth,  v.  11.  Observe  here, 

1.  He  is  cursed,  separated  to  all  evil,  laid  under 
the  wrath  of  God,  as  it  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men, 
Rom.  1.  18.  Who  knows  the  extent  and  weight  cf 
a divine  curse,  how  far  it  reaches,  how  deep  it  pier- 
ces? God’s  pronouncing  a man  cursed  makes  him 
so;  for  those  whom  he  curses,  are  cursed  indeed. 
The  curse  for  Adam’s  disobedience  terminated  on 
the  ground.  Cursed  is  the  ground  for  thy  sake  ; but 
that  for  Cain’s  rebellion  fell  immediately  upon  him- 
self, Thou  art  cursed  ; for  God  had  mercy  in  store 
for  Adam,  but  none  for  Cain.  We  have  all  deserv- 
ed this  curse,  and  it  is  only  in  Christ  that  believers 
are  saved  fn  m it,  and  inherit  the  blessing.  Gal.  3. 
10,  13. 

2.  He  is  cursed  from  the  earth.  Thence  the  cry 
came  up  to  God,  thence  the  curse  came  upon  Cain. 
God  could  have  taken  vengeance  by  an  immediate 
stroke  from  heaven,  by  the  sword  of  an  angel,  or  by 
a thunderbolt;  but  he  chose  to  make  the  earth  the 
avenger  cf  blood;  to  continue  him  upon  the  earth, 
and  not  immediately  to  cut  him  off,  and  yet  to  make 
even  that  his  curse.  The  earth  is  always  near  us. 
we  canrn  t fly  from  it;  so  that  if  that  be  the  execu 
tioner  of  divine  wrath,  it  is  unavoidable;  it  is  sm, 
that  is,  the  punishment  cf  sin,  lying  at  the  dooi 
Cain  found  his  punishment  there,  where  he  chose 
his  portion,  and  set  his  heart. 

Two  things  we  expect  from  the  earth;  and  by  this 
curse  both  are  denied  to  Cain,  and  taken  from  him, 
sustenance  settlement.  (1.)  Sustenance  out  of 
the  earth  is  here  withheld  from  him.  _ It  is  a curse 
upon  him  in  his  enjoyments,  and  particularly  in  his 
calling;  When  thou  tillest  the  ground,  it  shall  not 
henceforth  yield  unto  thee  her  strength.  Note, 
Every  creature  is  to  us  what  God  nuikes  it;  a c('m- 


53 


GENESIS,  IV. 


fort  or  a cross;  a blessing  or  a curse.  If  the  earth 
ield  not  her  strength  to  us,  we  must  therein  ac- 
nowledge  God’s  righteousness;  for  we  have  not 
yielded  our  strength  to  him.  The  ground  was  curs- 
ed before,  to  Adam,  but  it  was  now  doubly  cursed 
to  Cain.  That  part  of  it  which  fell  to  his  share, 
and  which  he  had  the  occupation  of,  was  made  un- 
fruitful and  uncomfortable  to  him  by  the  blood  of 
Abel.  Note,  The  wickedness  of  the  wicked  brings 
a curse  upon  all  they  do,  and  all  they  have,  Deut.  28. 
15,  tfc.  and  that  curse  imbitters  all  they  have,  and 
disappoints  them  in  all  they  do.  (2. ) Settlement  on 
the  earth  is  here  denied  him.  A fugitive  and  a va- 
gabond shalt  thou  be  in  the  earth.  By  this  he  was 
condemned.  [1  ] To  perpetual  disgrace  and  re- 
proach among  men.  It  should  be  ever  looked  upon 
as  a scandalous  thing  to  harbour  him,  converse  with 
him,  or  show  him  any  countenance.  And  justly  was 
a man  that  had  divested  himself  of  all  humanity,  ab- 
horred and  abandoned  by  all  mankind,  and  made 
infamous.  [2.]  To  perpetual  disquietude  and  hor- 
ror in  his  own  mind.  His  own  guilty  conscience 
should  haunt  him  wherever  he  went,  and  make  him 
Afagor-missabib,  a terror  round  about.  What  rest 
can  those  find,  what  settlement,  that  carry  their 
own  disturbance  with  them  in  their  bosoms  where- 
ever  they  go?  they  must  needs  be  fugitives,  that  are 
thus  tossed.  There  is  not  a more  restless  fugitive 
upon  earth,  than  he  that  is  continually  pursued  by 
his  own  guilt,  nor  a viler  vagabond  than  he  that  is  at 
the  beck  of  his  own  lusts. 

This  was  the  sentence  passed  upon  Cain;  and 
even  in  this  there  was  mercy  mixed,  inasmuch,  as 
he  was  not  immediately  cut  off,  but  had  space  given 
him  to  repent;  for  God  is  long-suffering  to  us- ward, 
not  willing  that  any  should  perish. 

13.  And  Cain  said  unto  the  Lord,  My 
punishment  is  greater  than  1 can  bear.  1 4. 
Beliold,  thou  hast  driven  me  out  this  day 
from  the  face  of  the  earth ; and  from  thy 
face  shall  I be  hid ; and  I shall  be  a fugitive 
and  a vagabond  in  the  earth ; and  it  shall 
come  to  pass,  that  every  one  that  findeth 
me,  shall  slay  me.  15.  And  the  Lord  said 
unto  him,  Therefore  whosoever  slayeth 
Cain,  vengeance  shall  be  taken  on  him  se- 
ven-fold. And  the  Lord  set  a mark  upon 
Cain,  lest  any  finding  him  should  kill  him. 

We  have  here  a further  account  of  the  proceed- 
ings against  Cain. 

I.  Here  is  Cain’s  complaint  of  the  sentence  pass- 
ed upon  him,  as  hard  and  severe.  Some  make  him 
to  speak  the  language  of  despair;  and  read  it,  Mine 
iniquity  is  greater  than  that  it  may  be  forgiven;  and 
so  what  he  says,  is  a reproach  and  affront  to  the 
mercy  of  God,  which  those  only  shall  have  the  be- 
nefit of,  that  hope  in  it.  There  is  forgiveness  with 
‘.he  God  of  pardons  for  the  greatest  sins  and  sinners; 
)ut  they  f 'I’feit  it,  who  despair  of  it.  Just  before, 
Cain  made  nothing  of  his  sin;  but  now,  he  is  in  the 
other  extreme:  Satan  drives  his  vassals  from  pre- 
sumption to  despair.  \\’’e  cannot  think  too  ill  of 
sin,  ])r  ivided  we  do  not  think  it  unpardonable.  But 
( aain  seems  rather  to  speak  the  langaiage  of  indigiia- 
tion;  M/  fiunishnient  is  greater  than  I can  bear; 
and  so,  what  lie  s lys,  is  a reproach  end  affront  to 
the  justice  of  (iod,  and  a complaint,  not  of  the 
greatness  of  his  sin,  but  of  the  extremity  of  his  pun- 
ishment, as  if  that  were  disproportionable  to  his 
.nerits.  Instead  of  justifying  God  in  the  sentence, 
he  condemns  him;  not  accepting  the  punishment  of 
liis  iniquity,  but  quarrelling  with  it.  Note,  Impeni- 
y-\t  unhumble  hearts  are  therefore  not  reclaimed 


by  God’s  rebukes,  because  they  think  themselves 
wronged  by  them;  and  it  is  an  evidence  of  great 
hardness  to  be  more  concerned  about  our  sufferings 
than  about  our  sins.  Pharaoh’s  care  was  concern- 
ing this  death  only,  not  this  sin,  Exod.  10.  17 ; so 
was  Cain’s  here.  He  is  a living  man,  and  yet  com- 
plains of  the  punishment  of  his  sin,  Lam.  3.  39.  He 
thinks  himself  rigorously  dealt  with,  when  really 
he  is  favourably  treated;  and  he  cries  out  of  wrong, 
when  he  has  more  reason  to  wonder  that  he  is  out  of 
hell.  Woe  unto  him  that  thus  strives  with  his  Ma- 
ker, and  enters  into  judgment  with  his  judge! 

Now,  to  justify  this  complaint,  obseiwe  his  des- 
cants upon  the  sentence.  1.  He  sees  himself  ex- 
cluded by  it  from  the  favour  of  God;  and  concludes 
that,  being  cursed,  he  was  hid  from  God’s  face; 
which  is  indeed  the  true  nature  of  God’s  curse; 
damned  sinners  find  it  so,  to  whom  it  is  said.  Depart 
from  me,  ye  cursed.  Those  are  cursed  indeed, 
that  are  for  ever  shut  out  from  God’s  love  and  care, 
and  from  all  hopes  of  his  grace.  2.  He  sees  him- 
self expelled  from  all  the  comforts  of  this  life;  and 
concludes  that,  being  a fugitive,  he  was,  in  effect, 
driven  out  this  day  from  the  face  of  the  earth.  As 
good  have  no  place  on  earth,  as  not  have  a settled 
place.  Better  rest  in  the  grave,  than  not  rest  at  all. 
3.  He  sees  himself  excommunicated  by  it,  and  cut 
off  from  the  church,  and  forbidden  to  attend  on  pub- 
lic ordinances.  His  hands  being  full  of  blood,  he 
must  bring  no  more  vain  oblations,  Isa.  1.  13,  15. 
Perhaps  this  he  means,  when  he  complains  that  he 
was  driven  out  from  the  face  of  the  earth,  for,  be- 
ing shut  out  of  the  church,  which  none  had  yet  de- 
serted, he  was  hid  from  God's  face,  being  not 
admitted  to  come  with  the  sons  of  God  to  present 
himself  before  the  Lord.  4.  He  sees  himself  ex- 
posed by  it  to  the  hatred  and  ill-will  of  all  mankind. 
It  shall  come  to  pass,  that  every  one  that  fnds  me, 
shall  slay  me.  Wherever  he  wanders,  he  goes  in 
peril  of  his  life,  at  least  he  thinks  so;  and  like  a 
man  in  debt,  thinks  every  one  he  meets,  a bailiff. 
There  were  none  alive  but  his  near  relations;  yet 
even  of  them  he  is  justly  afraid,  who  had  himself 
been  so  barbarous  to  his  brother.  Some  re.ad  it. 
Whatsoever  findifs  me,  shall  slay  me;  not  only,  Who- 
soever among  men,  but  Whatsoever  among  all  the 
creatures:  seeing  himself  thrown  out  of  God’s  pro- 
tection, he  sees  the  whole  creation  armed  against 
him.  Note,  Unpardoned  guilt  fills  men  with  con- 
tinual terrors,  Prov.  28.  1.  Job  15.  20,  21.  Ps.  53.  5. 
It  is  better  to  fear  and  not  sin,  than  to  sin  and  then 
fear.  Dr.  Lightfoot  thinks  this  word  of  Cain  should 
be  read  as  a wish:  Mow,  therefore,  let  it  be  that  any 
that  finds  me,  may  hill  me.  Being  bitter  in  his 
soul,  he  longs  for  death,  but  it  comes  not.  Job  3.  20 
...22.  as  those  under  spiritual  torments  do.  Rev.  9. 
5,  6. 

II.  Here  is  God’s  confirmation  of  the  sentence; 
for  when  he  judyes,  he  will  overcome,  xk  15.  Ob- 
serve, 1.  How  Cain  is  protected  in  wrath  by  this  de- 
clan  tion,  notified,  we  may  suppose,  to  all  that  little 
world  which  was  then  in  being.  Whosoever  slaveth 
Cain,  vengeance  shall  be  taken  on  him  sex’en-fold ; 
because  thereby  the  sentence  he  was  under  (that  he 
should  lie  a fugitive  and  a vagabond)  would  be  de- 
feated. Condemned  prisoners  are  under  the  special 
protection  of  the  I iw;  they  that  are  appointed  sacri- 
fices to  public  justice,  must  not  be  sacrificed  to  pri- 
vate revenge.  God  having  said,  in  Cain’s  case. 
Vengeance  is  mine,  I will  repay,  it  had  been  a dar- 
ing usurpation  for  any  man  to  take  the  sword  out  of 
G"d’s  hand,  a contempt  put  upon  an  express  de- 
cl  irati'^n  of  God’s  mind,  and  therefore,  avenged 
seven-fold.  Note,  God  has  wise  and  holy  ends  in 
protecting  and  pr'^longing  the  lives  even  of  very 
wicked  men.  God  deals  with  some,  according  to 
that  prayer,  Ps.  59.  11,  Slay  t.heen  not,  lest  my 


54 


GENESIS,  IV. 


fieofilt  forget;  scatter  them  by  thy  ponyer.  Had 
Cain  been  slain  immediately,  he  had  been  forgotten, 
Eccl.  8.  10;  but  now  he  In'es,  a more  fearful  and 
lasting  monument  of  God’s  justice,  hanged  in  chains, 
as  it  were.  2.  How  he  is  marked  in  wrath;  'I he 
Lord  set  a mark  upon  Cain,  to  distinguish  him  from 
the  rest  of  mankind,  and  to  notify  that  he  was  the 
man  that  murdered  his  brother,  whom  nobody  must 
hurt,  but  every  body  must  hoot  at.  God  stigma- 
tized him,  (as  some  malefactors  are  burnt  in  the 
cheek,)  and  put  upon  him  such  a visible  and  indeli- 
ble mark  of  infamy  and  disgrace,  as  would  make 
all  wise  people  shun  him,  so  that  he  could  not  be 
otherwise  than  a fugitive  and  a vagabond,  and  the 
offsccuring  of  all  things. 

16.  And  Cain  went  out  from  the  pre- 
sence of  the  Lord,  and  dwelt  in  the  land 
of  Nod,  on  the  east  of  Eden.  17.  And 
Cain  knew  his  wife ; and  she  conceived, 
and  bare  Enoch : and  he  builded  a city, 
and  called  the  name  of  the  city,  after  the 
name  of  his  son,  Enoch.  18.  And  unto 
Enoch  was  born  Irad : and  Irad  begat  Me- 
hujael : and  Mehujael  begat  Methusael : 
and  Methusael  begat  Lamech. 

We  have  here  a further  account  of  Cain,  and 
what  became  of  him  after  he  was  rejected  of  God. 

I.  He  tamely  submitted  to  that  part  of  his  sen- 
tence, by  which  he  was  hid  from  God’s  face.  For, 
(v.  16.)  he  went  out  from  the  presence  of  the  Lord, 
that  is,  he  willingly  renounced  God  and  religion, 
and  was  content  to  forego  the  privileges,  so  that  he 
might  not  be  under  its  precepts.  He  forsook  Ad- 
am’s family  and  altar,  and  cast  off  all  pretensions  to 
the  fear  of  God,  and  never  came  among  good  peo- 
ple, nor  attended  on  God’s  ordinances,  any  more. 
Note,  Hypocritical  professors,  that  have  dissembled 
and  trifled  with  God  Almighty,  are  justly  left  to 
themselves,  to  do  something  that  is  grossly  scan- 
dalous, and  so  throw  off  that  form  of  godliness  which 
they  have  been  a reproach  to,  and  under  colour  of 
which  they  have  denied  the  power  of  it.  Cain 
went  out  now  from  the  presence  of  the  Lord,  and 
we  never  find  that  he  came  into  it  again,  to  his 
comfort.  Hell  is  destruction  from  the  presence  of 
the  Lord,  2Thes.  1.  9.  It  is  a perpetual  banishment 
from  the  fountain  of  all  good.  This  is  the  choice 
of  sinners;  and  so  shall  their  doom  be,  to  their  eter- 
nal confusion. 

II.  He  endeavoured  to  confront  that  part  of  the 
sentence  by  which  he  was  made  a fugitive  and  a va- 
gabond, for, 

1.  He  chose  his  land.  He  went  and  dwelt  on  the 
east  of  Rden,  somewhere  distant  from  the  place 
where  Adam  and  his  religious  family  resided,  dis- 
tinguishing himself  and  his  accursed  generation 
from  the  holy  seed,  his  camp  from  the  camp  of  the 
saints  and  the  beloved  city.  Rev.  20.  9.  On  the  east 
of  Eden,  the  cherubim  were,  with  the  flaming 
sword;  ch.  3.  24.  there  he  chose  his  lot,  as  if  to  defy 
the  terrors  of  the  Lv)rd.  But  his  attempt  to  settle 
was  in  vain;  for  the  land  he  dwelt  in,  was  to  him 
the  land  of  Pfod,  that  is,  shaking,  or  trembling,  ])e- 
cause  of  the  continual  restlessness  and  uneasiness  ('f 
his  own  spirit.  Note,  Those  that  depart  from  God, 
cannot  find  rest  any  where  else.  When  Cain  went 
out  from  the  presence  of  the  Lord,  he  never  rested 
after.  Those  that  shut  themselves  out  of  Heaven, 
abandon  themselves  to  a perpetu  il  trembling; 
“ Return  therefore  to  thy  rest,  O my  soul,  to  thy 
rest  in  (iod;  else  thou  art  for  ever  restless.” 

2.  He  builded  him  a city  for  a habit  ition,  v.  17. 
He  was  building  a city,  so  some  read  it,  ever  build- 


ing it,  but,  a curse  being  upon  him  and  the  work  of 
his  hands,  he  could  not  finish  it.  Or,  as  we  read 
it,  he  builded  a city,  in  token  of  a fixed  separation 
from  the  church  of  God,  to  which  he  had  no 
thoughts  of  ever  returning.  This  city  was  to  be  the 
head  quarters  of  the  apostasy.  Observe  here,  (1.) 
Cain’s  defiance  of  the  divine  sentence.  God  said  he 
should  be  a fugitive  and  a vagabond;  had  he  re- 
pented and  humbled  himself,  that  curse  might  have 
turned  into  a blessing,  as  that  of  the  tribe  of  Levi 
was,  that  they  should  be  divided  in  Jacob,  and  scat- 
tered in  Israel;  but  his.impenitent  unhumbled  heart 
walking  contrary  to  God,  and  resolving  to  fix,  in 
spite  of  heaven,  that  which  might  have  been  a 
l)lessing,  turned  into  a curse.  (2. ) See  what  was 
Cain’s  choice,  after  he  had  forsaken  God;  he  pitched 
mon  a settlement  in  this  world,  as  his  rest  for  ever. 
They  who  looked  for  the  heavenly  city,  on  earth, 
chose  to  dwell  in  tabernacles;  but  Cain,  as  one  that 
minded  not  that  city,  built  him  one  on  earth.  They 
that  are  cursed  of  God,  are  apt  to  seek  their  settle- 
ment and  satisfaction  here  below,  Ps.  17.  14.  (3.) 
See  what  method  Cain  took  to  defend  himself  against 
the  terrors  with  which  he  was  perpetually  haunted. 
He  undertook  this  building,  to  divert  his  thoughts 
from  the  consideration  of  his  own  misery,  and  to 
drown  the  clamours  of  a gnilrt  conscience  w'ith  the 
noise  of  axes  and  hanmiers.  Thus  many  baffle  their 
convictions,  by  thrusting  themselves  into  a hurry  of 
worldly  business.  (4. ) See  how  wicked  people  often 
get  the  start  of  God’s  people,  and  out-go  them  in 
outward  prosperity.  Cain  and  his  cursed  race  dwell 
in  a city,  while  Adam  and  his  blessed  family  dwell 
in  tents;  we  cannot  judge  of  love  or  hatred  by  all 
that  is  before  tis,  Eccl.  9.  1,  2. 

3.  His  family  was  also  built  up.  Here  is  an  ac- 
count of  his  posteiity,  at  least,  the  heirs  rf  his 
family,  for  seven  generations.  His  son  Knoch; 
of  the  same  name,  but  not  of  the  same  character, 
with  that  holy  man  that  nvalked  with  God,  c h.  5. 
22.  Good  men  and  bad  may  bear  the  same  names; 
but  God  can  distinguish  betwe'en  .lud:  s l.'-cariot,  and 
•Tildas  not  Iscariot,  John  14.  22.  The  names  of  more 
of  his  posterity  are  mentioned,  and  but  just  men- 
tioned; not  as  those  of  the  holy  seed,  ch.  5,  where 
we  have  three  verses  concerning  ea  li,  wdieieas 
here  we  have  three  or  four  in  one  verse.  They  are 
numbered  in  haste,  as  not  valued  or  delighted  in,  in 
comparison  with  God’s  chosen. 

19.  And  Lamech  took  unto  him  two 
wives  : the  name  of  the  one  teas  Adah,  and 
the  name  of  the  other  Zillah.  20.  And 
Adali  bare  Jahal : he  was  the  father  of  such 
as  dwell  in  tents,  and  of  such  os  hove  cattle. 
21.  And  his  brother’s  name  teas  Jubal : he 
was  the  father  of  all  such  as  handle  the 
harp  and  ore:an.  22.  And  Zillah,  she  also 
bare  Tubal-Cain,  an  instructor  of  every 
artificer  in  brass  and  iron : and  the  sister 
of  Tubal-Cain  was  Naamah. 

We  hai  e here  seme  particulars  concerning  La- 
mech, the  seventh  from  Adam  in  the  line  cf  Lain. 
Observe, 

I.  His  marrying  of  two  wives.  It  was  one  of  the 
degenerate  race  of  Cain,  who  first  transgressed  that 
original  law  of  marriage,  that  two  only  should  be 
one  flesh.  Hitherto,  one  man  had  but  one  wife  at 
a time;  but  Lamech  took  two.  From  the  beginning 
it  was  jiot  so,'^s/li\\.  2.  15.  Matth.  19.  5.  See  hen, 
1.  That  these  who  desert  God’s  church  and  ordi 
nances,  lay  themselves  open  to  all  manner  of  temp 
tation.  2.  That  when  a bad  custom  is  begun  by 
bad  men,  sometimes  men  of  better  characters  arc. 


55 


GENESIS,  IV 


through  unwariness,  drawn  in  to  follow  them.  Ja- 
cob,  David,  and  many  others,  who  were  otherwise  ' 

Eood  men,  were  afterward  insnared  in  this  sin  which 
lamech  had  begun.  I 

II.  His  happiness  in  his  children,  notwithstand- 
ing this.  Though  he  sinned,  in  marrying  two  wives, 
yet  he  Was  biessed  with  children  by  both,  and  those, 
such  as  lived  to  be  famous  in  their  generation;  net 
for  their  piety,  no  mention  is  made  of  that,  (for 
aught  that  appears,  they  were  the  heathen  of  that ! 
age,)  but  for  their  ingenuity.  They  were  not  only 
themselves  men  of  business,  but  men  that  were 
serviceable  to  the  world,  and  eminent  for  the  in- 
vention, or,  at  least,  the  improvement,  of  some  use- 
ful art.  ; 

1.  Jabal  was  a famous  shepherd;  he  delighted  , 
himself  much  in  keeping  cattle,  and  was  so  h..ppy  j 
in  devising  methods  of  doing  it  to  the  best  advan-  ; 
tage,  and  instructing  others  in  them,  that  the  shep-  ' 
herds  of  those  times,  nay,  the  shepherds  of  after-  j 
limes,  called  him  father;  or.  perhaps,  his  children  ■ 
after  him  being  brought  up  to  the  same  employ-  ' 
ment,  the  f miily  was  a family  of  shepherds. 

2.  Jiibal  was  a famous  musician,  and  particularly 
an  organist,  and  the  first  that  gave  rules  for  that 
noble  art  or  science  of  music.  When  Jabal  had  set  ; 
them  in  a way  to  be  rich,  Jubal  put  them  in  a way  1 
to  be  merry.  Those  who  spend  their  days  in  ; 
wealth,  will  not  be  without  the  timbrel  and  liarp. 
Job  21.  12,  13.  From  his  name,  Jubul,  probably, 
the  jubilee-trumpet  was  so  called;  for  the  best  i 
music  was  that  which  proclaimed  liberty  and  re-  ' 
demption.  Jabal  was  their  Pan,  and  Jubal  their 
Apollo.  ' 

3.  Tubal-Cain  was  a famous  smith,  who  greatly  i 
improved  the  art  of  working  in  brass  and  iron,  for 
the  service  both  of  war  and  husbandry.  He  was  ' 
their  Vulcan.  See  here,  i 

( 1. ) That  worldly  things  are  the  only  things  that  ' 
carnal  wicked  people  set  their  hearts  upon,  and  are  ! 
most  ingenious  and  industrious  about.  So  it  was  ' 
with  this  impious  race  of  cursed  Cain.  Here  was  a 
father  of  shepherds,  and  a father  of  musicians,  but 
not  a father  of  the  f.'.ithful : here  is  one  to  teach  in 
brass  and  iron,  luit  none  to  teach  the  good  know- 
ledge of  the  Lord:  here  are  devices  how  to  be  rich, 
and  how  to  be  mighty,  and  how  to  be  merry:  but 
nothing  of  God,  or  of  his  fear  and  service  among 
them.  Present  things  fill  the  hearts  of  most  people. 
(2.)  Tint  even  those  who  are  destitute  of  the  know- 
ledge and  grace  of  God,  may  be  endued  with  many 
excellent  useful  acromplishments,  which  may  make 
them  famous  and  serviceable  in  their  generation. 
Common  gif:s  are  given  to  bad  men,  while  God 
chocses  to  himself  the  foolish  things  of  the  world. 

2.3.  And  Lamech  said  unto  his  wives, 
Adah  and  Zillah,  Hear  my  voice  ; ye  wives 
of  Lamech,  hearken  unto  my  sj)eech ; for  I 
have  slain  a man  to  my  wounding,  and  a 
young  man  to  my  hurt : 24.  If  Cain  shall 

be  avenged  seven-fold,  truly  Lamech  seven- 
ty and  seven-fold. 

By  this  speech  of  Lamech,  which  is  here  record- 
ed, and,  probably,  was  much  talked  of  in  those 
times,  he  further  appears  to  have  been  a bad  man, 
as  Cain’s  accursed  race  generally  were. 

Observe, 

I.  How  haughtily  and  imperiously  he  speaks  to 
his  wives,  as  one  that  expected  a mighty  regard  and 
observance.  Hear  my  x'oice,  ye  ivives  of  Lamech. 
No  marvel  that  he  who  had  broken  one  law  of 
marriage,  by  biking  two  wives,  broke  another, 
which  obliged  him  to  be  kind  and  tender  to  those 
he  had  taken,  and  to  gi\  e honour  to  the  wife  as  to 


the  weaker  vessel.  Those  are  not  always  the 
most  careful  to  do  their  own  duty,  that  are  highest 
in  their  demands  of  respect  from  others,  and  most 
frequent  in  calling  upon  their  relations  to  know 
their  place,  and  do  their  duty. 

II.  Hom'  bloody  and  barbarcus  he  was  to  all 
alKAit  him.  1 have  slain,  or,  (as  it  is  in  the  mar- 
gin,) I ’tvotild  slay  a man  in  7ny  own  wound,  and  a 
young  Tiian  in  my  hurt.  He  owns  himself  a man 
rf  a tierce  and  cruel  disposition,  that  would  lay 
aljout  him  without  mercy,  and  kill  all  that  stood  in 
hiS  way;  be  it  a man,  or  a y'cung  man,  nay,  though 
he  himself  were  in  danger'to  be  wounded’ and  hurt 
in  the  conflict.  S me  think,  because  (x'.  24.)  he 
compares  himself  with  Cain,  that  he  had  murdered 
some  of  the  holy  seed,  the  true  worshippers  cf  fiod, 
and  that  he  acknowledges  this  to  be  the  wounding 
cf  his  conscience,  and  the  hurt  of  his  soul;  and  yet 
that  like  Cain,  he  continued  impenitent,  trembling 
and  yet  unhumbled.  Or,  his  wives,  knowing  what 
mcinner  of  spirit  he  was  cf,  how  apt  both  to  give 
and  to  resent  jirovocation,  were  afraid  lest  seme- 
bedy  or  other  wmuld  be  the  death  of  him.  “ Never 
fe.ir,”  says  he,  “ 1 defy  any  man  to  set  upen  me;  I 
will  slay  him,  be  he  a man,  or  a young  man.” 
Note,  It  is  a common  thing  for  fierce  and  bloody 
men  to  glory  m their  shame,  (Philip.  3.  19.)  as  if 
it  were  Imth  their  safety  and  their  honour,  that  they 
care  not  how  many  lives  are  sacrificed  to  their  an- 
gry resentments,  nor  how  much  they  are  hated, 
provided  they  may  be  feared.  Oderint,  dum  me- 
tuant — Let  them  hate,  provided  they  fear. 

III.  How  impiously  he  presumes  even  upon  God’s 
protection  in  his  wicked  way,  v.  24.  He  had  heard 
that  Cain  should  be  avenged  seven-fold,  v.  15;  that 
is,  that  if  any  man  should  dare  to  kill  Cain,  he 
sliould  be  severely  reckoned  with,  and  punished, 
for  so  doing,  though  Cain  deserved  to  die  a thou- 
sand deaths  for  the  murder  of  his  brother;  and 
hence  he  infers,  that  if  any  one  should  kill  him  for 
the  murders  he  had  committed,  God  would  much 
more  avenge  his  death.  As  if  the  special  care  God 
took  to  prolong  and  secure  the  life  cf  Cain,  for  spe- 
cial reasons  peculiar  to  his  case,  and  indeed  for  his 
sorer  punishment,  as  the  beings  of  the  damned  are 
continued — as  if  this  care  were  designed  for  a pro- 
tection to  all  murderers.  Thus  I.,amech  perversely 
argues,  “If  Gcd  provided  for  the  safety  of  Cain, 
much  more  for  mine;  Avho,  though  I have  slain 
many,  yet  never  slew  my  own  brother,  and  upon  no 
provocation,  as  he  did.”  Note,  The  reprieve  of 
some  sinners,  and  the  patience  God  exercised  to- 
ward them,  are  often  abused  to  the  hardening  of 
others  in  the  like  sinful  ways,  Eccl.  8.  11.  But 
though  justice  strike  some  slowly,  others  cannot 
therefore  be  sure  liut  that  they  mav  be  taken  away 
with  a swift  destmetion.  Or,  if  Gcd  should  bear 
long  witli  th;  se  who  thus  presume  upon  his  for- 
bearance, they  do  hut  hereby  treasure  up  unto 
themselves  wrath  against  the  day  of  wrath.  Now 
this  is  all  we  have  ujion  record  in  scripture  concern- 
ing the  family  and  posterity  of  cursed  Cain,  till  we 
find  them  all  cut  on  and  perishing  in  the  universal 
deluge. 

2.5.  And  Adam  knew  his  wife  again ; 
and  she  bare  a son,  and  called  his  name 
Seth  : For  God,  said  she,  hath  appointed  me 
another  seed  instead  of  Abel,  whom  Cain 
slew.  26.  And  to  Seth,  to  liim  also  there 
was  born  a son ; and  he  called  his  name 
Enos;  then  began  men  to  call  upon  the 
name  of  the  Lord. 

This  is  the  fii-st  mention  cf  Adam  in  the  story  cf 
this  chapter.  No  question,  the  murder  of  Abel, 


.56 


GENESIS,  V. 


and  the  impenitence  and  apostasy  of  Cain,  were  a 
very  great  grief  to  him  and  Eve;  and  the  more,  be-  ; 
cause  their  own  wickedness  did  now  correct  thern,  ! 
and  their  backslidings  did  reprove  them.  Their 
folly  had  given  sin  and  death  entrance  into  the 
world;  and'now  they  smarted  by  it,  being,  by  means 
thereof,  dejirived  of  both  their  sons  in  one  day,  ch. 
27.  45.  When  parents  are  grie\'ed  by  their  child- 
ren’s wickedness,  they  should  take  occasion  thence 
to  lament  that  corruption  of  nature  which  was  deriv- 
ed from  them,  and  which  is  the  root  of  bitterness. 
But  here  we  have  that  which  was  a relief  to  cur 
first  parents  in  their  affliction. 

I.  God  gave  them  to  see  the  rebuilding  of  their 
family,  which  was  sorely  shaken  and  weakened  by 
that  sad  event.  For,  1.  They  saw  their  seed,  an- 
other seed  instead  of  Abel,  v.  25.  _ Observe  God’s 
kindness  and  tenderness  toward  his  people,  in  his 
providential  dealings  with  them;  when  he  takes 
away  one  comfort  from  them,  he  gives  them  an- 
other instead  of  it,  which  may  pro\  e a greater  bless- 
ing to  them  than  that  was,  in  which  they  thought 
their  lives  were  bound  up.  This  other  seed  was  he 
in  whom  the  church  was  to  be  built  up  and  perpetu- 
ated; and  he  comes  instead  of  Abel;  for  the  suc- 
cession of  professors  is  the  revival  of  the  martyrs, 
and  as  it  were  the  resurrection  ot  God’s  slain  wit- 
nesses. Thus  we  are  bafitized  for  the  dead,  1 Cor. 
15.  29;  that  is,  we  are,  by  baptism,  admitted  into 
the  church,  for  or  instead  of  those  who,  by  death, 
especially  by  martyrdom,  are  removed  cut  of  it; 
and  we  fill  up  their  room.  They  who  slay  God’s 
servants,  hope  thus  to  wear  out  the  saints  of  the 
Most  High;  but  they  will  be  deceived.  Christ  shall 
still  see  his  seed;  God  can  out  of  stones  raise  up 
children  for  him,  and  make  the  blood  of  the  martyrs 
the  seed  of  the  church,  whose  lands,  we  are  sure, 
shall  never  be  lost  for  want  of  heirs.  This  son,  by 
•K  prophetic  spirit,  they  called  Seth,  that  is,  set, 
settled,  or  placed;  because,  in  his  seed,  mankind 
should  continue  to  the  end  of  time,  and  from  him 
the  Messiah  should  descend.  While  Cain,_  the 
head  of  the  apostasy,  is  made  a wanderer,  Seth, 
from  whom  the  true  church  was  to  come,  is  one  fix- 
ed. In  Christ  and  his  church  is  the  only  true  set- 
tlement. 2.  They  saw  their  seerf’if  1’.  26.  To 
Seth  was  born  a son  called  Knos,  that  general  name 
for  all  men,  which  bespeaks  the  weakness,  frailty, 
and  misery,  of  man’s  state.  The  liest  men  are 
most  sensible  of  these,  both  in  themselves  and  their 
children.  We  are  never  so  settled,  but  we  must 
remind  ourselves  that  we  are  frail. 

II.  God  gave  them  to  see  the  reviving  of  religion 
in  their  family,  v.  26,  Then  began  men  to  call 
upon  the  name  of  the  ford.  It  is  small  comfort  to 
a good  man  to  see  his  children’s  children,  if  he  do 
not,  withal,  see  peace  upon  Israel,  and  those  that 
come  of  him  walking  in  the  truth.  Doubtless, 
God’s  name  was  called  upon  before,  but  now,  ]. 
The  worshippers  of  God  began  to  stir  up  them- 
selves to  do  more  in  religion  than  they  had  done; 
perhaps  not  more  than  had  been  done  at  first,  but 
more  than  had  been  done  of  late,  since  the  defec- 
tion of  Cain.  Now,  men  began  to  worship  God, 
not  only  in  their  closets  and  families,  but  in  public 
and  solemn  assemblies.  Or,  now,  there  was  so 
great  a reformation  in  religion,  that  it  was  as  it  were, 
a new  beginning  of  it.  Then  may  refer,  not  to  the 
birth  of  Enos,  but  to  the  whole  foregoing  story; 
then,  when  men  saw  in  Cain  and  I.iamech  the  sad 
effects  of  sin,  by  the  workings  of  natural  conscience; 
then,  they  were  so  much  the  more  lively  and  reso- 
lute in  religion.  The  worse  others  are,  the  better 
we  should  be,  and  the  more  zealous.  2.  The  wor- 
shippers of  God  began  to  distinguish  themselves; 
the  margin  reads  it.  Then  began  men  to  be  called  by 
the  name  of  the  Lord,  or,  to  call  themselves  by  it. 


Now,  that  Cain  and  those  who  had  deserted  reli- 
gion, had  built  a city,  and  begun  to  declare  fer  im- 
piety and  irreligion,  and  called  themselves  the  Sons 
of  men;  those  that  adhered  to  God,  began  to  de- 
clare for  him  and  his  worship,  and  called  them- 
selves the  Sons  of  God.  Now  began  the  distinction 
lietween  professors  and  profane,  which  has  been 
kept  up  ever  since,  and  will  be  while  the  world 
stands. 

CHAP.  V. 

j This  chapter  is  the  only  authentic  history  extant  of  the 
first  age  of  the  world,  from  the  creation  to  the  flood, 
containing  (according  to  the  verity  of  the  Hebrew  text) 
1666  years,  as  may  easily  be  computed  by  the  ages  of  the 
Patriarchs,  before  they  begat  that  son,  through  whom 
the  line  went  down  to  Noah.  This  is  none  of  those 
which  the  apostle  calls  endless  genealogies,  1 Tim.  1.  4, 
for  Christ  who  was  the  end  of  the  Old  Testament  law, 
was  also  the  end  of  the  Old  Testament  genealogies; 
toward  him  they  looked,  and  in  him  they  centred.  The 
genealogy  here  recorded,  is  inserted  briefly  in  the  pedi 
gree  of  our  Saviour,  Luke  3.  36.  .38,  and  is  of  great  use, 
to  show  that  Christ  was  the  Seed  of  the  icoman,  that 
was  promised.  We  have  here  an  account,  I.  Con- 
cerning Adam,  v.  1.  .5.  II.  Seth,  v.  6.  .8.  III.  Enos,  v. 
9.  .11.  IV.  Cainan,  v.  12.  .14.  V.  Mahalaleel,  v.  15.. 
17.  VI.  Jared,  v.  18.  .20.  VII.  Enoch,  v.  21.  .24.  VUI. 
Methuselah,  v.  25.  .27.  IX.  Lamech  and  his  son  Noah, 
V.  28.  .32.  All  scripture,  being  given  by  inspiration  of 
God,  is  profitable,-  though  not  all  alike  profitable. 

\v  I '^HIS  is  the  book  of  the  generations  of 
1 Adam.  In  the  day  that  God  crea- 
ted man,  in  the  likeness  of  God  made  he 
him  : 2.  Male  and  female  created  he  them ; 
and  blessed  them,  and  called  their  name 
Adam,  in  the  day  when  they  were  created  : 

3.  And  Adam  lived  an  hundred  and  thirty 
years,  and  begat  a son  in  his  own  likeness, 
after  his  image  ; and  called  his  name  Seth ; 

4.  And  the  days  of  Adam  after  he  had  be- 

gotten Seth  were  eight  hundred  years : and 
he  begat  sons  and  daughters : 5.  And  all 

the  days  that  Adam  lived  were  nine  hun- 
dred and  thirty  years : and  he  died. 

The  first  words  of  the  chapter  are  the  title  or  ar- 
gument of  the  whole  chapter;  it  is  the  book  of  the 
generations  of  Adam,  it  is  the  list  or  catalogue  ( f 
the  posterity  of  Adam;  not  of  all,  but  only  ( i the 
holy  seed  which  were  the  substance  thereof,  Isa.  6. 
13,  and  of  whom,  as  concerning  the  flesh,  Christ 
came,  Rom.  9.  5,  the  names,  ages,  and  deaths,  of 
those  that  were  the  successors  of  the  first  Adam  in 
the  custody  of  the  promise,  and  the  ancestors  of  the 
second  Adam.  The  genealogy  begins  with  Adam 
himself. 

Here  is, 

I.  His  creation,  v.  1,  2.  Where  we  have  a brief 
rehearsal  of  what  was  before  at  large  related  con- 
cerning the  creation  of  man.  This  is  what  we  have 
need  frequently  to  hear  of,  and  carefully  to  acquaint 
ourselves  with.  Observe  here,  1.  That  God  crea- 
ted man.  Man  is  not  his  own  maker,  therefore  bt 
must  not  be  his  own  master;  but  the  Author  of  his 
being  must  be  the  Director  of  his  motions  and  the 
centre  of  them.  2.  That  there  was  a day  in  which 
God  created  man;  he  was  not  from  eternity,  l)\it  of 
yesterday;  he  was  not  the  first-born,  but  the  junior 
of  the  creation.  3.  That  God  made  him  in  his  own 
likeness,  righteous  and  holy,  and  therefore,  un- 
doubtedly, happy;  man’s  nature  resembled  the  di- 
vine nature  more  than  that  of  any  of  the  creatures 
of  this  lower  world.  4.  That  God  created  them 
male  and  female,  {y.  2.)  for  their  mutual  comfort 
as  well  as  for  the  preservation  and  increase  of  their 


57 


GENESIS,  V. 


Kind.  Adam  and  Eve  were  both  made  immediately 
by  the  hand  of  God,  both  made  in  God’s  like'  ess; 
and  therefore  between  the  sexes  there  is  not  that 
great  distance  and  inequality  which  some  imagine. 
5.  That  God  blessed  them.  It  is  usual  for  parents 
to  bless  their  children;  so  God,  the  common  Father, 
blessed  his:  but  earthly  parents  can  only  beg-  a 
blessing,  it  is  God’s  prerogative  to  command  it.  It 
refers  chiefly  to  the  blessing  of  increase,  not  exclud- 
ing other  blessings.  6.  That  he  called  their  name 
Adam.  Adam  signifies  earth,  red  earth.  Now, 
(1.)  God  gave  him  this  name.  Adam  had  himself 
named  the  rest  of  the  creatures,  but  he  must  not 
choose  his  own  name,  lest  he  should  assume  some 
glorious  pompous  title.  But  God  gave  him  a name 
which  would  be  a continual  memorandum  to  him  of 
the  meanness  of  his  original,  and  oblige  him  to  look 
unto  the  rock  whence  he  was  hewn,  and  the  hole  of 
the  flit  whence  he  was  digged,  Isa.  51.  1.  Those 
have  little  reason  to  be  proud,  who  are  so  near  akin 
to  dust.  (2.)  He  gave  this  name  both  to  the  man 
and  to  the  woman.  Being,  at  first,  one  by  nature, 
and  afterward,  one  by  marriage,  it  was  fit  they 
should  both  have  the  same  name,  in  token  of  their 
union.  The  woman  is  of  the  earth,  earthy,  as  well 
as  the  man. 

II.  The  birth  of  his  son  Seth,  v.  3.  He  was  bom 
in  the  hundred  and  thirtieth  year  of  Adam’s  life; 
and,  probably,  the  murder  of  Abel  was  not  long  be- 
fore. Many  other  sons  and  daughters  were  bom  to 
Adam,  besides  Cain  and  Abel,  before  this;  but  no 
Tiotice  is  taken  of  them,  because  an  honourable 
mention  must  be  made  of  his  name  only,  in  whose 
loins  Christ  and  the  church  were.  But  that  which 
is  most  observable  here  concerning  Seth,  is,  that 
Adam  begat  him  in  his  own  likeness,  after  his  image. 
Adam  was  made  in  the  image  of  God;  but  when  he 
was  fallen  and  corrupt,  he  begat  a son  in  his  own 
image,  sinful  and  defiled,  frail,  mortal,  and  misera- 
ble, like  himself;  not  only  a man  like  himself,  con- 
sisting cf  l)cdy  and  soul,  but  a sinner  like  himself, 
guilty  and  obnoxious,  degenerate  and  corrupt. 
Even  the  man  after  God’s  own  heart  owns  himself 
conceived  and  bom  in  sin,  Ps.  51.  5.  This  was 
Adam’s  own  likeness,  the  reverse  of  that  divine 
likeness  in  which  Adam  was  made;  but,  having  lost 
it  himself,  he  could  not  convey  it  to  his  seed.  Note, 
Grace  does  not  run  in  the  blood,  but  corruption 
does.  A sinner  begets  a sinner,  but  a saint  does  not 
beget  a saint. 

HI.  His  age  and  death.  He  lived,  in  all,  nine 
hundred  and  thirty  years;  and  then  he  died,  accoi’d- 
!ng  to  the  sentence  passed  upon  him.  To  dust  thou 
shalt  return.  Though  he  did  not  die  in  the  day  he 
ate  forbidden  fruit,  yet  in  that  very  day  he  became 
mortal;  then  he  began  to  die:  his  whole  life  after 
was  but  a reprieve,  a forfeited,  condemned,  life; 
nay  it  was  a wasting,  dying,  life:  he  was  not  only 
like  a criminal  sentenced,  but  as  one  already  cruci- 
fied, that  dies  slowly,  and  by  degrees. 

G.  And  Seth  lived  an  Inindred  and  five 
years,  andb^^at  Enos:  7.  And  Seth  lived 
after  he  begat  Enos  eight  hundred  and 
seven  years,  and  begat  sons  and  daughters  : 
8.  And  all  the  days  of  Seth  were  nine  hun- 
dred and  twelve  years:  and  he  died.  9. 
And  Enos  lived  ninety  years,  and  begat 
Cainan:  10.  And  Enos  lived  after  he  be- 
gat Cainan  eight  hundred  and  fifteen  years, 
and  begat  sons  and  daughters : 11.  And 

all  the  days  of  Enos  were  nine  hundred  and 
five  years : and  he  died.  1 2.  And  Cainan 
lived  seventy  vears,  and  begat  Mahalaleel : 
VoL.  L— H 


1 3.  And  Cainan  lived  after  he  begat  Mahala  - 
leel  eight  hundred  and  forty  years,  and  begat 
sons  and  daughters:  14.  And  all  the  days 
of  Cainan  were  nine  hundred  and  ten  years : 
and  he  died.  15.  And  Mahalaleel  lived 
sixty  and  five  years,  and  begat  Jared : 16. 

And  Mahalaleel  lived  after  he  begat  Jared 
eight  hundred  and  thirty  years,  and  begat 
sons  and  daughters : 1 7.  And  all  the  days 

of  Mahalaleel  were  eight  hundred  ninety 
and  five  years  : and  he  died.  18.  And  Ja- 
red lived  an  hundred  sixty  and  two  years, 
and  he  begat  Enoch:  19.  And  Jared  lived 
after  he  begat  Enoch  eight  hundred  years, 
and  begat  sons  and  daughters:  20.  And 
all  the  days  of  Jared  were  nine  hundred 
sixty  and  two  years : and  he  died. 

We  have  here  all  that  the  Holy  Ghost  thought 
fit  to  leave  upon  record  concerning  five  of  the  pa- 
triarchs before  the  flood,  Seth,  Enos,  Cainan,  Ma- 
halaleel, and  Jared.  There  is  nothing  observable 
concerning  any  of  these  particularly,  though  we 
have  reason  to  think  they  were  men  of  eminence, 
both  for  prudence  and  piety,  in  their  day : but,  in 
general, 

I.  Observe  how  largely  and  expressly  their  gen- 
erations are  recorded.  This  matter,  one  would 
think,  might  have  been  delivered  in  fewer  words; 
but  it  is  certain  that  there  is  not  one  idle  word  in 
God’s  bocks,  whatever  there  is  in  men’s.  It  is  thus 
plainly  set  down,  1.  To  make  it  easy  and  intelligi- 
ble to  the  meanest  capacity:  when  we  are  infcrnfccl 
how  old  they  were  when  they  begat  such  a sen,  and 
how  many  years  they  lived  after,  a very  little  skill 
in  arithmetic  will  enable  a man  to  tell  how  long 
they  lived  in  all;  yet  the  Holy  Ghost  sets  down  the 
sum  total,  for  the  sake  of  those  that  ha\'e  not  even 
so  much  skill  as  that.  2.  To  show  the  pleasure 
God  takes  in  the  names  rf  his  pecple:  we  fcun  1 
Cain’s  generation  numbered  in  haste,  ch.  A.  18,  but 
this  account  of  the  holy  seed  is  enlarged  up(  n,  and 
given  in  words  at  length,  and  not  in  figures;  we  are 
told  how  long  they  lived,  that  lived  in  God’s  fear, 
and  when  they  died,  that  died  in  his  favour;  but  a.s 
for  others,  it  is  no  matter.  The  memory  of  the  just 
is  blessed,  bu^  the  name  of  the  wicked  shall  rot. 

H.  Their  life  is  reckoned  by  days,  v.  8,  all  the 
days  of  Seth,  and  so  of  the  rest;  which  intimates 
the  shortness  of  the  life  cf  man,  when  it  is  at  the 
longest,  and  the  quick  revolution  cf  our  times  ci\ 
earth.  If  they  reckon  by  days,  surely  we  must 
reckon  by  hours,  or,  rather  make  that  cur  frequent 
praver,  (Ps.  90.  12.)  Teach  us  to  number  our  days. 

III.  Concerning  each  of  them,  except  Enoch,  it 
is  said,  and  he  died.  It  is  implied  in  the  number- 
ing of  the  years  cf  their  life,  that  their  life,  when 
those  years  w'ere  numbered  and  finished,  came  to 
an  end;  and  yet  it  is  still  repeated,  and  he  died:  to 
show  that  death  passed  upon  all  men  without  ex- 
ception, and  that  it  is  good  for  us  particularly  to 
observe  and  improve  the  deaths  of  others  for  our 
own  edification.  Such  a one  was  a strong  healthful 
man,  but  he  died;  such  a one  was  a great  and  rich 
man,  but  he  died:  such  a one  was  a wise  politic  man, 
but  he  died;  such  a one  was  a very  good  man,  per- 
haps a very  useful  man,  but  he  died,  &c. 

IV.  That  which  is  especially  observable,  is,  that 
they  all  lived  very  long;  not  one  of  them  died  till  he 
had  seen  the  revolutions  of  almost  eight  hundred 
years,  and  some  of  them  lived  much  longer;  a great 
while  for  an  immortal  soul  to  be  imprisoned  in  a 
house  of  clay.  The  present  life  surely  was  not  to 


58 


GENESIS,  V. 


them  such  a burthen  as,  commonly,  it  is  now,  else 
they  would  have  been  weary  of  it;  nor  was  the  fu- 
ture life  so  clearly  revealed  then  as  it  is  now  under 
the  gospel,  else  they  would  have  been  impatient  to 
remove  to  it:  long  life  to  the  pious  patriarchs  was  a 
blessing,  and  made  them  blessings.  1.  Some  natu- 
ral causes  may  be  assigned  for  their  long  life  in 
those  first  ages  of  the  world.  It  is  ^■ery  probable 
that  the  earth  v/as  more  fruitful,  the  productions  of 
it  more  strengthening,  the  air  more  healthful,  and 
the  influences  of  the  heavenly  bodies  moi’e  benign, 
before  the  flood  than  they  were  after.  I'hough 
man  was  driven  out  of  paradise,  yet  the  earth  itself 
was  then  paradisiacal;  a garden,  in  ccmparison  with 
its  present  wilderness  state:  and  some  tliink  that 
their  great  knowledge  of  the  creatures,  and  cf  their 
usefulness  both  for  food  and  medicine,  together  with 
their  sobriety  and  temperance,  contributed  much  to 
it;  yet  we  do  not  find  that  those  who  were  intem- 

F)erate,  as  many  were,  Luke  17.  27,  were  as  short- 
ived  as  intemperate  men  generally  are  now.  2.  It 
must  chiefly  be  resolved  into  the  power  and  provi- 
dence of  God;  he  prolonged  their  lives,  both  tor  the 
mere  speedy  replenishing  of  the  earth,  and  for  the 
more  effectual  preservation  of  the  knowledge  of 
God  and  religion,  then,  when  there  was  no  written 
word,  but  ti’adition  was  the  channel  of  its  convey- 
ance All  the  patriarchs  here,  except  Noah,  were 
barn  before  Adam  died;  so  that  from  him  they 
might  receive  a full  and  satisfactory  account  of  the 
creation,  paradise,  the  fall,  the  jiromise,  and  those 
divine  ])recepts  which  concerned  religious  worship 
and  a religious  life:  and  if  any  mistake  arose,  they 
might  have  recourse  to  him  while  he  lived,  as  to  an 
oracle,  for  the  rectifying  of  it,  and,  after  his  death, 
to  Methuselah,  and  others,  that  had  conversed  with 
him:  so  great  was  the  cai*e  of  Almighty  God  to  pre- 
serve in  his  church  the  knowledge  of  his  will,  and 
the  purity  of  his  worship. 

2 1 . And  Enoch  lived  sixty  and  five  years, 
and  begat  Methuselah : 22.  And  Enoch 

walked  with  God  alter  he  begat  Methuse- 
lah, three  hundred  years,  and  begat  sons 
and  daughters : 2.3.  And  all  the  days  of 

Enoch  were  three  hundred  and  sixty-five 
years:  24.  And  Enoch  walked  with  God : 
and  he  teas  not : for  God  took  him. 

I'he  accounts  here  run  on  for  several  generations 
•vithout  any  thing  remarkaljle,  or  any  variation  but 
if  the  names  and  numbers;  but,  at  length,  there 
.ernes  in  one  that  must  not  be  passed  over  so,  of 
/horn  special  notice  must  be  taken,  and  that  is 
Enoch,  the  seventh  from  Adam:  the  rest,  we  may 
suijpose,  did  \'irtuously,  but  he  excelled  them  all, 
and  was  the  brightest  star  cf  the  patriarchal  age. 
It  is  l:)ut  little  that  is  recorded  concerning  him;  but 
that  little  is  enough  to  make  his  name  great,  greater 
th'  n the  name  of  the  other  Enoch,  who  hacl  a city 
called  l)y  his  name.  Here  are  two  things  concern- 
ing him: 

I.  His  gracious  conversation  in  this  world,  which 
is  twice  spoken  of,  xi.  22,  Enoch  walked  with  (lod 
after  he  begat  Mrthnselah;  and  again  xa  24,  F.noch 
walked  with  (lod.  Observe, 

1.  The  nature  of  his  religion,  and  the  scope  and 
tenor  of  his  conversation;  he  walked  with  God, 
which  denotes,  (1.)  True  religion;  what  is  godli- 
ness, but  walking  with  God.^  The  ungodly  and  pi’o- 
fane  are  without  God  in  the  world,  they  walk  con- 
trary to  him;  but  the  godly  walk  with  God,  which 
presupposes  reconciliation  to  God,  for  two  cannot 
walk  together,  except  they  be  agreed,  Amos  3.  3, 
and  includes  all  the  parts  arid  instances  of  a godly, 
righteous,  and  sol)er,  life:  to  walk  with  God,  is  to 


set  God  always  before  us,  and  to  act  as  those  that 
are  always  under  his  eye.  It  is  to  live  a life  of  com 
municn  with  God,  both  in  ordinances  and  provi 
dences;  it  is  to  make  God’s  word  our  rule,  and  his 
glory  our  end,  in  all  our  actions;  it  is  to  make  it  our 
constant  care  and  endeavour  in  every  thing  to  please 
God,  and  in  nothing  to  oft'end  him ; it  is  to  comply 
with  his  will,  to  concur  with  his  designs,  and  to  be 
workers  together  with  him:  it  is  to  be  followers  of 
him  as  dear  children.  (2.)  Elminent  religicn.  He 
was  entirely  dead  to  this  world,  and  did  net  onlv 
walk  after  Gcd,  as  all  good  men  do,  but  he  walked 
with  God,  as  if  he  were  in  heaven  already:  he  lived 
abo\'e  the  rate,  not  only  of  other  men,  but  of  other 
saints;  not  only  good  in  bad  times,  but  the  best  in 
good  times.  (3.)  Aciixnty  in  premoting  religicn 
among  others:  executing  the  priest’s  office  is  called 
walking  before  God,  1 Sam.  2.  30,  35,  and  see 
Zech.  3.  7.  Enoch,  it  should  seem,  was  a priest  of 
the  most  high  God,  and,  as  Noah,  who  is  likewise 
said  to  walk  with  Gcd,  he  was  a preacher  cf  right- 
eousness, and  ])rophesied  of  Christ’s  second  coming, 
Jude  14,  Behold,  the  Lord  cometh  with  his  holy  my- 
riads. Now  the  Holy  Spirit  instead  of  saying,  Enoch 
lived,  says,  Enoch  walked  with  God;  for  it  is  the  life 
of  a good  man  to  walk  with  God.  This  was,  [1.] 
The  business  of  Enoch’s  life,  his  constant  care  and 
work;  while  others  lived  to  themselves  and  the 
world,  he  lived  to  God.  [2.]  It  was  the  joy  and 
support  cf  his  life;  communion  with  God  was  to 
him  better  than  life  itself;  To  me  to  live  is  Christ, 
Phil.  1.  21. 

2.  The  date  of  his  religion.  It  is  said,  xc  21,  he 
lived  sixty-five  years,  and  begat  Methuselah;  but, 
V.  22,  he  walked  with  God  after  he  begat  Methu- 
selah; which  intimates  that  he  did  not  begin  to  be 
eminent  for  piety,  till  about  that  time;  at  first  he 
walked  but  as  other  men.  Great  saints  ai-rive  at 
their  eminence  by  degrees. 

3.  The  continuance  of  his  religion;  he  walked 
with  God  three  hundred  years,  as  long  as  he  con- 
tinued in  this  world:  the  hypocrite  will  not  pray  al- 
ways; but  the  real  saint  that  acts  from  a principle, 
and  makes  religion  his  choice,  will  persevere  to  the 
end,  and  walk  with  God  while  he  lives,  as  one  that 
hopes  to  live  for  ever  with  him,  Ps.  104.  33. 

II.  His  glorious  removal  to  a A world : as  he 
did  not  live  like  the  rest,  so  he  did  not  die  like  the 
rest,  XI.  24,  he  was  not,  for  God  took  him;  that  is, 
as  it  is  explained,  Heb.  11.  3,  He  was  translated 
that  he  should  not  see  death,  and  was  not  found  be- 
cause God  had  translated  him.  Observe, 

1.  When  he  was  thus  translated.  (1.)  What  time 
of  his  life  it  was;  when  he  had  lived  but  three  hun- 
dred and  sixty-five  ye:^rs,  (a  year  of  years,)  which, 
as  men’s  ages  went  then,  was  in  the  midst  of  his 
days;  for  there  was  none  of  the  patriarchs,  before 
the  flood,  that  did  not  more  than  double  that  age: 
but  why  did  God  take  him  so  soon.^  Surely,  be- 
cause the  world,  which  was  now  grown  corrupt, 
was  not  worthy  of  him;  or,  because  he  was  so 
much  above  the  world,  and  so  weary  of  it,  as  to 
desire  a speedy  removal  out  of  it;  or,  because  his 
work  was  done,  and  done  the  sooner  for  his  mind- 
ing it  so  closely.  Note,  God  often  takes  them  soon- 
est whom  he  loves  best;  and  the  time  thev  lose  cn 
earth  is  gained  in  heaven,  to  their  unspeakable  ad- 
vantage. (2.)  What  time  of  the  world;  it  was  when 
all  the  patriarchs,  mentioned  in  this  chapter,  were 
living,  except  Adam,  who  died  57  years  before, 
and  Noah,  who  was  born  69  years  after;  they  two 
had  sensible  confirmations  to  their  faith  other  ways, 
but  to  all  the  rest,  who  were,  or  might  have  been 
witnesses  of  Enoch’s  translation,  that  was  a sensible 
encrtiragement  to  their  faith  and  hope  concerning 
a future  state. 

2 How  his  removal  is  expressed.  He  was  net 


59 


GENESIS,  V. 


for  God  took  hun.  (1.)  He  was  not  any  longer  in 
this  world;  it  was  not  the  period  of  his  being,  but  of 
his  being  here;  he  was  not  found,  so  the  apostle  ex- 
plains it  from  the  LXX,  not  found  by  his  friends, 
who  sought  him,  as  the  sons  of  the  prophets  sought 
Elijah,  2 Kings  2.  17 ; not  found  by  his  enemies, 
who,  some  think,  were  in  quest  of  him,  to  put  him 
to  death  in  their  rage  against  him  for  his  eminent 
piety ; it  appears  by  his  prophecy,  that  there  were 
then  many  ungodly  sinners,  who  spake  hard  speech- 
es, and,  probably  did  hard  things  too,  against  God’s 
people,  Jude  15,  but  God  hid  Enoch  from  them,  not 
wnrfer  heaven,  but  m heaven.  (2.)  God  took  him 
body  and  soul  to  himself  in  the  heaA^enly  paradise, 
bv  the  ministry  of  angels,  as,  afterward,  he  took 
Elijah.  He  was  changed,  as  those  saints  shall  be, 
that  will  be  found  alive  at  Christ’s  second  coming. 
Whenever  a good  man  dies,  God  takes  him,  fetches 
him  hence,  and  receives  him  to  himself.  The  apos- 
tle adds  concerning  Enoch,  that  before  his  transla- 
tion, he  had  this  testimony  that  he  pleased  God,  and 
this  was  the  good  report  he-obtained.  Note, 

[1.]  Walking  with  God,  pieces  God.  [2.]  We 
cannot  Avalk  with  God,  so  as  to  please  him,  but  by 
faith.  [3.]  God  himself  will  put  an  honour  upon 
those  that  by  faith  walk  Avith  him  so  as  to  please 
him.  He  Avill  own  them  now,  and  Avitness  for  them 
before  angels  and  men  at  the  great  day:  they  that 
have  not  this  testimony  before  the  translation,  yet 
shall  have  it  after.  [4.  ] Those  whose  conversation 
in  the  world  is  truly  holy,  shall  find  their  removal 
out  of  it  truly  happy.  Enoch’s  translation  Avas  not 
only  an  evidence  to  faith  of  the  reality  of  a future 
state,  and  of  the  possibility  of  the  body’s  existing  in 
glory  in  that  state;  but  it  Avas  an  encouragement  to 
the  hope  of  all  that  Avalk  with  God,  that  they  shall 
be  for  ever  with  him:  signal  piety  shall  be  crowned 
with  signal  honours. 

25.  And  Methuselah  lived  an  hundred 
eighty  and  seven  years,  and  begat  Lamecli : 
26.  And  Methuselah  lived  after  he  begat 
Lamech  seven  hundred  eiglity  and  two 
years,  and  begat  sons  and  daughters : 27. 

And  all  the  days  of  Methuselah  were  nine 
hundred  sixty  and  nine  years : and  he  died. 

Concerning  Methuselah  observe,  1.  The  signifi- 
cation of  his  name,  Avhich  some  think,  AVas  prophet- 
ical, his  father  Enoch  being  a prophet;  Methuselah 
signifies,  he  dies,  there  is  a dart,  or,  a sending  forth, 
namely,  of  the  deluge,  Avhich  came  the  very  year 
that  Methuselah  died.  If  indeed  his  name  was  so 
intended,  and  so  explained,  it  Avas  fair  warning  to  a 
careless  world,  a long  time  before  the  judgment 
came.  However,  this  is  observable,  that  the  longest 
liver  that  ever  was,  carried  death  in  his  name,  that 
he  might  be  reminded  of  its  coming  surely,  though 
it  came  sloAvly.  2.  His  age:  he  IWed  nine  hundred 
and  sixty-nine  years,  the  longest  Ave  read  of,  that 
ever  any  man  lived  to,  on  earth;  and  yet  he  died: 
the  longest  liver  must  die  at  last.  Neither  youth 
nor  age  Avill  discharge  from  that  war,  for  that  is  the 
end  of  all  men:  none  can  challenge  life  by  long  pre- 
scription, nor  make  that  a plea  against  the  arrests 
of  death.  It  is  commonly  supposed  that  Methuse- 
lah died  a little  before  the  flood;  the  Jewish  Avriters 
say,  “ seven  days  before,”  referring  to  ch.  7.  10, 
and  that  he  Avas  taken  aAvay  from  the  evil  to  come; 
Avhich  goes  upon  this  presumption  Avhich  is  gene- 
nlly  received,  that  all  these  patriarchs  in  this 
chapter  were  holy  good  men.  I am  loath  to  offer 
any  surmise  to  the  contrary;  and  yet  >I  see  not  that 
that  can  be  anymore  inferred  from  their  enrolment 
here  among  the  ancestors  of  C’nrist,  than  that  all 
those  kings  of  Judah  were  so,  Avhose  names  are  j 
recorded  in  his  genealogy,  many  of  whom,  Ave  are  a 


sure,  Avere  much  otherwise:  and  if  this  be  ques- 
tioned, it  may  be  suggested  as  probable,  that  Me- 
thuselah Avas  himself  drowned  with  the  rest  of  the 
world;  for  it  is  certain  that  he  died  that  year, 

28.  And  Lamech  lived  an  hundred  eighty 
and  two  years,  and  begat  a son  : 29.  And 

he  called  his  name  Noah,  saying.  This 
mme  shall  comfort  us  concerning  our  work 
and  toil  of  our  hands,  because  of  the  ground 
which  the  Lord  hath  cursed:  30.  And 
Lamech  lived  after  he  begat  Noah  five  hun- 
dred ninety  and  five  yeais,  and  begat  sons 
and  daughters : 31.  And  all  the  days  of 

Lamech  were  seven  hundred  seventy  and 
seven  3^ears  : and  he  died : 32.  And  Noal 

was  five  hundred  years  old : and  Noah  be 
gat  Shem,  Ham,  and  Japheth. 

Here  Ave  have  the  first  mention  of  Noah,  of  Avhoir 
Ave  shall  read  much  in  the  following  chapters. 
Here  is, 

I.  His  name,  Avith  the  reason  of  it:  Pt''oah  signifies 
rest;  his  parents  gave  him  that  name,  Avith  the 
prospect  of  his  being  a more  than  ordinary  blessing 
to  his  generation.  This  sa?ne  shall  comfort  us  con- 
cerning our  nuork  and  toil  of  our  hands,  because  of 
the  ground  which  the  Lora  hath  cursed.  Here  is, 
1.  His  complaint  of  the  calamitous  state  of  human 
life;  by  the  entrance  of  sin,  and  the  entail  of  the 
curse  fir  sin,  it  is  become  very  miserable:  ourAvhole 
life  is  spent  in  labour,  and  our  time  filled  up  with 
continual  toil.  God  having  cursed  the  ground,  it  is 
as  much  as  some  can  do,  with  the  utmost  care  and 
pains,  to  fetch  a hard  livelihood  out  of  it.  He  speaks 
as  one  fatigued  with  the  business  of  this  life,  and 
grudging  that  so  many  of  our  thoughts  and  precious 
minutes,  Avhich  other Avise  might  have  been  much 
better  employed,  are  unavoidably  spent  for  the  sup- 
port of  the  body.  2.  His  comfortable  hopes  of  seme 
relief  by  the  birth  of  this  son : This  same  shall  com- 
fort us;  Avhich  denotes  not  only  the  desire  and  ex- 
pectation Avhich  parents  generally  have  conceniing 
their  children,  that  Avhen  they  groAv  up,  they  Avill 
be  comforts  to  them,  and  helpers  in  their  business, 
though  they  often  prove  otherAvise;  but  it  denotes 
also  an  apprehension  and  prospect  of  something 
more:  very  probal^ly,  there  Avere  some  prophecies 
that  Avent  before  him,  as  a person  that  should  be 
wonderfully  serviceable  to  his  generation,  Avhich 
they  so  understood  as  to  conclude  that  he  Avas  the 
promised  Seed,  the  Messiah  that  should  come:  and 
then  intimates  that  a covenant-interest  in  Christ  as 
our’s,  and  the  believing  expectation  of  his  coming, 
furnish  us  Avith  the  best  and  surest  comforts,  both 
in  reference  to  the  Avr.ith  and  curse  of  God  Avhich 
we  have  deserved,  and  to  the  toils  and  troubles  of 
this  present  time  Avhich  Ave  are  often  complaining 
of.  “ Is  Christ  our’s?  Is  heaven  our’s?  This  samt 
shall  comfort  us.  ” 

II.  His  children,  Shem,  Ham,  and  Japheth 
These  Noah  begat,  (the  eldest  cf  these,)  when  he 
was  500  A'ears  old.  It  should  seem  that  Japheth 
Avas  the  eldest,  ch.  10.  21;  but  Shem  is  put  first,  be- 
cause on  him  the  covenant  Avas  entailed,  as  appears 
ch.  9.  26,  Avhere  God  is  called  the  Lord  God  of 
I'hem;  to  him,  it  is  probable,  the  birth-right  Avas 
giA-^en,  and  from  him,  it  is  certain,  both  Christ  the 
Head,  and  the  church  the  body,  Avere  to  descend; 
therefore  he  is  called  Shem,  Avhich  signifies  a name, 
because  in  his  posterity  the  name  of  God  should  al- 
Avays  remain,  till  he  should  come  out  of  his  loins, 
whose  name  is  above  eA^ery  name;  so  that  in  putting 
Shem  first,  Christ  av,  s in  effect  put  first,  Avho  in  afi 
things  must  have  the  pre-eminence. 


GO 


GENESIS,  VI. 


CHAP.  VI. 

The  most  remarkable  thing  we  have  upon  record  concern- 
ing the  old  world,  is,  the  destruction  of  it  by  the  univer- 
sal deluge,  which  this  chapter  begins  the  story  of; 
wherein  we  have,  I.  The  abounding  iniquity  ol  that 
wicked  world,  v.  1..5.  and  v.  11,  12.  II.  The  righteous 
God’s  just  resentment  of  that  abounding  iniquity,  and 
his  holy  resolution  to  punish  it,  v.  6,  7.  III.  The  spe- 
cial favour  of  God  to  his  servant  Noah.  1.  In  the  cha- 
racter given  of  him,  V.  8..  10.  2.  In  the  communication 

of  Goa’s  purpose  to  him,  v.  13,  17.  3.  In  the  directions 
he  gave  him  to  make  an  ark  for  his  own  safety,  v.  14..  16. 
4.  In  the  employing  of  him  for  the  preservation  of  the 
rest  of  the  creatures,  v.  18. .21.  Lastly,  Noah’s  obedi- 
ence to  the  instructions  given  him,  v.  22.  And  this  con- 
cerning the  old  world  is  written  for  our  admonition, 
upon  whom  the  ends  of  the  new  world  are  come. 

1.  4 ND  it  came  to  pass,  when  men  be- 

gan  to  multiply  on  the  face  of  the 
earth,  and  daughters  were  born  unto  them : 

2.  That  the  sons  of  God  saw  the  daughters 
of  men,  that  they  ivere  fair  : and  they  took 
them  wives  of  all  w'hich  they  chose. 

For  the  glory  of  God’s  justice,  and  for  warning  to 
a wicked  world,  before  the  history  of  the  ruin  of 
the  old  world,  we  have  a full  account  of  its  degene- 
racy, its  apostasy  from  God  and  rebellion  against 
him.  The  destroying  of  it  was  an  act,  not  of  abso- 
lute sovereignty,  but  of  necessary  justice  for  the 
maintaining  of  the  honour  of  God’s  government. 
Now  here  we  have  an  account  of  two  things  which 
occasioned  the  wickedness  of  the  old  world. 

1.  The  increase  of  mankind.  Men  began  to 
multiply  upon  the  face  of  the  earth.  This  was  the 
effect  of  the  blessing,  ch.  1.  23,  and  yet  man’s  cor- 
laiption  so  abused  and  perverted  this  blessing,  that 
it  turned  into  a curse.  Thus  sin  takes  occasion  by 
the  mercies  of  God  to  be  the  more  exceeding  sin- 
ful. Prov.  29.  16,  When  the  wicked  are  multiplied, 
transgression  increaseth.  I'he  more  sinners,  the 
more  sin;  and  the  multitude  of  offenders  embolden 
men:  infectious  diseases  are  more  destructive  in 
populous  cities;  and  sin  is  a spreading  leprosy. 
Thus  in  the  New  Testament  church,  when  the 
number  of  the  disciples  was  multiplied,  there  arose 
a murmuring,  .Acts  6.  1,  and  we  read  of  a nation 
that  was  multiplied,  not  to  the  increase  of  their  joy, 
Isa.  9.  3.  Numerous  families  need  to  be  well  go- 
verned, lest  they  should  become  wicked  families. 

2.  Mixed  marriages,  v.  2.  The  sons  of  God,  that 
is,  the  professors  of  religion,  who  were  called  by 
the  name  of  the  Lord,  and  called  upon  that  name, 
married  the  daughters  of  men,  that  is,  those  that 
were  profane,  and  strangers  to  God  and  godliness. 
The  posterity  of  Seth  did  not  keep  by  themselves, 
as  they  ought  to  have  done,  both  for  the  preserva- 
tion of  their  own  purity,  and  in  detestation  of  the 
apostasy;  they  intermingled  themselves  with  the 
excommunicated  race  of  Cain;  they  took  them  wh>es 
of  all  that  they  chose.  But  what  was  amiss  in  these 
marriages?  (1.)  They  chose  only  by  the  eye;  Mey 
savj  that  they  were  fair,  which  was  all  they  looked  at. 
(2.)  They  followed  the  choice  which  their  own  cor- 
rupt affections  made;  they  took  all  that  they  chose, 
without  advice  and  consideration.  But,  (3. ) 'I'hat 
which  proved  of  such  Ijad  consequence  to  them, 
was,  that  they  married  strange  wives,  were  un- 
equally yoked  with  unbelievers,  2 Cor.  6.  14.  This 
was  forbidden  to  Isr  ael,  Dent.  7.  3,  4.  It  was  the 
unhappy  occasion  of  Solomon’s  ajjostasy,  1 Kings 
11.  1..4.  and  was  of  bad  consequence  to  the  Jews 
after  their  return  out  of  Bal)ylon,  Kzra  9.  1,  2. 
Note,  Professors  of  religion,  in  marrying  both  them- 
selves and  their  children,  should  make  conscience 
of  keeping  within  the  bounds  of  profession.  The 
oa^l  will  sooner  debauch  the  good  than  the  good  re- 


I form  the  bad.  Those  that  profess  themselves  the 
children  of  God,  must  not  marry  without  his  con  - 
sent,  which  they  have  not,  if  they  join  in  affinity 
with  his  enemies. 

3.  And  the  Lord  said,  My  Spirit  shall 
nob  alw^ays  strive  with  man,  for  that  he  also 
is  flesh ; yet  his  days  shall  be  an  hundreO 
and  twenty  years. 

This  comes  in  here,  1.  As  a token  of  God’s  dis 
pleasure  at  those  who  married  strange  wives;  he 
threatens  to  withdraw  his  Spirit  from  them,  whom 
they  had  grieved  by  such  marriages,  contrary  to 
their  convictions.  Fleshly  lusts  are  often  punished 
with  spiritual  judgments,  the  sorest  of  all  judg- 
ments. Or,  2.  As  another  occasion  of  the  great 
wickedness  of  the  old  world;  the  Spirit  of  the  Lord, 
being  provoked  by  their  resistance  of  his  motions, 
ceased  to  strive  Avith  them,  and  then  all  religion 
Avas  soon  I'^st  among  them.  This  he  warns  them 
of  before,  that  they  might  not  further  vex  his  holy 
Spirit,  but  by  their  prayers  might  stay  him  with 
them.  Observe  in  this  verse, 

1.  God’s  resolution  not  always  to  strive  Avith  man 
by  his  Spirit.  The  Spirit  then  strove  by  Noah’s 
preaching,  1 Pet.  3.  19,  20,  and  by  inward  checks; 
but  it  was  in  vain  with  the  most  of  men;  therefore, 
says  God,  He  shall  not  always  strive.  Note,  (1.) 
The  blessed  Spirit  strives  with  sinners,  by  the  con- 
victions and  admonitions  of  conscience,  to  tuni  them 
from  sin  to  God.  (2.)  If  the  Spirit  be  resisted, 
quenched,  and  striven  against;  though  he  strive 

I long,  he  Avill  not  strive  ahvays,  Hos.  4.  17.  (3.) 

Those  are  ripening  apace  for  ruin,  Avhom  the  Spirit 
of  grace  has  left  off  striving  Avith. 

2.  The  reason  of  that  resolution;  For  that  he  also 
is  flesh,  that  is,  incurably  corrupt,  and  canial,  and 
sensual,  so  that  it  is  laliour  lost  to  strive  with  him. 
Can  the  Ethiopian  change  his  skin?  He  also,  that 
is.  All,  one  as  well  as  another,  they  are  all  sunk 
into  the  mire  of  flesh.  Note,  (1.)  It  is  the  corru])t 
nature,  and  inclination  of  the  soul  tOAvard  the  flesh, 
that  oi)pose  the  Spirit  s strivings,  and  render  them 
ineffectual.  (2. ) When  a sinner  has  long  adhered 
to  that  interest,  and  sided  with  the  flesh  against  the 
Spirit,  the  Spirit  justly  Avithdraws  h s agency,  and 
strives  no  more.  None  lose  the  Spirit’s  strivings, 
but  those  that  haA'e  first  forfeited  them. 

3.  A reprieve  granted,  notAvithstanding;  yet  his 
days  shall  be  120  years;  so  long  I will  defer  the 
judgment  they  deseiwe,  and  give  them  space  to 
prevent  it  by  their  repentance  and  reformation. 
Justice  said.  Cut  them  down;  but  mercy  interceded. 
Lord,  let  them  alone  this  year  also;  and  so  far  mercy 
prevailed,  that  a reprieve  was  obtained  for  six-score 
years.  Note,  The  time  of  God’s  patience  and  for- 
bearance toAvard  provoking  sinners  is  sometimes 
long,  but  ahvaA's  limited:  reprieves  are  not  par- 
dons; though  God  bear  a great  Avhile,  he  will  not 
bear  always. 

4.  'J'here  wore  e;mnts  in  the  earth  in  those 
(lays;  and  also  after  that,  when  the  sons  of 
God  eaine  in  unto  the  daughters  of  men, 
and  tliey  bare  chtldrcii  to  them,  the  same 
became  mighty  men,  tehieh  icerc  of  old,  men 
of  renown:  5.  And  God  saw  that  the 
wiekedness  of  man  teas  great  in  the  eartli, 
and  tliat  every  imagination  of  the  thoughts 
of  his  heart  was  only  evil  continually. 

M’e  have  here  a further  account  of  the  corrup 
tion  of  the  old  Avorld.  When  the  sons  of  God  had 
matched  with  the  daughters  of  men,  though  it  was 
very  displeasing  to  God,  yet  he  did  not  immediately 


61 


GENESIS,  VI. 


ciit  Them  oft,  but  waited  to  see  what  the  issue  of  i| 
these  marriages  w’ould  be,  and  which  side  the  chil-  j 
dren  would  take  after;  and  it  proved,  (as  it  usu- 
ally does,)  that  they  took  after  the  woi-st  side. 
Here  is, 

I.  The  temptation  they  were  under  to  oppress  i 
and  do  violence;  they  were  g-iants,  they  were  men 
of  renoTjn;  they  became  too  hard  for  all  about  | 
them,  and  carried  all  before  them,  1.  W'ith  their 
great  bulky  as  the  sons  of  Anak,  Numb.  13.  33,  and 
2.  With  their  ejeat  name,  as  the  king  of  Assyria,  ' 
Isa.  3r.  11.  Tnese  made  them  the  terror  oj"  the  ji 
mighty  in  the  land  of  the  Iwing;  and  thus  armed,  I 
they  daringly  insulted  the  rights  of  all  their  neigh-  jj 
hours,  aiul  trampled  upon  all  that  is  just  and  sacred.  ' 
Note,  Those  that  have  so  much  power  over  othei-s  li 
as  to  be  able  to  oppress  them,  have  seldom  so  much  ■ 
power  over  themselves  as  not  to  oppress;  great 
might  is  a very  great  snare  to  ma^'.  This  dege- 
nerate race  slighted  the  honour  their  ancestors  had 
obtained  by  virtue  and  religion,  and  made  them- 
selves a ^reat  name  by  that  which  was  the  per- 
petual ruin  of  their  good  name. 

II.  The  charge  exhibited  and  proved  against 
them,  V.  5.  The  evidence  produced  was  incontes- 
table; God  saw  it,  and  that  is  instead  of  a thousand 
witnesses.  God  sees  all  the  wickedness  that  is 
among  the  children  of  men;  it  cannot  be  concealed 
from  him  now',  and  if  it  be  not  repented  of,  it  shall 
not  be  concealed  by  him  shortly.  Now,  what  did 
God  take  notice  of  r 

1.  He  observed  all  the  streams  of  sin  that  flowed 
along  in  men’s  lives,  and  the  breadth  and  depth  of 
those  streams;  he  saw  that  the  wickedness  of  man  was 
great  in  the  earth.  Obsen  e the  connection  of  this 
with  what  goes  before;  the  oppressors  were  mighty 
men,  and  men  of  renown;  and  then  God  saw  that  I 
the  wickedness  of  man  vjas  great.  Note,  The  wick- 
edness of  a people  is  great  indeed,  when  the  most 
notorious  sinners  are  men  of  renown  among  them. 
Things  are  bad,  when  bad  men  are  not  only  honour- 
ed notwit/Ktanding  their  wickedness,  but  honoured 
for  their  wickedness,  and  the  vilest  men  exalted;  I 
w'ickedness  is  then  great,  when  great  men  are 
wicked.  Their  wickedness  was  great,  that  is, 
abundance  of  sin  was  committed  in  idl  places,  by  all 
soils  of  people;  and  such  sin  as  was  in  its  own  na- 
ture most  gross,  and  lieinous,  and  provoking;  and 
committed  daringly,  and  with  a defiimce  of  heaven; 
nor  was  any  care  taken  by  those  who  had  power  in 
their  hands,  to  restrain  and  punish  it.  This  God 
saw’.  Note,  All  the  sins  of  sinners  are  known  to 
God  the  Judge:  those  that  are  most  convei*siuit  in 
the  w’orld,  though  they  see  much  wickedness  in  it, 
yet  they  see  but  little  of  that  which  is;  but  God 
sees  all,  and  Judges  aright  concerning  it,  how  ^-eat 
it  is,  nor  can  he  be  deceived  in  his  judgment. 

2.  He  observed  the  fountain  of  sin  that  was  in 

men’s  hearts:  any  one  might  see  that  the  wickedness 
of  man  was  great,  for  tliey  declared  their  sin  as  1 
Sodom ; but  God’s  eye  went  further;  he  saw  that 
ex'ery  imagination  of  the  thoughts  of  his  heart  was 
only  ri'il  continually.  A sad  sight,  and  ven*  often-  I 
sive  to  God’s  holy  eye!  This  was  the  bitter  root,  | 
the  corrupt  spring:  all  the  violence  and  oppres-  ! 
sion,  all  the  luxurv  and  wantonness,  that  were  in  i 
the  world,  proceeded  fi-om  the  correption  of  na-  | 
ture;  lust  conceived  them.  Jam.  1.  15.  See  Matth. 
15.  19.  (1.)  The  Arnrt  was  naught:  that  was  de- 

ceitful and  desperately  wicked;  the  principles  were 
corrupt,  and  the  habits  and  dispositions  evil.  (2.) 
The  thoughts  of  the  heart  were  so;  thought  is  some- 
times taken  for  the  settled  judgment  or  opinion,  and 
that  was  bribed,  and  biassed,  and  misled;  some- 
times for  the  w orkings  of  the  fancy,  and  those 
were  always  either  viiin  or  vile,  either  weaving  the 
spider’s  web,  or  hatching  the  cocatrice’s  eggs.  (3. ) 


The  imagination  of  the  thoughts  of  the  heart  was 
so,  that  is,  their  designs  and  devices  were  wick- 
ed. They  did  not  do  evil  only  through  careless- 
iiess,  as  those  that  walk  at  all  adventures,  not  heed 
ing  what  they  do;  but  they  did  evil  deliberatelv,  and 
designedly,  contrii  ing  how  to  do  mischief.  It  was 
bad  indeed;  for  it  was  only  evil,  continually  evil, 
and  ex'p'y  imagination  was  so.  There  was  no  good 
to  be  found  among  them,  no  net  at  anytime:  the 
stream  of  sin  was  lull,  and  strong,  and  constant;  and 
Go<l  saw  it;  see  Ps.  14.  1..3. 

6.  And  it  repented  the  Lord  that  he  had 
made  man  on  the  earth,  and  it  grieved  him 
at  his  heart:  7.  And  the  Lord  said,  J 
will  destroy  man  whom  I have  created 
tVom  the  face  of  the  earth ; both  man,  and 
beast,  and  the  creeping  thing,  and  the  fowls 
ol  the  air ; for  it  repenteth  me  that  1 have 
made  them. 

Here  is, 

I.  God’s  resentment  of  man’s  wickedness;  he  did 
not  see  it  as  an  unconcerned  spectator,  but  as  one 
injured  and  affronted  by  it;  he  saw  it  as  a tender  fa- 
ther sees  the  folly  and  stubbornness  of  a rebellious 
and  disobedient  child,  which  not  only  angers  him, 
but  grieves  him,  and  makes  him  wish"  he  had  been 
written  childless.  The  expressions  here  used,  are 
ven’  strange.  It  repented  the  Lord  that  he  had 
made  man  upon  the  earth,  that  he  had  made  a crea- 
ture of  such  noble  powers  and  faculties,  and  had 
put  him  on  this  earth,  which  he  built  and  furnished 
on  purpose  to  be  a convenient,  comfortable  habita- 
tion for  him ; and  it  griex'ed  him  at  his  heart.  These 
are  expressions  after  the  manner  of  men,  and  must 
be  undei-stood  so  as  not  to  reflect  upon  the  honour 
of  God’s  immutability  or  felicitv. 

1. ^  It  does  not  bespeak  any  passion  or  uneasiness 
in  God;  (nothing  can  create  disturbance  to  the  eter- 
nal mind;)  but  it  bespeaks  his  just  and  holv  displea- 
sure against  sin  and  sinners;  against  sin  as  odious  to 
his  holiness,  and  against  sin  as  obnoxious  to  his  jus- 
tice. He  is  pressed  bv  the  sins  of  his  creatures, 
Amos  2.  13,  wearied,  Isa.  43.  24,  broken,  Ezek.  6. 
9,  griei’ed,  Ps.  95.  10,  and  here,  griex’ed  to  the 
heart,  as  men  are  when  they  are  wronged  and 
abused  by  those  thev  have  been  verv  kind  to,  and 
therefore  repent  of  their  kindness,  and  wish  they 
had  never  fostered  that  snake  in  their  bosom,  which 
now  hisses  in  their  face,  and  stings  them  to  the 
heart.  Does  God  thus  hate  sin?  And  shall  not  we 
hate  it?  Has  our  sin  gi-ieved  him  to  the  heart? 
And  shall  not  we  be  grieved  and  pricked  to  the 
heart  for  it  ? O that  this  consideration  might  humble 
us,  and  shame  us,  and  that  we  mav  look  on  him  whom 
we  have  thus  grieved,  imd  mourii!  Zech.  12.  10. 

2.  It  does  not  bespeak  any  change  in  God’s  mtnd; 
for  he  is  in  one  mind,  and  who  can  turn  him?  ^^’ith 
him  there  is  no  variableness.  But  it  bespeaks  a 
clnmge  of  his  way;  when  God  had  made  man  up- 
right,  Ae  rested  and  was  refreshed,  Exod.  31.  ir, 
and  his  way  toward  him  was  such  as  showed  ht 
w;\s  pleased  with  the  work  of  his  own  hands;  but 
now  that  man  was  apostatized,  he  could  not  do 
otherwise  than  show  himself  displeased:  so  that  the 
change  was  in  man,  not  in  God.  God  repented  that 
he  had  made  mim;  but  we  never  find  him  repenting 
that  he  redeemed  man,  though  that  was  a work  o^ 
much  greater  expense,  because  special  and  effec- 
tual grace  is  given  to  secure  tlie  great  ends  of  re- 
demption; so  that  those  gifts  and  callings  are  with- 
out repentance,  Rom.  11.  29. 

II.  God’s j’esolution  to  destrov  man  for  his  wick- 
edness, T’.  7.  Obsene,  1.  ^^’llen  God  repented 
that  he  had  made  man,  he  resolved  to  destroy  man. 


62 


GENESIS,  VI. 


Thus  they  that  truly  repent  of  sin,  will  resolve,  in  ] 
the  strength  of  God’s  grace,  to  mrrtify  sin,  and  t.)  ' 
destroy  it,  and  so  to  undo  what  they  liave  done  ' 
amiss;  we  do  but  mock  God  in  saying  that  we  are  i 
sorry  for  our  sin,  and  that  it  grie\  es  us  to  the  heart,  , 
if  we  continue  to  indulge  it.  In  vain  do  we  pretend  ! 
a change  of  our  mind,  if  we  do  not  evidence  it  by  a j 
change  of  our  ’tvay.  2.  He  resolves  to  destroy  j 
man;  the  original  word  is  very  significant,  I nvtll  \ 
wi/ie  off  man  from  the  earth,  (so  seme,)  as  dirt  or  [ 
filth  is  wiped  off  from  a place  which  should  be  ! 
clean,  and  is  thrown  to  the  dunghill,  the  preper  , 
place  for  it.  See  2 Kings  21.  13.  These  that  are  i 
the  spots  of  the  places  they  live  in,  are  justly  wiped  I 
away  by  the  judgments  of  God.  I %vill  blot  out 
man  from  the  earth,  (so  others,)  as  those  lines  are 
blotted  cut  cf  a book,  which  displease  the  author; 
or,  as  the  name  cf  a citizen  is  blotted  out  of  the 
rolls  of  the  freemen,  when  he  is  dead,  or  disfran- 
chised. 3.  He  speaks  of  man  as  his  own  creature 
then,  when  he  resolves  upon  his  ruin,  Man  whom  I 
have  created;  “Though  I have  created  him,  that 
shall  not  excuse  him.”  Isa.  27.  11,  He  that  made 
him,  will  not  save  him;  he  that  is  our  Creator,  if  he 
shall  not  be  our  Ruler,  will  be  our  Destroyer.  Or, 

“ Because  I have  created  him,  and  he  has  been  so 
undutiful  and  so  ungrateful  to  his  Creator,  therefore 
I will  destroy  him:”  those  forfeit  their  lives  that  do 
not  answer  the  end  of  their  living.  4.  Even  the 
bimte  creatures  were  to  be  involved  in  this  destme- 
tion.  Beasts  and  creejiing  things,  and  the  fowl  of  the 
air.  These  were  made  for  man,  and  therefore 
must  be  destroyed  with  rvrm-,  for  it  follows.  It  re- 
fienteth  me  that  I have  made  them;  for  the  end  cf 
their  creation  also  was  frustrated;  they  were  made, 
that  man  might  serve  and  honour  God  with  them; 
and  therefore  were  destroyed,  because  he  had  serv- 
ed his  lusts  with  them,  and  made  them  subject  to 
vanity.  5.  God  took  up  this  resolution  concerning 
men,  after  his  Spirit  had  been  long  striving  with 
them  in  vain.  None  are  ruined  by  the  justice  of 
God  but  those  that  hate  to  be  reformed  by  the  grace 
of  God. 

8.  But  Noah  found  grace  in  the  eyes  of 
the  Lord.  9.  These  are  the  generations  of 
Noah;  Noah  was  a just  man  and  perfect  in 
his  generations,  and  Noah  walked  with 
God.  10.  And  Noah  begat  three  sons, 
Shem,  Ham,  and  Japheth. 

We  have  here  Noah  distinguished  from  the  rest 
of  the  world,  and  a peculiar  mark  of  honour  put  up- 
on him. 

1.  When  God  was  displeased  with  the  rest  of  the 
world,  he  favoured  Noah,  v.  8,  But  JVoah  found 
grace  in  the  eyes  of  the  Lord.  This  vindicates  God’s 
justice  in  his  displeasure  against  the  world,  and 
shows  that  he  had  strictly  examined  the  chai’acter 
of  every  person  in  it,  before  he  pronounced  it  uni- 
versally corrupt;  for,  there  being  one  good  man,  he 
found  him  out,  and  smiled  upon  him.  It  also  mag- 
nifies his  grace  towards  Noah,  that  he  was  made  a 
vessel  of  God’s  mercy,  when  all  mankind  besides 
were  become  the  generation  of  his  wrath;  distin- 
guishing favours  bring  under  peculiarly  strong  obli- 
gations. Probablv,  Noah  did  not  find  favour  in  the 
eves  of  men ; tliey  hated  and  persecuted  him,  because 
both  by  l\is  life  and  ];rearhing  he  condemned  the 
world:  but  he  found  grace  in  the  eyes  of  the  J.ord, 
and  tiiat  was  honour  and  comfort  enough.  God  made 
more  account  of  Noali  tlian  of  all  the  world  besides; 
and  tliis  made  him  grec.ter  and  more  tndy  honoura- 
ble than  11  the  gian.ts  tliat  were  in  those  davs,  who 
became  miglity  men,  and  men  of  renown.  Let  this 
be  tlie  top  of  your  amliition,  to  find  grace  in  theeijes 
of  the  Lord;  herein  let  us  labour,  that,  present  or 


! absent,  we  may  be  accepted  cf  him,  2 Cor.  5.  9. 
These  are  highly  favoured,  wh^m  God  favours. 

2.  When  the  rest  of  tlie  world  was  corrupt  and 
wicked,  Noah  kept  his  integrity,  v.  9,  Ihese  are 
the  generations  of  H'oah:  this  is  the  account  we  have 
to  give  of  him;  Hoah  was  a just  man.  This  cha 
I racter  of  Noah  comes  in  here  either,  (1.)  As  the 
\ reason  ai  God’s  favour  to  him;  his  singular  piety 
qualified  him  for  singular  tokens  of  God’s  loving 
kindness.  Those  that  would  find  grace  in  the  eyes 
of  the  Lord,  must  be  as  Noah  was,  and  do  as  Noah 
did : God  loves  those  that  love  him : or  (2. ) As  the  ef- 
fet  of  God’s  favour  to  him:  it  was  God’s  good-will 
to  him  that  produced  this  good  work  in  h m ; he  was 
a very  good  man,  but  he  was  no  better  than  the 
grace  ot  God  made  him,  1 Cor.  15.  10.  Now  ob- 
serve his  character;  [1.]  He  was  a just  man,  that 
is,  justified  before  God  by  faith  in  the  promised 
Seed;  for  he  was  an  heir  of  the  righteousoirss  which 
is  by  faith,  Heb.  11.  7.  He  was  sanctified,  and  had 
right  principles  and  dispositions  implanted  in  him; 
and  he  was  righteous  in  his  conversation,  one  that 
made  conscience  of  rendering  to  all  their  due,  to  God 
his  due,  and  to  men  their’s.  Note,  None  but  a 
downright  honest  man,  can  find  favour  with  God; 
that  conversation  which  will  be  pleasing  to  God, 
must  be  governed  by  siinflicity  and  godly  sincerity, 
not  by  fleshly  wisdom,  2 Cor.  1.  12.  God  h ,s  somL 
times  chosen  the  foolish  things  of  the  world,  but  he 
never  chose  the  koiavish  things  of  it.  [2.]  He  was 
perfect,  not  with  a sinless  perfection,  but  a perfec- 
tion of  sincerity;  and  it  is  well  for  us,  that  by  viilue 
of  the  covenant  of  grace,  upon  the  score  of  Christ’s 
righteousness,  sincerity  is  accepted  ;;s  cur  gospel 
perfection.  [3.]  We  walked  w.th  God,  as  Enoch 
had  done  before  him;  he  was  not  only  honest,  but 
devout:  he  walked,  that  is,  he  acted  with  Gcd,  as 
one  always  under  his  eye;  he  lived  a life  of  commun- 
ion with  God;  it  was  his  constant  care  to  conform 
himself  to  the  will  of  God,  to  please  him,  and  to  ap- 
prove himself  to  him.  Note,  God  looks  dorvn  upon 
those  with  an  eye  of  favour,  w’ho  sincerely  look  up 
to  him  with  an  eye  of  faith.  But,  [4.]  That  which 
crowns  his  character,  is,  that  thus  he  was,  and  thus 
he  did,  in  his  generation,  in  that  corrupt  degenerate 
age,  in  which  his  lot  was  cast.  It  is  easy  to  be  reli- 
gious, when  religion  is  in  f.;shion;  but  it  is  an  evi- 
dence of  strong  faith  and  resolution,  to  swim  against 
a stream  to  heaven,  and  to  appear  for  God,  when  no 
one  else  appears  for  him:  so  Noah  did,  and  it  is  upon 
record,  to  his  immortal  honour. 

11.  The  earth  also  was  corrupt  before 
God,  and  the  earth  was  filled  with  violence. 
12.  And  God  looked  upon  the  earth,  and, 
behold,  it  was  corrupt;  for  all  flesh  had  cor- 
rupted his  way  upon  the  earth. 

The  wickedness  of  that  generation  is  here  again 
spoken  of,  1.  As  a foil  to  Noah’s  piety;  he  was  just 
and  perfect,  when  all  the  earth  was 
As  a further  justification  of  God’s  resolution  to  de- 
stroy the  world,  Avhich  he  was  now  about  to  com- 
municate to  his  servant  Noah. 

1.  All  kind  of  sin  was  found  among  them,  for  V.  11, 
it  is  said  that  the  earth  was  (1.)  Corruft  before  God, 
that  is,  in  the  matters  of  God’s  worship  ; either  they 
had  other  gods  before  him,  or,  they  worshipped  him 
l)y  images,  or,  they  were  corrupt  and  wicked  in  de- 
spite and  contempt  of  God,  daring  him  and  defying 
him  to  his  face.  (2.)  The  earth  was  also  filled  with 
violence,  and  injustice  toward  men;  there  was  no  or- 
der or  regular  government;  no  man  was  safe  in  the 
possession  of  that  which  he  had  the  most  clear  and 
incontestable  right  to,  no  not  tlie  most  innocent  life, 
nothing  but  murders,  rapes,  and  rapine.  Note, 
Wickedness,  as  it  is  the  shame  of  the  human  nature 


GENESIS,  VI.  63 


S''  it  IS  the  ruin  of  human  society;  it  takes  away  con- 
science and  the  fear  of  God,  and  men  become  beasts 
. . d devils  to  one  another,  like  the  Jishes  of  the  sea, 
V’hi  re  the  greater  devour  the  lesser.  Sin  fills  the 
e.iith  with  violence,  and  so  turns  the  world  into  a 
wddeniess,  into  a cock-pit. 

2.  I'he  proof  and  evidence  of  it  were  undeniable; 
for  God  looked  ufion  the  earth,  and  w.is  hunself  an 
eye-witness  of  the  c(.rruption  t'.i.it  w<is  in  it,  of  which 
before,  v.  5.  'I'he  rii^hteeus  judge  in  all  his  judg- 
ments proceeds  upon  the  infallible  certainty  of  his 
own  omniscience,  Ps.  33.  13. 

3.  That  which  most  aggravated  the  matter,  was 
the  universal  spreading  of  the  contagion.  All  flesh 
had  corrufited  his  way.  It  was  not  some  particular 
nations  or  cities  that  were  thus  wickecl,  but  the 
whole  world  cf  mankind  were  so:  there  was  none 
that  did  good,  no,  not  one,  beside  Noadi.  Note, 
When  wickedness  is  become  general  and  universal, 
ruin  is  not  far  off;  while  there  is  a remnant  of  pray- 
ing people  in  a nation  to  empty  the  measui-e  as  it 
fills,  judgments  may  be  kept  off  a great  while;  but 
when  all  hands  are  at  work  to  pull  down  the  fences 
by  sin,  and  none  stand  in  the  gap  to  make  up  the 
breach,  what  can  be  expected  but  an  inundation  of 
wrath? 

1 3 And  God  said  unto  Noah,  The  end 
of  all  flesh  is  come  before  me ; for  the  earth 
is  filled  with  violence  through  them ; and, 
behold,  I will  destroy  them  with  the  earth. 
14.  Make  thee  an  ark  of  gopher-wood; 
rooms  shalt  thou  make  in  the  ark,  and  shall 
pitch  it  within  and  without  with  pitch.  15. 
And  this  is  the  fashion  which  thou  shalt  make 
it  of:  The  length  of  the  ark  shall  he  three 
hundred  cubits,  the  breadth  of  it  fifty  cubits, 
and  the  height  of  it  thirty  cubits.  16.  A 
window  shalt  thou  make  to  the  ark,  and  in 
a cubit  shalt  thou  finish  it  above ; and  the 
door  of  the  ark  shalt  thou  set  in  the  side 
thereof;  with  lower,  second,  and  third,  sto- 
ries shalt  thou  make  it.  1 7.  And,  behold, 
r,  even  I,  do  bring  a flood  of  waters  upon 
the  earth,  to  destroy  all  flesh,  wherein  ?sthe 
breath  of  life  from  under  heaven ; and  eveiy 
thing  that  is  in  the  earth,  shall  die.  18.  But 
adth  thee  will  1 establish  my  covenant ; and 
diou  shalt  come  into  the  ark,  thou,  and  thy 
sons,  and  thy  wife,  and  thy  sons’  wives  with 
thee.  19.  And  of  eveiy  living  thing  of  all 
flesh,  two  of  every  sort  shalt  thou  bring  into 
the  ark,  to  keep  them  alive  with  thee ; they  j 
shall  be  male  and  female.  20.  Of  fowls  af- 
ter their  kind,  and  of  cattle  after  their  kind,  I 
of  eveiy  creeping  thing  of  the  earth  after  his  I 
kind,  two  of  every  sort  shall  come  unto  thee, 
to  keep  them  alive.  21 . And  take  thou  unto  j 
thee  of  all  food  that  is  eaten,  and  thou  shalt  i 
gather  it  to  thee  ; and  it  shall  be  for  food  for  j 
thee  and  for  them. 

Here  it  appears  indeed, that  Noah  found  grace  in 
the  eyes  o f the  I.ord;  God’s  favour  to  him  was  plain- 
ly intimated  in  what  he  said  to  him,  'j'.  8.  . 10,  where 
his  name  is  mentioned  five  times  in  five  lines,  when  i 
once  might  have  served  to  make  the  sense  clear,  as 
if  the  Holy  Ghost  took  a pleasure  in  perpetuating 
his  memory:  but  it  appears  much  more  in  what  he 


says  to  him  in  these  verses — the  informations  an  l 
instructions  here  given  him. 

I.  Gcd  here  makes  Noah  the  man  of  his  counsel; 
communicating  to  him  his  pui-pose  to  destroy  this 
wicked  world  by  water,  as,  afterwai’d,  he  told  Abra- 
ham his  resolution  concerning  Sodom,  ch.  18.  17, 
Shall  I hide  from  Abraham?  So  here.  Shall  I hide 
from  Noah,  the  thing  that  I do,  seeing  that  he  shall 
become  a great  nation?  Note,  The  secret  of  the  Lord 
is  with  them  that  fear  him,  Ps.  25.  14;  it  was  with 
his  serx'ants  the  /irophets,  Amos  3.  7,  by  a spirit  of 
revcLhion,  informing  them  particularly  of  his  pur- 
poses ; it  is  with  all  believers,  by  a spirit  of  wisdom 
and  faith,  enabling  to  understand  and  apply  the  ge- 
nenil  declarations  of  the  wi'itten  word,  and  the  w arn- 
ings  there  given. 

Is'ow,  1.  Gt;d  told  Noah,  in  general,  that  he  w’ould 
destroy  the  world,  v.  13,  77ie  end  of  all  flesh  ii 
come  before  me;  I will  destroy  them,  that  is.  The 
ruin  of  this  wicked  world  is  decreed  and  determin- 
ed; it  is  come-,  that  is,  it  will  come  surely,  and  come 
quickly.  Noah,  it  is  likely,  in  preaching  to  his 
neighbours,  had  warned  them,  in  general,  of  the 
wratli  of  God  tliat  they  would  bring  upon  themselves 
by  their  wickedness,  and  now  God  seconds  it  by  a 
particular  denunciation  of  wrath,  that  Noah  might 
trj'  if  that  would  work  upon  them ; whence  observe, 
(1.)  That  God  confirmeth  the  words  of  his  messen- 
gers, Isa.  44.  26.  (2.)  That  fo  him  that  has, 
what  he  has  for  the  good  of  others,  more  shall  be 
given,  more  full  instructions.  2.  He  told  him  par- 
ticularly, that  he  would  destroy  the  world  by  -eL  flood 
of  waters,  v.  17,  And  behold,  I,  emen  I,  do  bring  a 
flood  of  waters  upon  the  earth.  God  could  have  de- 
stroyed all  mankind  by  the  sword  of  an  _angel,  a 
flaming  sword  turning  every  way,  as  he  destroyed 
all  the  first-born  of  the  Egyptians,  and  the  camp  of 
the  Assyrians  ; and  then  there  needed  no  more  than 
to  set  a mark  upon  Noah  and  his  family  for  their 
preservation  ; but  God  chose  to  do  it  by  a Rood  of 
waters,  which  should  drowm  the  world.  The  rea- 
sons, we  may  be  sure,  were  wise  and  just,  though  to 
us  unknown.  God  has  many  arrows  in  his  quiver, 
and  he  may  use  which  he  pleases:  as  he  chooses  the 
rod  with  which  he  will  correct  his  children,  so  he 
chooses  the  sword  with  which  he  will  cut  eff  his 
enemies. 

Observe  the  manner  of  expression,  J,  emen  I,  do 
bring  a flood;  I that  am  infinite  in  power,  and  there- 
fore can  do  it,  infinite  in  justice,  and  therefore  will 
do  it.  (1.)  It  bespeaks  the  certainty  of  the  judg- 
ment; I,  even  I,  will  do  it;  that  cannot  but  be  done 
effectually,  which  God  himself  undertakes  the  doing 
of;  see  Job  11.  10.  (2.)  It  bespeaks  the  tendency  of 
it  to  God’s  glory,  and  the  honour  of  his  justice;  thus 
he  will  be  magnified  and  exalted  in  the  earth,  and 
all  the  world  shall  be  made  to  know  that  he  is  the 
God  to  whom  vengeance  belongs:  methinks  the  ex- 
pression here  is  somewhat  like  that,  Isa.  1.  24,  Ah, 
I will  ease  me  of  mine  adversaries. 

II.  God  here  makes  Noah  the  man  of  his  cove- 
nant, another  Hebrew  periphrasis  of  a friend,  v.  18, 
But  with  thee  will  I establish  my  covenant.  1.  The 
covenant  of  providence-,  that  the  course  of  nature  shall 
be  continued  to  the  end  of  time,  notwithstanding  the 
inten-uption  which  the  flood  would  give  to  it;  this 
promise  was  immediately  made  to  Noah  andliis  sons, 
ch.  9.  8,  &c.  They  were  as  trustees  for  all  this  part 
of  the  creation,  and  a gi'eat  honour  was  thereljy  put 
upon  him  and  his.  2.  The  covenant  qI grace;  that 
God  would  be  to  him  a God,  and  that  out  of  his  seed 
God  would  take  to  himself  a people.  Note,  (1.) 
\A’^hen  God  makes  a covenant,  he  establishes  it,  he 
makes  it  sure,  he  makes  it  good;  his  are  everlasting 
covenants.  (2. ) The  covenant  of  gi’ace  has  in  it  the 
recompense  rf  singular  services,  and  the  fountain 
and  foundation  of  all  distinguishing  favours;  we  need 


GENESIS,  VI. 


desii  e no  more,  either  to  make  up  our  losses  for 
God,  or  to  make  up  a happiness  for  us  in  God,  than 
to  have  his  covenant  established  with  us. 

III.  God  here  makes  Noah  a monument  of  spar- 
ing mercy,  by  putting  him  in  a way  to  secure  himself 
in  the  approaching  deluge,  that  he  might  not  perish 
with  the  rest  of  the  world.  / will  destroy  them, 
says  God,  with  the  earth,  v.  13.  “But  ma/ce  thee 
an  ark;  I will  take  care  to  preserve  thee  alive.  ” 
Note,  Singular  piety  shall  be  recompensed  with  dis- 
tinguishing salvations,  which  arc  in  a special  manner 
obliging.  This  will  add  much  to  the  honour  and 
happiness  of  glorified  saints,  that  they  shall  be  sav- 
ed, when  the  greatest  part  of  the  world  is  Iclt  to 
perish. 

Now,  1.  God  directs  Noah  to  make  an  ark,  v.  14. 
16.  This  ark  was  like  the  hulk  of  a ship,  fitted  not 
to  sail  upon  the  waters,  (there  was  no  occasion  for 
that,  when  there  should  be  no  shore  to  sail  to, ) but 
to  foat  upon  the  waters,  waiting  for  their  fall.  God 
could  have  secured  Noah  by  the  ministration  of  an- 
gels, without  putting  him  to  any  care  or  pains  or 
trouble,  himself;  but  he  chose  to  employ  him  in 
making  that  which  was  to  be  the  means  ot  his  pre- 
ser\'ation,  both  for  the  trial  of  his  faith  and  obedi- 
ence, and  to  teach  us  that  none  shall  be  saved  by 
Christ,  but  those  only  that  work  out  their  salvation; 
we  cannot  do  it  without  God,  and  he  will  not  with- 
out us:  both  the  providence  of  God,  and  the  grace 
of  God,  own  and  crown  the  endeavours  of  the  obedi- 
ent and  diligent. 

God  gave  him  very  particular  instructions  con- 
cerning this  building,  which  could  not  but  be  admi- 
rably well-fitted  for  the  purpose,  when  Infinite  Wis- 
dom itself  was  the  Architect.  (1.1  It  must  be  made 
of  gopher  w >od:  Noah,  doubtless  knew  what  sort  of 
wood  that  was,  though  now  we  do  not,  whether  ce- 
dar, or  cvpress,  or  what  other.  (2. ) He  must  make 
it  three  stories  high  within.  (3. ) He  must  divide  it 
into  cabins,  with  partitions,  places  fitted  for  the  se- 
veral sorts  of  creatures,  so  as  to  lose  no  room.  (4. ) 
Exact  dimensions  are  given  him,  that  he  might 
make  it  proportionable,  and  might  have  room 
enough  in  it  to  answer  the  intention,  and  no  more. 
Note,  [1.]  Those  that  work  for  God,  must  take 
their  measures  from  him,  and  carefully  observe 
them.  [2.  ] It  is  fit  that  he  who  appoints  us  our  ha- 
bitation, should  fix  the  bounds  and  limits  of  it.  (5. ) 
He  must  pitch  it  within  and  without;  without,  to 
shed  off  the  rain,  and  to  prevent  the  water  from 
soaking  in;  nvithin,  to  take  away  the  ill  smell  of  the 
beasts,  when  kept  cTse.  Observe,  God  does  not 
bid  him  paint  it,  but  pitch  it.  If  God  give  us  habi- 
tations that  are  safe,  and  warm,  and  wholesome,  we 
are  bound  to  be  thankful,  though  they  are  not  mag- 
nificent or  nice.  (6.)  He  must  make  a little  window 
toward  the  top,  to  let  in  light,  and  (some  think)  that 
through  that  window  he  might  behold  the  desola- 
tions to  be  made  in  the  earth.  (7.)  He  must  make 
a door  in  the  side  of  it,  by  which  to  go  in  and  out. 

2.  God  promises  Noah,  that  he  and  his  should  be 
preserved  alive  in  the  ai’k,  v.  18,  Thou  shall  come 
into  the  ark.  Note,  What  we  do  in  obedience  to 
God,  we  ourselves  are  likely  to  have  the  comfort 
and  benefit  of;  If  thou  be  wise,  thou  shaltbe  wise  for 
thyself  Nor  was  he  himself  only  saved  in  the  ark, 
but  his  wife,  and  his  sons,  and  his  sons'  wives.  Olj- 
serve,  (1.  ) The  care  of  good  parents;  they  are  soli- 
citous not  only  for  their  own  salvation,  but  for  the 
salvation  of  their  families,  and  especially  their  chil- 
dren. (2. ) The  happiness  of  those  children  that 
have  godly  parents;  their  parents’  piety  often  pro- 
cures them  temporal  salvation,  as  here;  and  it  fur- 
thers them  in  the  way  to  eternal  salvation,  if  they 
improve  the  benefit  of  it. 

IV.  God  here  makes  Noah  a great  blessing  to  the 
world,  and  herein  makes  him  an  eminent  type  of 


the  Messiah,  though  not  the  Messiah  himsell,  as 
his  parents  expected,  ch.  5.  29. 

1.  God  made  him  a preacher  to  the  men  of  that 
generation.  As  a watchman,  he  received  the  word 
i[rcm  God’s  mouth,  that  he  might  give  them  wait- 
ing, Ezek.  3.  17.  Thus  while  the  long-suffering 
of  God  waited,  by  his  spirit  in  Noah,  he  preached 
to  the  old  world,  who,  when  St.  Peter  wrote,  were 
spirits  in  prison,  1 Pet.  3.  18..  20,  and  herein  he 
was  a type  of  Christ,  who,  in  a land  and  age 
wherein  all  Jiesh  had  corrupted  their  way,  went 
about  preaching  repentance,  and  waming  men  of  a 
deluge  of  wrath  coming. 

2.  God  made  him  a saviour  to  the  inferior  crea- 
tures, to  keep  the  several  kinds  of  them  from 
T^rishing  and  being  lost  in  the  deluge,  v.  19.  . 21. 
This  was  a gi’eat  honour  put  upon  him,  that  not 
only'  in  him  the  race  of  mankind  should  be  kept  up, 
and  thatfi’om  him  should  proceed  a new  world,  the 
church,  the  soul  of  that  world,  and  Messiah,  the 
Head  of  that  church;  but  that  he  should  be  instru- 
mental to  preserve  the  inferior  creatures,  and  so 
mankind  shoidd  in  him  acquire  a new  title  to  them 
and  their  service.  (1.)  He  was  to  provide 

for  them,  that  they  might  not  be  drowned.  T%vo  of 
every  sort,  male  and  female,  he  must  take  with  him 
into  the  ark;  and  lest  he  should  make  any  difficulty' 
of  gathering  them  together,  and  getting  them  in, 
God  promises,  v.  20,  that  they  should  of  their  own 
accord  come  to  him.  He  that  makes  the  ox  to 
know  his  owner  and  his  crib,  then  made  him  know 
his  preserver  and  his  ark.  (2.)  He  was  to  provide 
sustenance  for  them,  that  they  might  not  be  starved, 

V.  21.  He  must  victual  his  ship  according  to  the 
number  of  his  crew,  that  gi’eat  family  which  he  had 
now  the  charge  of,  and  according  to  the  time  ap- 
pointed for  his  confinement.  Herein  also  he  was  a 
type  of  Christ,  to  whom  it  is  owing  that  the  world 
stands,  by  whom  all  things  consist,  and  ivho  pre- 
serves mankind  from  being  totally  cut  oiT  and  ruin- 
ed by  sin;  in  him  the  holy  seed  is  saved  alive,  and 
the  creation  rescued  from  the  vanity  under  which  it 
groans.  Noah  saved  those  whom  he  was  to  rule, 
so  does  Christ,  Heb.  5.  9. 

22.  Thus  did  Noah,  according  to  all  tha: 
God  commanded  him,  so  did  he. 

Noah’s  care  and  diligence  in  building  the  ark  may 
be  considered, 

1.  As  an  effect  of  his  faith  in  the  word  of  God, 
God  had  told  him  he  would  shortly  drown  the 
world ; he  believed  it,  feared  the  threatened  deluge, 
and,  in  that  fear,  prepared  the  ark._  Note,  We 
ought  to  mix  faith  with  the  revelation  God  has 
made  of  his  wrath  against  all  ungodliness  and  un- 
righteousness of  men;  the  threatenings  of  the  word 
are  not  false  alarms.  Much  might  have  been  ob- 
jected against  the  credibility  of  this  warning  given 
to  Noah.  “Who  could  believe  that  the  wise  God, 
who  made  the  world,  should  so  soon  unmake  it 
again;  who  had  drawn  the  waters  off  the  dry 
land,  ch.  1.  9,  10,  should  cause  them  to  cover  it 
again?  How  would  this  be  reconciled  with  the 
mercy  of  God,  which  is  over  all  his  works;  especi- 
ally that  the  innocent  creatures  should  die  for  man’s 
sin?  Whence  would  water  be  had  sufficient  to 
deluge  the  world?  And,  if  it  must  be  so,  why 
should  notice  be  given  of  it  to  Noah  only?”  But 
Noah’s  faith  triumphed  over  all  these  coriupt  rea 
sonings. 

2.  As  an  act  of  obedience  to  the  command  of  God; 
had  he  consulted  with  flesh  and  blood,  many  objec- 
tions would  have  been  raised  against  it.  To  rear  a 
building,  such  a one  as  he  never  saw,  so  large,  and 
of  such  exact  dimensions,  would  put  him  upon  a 
great  deal  of  care,  and  labour,  and  expense;  it 
would  be  a work  of  time,  the  vision  was  for  a great 


GENESIS,  Vll.  65 


while  to  come;  his  neighboui*s  would  ridicule  him 
for  his  credulity,  and  he  would  be  the  song  of  the 
drunkards;  his  building  would  be  called  JSToah's 
folly;  if  the  worst  came  to  the  worst,  as  we  say, 
each  would  fare  as  well  as  his  neigivljours.  But 
these,  and  a thousand  such  objections,  Noah  by 
faith  got  over;  his  obedience  was  ready  and  reso-  ! 
lute.  Thus  did  Noah  willingly  and  cheerfully, 
without  murmuring  and  disputing.  God  says,  Do 
this,  and  he  does  it:  it  wa§lklso  punctual  and  perse-  i 
vering;  he  did  all  exactly  according  to  the  instruc- 
tions given  him,  and  having  begun  to  build,  did  not  | 
give  off  till  he  had  finished  it:  so  did  he,  and  so  j 
must  we  do.  [ 

3.  As  an  instance  of  wisdom  for  himself,  thus  to 
provide  for  his  own  safety;  he  feared  the  deluge,  ! 
and  therefore  prepared  the  ark.  Note,  When  God  ' 
gives  warning  of  approaching  judgments,  it  is  our 
wisdom  and  duty  to  provide  accordingly.  See  Exod. 
9.  20,  21.  Ezek.  3.  18.  We  must  prepare  to  meet 
the  Lord  in  his  judgments  on  earth,  flee  to  his  name 
as  a strong  tower.  Prov.  18.  10,  enter  into  our 
chambers,  Isa.  26.  20,  21,  especially  prepare  to 
meet  him  at  death,  and  in  the  judgment  of  the  great 
day,  build  upon  Christ  the  Rock,  Matth.  7.  24,  go 
into  Christ  the  Ark. 

4.  As  intended  for  warning  to  a careless  world: 
and  it  was  fair  warning  of  the  deluge  coming;  every 
blow  of  his  axes  and  hammers  was  a call  to  repent- 
ance, a call  to  them  to  prepare  arks  too.  But  since 
by  it  he  could  not  convince  the  world,  by  it  he  con- 
demned the  world,  Heb.  11.  7. 

CHAP.  VII. 

Id  this  chapter,  we  have  the  performance  of  what  was  fore- 
told in  the  foregoing  chapter,  both  concerning  the  de- 
struction of  the  old  world,  and  the  salvation  of  Noah; 
for  we  may  be  sure  that  no  word  of  God  shall  fall  to  the 
ground.  There  we  left  Noah  busy  about  his  ark,  and 
full  of  care  to  get  it  finished  in  time,  while  the  rest  of  his 
neighbours  were  laughing  at  him  for  his  pains.  Now 
here  we  see  what  was  the  end  thereof;  the  end  of  his  care, 
and  of  their  carelessness.  And  this  famous  period  of  the 
old  world  gives  us  some  idea  of  the  state  of  things,  when 
the  world  that  now  is,  shall  be  destroyed  by  fire,  as  that 
was  by  water.  See  2 Pet.  3.  6,  7.  We  have,  in  this 
chapter,  I.  God’s  gracious  call  to  Noah  to  come  into  the 
ark,  V.  1,  and  to  bring  the  creatures  that  were  to  be  pre- 
served alive,  along  with  him,  v.  2,  3,  in  consideration  of 
the  deluge  at  hand,  v.  4.  II.  Noah’s  obedience  to  this 
heavenly  vision,  v.  5.  When  he  was  six  hundred  years 
old,  he  came  with  his  family  into  the  ark,  v.  6,  7,  and 
brought  the  creatures  along  with  him,  v.  8,  9,  an  account 
of  which  is  repeated,  v.  13.  .16.  to  which  is  added  God’s 
tender  care  to  shut  him  in.  III.  The  coming  of  the 
threatened  deluge,  v.  10,  the  causes  of  it,  v.  11,  12,  the 
prevalency  of  it,  v.  17.  .20.  IV.  The  dreadful  desolations 
that  were  made  by  it  in  the  death  of  every  living  creature 
upon  earth,  except  those  that  were  in  the  ark,  v.  21.  .23. 
V.  The  continuance  of  it  in  full  sea,  before  it  began  to 
ebb,  one  hundred  and  fifty  days,  v.  24. 

1.  A ND  the  Lord  said  unto  Noah,  Come 
1\.  thou,  and  all  thy  house,  into  the  ark ; 
for  thee  have  I seen  righteous  before  me  in 
this  generation.  2.  Of  eveiy  clean  beast 
thou  shalt  take  to  thee  by  sevens,  the  male 
and  his  female : and  of  beasts  that  are  not 
clean  by  two,  the  male  and  his  female.  3. 
Of  fowls  also  of  the  air  by  sevens,  the  male 
and  the  female : to  keep  seed  alive  upon  the 
face  of  all  the  earth.  4.  For  yet  seven 
days,  and  I will  cause  it  to  rain  upon  the 
earth  forty  days  and  forty  nights ; and  every 
living  substance  that  1 have  made  will  I 
destroy  from  off  the  face  of  the  earth. 

Here  is, 

I.  A gracious  invitation  of  Noah  and  his  family 

VoL.  I.~I 


into  a place  of  safety,  now  that  the  flood  of  waters 
v/as  comiiig  on,  v.  1. 

1.  The  call  itself  is  very  kind,  like  that  of  a ten- 
der father  to  his  children,  to  come  in  doors,  when 
he  sees  night  or  a storm  coming;  Come  thou,  ana 
all  thy  house,  that  small  family  that  thou  hast,  into 
the  ark.  Observe,  (l.)Noah  did  not  go  into  the 
ark  till  God  bade  him;  though  he  knew  it  was  de- 
signed for  his  place  of  refuge,  yet  he  waited  for  a 
renewed  command,  and  had  it.  It  is  very  comfort- 
able to  follow  the  calls  of  Providence,  and  to  see 
1 Grjd  going  before  us  in  every  step  we  take.  (2. ) 
God  does  not  bid  him  go  into  the  ark,  but  come  into 
it,  implying  that  God  would  go  with  him,  would 
lead  him  into  it,  accompany  him  in  it,  and  in  due 
time  bring  him  safe  out  cf  it.  Note,  Wherever  we 
are,  it  is  very  desirable  to  have  the  presence  of  God 
with  us,  for  that  is  all  in  all,  to  the  comfort  of  every 
condition.  This  was  it  that  made  Noah’s  ark, 
which  was  a prison,  to  be  to  him  not  only  a refuge, 
but  a palace.  (3.)  Noah  had  taken  a great  deal  of 
pains  to  build  the  ark,  and  now  he  was  himself  pre- 
seiwed  alive  in  it.  Note,  What  we  do  in  obedience 
to  the  command  of  God,  and  in  faith,  we  ourselvei 
shall  certainly  have  the  comfort  of,  first  or  last 
(4.)  Not  he  only,  but  his  house  also,  his  wife  anu 
children,  are  called  with  him  into  the  ark.  Note, 
It  is  good  to  belong  to  the  family  of  a godly  man;  it 
is  safe  and  comfortable  to  dwell  under  such  a sha- 
dow. One  cf  Noah’s  sons  was  Ham,  who  proved 
afterward  a bad  man,  vet  he  was  saved  in  the  ark; 
which  intimates,  [1.]  That  wicked  children  often 
fare  the  better  for  the  sake  of  their  godly  parents. 
[2.]  That  there  is  a mixture  of  bad  with  good  in 
the  best  societies  on  earth,  and  we  are  not  to  think 
it  strange;  in  Noah’s  family  there  was  a Ham,  and 
in  Christ’s  family  there  was  a Judas:  there  is  no 
perfect  purity  on  this  side  heaven.  (6.)  This  call 
to  Noah  was  a type  of  the  call  which  the  gospel 
gives  to  poor  sinners.  Christ  is  an  ark  already  pre- 
pared, in  whom  alone  we  can  be  safe,  when  death 
and  judgment  come;  now  the  burthen  of  the  song 

is,  “Come,  come;”  the  word  says,  “Come;”  mi- 
nisters say,  “Come;”  the  Spirit  says,  “Come, 
come  into  the  ark.” 

2.  The  reason  for  this  invitation  is  a very  honoura- 
ble testimony  to  Noah’s  integrity.  For  thee  have  1 
seen  righteous  before  me  in  this  generation.  Ob- 
serve, (1.)  Those  are  righteous  indeed,  that  are 
righteous  before  God,  that  have  not  only  the  form 
of  godliness  by  which  they  appear  righteous  before 
men,  who  may  easily  be  imposed  upon,  but  the 
power  of  it,  by  which  they  approve  themselves 
to  God,  who  searches  the  heart,  and  cannot  be  de- 
ceived in  men’s  character.  (2. ) God  takes  notice 
of,  and  is  pleased  with,  those  that  are  nghteous  be- 
fore him;  Thee  have  I seen.  In  a world  of  wicked 
people,  God  could  see  one  righteous  Noah;  that 
single  grain  of  wheat  could  not  be  lost,  no  not  in  so 
great  a heap  of  chaff.  The  Lord  knows  them  that 
are  his.  (3. ) God  that  is  a Witness  to,  will  shortly 
Ije  a witness  Vor,  his  people’s  integrity;  he  that  sees 

it,  will  proclaim  it  before  angels  and  men,  to  their 
immortal  honour.  They  that  obtain  mercy  to  be 
righteous  shall  obtain  witness  that  they  are  righte- 
ous. (4.  j God  is,  in  a special  manner,  pleased  with 
those  that  are  good  in  bad  times  and  places.  Noah 
was  therefore  illustriously  righteous,  because  he  was 
so  in  that  wicked  and  adulterous  generation.  (.5. ) 
Those  that  keep  themselves  pure  in  times  of  com- 
mon iniqu:ty,  God  will  keep  safe  in  times  of  com- 
mon calamity;  those  that  partake  not  with  others  in 
their  sins,  shall  not  partake  with  them  in  their 
plagues;  those  that  are  better  than  others,  are,  e\'eii 
in  this  life,  safer  than  others,  and  it  is  better  with 
them. 


hCy  GENESIS,  VII. 


II.  Here  are  necessary  orders  given  conceniing 
the  brute  creatures  that  were  to  be  preserved  ali^  e 
with  Noah  in  the  ark,  v.  2,  3.  They  were  not  ca- 
pable of  receiving  the  warning  and  directions  them- 
selves, as  man  was,  who  herein  is  taught  more  than 
the  beasts  of  the  earth,  and  made  wiser  than  the 
fowls  of  heaxien — that  he  is  endued  with  the  power 
of  foresight;  therefore  man  is  charged  with  the  care 
of  them : being  under  his  dominion,  they  must  be 
under  his  prc  tection ; and  though  he  could  not  secure 
every  individual,  yet  he  must  carefully  preserve 
every  species,  that  no  tribe,  no  not  the  least  con- 
siderable, might  entirely  perish  out  of  the  creation. 
Observe  in  this,  1.  God’s  care  for  man,  and  for  his 
comfort  and  benefit;  we  do  not  find  that  Noah  was 
solicitous  of  himself  about  this  matter;  but  God  con- 
sults our  happiness  more  thtm  we  do  ourselves. 
Though  God  saw  that  the  old  world  was  very  pro- 
voking, and  foresaw  that  the  new  one  would  be  lit- 
tle better;  yet  he  would  preserve  the  brute-crea- 
tures for  man’s  use:  Doth  God  take  care  for  oxen? 
1 Cor.  9.  9.  Or  was  it  not  rather  for  man’s  sake 
that  this  care  was  taken?  2.  Even  the  unclean 
beasts  (which  were  least  valuable  and  profitable) 
were  preserved  alive  in  the  ark;  for  God’s  tender 
mercies  are  over  all  his  works,  and  not  only  over 
those  that  are  of  the  most  eminence  and  use.  3. 
Yet  more  of  the  clean  were  preserved  than  of  the 
unclean,  (1. ) Because  the  clean  were  most  for  the 
service  of  man;  and  therefore,  in  favour  to  him, 
more  of  them  were  preserved,  and  are  still  propa- 
gated. Thanks  be  to  God,  that  there  are  not  herds 
of  lions  as  there  are  of  oxen,  nor  flocks  of  tigers  as 
••here  are  of  sheep.  (2.)  Because  the  clean  were 
for  sacrifice  to  God;  and  therefore  in  honour  to 
him,  more  of  them  were  preserved,  three  couple 
for  breed,  and  the  odd  seventh  for  sacrifice,  ch.  8. 
20.  God  gives  us  six  for  one  in  earthly  things,  as 
in  the  distribution  of  the  days  of  the  week,  that  in 
spiritual  things  we  should  be  all  for  him.  What  is 
devoted  to  God’s  honour,  and  used  in  his  service,  is 
particularly  blessed  and  increased. 

III.  Here  is  notice  given  of  the  now  imminent 
approach  of  the  flood,  v.  4,  Yet  seven  days,  and  I 
will  cause  it  to  rain.  1.  “It  shall  be  seven  days  yet, 
before  I do  it.  ” After  the  120  years  were  expired, 
God  grants  them  a reprieve  of  seven  days  longer; 
both  to  show  how  slow  he  is  to  anger,  and  that 
punishing  work  is  his  strange  work,  and  also  to  give 
them  some  further  space  for  repentance;  but  all  in 
vain;  these  seven  days  were  trifled  away,  after  all 
the  rest;  they  continued  secure  aiul  sensual  until  the 
day  that  the  flood  came.  2.  “It  shall  be  but  seven 
days.  ” While  Noah  told  them  of  the  judgment  at  a 
distance,  they  were  tempted  to  put  off  their  repent- 
ance, because  the  vision  was  for  a great  while  to 
come;  but  now  he  is  ordered  to  tell  them  that  it  is  at 
the  door,  that  they  have  but  one  week  more  to  turn 
them  in,  but  one  sabbath  more  to  improve;  to  see 
if  that  will  now,  at  last,  awaken  them  to  consider 
the  things  that  belonged  to  their  peace,  which 
otherwise  would  soon  be  hidden  from  their  eyes. 
But  it  is  common  for  those  who  have  been  careless 
of  their  souls  during  the  years  of  their  health,  when 
they  have  looked  upon  death  at  a distance,  to  be  as 
careless  during  the  days,  the  seven  days,  of  their 
sickness,  when  they  see  it  approaching,  their  hearts 
being  hardened  by  the  deceitful  ness  of  sin. 

5.  i\nd  Noah  did  accordine;  unto  all  that 
the  Lord  commanded  him.  C.  And  Noah 
was  six  hundred  years  old  when  the  flood 
of  waters  was  upon  the  earth.  7.  And 
Noah  went  in,  and  his  sons,  and  his  wife, 
and  his  sons’  wives  with  him,  into  the  ark, 
because  of  the  waters  of  the  flood.  8.  Of 


clean  beasts,  and  of  beasts  that  are  not 
clean,  and  of  fowls,  and  of  every  thing  that 
creepeth  upon  the  earth.  9.  There  went  in 
t\\'o  and  two  unto  Noah  into  the  ark,  the 
I male  and  the  female,  as  God  had  com- 
manded Noah.  10.  And  it  came  to  pass 
after  seven  days,  that  the  waters  of  the  flood 
were  upon  the  earth. 

Here  is  Ncah’s  j’cady  obedience  to  the  commands 
that  God'gave  him. 

1.  He  went  into  the  ark,  upon  notice  that  the 
flood  wculd  come  after  seven  days,  though,  proba- 
bly, as  yet  there  appeared  no  visible  sign  of  its  ap- 
preach,  no  cloud  arising  that  threatened  it,  nothing 
done  toward  it,  but  all  continued  serene  and  clear; 
for  as  he  prepared  the  ark  by  faith  in  the  warning 
given,  that  the  flood  would  come,  so  he  went  into  it 
by  faith  in  this  waniing,  that  it  ivculd  come  quickly, 
though  he  did  not  see  that  the  second  causes  had  yet 
begun  to  work.  In  every  step  he  took,  he  walked 
by  faith,  and  not  by  sense.  During  these  seven 
days,  it  is  likely,  he  was  settling  himself  and  his 
family  in  the  ark,  and  distributing  the  creatures  into 
their  several  apartments,  which  was  the  conclu- 
sion of  that  visible  sermon  which  he  had  long  been 
preaching  to  his  careless  neighbours,  and  which, 
one  would  think,  might  have  awakened  them;  but, 
not  obtaining  that  desired  end,  it  left  their  blood 
upon  their  own  heads. 

2.  He  took  all  his  family  along  with  him;  his 
wife,  to  be  his  companion  and  comfort;  (though  it 
should  seem  that,  after  this,  he  had  no  children  by 
her;)  his  sons,  and  his  sons’  wives,  that  by  them  not 
only  his  family,  but  the  world  of  mankind,  might  be 
built  up.  Observe,  Though  men  were  to  be  redu- 
ced to  so  small  a number,  and  it  wcxdd  be  very  desi- 
rable to  have  the  world  speedily  repeopled,  yet 
Noah’s  sons  were  to  have  each  of  them  but  cue  wife, 
which  strengthens  the  arguments  against  ha\  ing  ma- 
ny wives;  for  from  the  beginning  of  this  new  world  it 
was  not  so:  as,  at  first,  God  made,  so  now  he  kept 
alive,  but  one  woman  for  one  man;  see  Matth.  19. 
4,  8. 

3.  The  brute-creatures  readily  went  in  with  him: 
the  same  hand  that  at  first  brought  them  to  Adam 
to  be  named,  now  brought  them  to  Noah  to  be  pre- 
served; the  ox  now  knew  his  OAvner,  and  the  ass  his 
protector’s  crib,  nay,  even  the  wildest  creatures 
flocked  to  it;  but  man  was  become  more  brutish  than 
the  brutes  themselves,  and  did  not  know,  did  not 
consider,  Isa.  1.  3. 

11.  In  the  six  hundredth  year  of  Noah’s 
life,  in  the  second  month,  the  seventeenth 
day  of  the  month,  the  same  day  were  all 
the  fountains  of  the  great  deep  broken  up, 
and  the  windows  of  heaven  were  opened. 
12.  And  the  rain  was  upon  the  earth  forty 
days  and  forty  nights. 

I.  The  date  of  this  great  event;  this  is  carefully 
recorded,  for  the  great  certainty  of  the  story. 

1.  It  was  in  the  600th  year  of  Noah’s  life,  which, 
by  computation,  appears  to  be  1656  years  from  the 
creation.  The  years  of  the  old  world  are  reckoned, 
not  by  the  reigns  of  the  giants,  but  by  the  lives  of 
the  patriarchs;  saints  are  of  more  account  with  God 
than  princes:  The  righteous  shall  be  had  in  ever- 
lasting remembrance.  Noah  was  now  a very  old 
man,  even  as  men’s  yeai-s  went  then.  Note,  (1.) 
The  longer  we  live  in  this  world,  the  more  we  see 
of  the  miseries  and  calamities  of  it;  it  is  therefore 
spoken  of  as  the  privilege  of  those  that  die  y^  ung, 
that  their  eyes  shall  not  see  the  evil  which  is  coming. 


67 


GENESIS,  VII. 


2 Ki'.i'^s22.  20.  (2.)  Sometimes  God  exercises  his 

old  :•>  ji-vants  with  extraordinary  ti’ials  of  obedient  pa- 
tience. The  oldest  of  Christ’s  soldiers  must  not 
promise  themselves  a discharge  from  their  waj’fare, 
till  death  discharge  them.  Still  they  must  gird  on 
their  harness,  and  not  boast  as  th  aigh  they  had  put 
it  off.  As  the  year  of  the  deluge  is  recorded,  so, 

2.  We  are  told  that  it  was  in  the  second  month, 
the  s£-’’enteenth  day  of  the  inonth,  which  is  reckoned 
to  be  about  the  lieginning  of  November;  so  that 
Noah  had  had  a harvest  just  before,  from  which  to 
I'ictual  his  ark. 

II.  I'he  second  causes  that  concurred  to  this  de- 
luge; in  the  self-same  day  that  Noah  was  fixed  in 
the  ark,  the  inundation  began.  Note,  1.  Desolating 
judgments  come  not,  till  God  has  provided  for  the 
security  of  his  own  people;  see  ch.  19.  22,  I can  do 
nothing  till  thou  be  come  thither : and  we  find,  Kev. 
7.  3,  the  winds  are  held  till  the  servants  of  God  are 
sealed.  2.  When  good  men  are  removed.  Judg- 
ments are  not  far  off;  for  they  are  taken  away  from 
the  evil  to  come,  Isa.  57.  1.  When  they  are  called 
into  the  chambers,  hidden  in  the  grave,  hidden  in 
heaven,  then  God  is  coming  out  of  his  place  to  pu- 
nish, Isa.  26.  20,  21. 

Now  see  what  was  done  on  that  day,  that  fatal  day 
to  the  v/orld  of  the  ungodly.  1.  The  fountains  of 
the  great  deep  were  broken  up.  Perhaps  there  need- 
ed no  new  creation  of  waters;  what  were  already 
made  to  be,  in  the  common  course  of  providence, 
blessings  to  the  earth,  were  now  by  an  extraordina- 
ry act  of  divine  power,  made  the  ruin  of  it.  God 
has  laid  up  the  deep  in  storehouses,  (Ps.  33.  7.)  and 
now  he  broke  up  those  stores.  As  our  bodies  have 
in  themselves  those  humours,  which,  when  God 
pleases,  become  the  seeds  and  spri  ngs  of  mortal  dis- 
eases; so  the  earth  had  in  its  bowels  those  waters, 
which,  at  God’s  command,  sprang  up,  and  flooded  it. 
God  had,  in  the  creation,  set  bars  and  doors  to  the 
waters  of  the  sea,  that  they  might  not  return  to  cover 
the  earth,  (Ps.  104.  9.  Job  38.  9..  11.)  and  now  he 
only  removed  those  ancient  landmarks,  mounds, 
and  fences;  and  the  waters  of  the  sea  returned  to  cov- 
er the  earth,  as  they  had  done  at  first,  ch.  1.  9. 
Note,  All  the  creatures  are  ready  to  fight  against 
sinful  man,  and  any  of  them  is  able  to  be  the  instru- 
ment of  his  ruin,  if  God  do  l)ut  take  off  the  restraints 
by  which  they  are  held  in,  during  the  day  of  God’s 
patience.  2.  The  windows  of  heaven  were  opened, 
and  the  waters  vjhich  were  above  the  firmament 
were  poured  out  upon  the  world;  those  treasures 
which  God  has  reseiwed  against  the  day  of  trouble, 
the  day  of  battle  and  war.  Job  38.  22,  23.  The  rain, 
which  ordinarily  descends  in  drops,  tlien  came  down 
in  streams,  orsfiouts,  as  they  call  them  in  the  Indies, 
where  clouds  have  been  often  known  to  burst,  as 
they  express  it  there,  when  the  rain  descends  in  a 
much  more  violent  torrent  than  we  have  ever  seen 
in  the  greatest  shower.  We  read.  Job  26.  8,  that 
God  binds  up  the  waters  in  his  thick  clouds,  and  the 
cloud  is  not  rent  under  them  ; but  now  the  boncf.was 
loosed, the  cloud  was  rent,  and  such  rauis  descended 
as  were  never  known  before  or  since,  in  such  abun- 
dance, and  of  such  continuance:  the  thick  cloud  was 
not,  as  ordinarily  it  is,  wearied  with  waterings,  (Job 
37.  11,)  that  is,  soon  spent  and  exhausted;  but  still 
the  clouds  returned  after  the  rain,  and  the  divine 
power  brought  in  fresh  recruits.  It  rained,  without 
intermission  or  abatement,  forty  days  and  fortit 
nights,  (v.  12. ) and  that,  upon  the  whole  ea'rth  at 
once,  not,  as  somctimes,'7//?or2  one  city,  and  not  upon 
another.  God  made  the  world  in  six  days,  but  he 
was  forty  days  in  destroying  it;  for  he  is  slow  to  an- 
ger; out  though  the  destruction  came  slowly  and 
gr.adu  illy,  yet  it  came  effectually. 

Now  learn  from  this,  (1.)  That  all  the  creatures 
are  at  God’s  disposal,  and  that  he  makes  what  use 


he  pleases  of  them,  whether  for  correction,  or  for 
his  land,  or  for  mercy,  as  Elihu  speaks  of  the  rain. 
Job  37.  12,  13.  (2.)  That  God  often  makes  that 

which  should  be  fjr  our  welfare,  to  become  a trap, 
Ps.  69.  22.  That  which  usually  is  a comfort  and 
lienefit  to  us,  becomes,  when  God  pleases,  a scourge 
and  a ])lague  to  us.  Nothing  is  more  needful  or  use- 
ful th  in  Waters,  both  the  springs  of  the  earth,  and 
the  showers  of  heaven;  and  yet  now,  nothing  is  more 
hurtful,  nothing  more  destructive:  every  creature  is 
to  be  what  (iod  m..kes  it.  (3.)  That  it  is  impossi- 
ble to  escape  the  righteous  judgments  of  God,  when 
they  come  against  sinners  with  commission;  for  God 
can  arm  both  heaven  and  earth  against  them;  see 
Job  20.  27.  God  can  surround  men  with  the  mes- 
sengers of  his  wrath,  so  that  if  they  look  upward,  it 
is  with  horror  and  am.izement;  if  they  look  to  the 
behold,  trouble  and  darkness,  Isa.  8.  21,  22. 
Who  then  is  able  to  stand  before  God,  when  he  is 
angry  .>  ( Lastly,)  In  this  destruction  of  the  old 
world  Ijy  water,  God  gave  a specimen  of  the  final 
destniction  of  the  world  that  now  is,  by  fire;  we 
I find  the  apostles  setting  the  one  of  these  over-against 
I the  other,  2 Pet.  3.  6,  7.  As  there  are  waters  un- 
! der  the  earth,  so  /Etna,  Vesuvius,  and  other  volca- 
J noes,  proclaim  to  the  world  that  there  are  subterra- 
ous  jfres  too;  and  fire  often  falls  from  heaven,  many 
desolations  are  made  by  lightning;  so  that  when  the 
time  predetermined  comes,  between  these  two  fires 
the  earth  and  all  the  works  therein  shall  be  burnt 
up;  as  the  flood  was  brought  upon  the  old  world  out 
of  the  fountains  of  the  great  deep,  and  through  the 
windows  of  heaven. 

13.  In  the  self-same  day  entered  Noah, 
and  Shem,  and  Ham,  and.fapheth,  the  sons 
of  Noah,  and  Noah’s  wife,  and  the  three 
wives  of  his  sons  with  them,  into  the  ark ; 
14.  They  and  every  beast  after  his  kind, 
and  all  the  cattle  after  their  kind,  and  every 
creejjing  thing  tliat  creepeth  upon  the  earth 
after  his  kind,  and  every  fowl  after  his  kind, 
every  bird  of  every  sort.  15.  And  they 
went  in  unto  Noah  into  the  ark,  two  and 
two  of  all  flesh,  wherein  is  the  breath  of 
life.  16.  And  they  that  went  in,  went  in 
male  and  female  of  all  flesh,  as  God  had 
commanded  him  : and  the  Lord  shut  him  in. 

Here  is  repeated  what  was  related  before  of  No- 
ah’s entrance  into  the  ark,  with  his  family  and  thf 
creatures  that  were  marked  for  preservation. 

I.  It  is  thus  re])eated,  for  the  honour  of  Noah, 
whose  faith  and  obedience  herein  shone  so  bright, 
by  which  he  obtained  a good  report,  and  who  here- 
in appeared  so  great  a farmurite  of  Heaven,  and  so 
great  a blessing  to  this  earth. 

H.  Notice  is  here  taken  of  the  beasts  going  in 
each  after  his  kind,  according  to  the  phrase  used  in 
the  history  of  the  creation,  ch.  1.  21.. 25,  to  inti- 
mate that  just  as  many  kinds  as  rvere  created  at 
first,  were  saved  now,  and  no  more;  and  that  this 
preservation  was  as  a new  creation;  a life  remai’ka- 
bly  protected,  is,  as  it  were,  a new  life. 

III.  Though  all  enmities  and  hostilities  between 
the  creatures  ceased,  for  the  present,  ai#  ravenous 
creatures  were  not  only  so  mild  and  manageable,  as 
that  the  wolf  and  the  lamb  Ian  down  together,  but 
so  strangely  altered,  as  that  the  Hon  did  eat  straw 
like  an  o.r,  Isa.  11.  6,  7,  yet,  when  this  present  oc- 
casion was  over,  the  restraint  wa.s  taken  olT,  and 
they  were  still  of  the  same  kind  as  ever;  for  the  ark 
did  not  alter  their  constitution.  H’-pocrites  in  the 
church,  that  externally  conform  to  the  laws  of  that 


genesis,  vil 


ark,  may  yet  be  unchanged;  and  then  it  will  appear, 
one  time  or  other,  what  kind  they  are  after. 

IV.  It  is  added,  (and  the  circumstance  deserves 

our  notice,)  7’Ae  Lord  shut  him  in,  v.  16.  As  Noah 
continued  his  obedience  to  God,  so  God  continued  his 
care  of  Noah;  and  here  it  appeared  to  be  a very  dis- 
tinguishing care;  for  the  shutting  of  his  door  set  up 
a partition  wall  between  him  and  all  the  world  be- 
sides. God  shut  the  door,  1.  To  secure  him,  and 
keep  him  safe  in  the  ark.  The  door  must  be  shut 
very  close,  lest  the  waters  should  break  in,  and  sink 
the^  ark,  and  veiy  fast,  lest  any  without  should 
break  it  down.  Thus  God  made  ufi  A'ba/z,  as  he 
makes  ufi  his  jewels,  Mai.  3.  17.  2.  To  seclude  all 

others,  and  keep  them  for  ever  out.  Hitherto,  the 
door  of  the  ark  stood  open,  and  if  any,  even  du- 
ring the  last  seven  days,  had  repented  and  be- 
lieved, for  aught  I know,  they  might  have  been 
welcomed  into  the  ark;  but  now,  the  door  was  shut, 
and  they  were  cut  off  from  all  hopes  of  admittance: 
for  Gol  shutteth,  and  none  can  open. 

V.  There  is  much  of  our  Gospel-duty  and  privi- 
lege to  be  seen  in  Noah’s  preservation  in  the  ark. 
The  apostle  makes  it  a type  of  our  baptism,  that  is, 
our  Christianity,  1 Pet.  3.  20,  21.  Observe  then, 

1.  It  is  our  great  duty,  in  obedience  to  the  gospel- 
call,  by  a lively  faith  in  Christ,  to  come  into  that 
way  of  salvation  which  God  has  provided  for  poor 
sinners.  When  Noah  came  into  the  ark,  he  quit- 
ted his  own  house  and  lands;  so  must  we  quit  our  own 
righteousness  and  our  wci-ldly  possessions,  whenever 
they  come  into  competition  with  Christ.  Noah 
must,  for  a while,  submit  to  the  confinements  and 
inconveniences  of  the  ark,  in  order  to  his  preserva- 
tion for  a new  world;  so  those  that  come  into  Christ 
to  be  saved  by  him,  must  denv  themselves,  both  in 
sufferings  and  services.  2.  Those  that  come  into 
the  ark  themselves,  should  bring  as  many  as  they 
can  in  with  them,  by  good  instimctions,  by  persua- 
sions, and  by  a good  example:  What  knoivest  thou, 

O man,  but  thou  mayest  thus  save  thy  wife,  (1  Cor. 

7.  16.)  as  Noah  did  his.  There  is  room  enough  in 
Christ  for  all  comers.  3.  Those  that  by  faith  come 
into  Christ,  the  Ark,  shall  by  the  power  of  God  be 
shut  in,  and  kept  as  in  a strong  hold  by  the  power  of 
God,  1 Pet.  1.  5.  God  put  Adam  into  paradise,  but 
he  did  not  shut  him  in,  and  so  he  threw  himself  out; 
but  when  he  put  Noah  into  the  ark,  he  shut  him  in, 
and  so  when  he  brings  a soul  to  Christ,  he  insures 
the  salvation:  it  is  not  in  our  own  keeping,  but  in  the 
Mediator’s  hand.  4.  The  door  of  mercy  will  short- 
ly be  shut  against  those  that  now  make  light  rf  it. 
jVbw,  knock,  and  it  shall  be  opened ; but  the  time 
will  come,  when  it  shall  not,  Luke  13.  25. 

17.  And  the  flood  was  forty  days  upon 
the  earth ; and  the  waters  increased,  and 
bare  up  the  ark,  and  it  was  lift  up  above  the 
earth.  18.  And  the  waters  prevailed,  and 
were  increased  greatly  upon  the  earth  ; and 
the  ark  went  upon  the  face  of  the  waters.  1 9. 
And  the  waters  prevailed  exceedingly  upon 
the  earth  ; and  all  the  high  hills,  that  loere 
under  the  whole  heaven,  were  covered.  20. 
Fifteen  cubits  upward  did  the  waters  pre- 
vail ',  and  the  mountains  were  covered. 

We  are.^ere  told, 

1.  How  long  the  flood  was  increasing;ybrti/ r/ays, 
V.  17.  The  profane  world  which  believed  not  that 
it  would  come,  probably,  when  it  came,  flattered 
i bemselves  with  hopes  that  it  would  soon  abate, 
;ind  never  come  to  extremity;  but  still  it  increased, 
it  prevailed.  Note,  (1.)  When  God  judges,  he  will 
overcome.  If  he  begin,  he  will  make  an  end;  his 


way  is  perfect  both  in  judgment  and  mercy.  (2.) 
The  gradual  approaches  and  advances  of  God’s 
judgments,  which  are  designed  to  bring  sinners  to 
repentance,  are  often  abused  to  the  hardening  of 
them  in  their  presumption. 

2.  To  what  degree  they  increased;  they  rose  so 
high,  that  not  only  the  low  flat  countries  were  delu- 
ged, but,  to  make  sure  work,  and  that  none  might 
escape,  the  tops  of  the  highest  mountains  were  over- 
flowed, cubits,  that  is,  seven  yards  and  a half. 

So  that  m vain  was  salvation  hoped  for  from  hills  or 
mountains,  Jer.  3.  23.  None  of  God’s  creatures  are 
so  high,  but  his  power  can  overtop  them;  and  he 
will  make  them  know  that  wherein  they  deal 
proudly,  he  is  abo\  e them.  Perhaps  the  tops  of  the 
mountains  were  washed  down  by  the  strength  of 
the  waters,  which  helped  much  toward  the  prevail- 
ing cf  the  waters  above  them; for  it  is  said.  Job  12. 
15,  He  sends  out  the  waters,  and  they  not  only  over- 
flow, but  overturn,  the  earth.  Thus  the  refuge  cf 
lies  was  swept  away,  and  the  waters  overflowed  the 
hiding-place  of  those  sinners,  (Isa.  28.  17.)  and  in 
vain  they  fly  to  them  for  safety.  Rev.  6.  16.  Now 
the  mountains  departed,  and  the  hills  were  removed, 
and  nothing  stood  a man  in  stead  but  the  covenant  oj 
peace,  Isa.  54.  10.  There  is  no  place  on  earth  so 
high  as  to  set  men  out  of  the  reach  of  God’s  judg- 
ments, Jer.  49.  16.  Obad.  3.  4.  God’s  hand  will 
find  out  all  his  enemies  21.  8.  Observe  how  ex- 
actly they  are  fathomed,  (fifteen  cubits,)  not  by 
Noah’s  plummet,  but  by  his  knowledge  \i\\o  weigh- 
eth  the  waters  by  measure.  Job  28.  25. 

3.  What  became  of  Noah’s  ark,  when  the  waters 
thus  increased;  it  was  lift  up  above  the  earth,  ( v. 
17.)  and  went  upon  the  face  of  the  waters,  v.  18. 
When  all  other  buildings  were  demolished  by  the 
waters,  and  buried  under  them,  the  ark  alone  sub- 
sisted. Observe,  (1.)  The  waters  which  brake 
down  every  thing  else,  bare  up  the  ai'k.  That 
which  to  unbelievers  is  a savour  of  death  unto  death, 
is  to  the  faithful  a savour  of  life  unto  life.  (2. ) The 
more  the  waters  increased,  the  higher  the  ark  Avas 
lifted  up  toward  heaven.  Thus  sanctified  afflictions 
are  spiritual  promotions;  and  as  troubles  abound, 
consolations  much  more  abound. 

21.  And  all  flesh  died  that  moved  upon 
the  earth,  both  of  fovtd,  and  of  cattle,  and 
of  beast,  and  of  every  creeping  thing  that 
creepeth  upon  the  earth,  and  every  man  : 
22.  All  in  whose  nostrils  was  the  breath  of 
life,  of  all  that  teas  in  the  diy  land,  died.  23. 
And  eveiy  living  substance  was  destroyed, 
which  was  upon  the  face  of  the  ground, 
both  man,  and  cattle,  and  the  creeping 
things,  and  the  fowl  of  the  heaven  ; and  thev 
were  destroyed  from  the  earth  : and  Noah 
only  remained  alive,  and  tliey  that  tcere  with 
him  in  the  ark.  24.  And  the  waters  pre- 
vailed upon  the  earth  an  hundred  and  fifty 
days. 

Here  is, 

I.  The  general  destruction  of  all  flesh  by  the  wa- 
ters of  the  flood.  Come  and  see  the  desolations 
which  God  makes  in  the  earth,  Psal.  46.  8,  and  hoAV 
he  lays  heaps  upon  heaps.  Never  did  death  tri- 
umph, from  his  first  entrance  unto  this  day,  as  it 
did  then.  Come,  and  see  Death  upon  his  pale 
horse,  and  hell  folloAving  with  him.  Rev.  6.  7,  8. 

1.  All  the  cattle,  fowl,  and  creeping  things,  died, 
except  the  few  that  were  in  the  ark.  Observ'^e  how 
this  is  repeated.  All  fesh  died,  v.  21.  All  in  whose 
nostrils  was  the  breath  of  life,  of  all  that  was  on  the 


o9 


GENESIS,  VIII. 


dru  land,  v.  22.  Every  living  substance,  v.  23. 
And  why  so?  Man  only  had  done  wickedly,  and 
justly  is  God’s  hand  against  him;  but  these  sheefi,  ] 
what  have  they  done?  I answer,  (1.)  W e are  sure  j 
God  did  them  no  wrong;  he  is  the  sovereign  Lord 
of  all  life,  for  he  is  the  sole  Fountain  and  Author  ' 
of  it.  He  that  made  them  as  he  pleased,  might  un- 
make them  when  he  pleased;  and  who  shall  say  unto 
him,  / Vhat  doest  thou?  May  he  not  do  what  he  will 
With  his  own,  which  were  created  for  his  pleasure? 
(2. ) God  did  admirably  serve  the  purposes  of  his 
own  glory  by  their  destraction,  as  well  as  by  their 
creation.  Herein  his  holiness  and  justice  were 
greatly  magnified;  by  this  appears  that  he  hates 
sin,  and  is  highly  displeased  with  sinners,  when 
even  the  inferior  creatures,  because  they  are  the 
servants  of  man,  and  part  of  his  possession,  and  be- 
cause they  have  been  abused  to  be  the  servants  of 
sin,  are  destroyed  with  him.  This  makes  the  judg- 
ment the  more  remarkable,  the  more  dreadful,  and 
consequently,  the  more  expressive  of  God’s  wrath 
and  \ engeance.  The  destruction  of  the  creatures 
was  their  deliverance  from  the  bondage  of  corrup- 
tion, which  deliverance  the  whole  creation  now 
groans  after,  Rom.  8.  21,  22.  It  was  likewise  an 
instance  of  God’s  wisdom.  As  the  creatures  were 
mj.de  for  man  when  he  was  made,  so  they  were 
multiplied:  and  therefore,  now  that  mankind  was 
reduced  to  so  small  a number,  it  was  fit  that  the 
beasts  should  proportionably  be  reduced,  otherwise 
they  would  have  had  the  dominion,  and  would  have 
replenished  the  earth,  and  the  remnant  of  mankind 
th.it  was  left  would  have  been  overpowered  by 
them.  See  how  God  considered  this  in  another 
case,  Exod.  23.  29.  Lest  the  beast  of  the  field 
multijily  against  thee. 

2.  All  the  men,  women,  and  children,  that  were 
in  the  world,  (except  what  were  in  the  ark,)  died. 
Every  man,  v.  21,  and  v.  23,  and  perhaps  they 
were  as  many  as  are  now  upon  the  face  of  the  earth, 
if  not  more.  Now, 

(1.)  We  may  easily  imagine  what  terror  and  con- 
sternation seized  on  them  when  they  saw  them- 
selves surrounded.  Our  Saviour  tells  us,  that  till 
the  very  day  that  the  flood  came,  they  were  eating 
and  drinking,  Luke  17.  26,  27,  they  were  drowned 
in  security  and  sensuality,  before  they  were  drown- 
ed in  those  waters;  crying,  Peace,  fieace,  to  them- 
selves; deaf  and  blind  to  all  divine  warnings.  In 
this  posture  death  surprised  them,  as  1 Sam.  30.  16, 
17.  But  O what  an  amazement  were  they  in  then ! 
Now  they  see  and  feel  that  which  they  would  not 
believe  and  fear,  and  are  convinced  of  their  folly 
when  it  is  too  late;  now  they  find  no  place  for  re- 
pentance, though  they  seek  it  carefully  with  tears. 

(2.)  We  may  suppose  that  they  tried  all  ways 
and  means  possible  for  their  preservation,  but  all  in 
vain.  Some  climb  to  the  tops  of  trees  or  mountains, 
and  spin  out  their  terrors  there  awhile.  But  the 
flood  reaches  them,  at  last,  and  they  are  forced  to 
die  with  the  more  deliberation.  Some,  it  is  likely, 
cling  to  the  ark,  and  now  hope  that  that  may  be 
their  safety,  which  they  had  so  long  made  their  sport. 
Perhaps  some  get  to  the  top  of  the  ark,  and  hope 
to  shift  for  themselves  there;  but  either  they  perish 
there  for  want  of  food,  or,  by  a speedier  despatch, 
a dash  of  rain  washes  them  off"  that  deck.  Others, 
it  may  be,  hoped  to  prevail  with  Noah  for  admis- 
sion into  the  ark,  and  pleaded  old  acquaintance. 
Have  we  not  eaten  and  drunk  in  thy  presence? 
Hast  thou  not  taught  in  our  streets?  “ Yes',”  might 
Noah  say,  “I  have,  tnany  a time,  to  little  purjjcse. 
I called,  but  ye  refused;  ' ye  set  at  naught  all  my 
counsel,  Prov.  1.  24,  25,  and  now  it  is  not  in  my 
j)Ower  to  help  you:  God  has  shut  the  door,  and  I 
cannot  open  it.’’  Thus  it  will  be  at  the  gi-eat  day. 
Neither  climbing  high  in  an  outward  profession, 


nor  claiming  relation  to  good  people,  will  bring  men 
to  heaven.  Matt.  7.  22. — 25.  8,  9.  Those  that  are 
not  found  in  Christ,  the  Ark,  are  certainly  undone, 
for  ever;  salvation  itself  cannot  save  them.  See 
Isa.  10.  3. 

(3.)  We  may  suppose  that  some  of  those  who 
perished  in  the  deluge,  had  themselves  assisted 
Noah,  or  were  employed  by  him,  in  the  building  of 
the  ark,  and  yet  were  not  so  wise  as  by  repentance 
to  secure  themselves  a place  in  it.  Thus  wicked 
ministers,  though  they  may  have  been  instrumental 
to  help  others  to  heaven,  will  themselves  be  thrust 
down  to  hell. 

Let  us  now  pause  awhile,  and  consider  this  tre- 
mendous judgment!  Let  our  hearts  meditate  ter- 
ror, the  terror  of  this  destruction:  let  us  see,  and 
say.  It  is  a fearful  thing  to  fall  into  the  hands  of 
the  living  God;  who  can  stand  before  him  vjhen  he 
j is  atigry?  Let  us  see,  and  say.  It  is  an  evil  thing, 

I and  a bitter,  to  depart  from  God.  The  sin  of  sin- 
ners will,  without  repentance,  be  their  ruin,  first  or 
last;  if  God  be  true  it  will.  Though  hand  join  in 
hand,  yet  the  wicked  shall  not  go  unpunished.  The 
righteous  God  knows  how  to  bring  a flood  upon  the 
world  of  the  ungodly,  2 Pet.  2.  5.  Eliphaz  ap- 
peals to  this  stoiy  as  a standing  warning  to  a care- 
less world.  Job.  22,  15,  16,  Hast  thou  marked  the 
old  way,  which  wicked  men  have  trodden,  which 
were  cut  down  out  of  time,  and  sent  into  eternity, 
whose  foundation  was  overflown  with  the  flood? 

II.  The  special  preservation  of  Noah  and  his  fa- 
mily, V.  23,  Koah  only  remained  alive,  and  they 
that  were  with  him  in  the  ark.  Observe,  1.  Noah 
lives;  when  all  about  him  were  monuments  of  jus- 
tice, thousands  falling  on  his  right  hand,  and  ten 
thousands  on  his  left,  he  was  a monument  of  mei'cy ; 
only  with  his  eyes  might  he  behold  and  see  the  re- 
ward of  the  wicked,  Ps.  91.  7,  8.  In  the  Roods  of 
great  waters,  they  did  not  come  nigh  him,  rs.  32.  6. 

! We  have  reason  to  think,  that  while  the  long-suf- 
I fering  of  God  waited,  Noah  net  only  preached  to, 
j but  prayed  for,  that  wicked  world,  and  would  have 
I turned  away  the  wrath;  but  his  prayers  return  into 
his  own  bosom,  and  are  answered  only  in  his  own 
escape;  which  is  plainly  referred  to,  Ezek.  14.  14, 
JVouh,  Daniel,  and  Job,  shall  but  deliver  their  own 
souls.  A mark  of  honour  shall  be  set  on  intercessors. 
2.  He  but  lives.  Noah  remains  alive,  and  that  is  all; 
he  is,  in  effect,  buried  alive;  cooped  up  in  a small 
place,  alarmed  with  the  terrors  of  the  descending 
rain,  the  increasing  flood,  and  the  shrieks  and  out- 
cries of  his  perishing  neighbours — his  heart  over- 
whelmed with  melancholy  thoughts  of  the  desola- 
tions made:  but  he  comforts  himself  with  this,  that 
he  is  in  the  way  of  duty,  and  in  the  way  of  deliver- 
ance. And  we  are  taught,  Jer.  45.  4,  5,  that  when 
desolating  judgments  are  abroad,  we  must  not  seek 
great  or  pleasant  things  to  ourselves,  but  reckon  it 
an  unspeakable  favour,  if  we  have  our  lives  given 
us  for  a prey. 

CHAP.  VIII. 

Ill  the  close  of  the  foregoing  chapter,  we  left  the  world  in 
ruins,  and  the  church  in  straits  ; but  in  this  chapter,  w< 
have  the  repair  of  the  one,  and  the  enlargement  of  the 
other.  Now  the  scene  alters,  and  another  state  of  things 
begins  to  be  presented  to  us,  and  the  brighter  side  of 
that  cloud  which  there  appeared  so  black  and  dark:  for 
though  God  contend  long,  he  will  not  contend  for  ever, 
nor  be  always  wroth.  We  have  here,  I.  The  earth  made 
anew,  by  the  recess  of  the  waters,  and  the  appearing  of 
the  dry  land,  now  a second  time,  and  both  gradual.  I. 
The  increase  of  the  waters  is  stayed,  v.  1,  2.  2.  They 
begin  sensibly  to  abate,  v.  3.  3.  After  sixteen  days’ 
ebbing,  the  ark  rests,  v.  4.  4.  After  sixty  days’  ebbing, 
the  tops  of  the  mountains  appeared  above  water,  v.  5. 
5.  After  forty  days’  ebbing,  and  twenty  days  before  the 
mountains  appeared,  Noah  began  to  send  out  his  spies, 
a raven  and  a dove,  to  gain  intelligence,  v.  6..  12.  6.  Two 


70 


GENESIS,  Vlll. 


months  after  the  appearing  of  the  tops  of  the  mountains, 
the  waters  were  gone,  and  the  face  of  the  earth  was  dry, 
V.  13,  though  not  dried  so  as  to  be  fit  for  man  till  almost 
two  months  after,  v.  14.  II.  Man  placed  anew  upon  the 
earth.  In  which,  1.  Noah’s  discharge  and  departure  out 
of  the  ark,  v.  15..  19.  2.  His  sacrifice  of  praise,  which 
he  offered  to  God  upon  his  enlargement,  v.  20.  3.  God’s 

acceptance  of  his  sacrifice,  and  the  promise  he  made, 
thereupon,  not  to  drown  the  world  again,  v.  21,  22. 
And  thus,  at  length,  mercy  rejoices  against  judgment. 

1.  A ND  God  remembered  Noah,  and 
/\  every  living  thing,  and  all  the  cattle 
that  was  with  him  in  the  ark : and  God 
made  a wind  to  pass  over  the  earth,  and  the 
waters  assuaged.  2.  The  fountains  also  ol 
the  deep,  and  the  windows  of  lieaven  were 
stopped,  and  the  rain  from  heaven  was  re- 
strained ; 3.  And  the  waters  returned  from 

off  the  earth  continually : and  after  the  end 
of  the  hundred  and  fifty  days,  the  waters 
■vere  abated. 

Here  is, 

I.  An  act  of  God’s  grace.  God  remembered 
jYoa/i  and  every  living  thing.  This  is  an  expres- 
sion after  the  manner  of  men;  for  not  any  of  his 
creatures,  Luke  12.  6,  much  less  any  of  his  people, 
are  forgotten  of  God,  Isa.  49.  15,  16.  But, 

1.  The  whole  race  of  mankind,  except  Noah  and 
his  family,  was  now  extinguished,  and  gone  into 
the  land  of  forgetfulness,  to  be  remembered  no 
more;  so  that  God’s  remembering  Noah  was  the 
return  of  his  mercy  to  mankind,  of  whom  he  would 
not  make  a full  end.  It  is  a strange  expression, 
Ezek.  5.  13,  When  I have  aecomplishid  my  fury 
in  them,  I will  be  comforttd.  The  demands  of  di- 
vine justice  had  been  answered  by  the  ruin  of  those 
sinners;  he  had  eased  him  of  his  adversaries,  Isa.  1. 
24,  and  now  his  spirit  was  quieted,  Zech.  6.  8,  and 
he  remembered  Jsfoah  and  every  living  thing.  He 
remembered  mercy  in  wrath,  Hab.  3.  2,  remem- 
bered the  days  of  old,  Isa.  63.  11,  remembered  the 
holy  seed,  and  then  rcmemliered  Noah. 

2.  Noah  himself,  though  one  that  had  found  grace 
in  the  eyes  of  the  Lord,  yet  seemed  to 'be  forgotten  , 
in  the  ark,  and  perhaps  began  to  think  himself  so; 
for  we  do  not  find  that  God  had  told  him  how 
long  he  should  be  confined,  and  when  he  shall  be 
released.  Very  good  men  have  sometimes  been 
ready  to  conclude  themselves  forgotten  of  God,  es- 
pecially when  their  afflictions  have  been  unusually 
grievous  and  long.  Perhaps  Noah,  though  a great 
believer,  yet  when  he  found  the  flood  continuing  so 
long  after  it  might  reasonably  be  presumed  to  have 
done  its  work,  was  tempted  to  fear  lest  he  that  shut 
him  in,  would  keep  him  in,  and  began  to  expostu- 
late, How  long  wilt  thou  forget  me?  But  at  length, 
God  returned  in  mercy  to  him,  and  that  is  express- 
ed by  remembering  him.  Note,  Thf'se  that  re- 
member God,  shall  certainly  be  remembered  by 
him,  how  desolate  and  disconsolate  soevei’,  their 
condition  may  be.  He  will  appc'int  them  a set 
time,  and  remember  them,  Job  14.  13. 

3.  With  Noah,  God  remembered  every  living 
thing;  for  though  his  delight  is  especially  in  the  sons 
of  men,  yet  he  rejoices  in  all  his  works,  and  hates 
nothing  that  he  has  made.  He  takes  special  care 
not  only  of  his  peojile’s  iiersni.s,  but  of  their  posses- 
sions; of  them  and  all  that  belongs  to  them.  He 
considered  the  cattle  of  Nineveh,  Jonah  4.  11. 

II.  An  act  of  God’s  power  over  wind  and  water, 
neither  of  which  is  under  man’s  control,  but  both  at 
hiH  beck.  Observe, 

1.  He  commanded  the  wind,  and  said  to  that,  Go, 
and  it  went,  in  order  to  the  carrying  off  of  the  flood.  I 


God  made  a wind  to  pass  over  the  earth.  See  here, 
(1.)  What  was  God’s  remembrance  of  Noah;  it  was 
his  relieving  of  him.  Note,  those  whom  God  re 
members,  he  remembers  eflectually,  for  good;  he 
remembers  us  to  save  us,  that  we  may  remember 
him  to  serve  him.  (2. ) VVhat  a sovereign  dominion 
God  has  over  the  winds!  He  has  them  ui  his  fist, 
Prov.  30.  4,  and  brings  them  out  of  his  treasure, 

I Ps.  135.  7.  He  sends  them  when,  and  whither, 

I and  Lr  what  purposes,  he  pleases.  Even  stormy 
j winds  fulfil  his  word,  Ps.  148.  8.  It  should  seem', 
while  the  waters  increased,  there  was  no  wind;  for 
I that  would  have  added  to  the  toss  of  the  ark;  but 
i now  God  sent  a wind,  when  it  would  not  be  trcuble- 
I some.  Probably,  it  was  a north  wind,  for  that 
I drives  away  rain.  However,  it  was  a drying  wind, 

I such  a wind  as  God  sent  to  divide  the  Red-sea  be- 
I fore  Israel,  Exod.  14.  21. 

2.  He  remanded  the  waters,  and  said  to  them. 
Come,  and  they  came.  (1.)  He  took  away  the 
cause.  He  sealed  up  the  springs  of  those  waters, 
the  fountains  of  the  great  deep,  and  the  windows  of 
heaven.  Note,  [1.]  As  God  had  a key  to  open,  sc 
he  has  a key  to  shut  up  again,  and  to  stay  the  pro- 
gress of  judgments  by  stopping  the  causes  of  them: 
and  the  same  hand  that  brings  the  desolation,  must 
bring  the  deliverance;  to  that  hand  therefore  cur 
eye  must  ever  be.  He  that  wounds  is  alone  able 
to  heal.  See  Job  12.  14,  15.  [2.]  When  afflic- 

tions have  done  the  work  for  which  they  are  sent, 

1 whether  killing  work  or  curing  work,  they  shall  be 
! removed.  God’s  word  shall  not  retuni  void,  Isa. 
j 55.  If),  11.  (2.)  Then  the  eft'ect  ceased;  not  all  at 

1 once,  but  by  degrees.  The  waters  assuaged,  v.  1, 
returned  from  off  the  earth  continually,  v.  3.  Heb. 
they  were  going  and  returning ; which  denotes  a 
I gradual  departure.  The  heat  of  the  sun  exhaled 
much,  and  perhaps  the  subteri'aneous  caverns 
soaked  in  more.  Note,  As  the  earth  was  not  drown- 
ed in  a day,  so  it  was  not  dried  in  a day.  In  the  crea- 
tion, it  was  but  one  day’s  work  to  clear  the  earth 
from  the  waters  that  co^  ered  it,  and  to  make  it  dry 
land;  nay,  it  was  but  lialf  a day’s  work,  ch.  1.  9,  10. 
But  the  work  of  creation  being  finished,  this  work 
of  providence  was  eftected  by  the  concurring  influ- 
ence of  second  causes,  yet  thus  enforced  by  the  al- 
mighty power  of  God.  God  usually  worKs' deliver- 
ance for  his  people  gradually,  that  the  day  of  small 
things  may  not  be  despised,  nor  the  day  of  great 
things  despaired  of,  Zech.  4.  10.  See  Prov.  4.  18. 

4.  And  the  ark  rested  in  the  seventii 
month,  on  the  seventeenth  day  of  the  month, 
upon  the  mountains  of  Ararat.  5.  And  the 
waters  decreased  continually  until  the  tenth 
month:  in  the  tenth  month,  on  the  first  day 
of  the  month,  were  the  tops  of  the  moun- 
tains seen. 

Here  we  have  the  effects  and  evidences  of  the 
eljbings  of  the  waters.  1.  The  ark  rested.  This 
was  some  satisfaction  to  Noah,  to  feel  the  house  he 
was  in,  upon  firm  ground,  and  no  longer  moveable. 
It  rested  upon  a mountain,  whither  it  was  directed, 
not  by  Noah’s  prudence,  (he  did  not  steer  it,)  hut 
by  the  wise  and  gracious  providence  of  God,  that  it 
might  rest  the  sooner.  Note,  God  has  times  and 
jilaces  of  rest  for  his  people  after  their  tossings;  and 
manv  a time  he  j)rovides  for  their  seasonable  and 
comfortable  settlement  without  their  cwn  contri- 
vance, and  quite  beyond  their  own  foresight.  The 
ark  of  the  church,  though  sometimes  tossed  with 
tempests,  and  not  comfoi-ted,  Isa.  54.  11,  yet  has 
its  rests,  Acts  9.  31.  2.  The  tops  of  the  mountains 

were  seen,  like  little  islands,  appearing  above  the 
water.  We  must  suppose  that  they  were  seen  l)y 


71 


GENESIS,  VIII. 


Noah  and  his  sons;  for  there  were  none  besides  to 
see  them:  it  is  probable  that  they  had  looked 
thi’ough  the  window  of  the  ark  every  day,  like  the 
longing  mariners,  after  a tedious  voyage,  to  see  if 
they  could  discover  land,  or  as  the  prophet’s  ser- 
vant, 1 Kings  18.  43,  44,  and  at  length  they  spy 
ground,  ajid  enter  the  day  of  the  discovery  in  their 
journal.  They  felt  ground  above  forty  days  before 
they  saw  it,  according  to  Dr.  Lightfoot’s  computa- 
tion, whence  he  infers  that  if  the  waters  decreased 
prcportionably,  the  ark  drew  eleven  cubits  in  water. 

6.  And  it  came  to  pass  at  the  end  of  forty 
days,  that  Noah  opened  the  window  of  the 
ark  which  he  had  made : 7.  And  he  sent 

foi  lli  a raven,  tvliich  went  forth  to  and  fro, 
until  the  waters  were  dried  up  from  off  the 
earth.  8.  Also  lie  sent  forth  a dove  from 
him,  to  see  if  the  waters  were  abated  from 
off  the  face  of  the  ground ; 9.  But  the 

dove  found  no  rest  for  the  sole  of  her  foot, 
and  she  returned  unto  him  into  the  ark,  lor 
the  waters  were  on  the  face  of  the  whole 
earth : then  he  put  forth  his  hand,  and  took 
her,  and  pulled  her  in  unto  him  into  the  ark. 
10.  And  he  stayed  yet  other  seven  days; 
and  again  he  sent  forth  the  dove  out  of  the 
ark  ; 11.  And  the  dove  came  in  to  him  in 

the  evening ; and,  lo,  in  her  mouth  was  an 
olive-leaf  pluckt  off : so  Noah  knew  that 
the  waters  were  abated  from  off  the  earth. 
12.  And  he  stayed  yet  other  seven  days; 
and  sent  forth  the  dove ; which  returned  not 
again  unto  him  any  more. 

Wc  liave  here  an  account  of  the  spies  which  Noah 
sent  forth  to  bring  him  intelligence  from  abroad,  a 
raven  and  a dove.  Observe  here, 

I.  That  though  God  had  told  Noah  particularly 
when  the  flood  would  come,  even  to  a day,  (c/i.  7. 
4. ) )’et  he  did  not  give  him  a particular  account  by 
revelation  at  what  times,  and  by  what  steps  it  should 
go  away.  1.  Because  the  knowledge  of  the  former 
was  necessary  to  his  preparing  of  the  ark,  and  set- 
tling of  himself  in  it;  but  the  knowledge  of  the  latter 
would  serve  only  to  gratify  his  curiosity,  and  the 
conceali!ig  of  it  fi'om  him  would  be  the  needful  ex- 
ercise of  his  faith  and  patience.  And,  2.  He  could 
n t foresee  the  flood,  but  by  revelation;  but  he 
might,  by  ordinary  means,  discover  the  decrease  of 
it,  and  therefore  God  was  pleased  to  leave  him  to 
the  use  of  them. 

II.  That  though  Noah  by  faith  expected  his  en- 
largement, and  by  patience  waited  for  it,  yet  he  was 
inquisitive  concerning  it,  as  one  that  thought  it  long 
to  be  thus  confined.  Note,  Desires  of  release  out 
of  trouble,  earnest  expectations  of  it,  and  inquiries 
concerning  its  advances  towards  us,  will  very  well  ' 
consist  whir  the  sincerity  of  faith  and  patience.  He 
that  believes  does  not  make  haste  to  nm  before  God, 
but  he  does  make  haste  to  go  forth  to  meet  him,  Isa. 
28.  16.  Particularly,  1.  Noah  sent  forth  a raven 
through  the  window  of  the  ark,  which  went  forth, 
as  the  Hebrew  phrase  is,  going  forth  and  return- 
ing, that  is  flying  about,  and  feeding  on  the  carcases 
that  floated,  but  returning  to  the  ark  for  rest;  pro- 
bably, not  in  it,  but  ufionit.  This  gave  Noah  little 
satisfaction;  therefore,  2.  He  sent  forth  a dox>e, 
v/hich  retuiTied  the  first  time  with  no  good  news,  ! 
but,  probably,  wet  and  dirty;  but,  the  second  time,  j 
she  brought  an  olive-leaf  in  her  bill,  which  appear-  | 
ed  to  be  first  plucked  off;  a plain  indication  that  i 


now  the  trees,  the  fruit-trees,  began  to  appear 
above  water. 

Note  here,  (1.)  That  Noah  sent  forth  the  dove 
the  second  time,  seven  days  after  the  first  time,  and 
I the  third  time  was  after  seven  days  too;  and,  proba- 
, bly,  the  first  sending  of  her  out  was  seven  days  after 
I the  sending  forth  of  the  raven,  which  intimates  that 
' it  was  done  on  the  sabbath-day,  which,  it  should 
j!  seem,  Noah  religiously  observed  in  the  ark.  Having 
!|  kept  the  sabbath  in  a solemn  assembly  of  his  little 
' clmrch,  he  then  expected  special  blessings  from 
i heaven,  and  inquired  concerning  them.  Having 
j directed  his  prayer,  he  looked  up,  Ps.  5.  3.  (2.) 

! The  dove  is  an  emblem  of  a gracious  soul,  which 
I finding  no  rest  for  its  foot,  no  solid  peace  or  satisfac- 
i tion  in  this  world,  this  deluged,  defiling  world,  re- 
j turns  to  Christ  as  to  its  Ark,  as  to  its  Noah.  The 
I carnal  heart,  like  the  raven,  takes  up  with  the 
world,  and  feeds  on  the  carrions  it  finds  there;  but 
return  thou  to  thy  rest,  O my  soul,  to  thy  A'oah,  so 
the  word  is,  Ps.  116.  7.  O that  I had  wings  like  a 
dove,  to  flee  to  him ! Ps.  55.  6.  And  as  ^roah  put 
I forth  his  hand,  and  took  the  dove,  and  pulled  her  in 
to  him,  into  the  ark,  so  Christ  will  graciously  pre- 
ser\  e,  and  help,  and  welccme,  those  that  fly  to  him 
for  rest.  (3.)  The  olive-branch,  which  was  an 
emblem  of  peace,  was  brought  not  by  the  raven,  a 
bird  of  prey,  nor  by  a gay  and  proud  peacock,  but 
by  a mild,  patient,  humble,  dove.  It  is  a dove-like 
disposition  that  brings  into  the  soul  earnests  of  rest 
and  joy.  (4. ) Some  make  these  things  an  allegory. 
The  law  was  first  sent  forth  like  the  raven,  but 
brought  no  tidings  of  the  assuaging  of  the  waters  of 
God’s  wrath,  with  which  the  world  of  mankind  was 
deluged;  therefore,  in  the  fulness  of  time,  God  sent 
forth  his  gospel,  as  the  dove,  in  the  likeness  of 
which  the  Holy  Spirit  descended,  and  this  presents 
us  with  an  olive-branch,  and  brings  in  a better  hope. 

1 3.  And  it  came  to  pass  in  the  six  hun- 
dredth and  first  year,  in  the  first  month,  the 
first  dai/  of  the  month,  the  waters  were 
dried  up  from  off  the  earth : and  Noah  re- 
moved the  covering  of  the  ark,  and  looked 
and,  behold,  the  face  of  the  ground  was  dry. 
1 4.  And  in  the  second  month,  on  the  seven 
and  twentieth  day  of  the  month,  was  the 
earth  dried. 

Here  is, 

1.  The  ground  dry;  (v.  14.)  that  is,  all  the  water 
carried  off  it,  which,  upon  the  first  day  of  the  first 
month,  (a  joyful  new-year’s-day  it  was,)  Noah  was 
himself  an  eye-witness  of.  He  removed  the  cover- 
ing of  the  ark,  not  the  whole  covering,  but  so  much 
as  would  suffice  to  give  him  a prospect  of  the  earth 
about  it;  and  a most  comfortalile  prospect  he  had. 
For  behold,  behold  and  wonder,  the  face  of  the 
ground  was  dry.  Note,  (1.)  It  is  a great  mercy  tc 
see  ground  about  us.  Noah  Avas  more  sensible  of  it 
than  we  are:  for  mercies  restored  are  much  more 
affecting  than  mercies  continued.  (2.)  The  divine 
power  which  now  renewed  the  face  of  the  earth, 
can  renew  the  face  of  an  afflicted  troubled  soul,  and 
of  a distressed  persecuted  church.  He  can  make 
drv  ground  to  appear  there  Avhere  it  seemed  to  have 
been  lost  and  forgotten,  Ps.  18.  16. 

2.  The  ground  dried,  (r.  14. ) so  as  to  be  a fit  ha- 
bitation for  Noah.  Obsen-e,  Though  Noah  saw  the' 
ground  dry  the  first  day  of  the  first  month,  yet  God 
would  not  suffer  him  to  go  out  of  the  ark  till  the 
twenty-seventh  day  of  the  second  month.  Perhaps 
Noah,  being  somewh  it  weary  of  his  restraint,  w’ould 
have  quitted  the  ark  at  first,  but  God,  in  kindness 
to  him,  ordered  him  to  stay  so  much  longer.  Note, 
God  consults  our  benefit,  rather  than  our  desires; 


72 


GENESIS,  VIII. 


for  he  knows  what  is  good  for  us  better  than  we  do 
for  ourselves,  and  how  long  it  is  fit  our  restraints 
should  continue,  and  desired  mercies  should  be  de- 
layed. We  would  go  out  of  the  ark  before  the 
ground  is  dried;  and  perhaps,  if  the  door  be  shut, 
are  ready  to  remove  the  covering,  and  to  climb  up 
some  other  way;  but  we  should  be  satisfied  that 
God’s  time  of  showing  mercy  is  certainly  the  best 
time,  when  the  mercy  is  ripe  for  us,  and  we  are 
ready  for  it. 

15.  And  God  spake  unto  Noah,  saying,  j 

16.  Go  forth  of  the  ark,  thou,  and  thy  wife, 
and  th)  sons,  and  thy  sons’  wives  with  thee. 

17.  Bring  forth  with  thee  every  living  thing 

that  is  with  thee,  of  all  flesh,  both  of  fowl, 
and  of  cattle,  and  of  every  creeping  thing 
that  creepeth  upon  the  earth  ; that  they  may 
breed  abundantly  in  the  earth,  and  be  fruit- 
ful, and  multiply  upon  the  earth.  1 8.  And 
Noah  went  forth,  and  his  sons,  and  his  wife, 
and  his  sons’  wives  with  him : 1 9.  Every 

beast,  every  creeping  thing,  and  every  fowl, 
and  whatsoever  creepeth  upon  the  earth, 
after  their  kinds,  went  forth  out  of  the  ark. 

Here  is, 

I.  Noah’s  dismission  out  of  the  ark,  v.  15...  17. 

Observe,  1.  Noah  did  not  stir  till  God  bid  him.  As 
he  had  a command  to  go  into  the  ark,  (cA.  7.  1.)  so, 
how  tedious  soever  his  confinement  there  was,  he 
would  wait  for  a command  to  go  out  of  it  again. 
Note,  We  must  in  all  our  ways  acknowledge  God, 
and  set  him  before  us  in  all  our  removes.  Those 
only  go  under  God’s  protection,  that  follow  God’s 
direction,  and  submit  to  his  government.  Those 
that  steadily  adhere  to  God’s  word  as  their  rule, 
and  are  guided  by  his  grace  as  their  principle,  and 
take  hints  from  his  providence  to  assist  them  in 
their  application  of  general  directions  to  particular 
cases,  may  in  faith  see  him  guiding  their  motions  in 
their  march  through  this  wilderness.  2.  Though 
God  detained  him  long,  yet  at  last  he  gave  him  his 
discharge;  for  the  vision  w for  an  ajxfiointed  time, 
and  at  the  end  it  shall  sfieak,  it  shall  sfieak  the  truth, 
(Plab.  2.  3.)  it  shall  not  lie.  3.  God  had  said,  Come 
into  the  ark,  which  intimated  that  God  went  in  with 
him;  now  he  says,  not.  Come  forth,  but  Go  forth, 
which  intimates  that  God,  who  went  in  with  him, 
stood  Avith  him  all  the  while,  till  he  sent  him  out 
safe;  for  he  has  said,  Invill  not  leave  thee.  4.  Some 
observe,  that  when  they  were  ordered  into  the  ark, 
the  men  and  the  women  were  mentioned  separately, 
ch.  6.  18,  Thou  and  thy  sons,  and  thy  wife  and  thy 
sons'  wives;  whence  they  infer  that,  during  the  time 
of  mourning,  they  were  apart,  and  their  wives 
apart,  Zech.  12,  12.  But  noAV  God  did  as  it  were 
new  marry  them,  sending  out  Noah  and  his  wife  { 
together,  and  his  sons  and  their  wives  together,  that 
they  might  be  fruitful  and  multiply.  5.  Noah  is 
ordered  to  bring  the  creatures  out  with  him;  that 
having  taken  the  care  of  feeding  them  so  long,  and  j 
been  at  so  much  pains  about  them,  he  might  have  I 
the  honour  of  leading  them  forth  by  their  armies,  j 
and  receiving  their  homage.  j 

II.  Noah’s  departure  when  he  had  his  dismission. 
As  he  would  not  go  out  without  leave,  so  he  would 
not,  out  of  fear  or  humour,  stay  in  when  he  h id 
leave,  but  was  in  all  ])oints  observant  of  the  hea-  [ 
venly  vision.  Though  he  had  been  now  a full  year 
and  ten  days  a prisoner  in  the  ark,  yet  when  he 
found  himself  preserved  there,  not  only  for  a new 
life,  but  for  a new  world,  he  saw  no  reason  to  com- 
olain  of  his  long  confinement.  Now  observe,  1.  ; 


Noah  and  his  family  came  out  alive,  though  one  of 
them  was  a wicked  Ham,  whom,  though  he  escaped 
the  flood,  God’s  justice  could  have  taken  a^vay  by 
some  other  stroke.  But  they  are  all  alive.  Note, 
When  families  have  been  long  continued  together, 
and  no  breaches  made  upon  them,  it  must  be  looked 
upon  as  a distinguishing  favour,  and  attributed  to 
the  Lord’s  mercies.  2.  Noah  brought  out  all  the 
creatures  that  went  in  with  him,  except  the  raven 
and  the  dove,  Avho,  probably,  were  ready  to  meet 
their  mates  at  their  coming  out.  Noah  was  able  to 
give  a very  good  account  of  his  charge;  for  of  all 
th'it  were  given  him  he  had  lost  none,  but  was  faith- 
ful to  him  that  appointed  him,  firo  hacvice — on  this 
occasion,  high  steward  of  his  household. 

20.  And  Noah  budded  an  altar  unto  the 
Lord  ; and  took  of  every  clean  beast,  and 
of  every  clean  fowl,  and  offered  burnt- 
offerings  on  the  altar.  21.  And  the  Lord 
smelled  a sweet  savour ; and  the  Lord  said 
in  his  heart,  I will  not  again  curse  the 
ground  any  more  for  man’s  sake ; for  the 
imagination  of  man’s  heart  is  evil  from  his 
youth ; neither  will  I again  smite  any  more 
every  thing  living,  as  I have  done.  22. 
While  the  earth  remaineth,  seed-time  and 
harvest,  and  cold  and  heat,  and  summer 
and  winter,  and  day  and  night,  shall  not 
cease. 

Here  is, 

I.  Noah’s  thankful  acknowledgment  of  God’s. fa- 
vour to  him,  in  completing  the  mercy  of  his  deliver- 
ance, 7'.  20.  1.  He  budded  an  altar.  Hitherto  he 

had  done  nothing  without  particular  instructions  and 
commands  from  God.  He  had  a particular  call  into 
the  ark,  and  another  out  of  it;  but  altars  and  sacri- 
fices being  already  of  divine  institution  for  religious 
worship,  he  did  not  stay  for  a particular  command 
thus  to  express  his  thankfulness.  Those  that  have 
received  mercy  from  God,  should  be  forward  in  re- 
turning thanks;  and  do  it,  not  of  constraint,  but  wil- 
lingly. God  is  pleased  with  free-will  offerings,  and 
praises  that  wait  for  him.  Noah  Avas  noAv  turned 
out  into  a cold  and  desolate  world,  where  one  Avould 
have  thought  his  first  care  would  have  been  to  build 
a house  for  himself;  but,  behold,  he  begins  with  an 
altar  for  God:  God,  that  is  the  first,  must  be  first 
served;  and  he  begins  well  that  begins  Avith  God. 
2.  He  offered  a sacrifice  upon  his  altar,  of  evem 
cl-an  beast,  and  of  every  clean  fowl,  one,  the  odd 
seventh  that  we  read  of,  ch.  7.  2,  3. 

Here  observe,  (^1.)  He  offered  only  those  that 
Avere  clean;  for  it  is  not  enough  that  Ave  sacrifice, 
but  we  must  sacrifice  that  Avhich  God  appoints,  ac- 
cording to  the  laAv  of  sacrifice,  and  not  a corrupt 
thing.  (2. ) Though  his  stock  of  cattle  Avas  so  small, 
and  that  rescued  from  ruin  at  so  great  an  expense 
of  care  and  pains,  yet  he  did  not  gindge  to  give  God 
his  dues  out  of  it.  He  might  have  said,  “Have  1 
but  seven  sheep  to  begin  the  Avorld  Avith,  and  must 
one  of  those  seven  be  killed  and  burnt  for  sacrifice  r 
Were  it  net  lietter  to  defer  it,  till  Ave  have  more 
plenty?”  No,  to  prove  the  sincerity  of  his  love  and 
gratitude,  he  cheerfully  gives  the  se\..nth  to  his 
God,  as  an  acknowledgment  that  all  Avas  his,  and 
owing  to  him.  Serving  God  with  our  little,  is  the 
way  to  make  it  more;  and  Ave  must  never  think  that 
Avasted,  Avith  which  God  is  honoured.  (3.)  See 
here  the  antiejuity  of  religion:  the  first  thing  Ave  find 
done  in  the  ncAV  Avorld,  Avas  an  act  of  worship,  Jer. 
6.  16.  We  are  noAv  to  express  our  thankfulness, 
not  by  burnt-offerings,  but  by  the  saci  ifices  of  praise. 


73 


GENESIS.  IX. 


and  the  sacrifices  of  righteousness,  by  pious  devo- 
ti'^ns,  and  a pious  conversation. 

II.  God’s  gracious  acceptance  of  Noah’s  thank- 
f dness.  It  was  a settled  rule  in  the  patriarchal  age, 
If  thou  doest  well,  shall  thou  not  be  accep.ted'1  Noah 
was  so.  For, 

1.  God  was  well  pleased  with  the  performance, 
K.  21.  He  smelled  a sweet  savour,  or  a savour  of  rest, 
from  it;  as  it  is  in  the  Hebrew.  As  when  he  had  made 
the  world  at  first  on  the  seventh  day,  he  rested  and 
was  refreshed,  so  now  that  he  had  new-made  it,  in 
the  sacrifice  of  the  seventh  he  rested.  He  was 
jdeused  with  Noah’s  pious  zeal,  and  these  hopeful 
beginnings  of  the  new  world,  as  men  are  with  fra- 
grant and  agreeable  smells:  though  his  offering  was 
sm  ill,  it  was  according  to  his  ability,  and  God  ac- 
cepted it.  Having  caused  his  anger  to  rest  upon 
the  world  of  sinners,  he  here  caused  his  love  to  rest 
upon  this  little  remnant  of  believers. 

2.  Hereupon  he  took  up  a resolution  never  to 
drown  the  world  again.  Herein  he  had  an  eye,  not 
so  much  to  Noah’s  sacrifice,  as  to  Christ’s  sacrifice 
of  himself,  which  was  typified  and  represented  by 
it,  and  which  was  indeed  an  offering  of  a sweet- 
smelling savour,  Eph.  5.  2.  Good  security  is  here 
given,  and  that  which  may  be  relied  upon. 

(1. ) That  this  judgment  should  never  be  repeated. 
Noah  might  think,  “To  what  purpose  should  the 
world  be  repaired,  when,  in  all  probability,  for  the 
wickedness  of  it,  it  will  quickly  be  in  like  manner 
ruined  again.^”  “No,”  says  God,  “it  never  shall.” 
It  was  said,  ch.  6.  6,  It  refiented  the  I,ord  that  he 
had  made  man;  now  here  it  speaks  as  if  it  repented 
him  that  he  had  destroyed  man;  neither  means  a 
change  of  his  mind,  but  both  a change  of  his  way. 
It  repented  him  concerning  his  servants,  Deut.  32. 
36.  Two  ways  this  resolve  is  expressed:  [1.]  I 
will  not  again  curse  the  ground,  Hebrew,  I will  not 
add  to  curse  the  ground  any  more.  God  had  cursed 
the  ground  upon  the  first  entrance  of  sin  {ch.  3.  17.); 
when  he  had  drowned  it,  he  had  added  to  that 
curse;  but  now  he  determines  not  to  add  to  it  any 
more.  [2.]  A'either  will  I again  smite  any  more 
evf-ry  living  thing,  that  is,  it  was  determined  that 
whatever  ruin  God  might  bring  upon  particular 
persons,  or  families,  or  countries,  he  would  never 
again  destroy  the  whole  world,  till  the  day  shall 
come  when  time  shall  be  no  more.  But  the  reason 
of  this  resolve  is  very  surprising,  for  it  seems  the 
same  in  effect  with  the  reason  given  for  the  destruc- 
tGn  of  t'nis  world,  ch.  6.  5.  Because  the  imagina- 
tion ( f man’s  heart  is  evil  from  his  youth.  But 
there  is  this  difference;  there  it  is  said.  The  imagi- 
nafion  of  man’s  heart  is  evil  continually,  that  is, 
“ H’s  actual  transgressions  continually  cry  against 
hmi;”  here  it  is  said.  It  is  evil  from  his  youth  or 
childhood.  It  is  bred  in  the  bone,  he  brought  it  into 
the  world  with  him,  he  was  shapen  and  conceived 
in  it.  Now,  one  would  think,  it  should  follow, 
“I'herefore  that  guilty  race  shall  be  wholly  extin- 
gtiished,  and  I will  mahe  a full  end.”  No:  “There- 
f 're  I will  no  more  take  tlais  severe  method;  for, 
''irsr.  He  is  rather  to  be  pitied,  for  it  is  all  the  ef- 
fjctrf  sui  dwelling  in  him;  and  it  is  but  what  might 
be  expected  from  such  a degenerate  race:  he  is 
called  a transgressor  from  the  womb,  and  therefore 
it  is  n t strange  that  he  deals  so  a ery  treacherous- 
Iv',”  Isa.  48.  8.  Thus  God  remembers  that  he  is 
flesh.  Cl  rrupt  and  sinful,  Ps.  78.  39.  Secondly, 
“ He  will  be  utterly  ruined;  for  if  he  be  dealt  with 
according  to  his  deserts,  one  flood  must  succeed 
another  till  all  be  destroyed.”  See  here,  1.  That 
outward  judgments,  though  they  may  terrify  and 
restr  .in  men,  yet  cannot,  of  themselves,  sanctify 
and  renew  them;  the  grace  of  God  must  work  with 
chose  judgments.  Man’s  nature  was  as  sinful  after 
che  deluge  as  it  had  been  befoi’e.  That  Gcxi’s  good- 
VoL.  I.— K 


ness  takes- occasion  from  man’s  badness  to  magnify 
itself  the  more;  his  reasons  of  mercy  are  all  drawn 
from  himself,  not  from  any  thing  in  us. 

(2.)  That  the  course  of  nature  should  never  be 
discontinued,  v.  22,  While  the  earth  remaineth,  and 
man  upon  it,  there  shall  be  summer  and  winter,  net 
all  winter  as  had  been  this  last  year;  ''■day  and 
night,”  not  all  night,  as  probably  it  was  while  the 
rain  was  descending.  Here,  [1.]  It  plainly  inti- 
mated that  this  earth  is  not  to  remain  always;  it, 
and  all  the  works  in  it,  must  shortly  be  burnt  up; 
and  we  look  for  new  heavens  and  a new  earth, 
when  all  these  things  must  be  dissolved.  But,  [2.] 
As  long  as  it  does  remain,  God’s  providence  will 
carefully  preserve  the  regular  succession  of  times 
and  seasons,  and  cause  each  to  know  its  place.  To 
this  we  owe  it,  that  the  world  stands,  and  the  wheel 
of  nature  keeps  its  track.  See  here  how  changea- 
ble the  times  are,  and  yet  how  unchangeable.  Tirst, 
The  course  of  nature  always  changing.  As  it  is 
with  the  times,  so  it  is  with  the  events  ot  time,  they 
are  subject  to  vicissitudes,  day  and  night,  summer 
and  winter,  counterchanged.  In  heaven  and  hell 
it  is  not  so,  but  on  earth  God  hath  set  the  one  over 
against  the  other.  Secondly,  Yet  never  changed; 
it  is  constant  in  this  inconstancy;  these  seasons  have 
never  ceased,  nor  shall  cease,  while  the  sun  con- 
tinues such  a steady  measurer  of  time,  and  the 
moon  such  a faithful  witness  in  heaven.  This  is 
God’s  covenant  of  the  day  and  of  the  night,  the 
stability'  of  which  is  mentioned  for  the  confirming 
of  our  faith  in  the  covenant  of  grace,  which  is  no 
less  inviolable,  Jer.  33.  20.  We  see  God’s  promises 
to  the  creatures  made  good,  and  thence  may  infer 
that  his  promises  to  all  believers  shall  be  so. 

CHAP.  IX. 

Both  the  world  and  the  church  were  now  again  redueed  to 
a family,  the  family  of  Noah,  of  the  affairs  of  which  this 
chapter  gives  us  an  account,  which  we  are  the  more  con- 
cerned to  lake  cognizance  of,  because  from  this  family 
we  are  all  descendants.  Here  is,  I.  The  covenant  of 
providence  settled  with  Noah  and  his  sons,  v.  1.  .11.  In 
this  covenant,  1.  God  promises  them  to  take  care  of  their 
lives,  so  that  (1.)  They  should  replenish  the  earth,  v.  1, 
7.  (2.)  They  should  be  safe  from  the  insults  of  the  brute 
creatures,  which  should  stand  in  awe  of  them,  v.  2.  (3.) 
They  should  be  allowed  to  eat  flesh  for  the  support  of 
their  lives;  only  they  must  not  eat  blood,  v.  3,  4.  (4.) 

The  world  should  never  be  drowned  again,  v.  8.  .11.  2. 
God  requires  of  them  to  take  care  of  one  another’s  lives, 
and  of  their  own,  v.  5,  6.  II.  The  seal  of  that  covenant, 
namely,  the  rainbow,  v.  12..  17.  III.  A particular  pas- 
sage of  a story  concerning  Noah  and  his  sons,  which  oc- 
casioned some  prophecies  that  related  to  after-limes.  1. 
Noah’s  sin  and  shame,  v.  20,  21.  2.  Ham’s  impudence 

and  impiety,  v.  22.  3.  The  pious  modesty  of  Shem  and 

Japheth,  v.  23.  4.  The  curse  of  Canaan,  and  the  bless- 
ing of  Shem  and  Japheth,  v.  24.. 27.  IV.  The  age  and 
death  of  Noah,  v.  28,  29. 

1.  ND  God  blessed  Noah  and  his  sons, 
and  said  unto  them,  Be  fruitful,  and 
multiply,  and  replenish  the  earth.  2.  And 
the  fear  of  you  and  the  dread  of  you  shall 
be  upon  every  beast  of  the  earth,  and  upon 
every  Ibwl  of  the  air,  upon  all  that  moveth 
npon  the  earth,  and  upon  all  the  fishes  cf 
the  sea  ; into  your  hand  are  they  delivered. 
3.  Every  moving  thing  that  liveth,  shall  he 
meat  for  you ; even  as  the  green  herb  have 
I given  you  all  things : 4.  But  flesh  witli 

the  life  thereof,  which  is  the  blood  thereof, 
shall  ye  not  eat.  5.  And  surely  your  blooti 
of  your  lives  will  I require ; at  the  hand  of 
every  beast  will  I require  it,  and  at  the 


GENESIS,  IX. 


hand  of  man ; at  the  hand  of  every  man’s 
brother  will  I require  the  life  of  man  : 6. 

Whoso  sheddeth  man’s  blood,  by  man  shall 
his  blood  be  shed : for  in  the  image  of  God 
made  he  man  : 7.  And  you,  be  ye  fruitful, 

and  multiply;  bring  forth  abundantly  in  the 
earth,  and  multi-ply  therein. 

V^^e  read,  in  the  close  of  the  foregoing  chapter, 
the  very  kind  things  which  the  Lord  said  in  his 
heart,  concerning  the  remnant  of  mankind  which 
was  now  left  to  be  the  seed  of  a new  world.  Now 
here  we  have  those  kind  things  spoken  to  them-,  in 
general,  God  blessed  JSi^oah  and  his  sons,  v.  1,  that 
Is,  he  assured  them  of  his  good  will  to  them,  and  his 
gr.xious  intentions  concerning  them.  This  follows 
from  what  he  said  in  his  heart.  Note,  All  God’s 
promises  of  good  flow  from  his  purposes  of  lo\  e,  and 
the  counsels  of  his  own  will.  See  Eph.  1.  11. — 3. 
11,  and  compare  Jer.  29.  11,  I know  the  thoughts 
that  I think  towards  you.  We  read,  ch.  8.  20, 
how  Mah  blessed  God,  by  his  altar  and  sacriflce. 
Now  here  we  find  God  blessing  Noah.  Note,  1. 
God  will  graciously  bless  (that  is,  do  well  for)  them 
who  sincerely  bless  (that  is,  speak  well  of)  him.  2. 
Those  that  are  truly  thankful  for  the  niercies  they 
have  received,  take  the  readiest  way  to  have  them 
confirmed  and  continued  to  them. 

Now  here  we  have  the  Magna  Charta — the 
Great  Charter  oi  this  new  kingdom  of  nature  which 
was  now  to  be  erected,  and  incorporated,  the 
former  charter  having  been  forfeited  and  seized. 

I.  The  grants  of  this  charter  are  kind  and  gra- 
ci  us  to  men.  Here  is, 

1.  A grant  of  lands  of  vast  extent,  and  a promise 
{if  a great  iiicrease  of  men  to  occupy  and  enjoy 
them.  The  first  blessing  is  here  renewed,  lie 
fruitful,  and  multiply,  and  replenish  the  earth,  v. 
1,  and  repealed,  v.  7,  for  the  race  of  mankind  was, 
as  it  were,  to  begin  again.  Now,  (1.)  God  sets  the 
whole  e:irtla  before  them,  tells  them  it  is  all  their 
own,  while  it  remains,  to  them  and  their  heirs. 
Note,  The  earth  God  has  gi\  en  to  the  children  of 
men,  for  a possession  and  habitation,  Ps.  115.  16. 
Though  it  is  not  a paradise,  but  a wilderness  rather, 
yet  it  is  better  than  w'e  deserve.  Blessed  be  God, 
It  is  not  hell.  (2.)  He  gives  them  a blessing,  by  the 
iorce  and  \ irtue  of  which,  mankind  should  be  both 
multiplied  and  perpetuated  upon  earth;  so  that,  in 
a little  time,  all  the  habitable  parts  of  the  earth 
should  be  more  or  less  inhabited;  and  though  one 
gener  ition  should  p iss  away,  yet  anotlier  genera- 
tion should  come,  while  the  world  stands,  so  that 
the  stream  of  the  human  race  should  be  supplied 
with  a constant  succession,  and  nin  parallel  with  the 
current  of  time,  till  both  be  delivered  up  together 
into  the  ocean  of  eteniitv.  Thougli  death  should 
still  reign,  and  the  Lord  wo.uld  still  lie  known  by  his 
judgments,  yet  the  earth  shoidd  never  agrdn  be  dis- 
peo])led  as  now  it  was,  but  still  rcjjlenished.  Acts 
17.  24.,  26. 

2.  A grant  of  pow'er  over  the  inferior  creatures, 
V.  2.  He  grants,  (1.)  A title  to  them.  Into  your 
hands  they  are  delivered,  for  your  use  and  benefit. 
(2  ) A doiuinion  over  them,  without  which  the  title 
would  avail  little.  77/e  fear  of  you  and  the  dread 
of  you  shall  be  upon  everu  hea.st.  This  revives  a 
former  gruit,  ch.  1.  28,  onlv  with  this  diflerence, 
that  man  in  innocence  ruled  bv  love,  fallen  man 
rules  by  fear.  Now  this  grant  remains  in  force, 
and  thus  far  we  have  still  the  benefit  of  it.  [1.] 
That  those  creatures  which  arc  anv  way  useful  to 
us,  are  reclaimed,  and  we  use  them  either  for  ser- 
vice, or  food,  or  both,  as  they  are  capable.  The 
norse  and  ox  patiently  submit  to  the  bridle  and 


yoke,  and  the  sheep  is  dumb  both  before  the  shear- 
er, and  before  the  butcher;  for  the  fear  and  dread 
of  man  are  upon  them.  [2.]  Those  creatures  that 
are  any  way  hurtful  to  us  are  restrained,  so  th.at 
though  now  and  then  man  may  be  hurt  by  some  of 
them,  yet  they  do  net  combine  together  to  rise  up 
in  rebellion  against  man,  else  God  could  by  tlicse 
destroy  the  wcrld  as  eft'ectually  as  he  did  by  a de 
luge;  it  is  one  of  God’s  sore  judgments,  Ezvk.  14 
21.  \^''hat  is  it  that  keeps  wolves  out  of  our  towns, 

and  lions  out  of  our  streets,  and  confines  tlicm  tc 
the  w'ilderness,  but  this  fear  and  dread.^  Nay,  s.  mt 
have  been  tamed,  James  3.  7. 

3.  A grant  of  maintenance  and  subsistence,  v.  3, 
Every  moving  thing  that  liveth,  shall  be  meat  for 
you.  Hitherto,  most  think,  man  had  been  confined 
to  feed  only  upon  the  products  of  the  earth,  fi  uits, 
herbs,  and  roots,  and  all  s^  rts  of  corn  and  milk;  so 
was  the  first  grant,  ch.  1.  29.  But  the  flood  ha.viilg 
perhaps  washed  aw'ay  much  1f>f  the  ^■iI tue  of  the 
earth,  and  so  rendered  its  fruits  less  pleasing,  and 
less  nourishing;  God  now  enlarged  the  grant,  and 
allowed  man  to  eat  flesh,  which  perhaps  man  him- 
self never  thought  of,  till  now  that  Gc  cl  directed 
him  to  it,  nor  had  any  more  desire  to,  than  a sheep 
has  to  suck  blood  like  a wolf.  But  now  man  is  al- 
lowed to  feed  upon  flesh,  as  freely  and  safely  as 
upon  the  green  herb.  Now  here  see,  (1.)  That 
God  is  a good  Master,  and  provides,  net  only  that 
we  may  live,  but  that  we  may  live  comfcrtablv,  in 
his  service;  not  for  necessity  cnly,  but  fer  delight.' 
(2.)  That  every  creature  of  God  is  good,  and 
nothing  to  be  refused,  1 Tim.  4.  4.  Afterward, 
some  meats  that  were  proper  enough  for  feed,  were 
prohibited  by  the  ceremonial  law;  but  trim  the  be- 
ginning, it  seems,  it  was  not  so,  and  therefore  it  is 
not  so  under  the  gospel. 

II.  The  precepts  and  provisos  of  this  charter  are 
no  less  kind  and  gracious,  and  instances  of  God’s 
good-will  to  man.  The  Jewish  doctors  speak  sc 
often  of  the  seven  precepts  of  Noah,  or  cf  the  sons 
of  Noah,  which,  they  say,  were  to  be  oljserved  by 
all  nations,  that  it  may  not  be  amiss  to  set  them 
down.  The  first  against  the  worship  of  idols.  'I'hc 
second  against  blay)hcmy,  and  requiring  to  bless 
the  name  of  God.  The  third  against  murder.  The 
fourth  against  incest  and  all  uncleanness.  The  fifth 
against  theft  and  rapine.  The  sixth  requiring  the 
administration  of  justice.  'Fhe  seventh  against 
eating  of  flesh  with  the  life.  These  the  Jews  re- 
quired the  observation  of  from  the  proselytes  of  the 
gate.  But  the  precepts  here  given,  all  concern  the 
life  of  man. 

1.  Man  must  not  prejudice  his  own  life  by  eating 
that  food  which  is  unwholesome  and  prejudicial  to 
his  health,  t'.  4,  Elesh  with  the  life  thereof,  which  is 
the  blood  thereof,  that  is,  “raw  flesh,  shall  ye  net 
eat,  as  the  beasts  of  pi-ey  do.  ” It  was  neccssaiy  to 
add  this  limitation  to  the  grant  of  libertv  to  eat 
flesh,  lest,  instead  of  nourishing  their  Iv  dies  by  it, 
they  should  destroy  them.  God  would  hereby 
show,  (1.)  That  though  they  were  lords  of  the 
creatures,  yet  they  were  subjects  to  the  Creator, 
and  under  the  restraint  of  his  law.  (2. ) I'hat  they 
must  not  be  greedy  and  hasty  in  taking  their  fi  cd, 
but  stay  the  jn-epa’ring  of  it;  not  like  Saul’s  sc  Idiers, 
1 Sam.  14.  32,  nor  riotous  eaters  of  flesh,  Pro\'.  23. 
20.  (3.)  That  they  mu.st  not  be  bart).irous  and 

cruel  totb.e  infenor  creatures;  they  must  be  Lords, 
but  not  Tynmts;  they  might  kill  theni  for  their 
jn-ofit,  but  not  torment  them  for  their  pleasure;  nor 
tear  away  the  member  of  a creature  while  it  was 
yet  alive,  and  eat  tluit.  (4.)  That  during  the  con- 
tinuance of  the  law  of  sacrifices,  in  which  the  blood 
made  atonement  for  the  soul,  L.ev.  17.  11,  (signify- 
ing tint  the  life  of  the  sacrifice  was  accepted  for  the 
life  of  the  sinner,)  blood  must  not  be  locked  upon  a** 


75 


GENESIS,  IX. 


a common  thing,  but  must  be  fioured  out  before  the 
Lord,  2 Sam.  23.  16,  either  upon  his  altar,  or  upon 
his  earth.  But  now  that  the  great  and  true  sacn- 
fice  is  offered,  the  obligation  of  the  law  ceases  Avith 
the  reason  of  it. 

2.  Man  must  not  take  away  his  own  life,  v.  5, 
Your  blood  of  your  lives  will  t require.  Our  lives 
are  not  so  our  own,  as  that  we  may  quit  them  at  our 
own  pleasure,  but  they  are  God’s,  and  we  must  re- 
sign them  at  his  pleasure;  if  we  any  way  hasten  our 
own  deaths,  we  are  accountable  to  God  for  it. 

3.  The  beasts  must  not  be  suffered  to  hurt  the 
life  of  man;  at  the.  hand  of  every  beast  will  I require 
it.  To  show  how  tender  God  was  of  the  life  of 
man,  though  he  had  lately  made  such  destruction 
of  lives,  he  Avill  have  the  beast  put  to  death,  that  kills 
a man.  This  was  confirmed  by  the  law  of  Moses, 
Exod.  21.  28,  and  I think  it  would  not  be  unsafe  to 
obsen^e  it  still.  Thus  God  showed  his  hatred  of  tlie 
sin  of  murder,  that  men  might  hate  it  the  more,  and 
not  only  punish,  but  prevent  it.  And  see  Job  5.  23. 

4.  Wilful  murderej^  must  be  put  to  death.  This 
is  the  sin  which  is  here  designed  to  be  restrained  by 
the  terror  of  punishment.  (1.)  God  will  punish 
murderers.  At  the  hand  of  emery  man's  brother 
will  I require  the  life  of  man;  that  is,  “I  will  avenge 
the  blood  of  the  murdered  upon  the  murderer,”  2 
Chron.  24.  22.  When  God  requires  the  life  cf  a 
man  at  the  hand  of  him  that  took  it  away  unjustly, 
the  murderer  cannot  render  that,  and  therefoi-e 
must  render  his  own  in  lieu  of  it,  Avhich  is  the  only 
way  left  of  making  restitution.  Note,  The  righteous 
God  will  certainly  make  inquisition  fcr  blood, 
though  men  cannot,  or  do  not.  One  time  or  other, 
in  this  world  or  in  the  next,  he  will  both  discover 
concealed  murders,  which  are  hidden  from  man’s 
eye,  and  punish  avowed  and  justified  murders, 
which  are  too  great  for  man’s  hand.  (2.)  The 
magistrate  must  punish  murderers,  v.  6,  IVhoso 
sheddeth  ma?i’s  blood,  whether  upon  a sudden  pro- 
vocation, or  having  premeditated  it,  (for  rash  anger 
is  heart-murder  as  well  as  malice  prepense.  Matt. 

5.  21,  22.)  by  man  shall  his  blood  be  shed,  that  is, 
by  the  magistrate,  or  whoever  is  appointed  or  al- 
lowed to  be  the  avenger  of  blood.  There  are  those 
who  arc  ministers  of  God  for  this  purpose,  to  be  a 
protection  to  the  innocent,  by  being  a terror  to  the 
malici''us  and  evil-doers,  and  they  must  not  bear  the 
s^uord  in  vain,  Rom,  13.  14.  Before  the  flood,  as 
it  shovild  seem  by  the  story  of  Cain,  God  took  the 
punishment  of  murder  into  his  own  hands;  but  now 
he  committed  this  judgment  to  men,  to  niasters  of 
frimflies  at  first,  and  afterwards,  to  the  heads  of 
countries,  who  ought  to  be  faithful  to  the  trust  re- 
posed in  them.  Note,  Wilful  murder  ought  alwavs 
to  be  punished  with  death.  It  is  a sin  which  the 
Lord  would  not  pardon  in  a Prince,  2 Kings,  24. 
3,  4,  and  which  therefore  a Prince  should  not  par- 
don in  a Subject.  To  this  law  there  is  a reason 
annexed;  for  in  the  image  of  God  made  he  man  at 
first:  man  is  a creuture  dear  to  his  Creator,  and 
thereTre  ought  to  be  so  to  us;  God  put  honour  upon 
him,  let  us  not  then  put  contempt  upon  him.  Such 
remains  of  God’s  image  are  still  even  upon  f dlen 
man,  as  that  he  who  unjustly  kills  a man,  defaces 
the  im  sge  of  God,  and  does  dishonour  to  him. 
When  God  allowed  men  to  kill  their  beasts,  yet  he 
forbade  them  to  kill  their  slaves;  for  these  are  of  a 
much  more  noble  and  excellent  nature,  not  onlv 
God’s  creatures,  but  his  image.  Jam.  3.  9.  All 
men  have  something  of  the  image  of  God  iqmn 
them;  but  magistrates  have,  besides,  the  image  cf 
his  power,  and  the  saints  the  image  of  his  holiness, 
and  therefore  those  Avho  shed  the  blood  of  princes 
or  saints,  incur  a double  guilt. 

8.  And  God  spake  unto  Noah,  and  to  his 
sons  with  him,  saying,  9.  And  I,  behold,  I, 


establish  iny  covenant  with  you,  and  with 
your  seed  after  you : 1 0.  And  with  every 

living  creature  that  with  you,  of  the  fowl, 
of  the  cattle,  and  of  eveiy  beast  of  the  earth 
with  you  ; from  all  that  go  out  of  the  ark,  to 
every  beast  of  the  earth:  11.  And  I will 
I establish  my  covenant  with  you;  neithei 
shall  all  flesh  be  cut  oft  any  more  by  the 
waters  of  a flood ; neither  shall  there  any 
more  be  a flood  to  destroy  the  earth. 

Here  is, 

I.  The  general  establishment  of  God’s  covenant 
with  tliis  new  wr  rid,  and  the  extent  of  that  cove- 
nant, V.  9,  10.  Where  observe,  1.  That  God  is 
graciously  pleased  to  deal  Avith  man  in  the  way  of 
a covenant;  wherein  God  greatly  magnifies  his  con- 
descending favour,  and  greatly  encourages  man’s 
duty  and  obedience,  as  a reasonable  and  gainful  ser- 
vice. 2.  That  all  God’s  covenants  with  man  are 
of  his  own  making,  I,  behold,  I.  It  is  thus  ex- 
pressed, beth  to  raise  our  admiration,  (“Behold, 
and  Avonder,  that  though  God  be  high,  yet  he  has 
th's  respect  to  man,”)  and  to  confirm  our  assurances 
of  the  validity  of  the  covenant.  ‘ ‘ Behold,  and  see, 
1 make  it;  I that  am  faithful,  and  able  to  make  it 
good.”  3.  That  God’s  covenants  are  established 
firmer  than  the  pillars  of  heaven,  or  the  foundations 
ofthe  earth,  and  cannot  be  disannulled.  4.  ThatGod’s 
covenants  are  made  Avith  the  covenanters  and  Avith 
their  seed;  the  promise  is  to  them  and  their  chil- 
dren. 5.  That  those  may  be  taken  into  covenant 
with  God,  and  receive  the  benefits  of  it,  who  yot 
are  not  capable  of  restipulating,  or  giving  their  OAvn 
consent.  For  this  coA'enant  is  made  Avith  every  liv- 
ing creature,  every  beast  of  the  earth. 

II.  The  particular  intention  of  this  covenant;  it 
Avas  designed  to  secure  the  world  from  another  de- 
luge, V.  11,  There  shall  not  any  more  be  a food. 
God  had  droAvned  the  Avorld  once,  and,  still  it  is  as 
filthy  and  provoking  as  eA  er,  and  God  foresaAV  the 
wickedness  of  it,  and  yet  promised  he  Avould  never 
droAvn  it  any  more;  for  he  deals  not  Avith  us  accord- 
ing to  cur  sins.  It  is  owing  to  God’s  goodness  and 
faithfulness,  not  to  any  reformatiom  of  the  Avorld, 
that  it  has  net  often  been  deluged,  and  that  it  is  not 
deluged  now.  As  the  old  world  was  ruined,  to  be 
a monument  of  justice,  so  this  Avorld  remains  to  this 
dav,  a monument  of  mercy,  according  to  the  oath 
of  God,  that  the  waters  of  JYoah  should  no  mo7'e  re- 
tnm  to  cover  the  earth,  Isa.  54.  9.  This  promise 
of  God  keeps  the  sea  and  clouds  in  their  decreed 
place,  and  sets  them  gates  and  bars;  hitherto  they 
shall  come.  Job  38.  10,  11.  If  the  sea  should  floAv 
but  for  a few  days,  as  it  does  tAvice  every  day  for  a 
fcAv  hours,  what  desolation  would  it  make!  And 
hoAv  destructiv'e  Avould  the  clouds  be,  if  such  shoAv- 
ers  as  we  have  sometimes  seen,  Avere  continued 
long!  But  God,  by  floAving  seas,  and  sweeping 
rains,  shoAvs  what  he  could  do  in  wrath ; and  yet,  by 
preserving  the  earth  from  being  deluged  betAveen 
both,  shows  what  he  can  do  in  mercy,  and  will  do  in 
truth.  Let  us  give  him  the  glory  of  his  mercy  in 
promising,  and  truth  in  perfonuing.  This  prornise 
does  not  hinder,  1.  But  that  God  may  bring  other 
Avasting  judgments  upon  mankind;  for  though  he 
has  here  bound  himself  not  to  use  this  arroAv  anv' 
more,  yet  he  has  other  arroAvs  in  his  quiver.  2. 
Not  but  that  he  may  destroy  particular  places  and 
countries  by  the  inundations  of  the  sea  or  rivers. 
3.  Nor  Avill  the  destruction  of  the  Avoild  at  the  last 

, day  by  fire,  be  any  breach  of  his  promise.  Sin  th- 1 
I drowned  the  old  Avorld,  Avill  bum  this. 

j 12.  And  God  said,  This  is  the  token  of 
I the  covenant  which  I make  between  me  and 


76 


GENESIS,  IX. 


you  and  every  living  creature  that  is  with 
you,  for  perpetual  generations  : 13.1  do  set 
my  bow  in  the  cloud,  and  it  shall  be  for  a 
token  of  a covenant  between  me  and  the 
earth.  14.  And  it  shall  come  to  pass,  when 
1 bring  a cloud  over  the  earth,  that  the  bow 
shall  be  seen  in  the  cloud  : 15.  And  1 will 

remember  my  covenant,  which  i:  between 
me  and  you  and  eveiy  living  creature  of  all 
flesh ; and  the  waters  shall  no  more  become 
a flood  to  destroy  all  flesh.  16.  And  the 
bow  shall  be  in  the  cloud;  and  I will  look 
upon  it,  that  I may  remember  the  everlasting 
covenant  between  God  and  every  living 
creature  of  all  flesh  that  is  upon  the  earth. 
17.  And  God  said  unto  Noah,  This  is  the 
token  of  the  covenant,  which  1 have  esta- 
blished between  me  and  all  flesh  that  is  up- 
on the  earth. 

Articles  of  agreement  among  men  are  sealed,  that 
the  covenants  may  be  the  more  solemn,  and  the 
performances  of  the  covenants  the  more  sure,  to 
mutual  satisfaction;  God  therefore  being  willing 
more  abundantly  to  show  to  tlie  heirs  of  promise  the 
immutability  of  his  councils,  has  confirmed  his  cove- 
nant by  a seal,  (Hel).  6.  17.)  which  makes  the  foun- 
dations we  build  on,  stand  sure,  2 Tim.  2.  19.  The 
seal  of  this  covenant  of  nature  was  natural  enough; 
it  was  the  rainbow,  which,  it  is  likely,  was  seen  in 
the  clouds  before,  when  second  causes  concurred, 
but  was  never  a seal  of  the  covenant,  till  now  that 
it  was  made  so  by  a divine  institution.  Now  con- 
cerning this  seal  of  the  covenant,  Observe, 

1.  This  seal  is  affixed  with  repeated  assurances 
of  the  truth  of  that  promise  whicli  it  was  designed 
to  be  the  ratification  of.  I set  my  bow  in  the  cloud, 
(y.  13.)  it  shall  be  seen  in  the  cloud,  {y.  14.)  that 
the  eye  may  affect  the  heart,  and  confirm  the  faith;  j, 
and  it  shall  be  the  token  of  the  covenant  (xa  12,  13.); 
and  I will  remember  my  covenant,  that  the  waters 
shall  no  more  become  a food,  v.  15.  Nay,  as  if  the 
Eternal  Mind  needed  a memorandum,  1 will  look  \ 
ufxon  it,  that  I may  remember  the  everlasting  cove-  j 
nant,  v.  16.  Thus  here  is  line  upon  line,  that  we 
might  have  a sure  and  strong  cfinsolation,  who  have 
laid  hold  on  this  hope.  '2.  The  rainbow  appears 
then  when  the  clouds  are  most  disposed  to  wet,  and 
returns  after  the  rain;  then  when  we  have  most  rea- 
son to  fear  the  rain  prevailing,  God  shows  this  seal 
of  the  promise  that  it  shall  not  prevail.  Thus  God 
obviates  our  fears  with  such  encouragements  as  are 
both  suitable  and  seasonable.  3.  The  thicker  the 
cloud,  the  brighter  the  bow  in  the  cloud.  Thus  as 
threatening  afflictions  abound,  encouraging  conso- 
lations much  more  abound,  2 Cor.  1.  5.  4.  The 

rainbow  appeai-s  when  one  part  of  the  sky  is  clear, 
which  intimates  mercy  remembered  in  the  midst  of 
wrath;  and  the  clouds  are  hemmed  as  it  were  with 
the  rainbow,  that  it  may  not  overspread  the  heavens; 
for  the  bow  is  coloured  rain,  or  the  edges  of  a cloud 
gilded.  5.  The  rainbow  is  the  reflection  of  the 
beams  of  the  sun,  which  intimates  that  all  the  glory 
and  significancy  of  the  seals  of  the  covenant  are  de- 
rived from  Christ  the  Sun  of  righteousness,  who  is 
.also  described  with  a rainbow  about  his  throne 
(Rev.  4.  3.)  and  a rainbow  ufion  his  head  (Rev.  10. 
1.);  which  bespeaks  not  only  his  majesty,  but  his 
mediatorship.  6.  'I'he  rainbow  has  fiery  colours  in 
ir,  to  signify,  that  though  (iod  will  not  again  drown 
'he  world,  yet  when  the  mystery  of  God  shall  be 
finished,  the  world  shall  be  consumed  by  fire.  7. 


A bow  bespeaks  terror,  but  it  has  neither  string  nor 
arrow,  as  the  bow  ordained  against  the  persecutors 
has;  (Ps.  7.  12,  13.)  and  a bow  alone  will  do  little 
execution;  it  is  a bow,  but  it  is  directed  upward,  not 
toward  the  eaith;  for  the  seals  of  the  covenant  were 
intended  for  comfort,  not  to  terrify.  JLastly,  As 
God  looks  upon  the  bow,  that  he  may  remember  the 
covenant,  so  should  we,  that  we  also  may  be  ever 
mindful  of  the  covenant,  witli  faith  and  thankfulness. 

18.  And  the  sons  of  Noah,  that  went  forth 
of  the  ark,  were  Shein,  and  Ham,  and  Ja- 
pheth : and  Ham  is  tlie  father  of  Canaan. 

19.  These  are  the  three  sons  of  Noah  : and 
of  them  was  the  whole  earth  overspread. 

20.  And  Noah  l)egan  to  he  an  husbandman, 
and  he  planted  a vineyard:  21.  And  he 
drank  of  the  v\  ine,  and  was  drunken ; and 
he  was  uncovered  within  his  tent.  22.  And 
Ham,  the  father  of  Canaan,  saw  the  naked- 
ness of  his  father,  and  told  his  two  brethren 
without.  23.  And  Shem  and  .Tapheth  took 
a garment,  and  laid  it  upon  both  their  shoul- 
ders, and  went  backward,  and  covered  the 
nakedness  of  their  father;  and  their  faces 
were  backward,  and  they  saw  not  their  fa- 
ther’s nakedness. 

Here  is, 

I.  Noah’s  family  and  employment.  The  names 
of  his  sons  are  again  mentioned,  (x;.  18,  19.)  as 
those  from  whom  the  wh('le  earth  was  overspread. 
By  which  it  appears  that  Noah,  after  the  flood,  had 
no  more  children:  all  the  world  came  from  these 
three.  Note,  God,  when  he  pleases,  can  make  a 
little  one  to  become  a thousand,  and  greatly  increase 
the  latter  end  of  those  wIk  se  beginning  was  s?nall. 
Such  ai  e the  p^wer  and  efficacy  of  a divine  blessing. 
The  business  Noah  applied  himself  to,  was  that  of 
a husbandman,  Hebr.  a man  of  the  earth,  th.;t  is,  a 
man  dealing  in  the  earth,  that  kept  ground  in  his 
hand,  and  occupied  it.  We  are  all  naturalh  men 
of  the  earth,  made  of  it,  living  on  it,  and  hastening 
to  it:  many  are  sinfully  so,  addicted  to  earthly 
things.  Noah  was  led  by  his  calling  to  trade  in  the 
froits  of  the  earth.  He  began  to  be  a husbandman; 
that  is,  some  time  after  his  departure  out  of  the  ark, 
he  returned  to  his  old  employment,  from  which  he 
had  been  di\  erted  by  the  building  of  the  ark  first, 
and,  probably,  afterward,  by  the  building  of  a house 
on  dry-land  for  himself  and  family.  For  this  good 
while  he  had  been  a carpenter,  but  now  he  began 
again  to  be  a husbandman.  Observe,  Though  No- 
ah was  a great  man,  and  a good  man,  an  old  man. 
and  a rich  man,  a man  greatly  favoured  by  Heaven, 
and  honoured  on  earth,  yet  he  would  not  live  an  idle 
life,  nor  think  the  husbandman’s  calling  below  him. 
Note,  Though  God  by  his  providence  may  take  us 
off"  from  our  callings  for  a time,  vet  when  the  occa- 
sion is  over,  we  ought  with  humility  and  industry  to 
apply  ourselves  to  them  again  ; and  in  the  calling 
wherein  we  are  called,  therein  faithfully  to  abide 
with  (loci,  1 Cor.  7.  24. 

II.  Noah’s  sin  and  shame.  He  planted  a vine- 
yard; and  when  he  had  gathered  his  vintage  pro- 
bably, he  aiipointed  a day  of  mirth  and  feasting  in 
his  nunily,  and  had  his  sons  and  their  children  tvith 
him,  to  rejoice  with  him  in  the  increase  of  his  house, 
as  well  as  in  the  increase  of  his  vineyard;  and  we 
may  suppose  he  jirefaced  his  feast  with  a sacrifice 
to  the  honour  of  God.  If  that  was  omitted,  at  was 
just  with  God  to  leave  him  to  himself,  that  he  who 
did  not  begin  with  God,  might  end  with  the  beasts; 


GENESIS,  IX. 


but  we  charitably  hope  the  case  was  different.  And  '| 
perhaps  he  appointed  this  feast,  with  a design,  at  ' 
the  close  of  it,  to  bless  his  sons,  as  Imac,  ch.  27.  3,  'j 
4,  T/iat  I ?nay  eat,  and  that  my  soul  may  bless  thee,  j; 
At  this  feast,  he  drank  of  the  wine;  for  who  plunteth  'i 
a vineyard,  and  eateth  not  of  the  fruit  of  it?  But  he  | 
drank  too  liberally,  more  than  his  head  at  tins  age  | 
would  bear;  for  he  was  drunken.  We  have  reasiai  ! 
to  think  he  was  never  drunken  before  or  after;  ob-  * 
serve  how  he  came  now  to  be  overtaken  in  this  fault,  j 
It  was  his  sin,  and  a great  sin,  so  much  the  worse  f r ! 
its  being  so  soon  after  a great  deli\'erance;  but  God  j 
left  him  to  himself,  as  he  did  Hezekiah,  (2  Chron. 
32.  31.)  and  has  left  this  miscarriage  of  his  upon  re- 
cord, to  teach  us,  1.  That  the  fairest  copy  that  ever 
mere  man  wrote  since  the  fall,  had  its  blots  and  false 
strokes.  It  was  said  of  Noah,  that  he  was  /lerfcct 
in  his  generations  {ch.  6.  9.);  but  this  shows  that  it  is 
meant  of  sincerity,  not  a sinless  perfection.  2.  That 
sometimes  those,  who,  with  watchfulness  and  reso- 
lution, have  by  the  grace  of  God,  kept  their  integri- 
ty in  the  midst  of  temptation,  have,  through  secu-  ! 
rity,  and  carelessness,  and  neglect  of  the  grace  of 
God,  been  suiprised  into  sin,  when  the  hour  of 
temptation  has  been  over.  Noah,  who  had  kept  sober 
in  drunken  company,  is  now  drunken  in  sober  com- 
pany. Let  him  that  thinks  he  stands  take  heed.  3. 
That  we  ha^'e  need  to  be  very  careful  when  we  use 
God’s  good  creatures  plentifully,  lest  we  use  them 
to  excess.  Chi’ist’s  disciples  must  take  heed,  lest 
at  any  time  their  hearts  be  overcharged,  Luke  21.  34. 

Now  the  conseqiience  of  Noah’s  sin  was  shame. 
He  was  uncovered  within  his  tent,  made  naked  to 
his  shame,  as  Adam  when  he  had  eaten  forbidden 
fmit.  Yet  Adam  sought  concealment;  Noah  is  so 
destitute  of  thought  and  reason,  that  he  seeks  no  co- 
vering, This  was  a fruit  of  the  vine,  that  Noah  did 
not  think  of.  Observe  here  the  great  e\  il  of  the  sin 
of  drunkenness.  (1.)  It  discovers  men;  w’hat  infir- 
mities they  have,  they  betray  when  they  are  drunk- 
en, and  what  secrets  they  are  intiiisted  with,  are 
then  easily  got  out  of  them.  Drunken  porters  keep 
open  gales.  (2.)  It  disgraces  me}^,  and  exposes  them 
to  contempt.  As  it  shows  them,  so  it  shames  them. 
Men  say  and  do  that  when  dnmken,  which,  when 
they  are  sober,  they  would  blush  at  the  thoughts  of, 
Hab.  2.  15,  16. 

III.  Ham’s  impudence  and  impiety:  (r’.  22.)  he 
saw  the  nakedness  of  his  father,  and  told  his  two 
brethren.  To  see  it  accidentally  and  involuntarily, 
would  not  have  been  a crime;  but,  1.  He  pleased 
himself  with  the  sight,  as  the  Edomites  looked  upon 
the  day  of  their  brother,  (()l)ad.  12.)  pleased  and 
insulting.  Perhaps  Ham  had  sometimes  been  him- 
self drunken,  and  re])ro\  ed  for  it  b\'  his  good  father, 
whom  he  was  therefore  jdeased  to  see  thus  over- 
come. Note,  It  is  common  for  those  who  walk  in 
false  ways  themselves,  to  rejoice  at  the  false  steps 
which  they  sometimes  see  othei’smake.  But  chanty 
rejoices  not  in  iniquity,  nor  can  true  penitents,  that 
are  sorry  for  their  own  sins,  rejoice  in  the  sins  of 
others.  2.  He  told  his  two  brethren  without,  ( in 
the  street,  as  the  rvord  is,)  in  a sconiful  deriding 
manner,  that  his  father  might  seem  vile  unto  them. 

It  is  very  wrong,  (1.)  To  make  a jest  of  sin,  (Prov. 
14.  9.)  and  to  be  puffed  up  with  that  for  which  we 
should  rather  mourn,  1 Cor,  5.  2.  And  (2.)  To 
publish  the  faults  of  any,  especially  of  parents, 
whom  it  is  our  duty  to  honour.  Noah  was  not  only 
a good  Twan;  but  had  been  a good  father  to  him;  and 
this  was  a most  base  disingenuous  requital  to  him  for 
his  tenderness.  Ham  is'  here  called  the  father  of  ! 
Canaan,  which  intimates  that  he  who  was  himself 

a father,  should  have  been  more  respectful  to  him 
that  was  his  father. 

IV.  The  pious  care  of  Shem  and  J^heth  to  cover 
their  ])oor  father’s  shame,  v.  23.  They  not  only  y 


would  not  see  it  themselves,  but  provided  that  no 
one  else  might  see  it;  herein  setting  us  an  example 
of  charity  with  reference  to  other  men’s  sin  and 
shame;  we  must  ii' t only  not  say,  A confederacy, 
with  these  that  proclaim  it,  but  we  must  be  careful 
to  conceal  it,  or  however  to  make  the  best  of  it,  sc 
doing  as  we  would  be  done  by.  1.  There  is  a man- 
tle of  love  to  be  thrown  over  the  faults  of  all. 
1 Pet.  4.  8.  Beside  that,  there  is  a robe  of  rever 
ence  to  be  thrown  over  the  faults  of  parents  anO 
ether  superiors. 

24.  And  Noah  awoke  from  his  wine,  and 
knew  what  his  younger  son  had  done  unto 
him.  25.  And  he  said,  Cursed  he  Canaan ; 
a servant  of  seiTants  shall  he  be  unto  his 
brethren.  26.  And  he  said.  Blessed  be  the 
Lord  God  of  Shem ; and  Canaan  shall  be 
his  servant.  27.  God  shall  enlarge  Japheth, 
and  he  shall  dwell  in  the  tents  of  Shem ; and 
Canaan  shall  be  his  servant. 

Here, 

I.  Noah  comes  to  himself.  He  awoke  from  his 
wine:  sleep  cured  him,  and,  we  may  suppose,  so 
cured  him,  that  he  never  relapsed  into  that  sin  af- 
terward. Those  that  sleep  as  Noah  did,  should 
aw  ake  as  he  did,  and  not  as  that  dnankard,  Prov.  23. 
35.  who  says  when  he  awakes,  I will  seek  it  yet 
again. 

II.  The  spirit  of  prophecy  comes  upon  him,  and, 
like  dying  Jacob,  he  tells  his  sons  w-hat  should  befai 
them,  ch.  49.  1.  t:.  25. 

1.  He  pronounces  a curse  on  Canaan  the  son  of 
Ham,  in  whom  Ham  is  himself  cursed;  either,  be- 
cause this  son  of  his  was  now  more  guilty  than  the 
rest,  or,  because  the  posterity  of  this  son  was  after- 
ward to  !)e  rooted  cut  of  their  land,  to  make  room 
for  Israel.  And  Moses  here  records  it  for  the  ani 
mating  of  Israel  in  the  wars  of  Canaan;  though  the 
Canaanites  were  formidable  people,  yet  they  were 
of  old  an  accursed  people,  and  doomed’to  ruin.  The 
particular  curse  is,  a serwant  of  servants,  that  is, 
the  me  inest  and  most  despicable  servant,  shall  he 
be,  e\'en  to  his  brethren.  These  who  by  birth  were 
his  equals,  shall  by  conquest  be  his  lords.  Th’s  cer- 
tainly points  at  the  victories  obtained  bv  Israel  over 
the  Canaanites,  by  which  they  were  all  either  put 
to  the  sword,  or  put  under  tribute,  (Josh.  9.  23. 
Judg.  1.  28,  30,  33,  35.)  which  happened  not  till 
about  800  years  after  this.  Note,  (1.)  God  often 
visits  the  iniquity  of  the  fathers  upon  the  children, 
especiallv  when  the  children  inherit  their  fathers’ 
wicked  dispositions,  and  imitate  the  father’s  wick- 
ed practices,  and  do  nothing  to  cut  off  the  entail  of 
a curse.  (2.)  Disgrace  is  justly  put  upon  those  that 
put  disgrace  upon  others,  especially  that  dishonour 
and  grieve  their  own  parents.  An  undutiful  child 
that  mocks  at  his  parents,  is  no  more  worthy  to  be 
called  a son,  but  desen'es  to  be  made  as  a hired  ser- 
vant, nay  as  a servaiit  of  servants,  among  his  bre 
thren.  (3.)  Though  di^dne  curses  operate  slowly, 
yet,  first  or  last,  they  will  take  effect.  The  Ca 
naanites  were  under  a curse  of  slavery,  and  yet,  for 
a great  while,  had  the  dominion;  for  a family,  a 
people,  a person,  may  lie  under  the  curse  of  God, 
and  yet  may  long  prosper  in  the  world,  till  the  mea- 
sure of  their  iniquity,  like  that  of  the  Canaanites,  be 
fiill.  Many  are  marked  for  ruin,  that  are  not  yet 
ripe  for  min.  Therefore,  Let  not  thine  heart  envy 
sin?2ers. 

2.  He  entails  a blessing  upon  Shem  and  Japheth. 

(1.)  He  blesses  Shem,  or,  rather  blesses  God  toi 

him,  yet  so  that  it  entitles  him  to  the  greatest  ho- 
nour and  happiness  imaginable,  t'.  26.  Obser\o, 


7a 


GENESIS,  X. 


[1.]  He  Calls  the  Lord,  the  God  of  i'/icw  ; and 
happy,  thr.i^e  ha/ijiy  is  that  Jieo/ile  vjhase  God  is  the 
Lord,  Ps.  144.  15.  All  blcssaigs  are  included  in 
this.  This  was  the  blessing  conferred  on  Abraham 
and  his  seed;  the  God  of  Heaven  was  not  ashamed 
to  be  called  their  God,  Heb.  11.  16.  Shern  is  suffi- 
ciently recompensed  for  his  respect  to  his  father  by 
this,  that  the  I.,ord  himself  puts  his  honour  upon 
him,  to  be  his  God,  which  is  a sufficient  recompense 
for  all  our  sem  ices  and  all  our  sufferings  for  his 
name.  [2.]  He  gives  to  God  the  glory  of  that 
good  work  which  Shem  had  done,  and,  instead  of 
blessing  and  praising  him  that  was  the  instrument, 
he  blesses  and  praises  God  that  was  tlie  Author. 
Note,  I'he  glory  of  all  that  is  at  any  time  well  done 
I)y  ourseh  es  or  others,  must  be  humbly  and  thank- 
fully transmitted  to  God,  who  works  all  our  good 
works  in  us  and  for  us.  When  we  see  men’s  good 
works,  we  should  glorify,  not  them,  but  our  Father, 
Matt.  5.  16.  Thus  David,  in  effect,  blessed  Abigail, 
when  he  blessed  God  that  sent  her,  1 Sam.  25.  32, 
33,  for  it  is  an  honour  and  favour  to  lie  employed 
for  God,  and  used  by  him  in  doing  good.  [3.  ] He 
foresees  and  foretels,  that  God’s  gracious  dealings 
with  Shem  and  his  family,  would  be  such  as  would 
evidence  to  all  the  world  that  he  was  the  God  of 
Shem,  on  which  behalf  thanksgivings  would  by  ma- 
ny be  rendered  to  him.  Blessed  be  the  Lord  God  of 
Shem.  [4.  ] It  is  intimated  that  the  church  should 
be  built  up  and  continued  in  thepcsterity  of  Shem; 
for  of  him  came  the  Jews,  who  were,  for  a great 
while,  the  only  professing  people  God  had  in  the 
world.  [5.  ] Some  think  reference  is  here  had  to 
Christ,  who  was  the  Lord  God  that  in  his  human 
nature,  should  descend  from  the  loins  of  Shem ; for 
of  him,  as  concerning  the  ffesh,  Christ  came.  [6.] 
Canaan  is  particularly  enslaved  to  him;  He  shall 
be  his  sn'vant.  Note,  Those  that  have  the  Lord 
for  their  God,  shall  have  as  much  of  the  honour 
and  power  of  this  world  as  he  sees  good  for  them. 

(2.)  He  Iffesses  Japheth,  and,  in  him,  the  isles  of 
the  Gentiles,  which  were  peopled  !)y  his  seed,  v.  27, 
God  shall  enlarge  Jafiheth,  and  he  will  dwell  in  the 
tents  of  Shem.  Now, 

[1.  ] Some  make  this  to  belong  wholly  to  Japheth, 
and  to  bespeak  either.  First,  His  outward  jn-os- 
perity,  that  his  seed  should  be  so  numerous,  and  so 
victorious,  that  they  should  be  masters  of  the  tents  of 
Shem;  which  was  fulfilled,  when  the  jjeople  of  tlie 
Jews,  the  most  eminent  of  Shem’srace,  were  tribu- 
taries to  the  Grecians  first,  and  afterward  to  the 
Romans,  both  of  Japheth’s  seed._  Note,  Outward 
prosperity  is  no  infallible  mark  ot  the  true  cluirch; 
the  tents  of  Shem  are  not  always  the  tents  of  tlie 
conqueror.  Or,  Secondly,  It  bespeaks  the  conver- 
sion of  the  Gentiles,  and  the  bringing  of  them  into  the 
church;  and  then  we  would  read  it,  God  shall  /ler- 
suade  Jafiheth,  (for  so  the  word  signifies,)  and  then, 
being  so  persuaded,  he  shall  dwell  in  the  tents  of 
Shem,  that  is,  Jews  and  Gentiles  shall  be  united  to- 
gether in  the  gospel-fold;  after  many  ot  the  Gen- 
tiles shall  have  been  proselyted  to  the  Jewisli  reli- 
gion, both  shall  be  one  in  Christ,  Kph.  2.  14, 
•15.  And  the  Christian  church,  mostlv  made  up  of 
the  Gentiles,  shall  succeed  the  Jews  in  the  privi- 
leges of  church-membership;  the  latter  h iving  fii’st 
cast  themselves  ( ait  by  their  unbelief,  the  Gentiles 
shall  dwell  in  their  tents,  Rom.  11.  11,  &c.  Note, 

It  is  God  only  that  can  bring  those  again  into  the 
church,  who  have  seji.irated  themselves  from  it.  It 
is  the  ])Ower  of  God  that  makes  the  gosjiel  of  Christ 
effectual  to  s Ivation,  Rom.  1.  16.  And  again.  Souls 
arc  brought  into  the  church,  not  by  force,  but  by 
persuasion,  Ps.  110.  3.  They  are  drawn  by  the 
cords  of  :i  man,  and  persuaded  by  reason  to  be  re- 
ligicais. 

[ .]  Others  divide  this  between  Japheth  and 


Shem,  Shem  having  not  been  directly  blessed,  v, 
26.  Jirst,  Japheth  has  the  blessing  of  earth  be- 
neath; God  shall  enlarge  Jujiheth,  enh.rge  his  seed, 
enlarge  his  border;  Japheth’s  posterity  peopled  all 
Europe,  a great  part  of  Asia,  and  perhaps  America. 
Note,  God  IS  to  be  acknowledged  in  ail  our  enlarge- 
ments. It  is  he  that  enlarges  the  coast,  and  enlarges 
the  heart.  And  again.  Many  dwell  in  large  tents, 
that  do  not  dwell  in  God’s  tents,  as  Japheth  did. 
Seco?idly,  Shem  has  the  blessing  of  Heaven  abot  e: 
He  shall,  tiiat  is,  God  shall,  dwell  in  the  tents  oj 
Shem,  that  is,  “ From  his  loins  Christ  shall  come, 
and  in  his  seed  the  church  shall  be  continued.'^  The 
birth-right  was  now  to  be  divided  between  Shem 
and  Japheth,  Ham  being  utterlv  discarded;  in  the 
principality  they  equally  share,  Canaan  shall  be  ser- 
vant to  both;  the  double  portion  is  given  to  Japheth, 
whom  God  shall  enlarge;  but  the  priesthood  was 
given  to  Shem,  for  God  shall  dwell  in  the  tents  oj 
Shem  : and  certainly  we  are  more  happy,  if  we  have 
God  dwelling  in  our  tents,  than  if  we  had  there  all 
the  silver  and  gold  in  the  world.  It  is  better  to 
dwell  m tents  with  God  than  in  palaces  without 
him;  in  Salem,  where  is  God’s  tabernacle,  there  is 
more  satisfaction  than  in  all  the  is/r.,  of  the  Gentiles. 
Thirdly,  They  both  have  dominion  over  Canaan; 
Canaan  shall  be  servant  to  them  ; so  some  read  it. 
When  Japheth  joins  with  Shem,  Canaan  falls  before 
them  both.  M hen  strangers  become  friends,  ene- 
mies become  servants. 

28.  And  Noah  lived  after  tlie  Hood  tliree 
hundred  and  fifty  years.  29.  And  all  the 
days  of  Noah  were  nine  hundred  and  fifty 
years : and  he  died. 

Here  see,  1.  How  God  prolonged  the  life  of  Noah; 
he  lived  950  years;  20  more  than  Adam,  and  but  19 
less  than  Methuselah;  this  long  life  was  a further 
reward  of  his  signal  piety,  and  a great  blessing  to  the 
world,  to  which,  no  doubt,  he  continued  a preacher 
of  righteousness,  with  this  advantage,  that  now  all 
lie  preached  to,  were  his  own  children.  2.  How  God 
put  a period  to  his  life  at  last;  though  he  lived  long, 
yet  he  died,  having,  probably,  first  seen  many  that 
descended  from  him,  dead  before  him.  Noah  lived 
to  see  two  worlds,  but  being  an  heir  of  the  righteous- 
ness which  is  by  faith,  when  he  died,  he  went  to  see 
a better  than  either. 

CHAP.  X. 

This  chapter  shows  more  particularly  what  was  said  in 
general,  eh.  9.  19,  concerning  the  three  sons  of  Noah, 
that  oj  them  loas  the  lohole  earth  overspread ; and  the  fruit 
of  that  blessing,  ch.  9.  1,7.  replenish  the  earth.  It  is  the 
only  certain  account  extant  of  the  original  of  nations; 
and  yet  perhaps  there  is  no  nation  but  that  of  the  Jews, 
that  can  be  confident  from  which  of  these  70  fountains 
(for  so  many  there  are  here)  it  derives  its  streams. 
Through  the  want  of  early  records,  the  mixtures  of  peo- 
ple, the  revolutions  of  nations,  and  distance  of  time — the 
knowledge  of  the  lineal  descent  of  the  present  inhabitants 
of  the  earth  is  lost ; nor  were  any  genealogies  preserved 
but  those  of  the  Jews,  for  the  sake  of  the  Messiah  ; only 
in  this  chapter,  we  have  a brief  account,  I.  Of  the  pos- 
terity of  Japheth,  v.  2 . - 5.  II.  The  posterity  of  Ham, 

V.  6 . . 20.  and  in  that  particular  notice  taken  of  Nim- 
rod, v.  8 . . 10.  III.  The  posterity  of  .Shem,  v.  21 . . 31. 

1.  these  are  tlie  generations  of  the 

Jl_n  sons  of  Noah;  Shem,  Ham,  and 
.Fapheth:  and  unto  them  were  sons  born  af- 
ter the  Hood.  2.  The  sons  of  .lapheth  ; Go- 
mer,  and  Magog,  and  Madai,  and  .Tavan, 
and  Tnbal,  and  Mesliceh,  and  Tiras.  3. 
And  the  sons  of  Gomer ; Ashkenaz,  and 
Kipliath,  and  Togarmah.  4.  And  the  sons 
of  Javan;  Elishah,  and  Tarshish,  Kittim, 


79 


gp:nesis,  X. 


and  Do  lanim.  5.  By  these  were  the  isles  i 
of  the  Gentiles  divided  in  their  lands  ; every 
one  after  his  tongue,  after  tlieir  families,  in 
their  nations. 

Moses  begins  with  Japheth’s  family;  either  be- 
cause he  was  the  eldest,  or,  because  his  family  lay 
remotest  from  Israel,  and  had  least  concern  with  ! 
them,  at  the  time  when  Moses  wrote;  and  therefore  | 
he  mentions  that  race  very  briefly;  hastening  to  give  | 
account  of  the  posterity  ot  Ham,  who  were  Israel’s  ■ 
enemies,  and  of  Shem,  who  were  Israel’s  ancestors:  ! 
for  it  is  the  church  that  the  scrijjture  is  designed  to 
be  the  history  of,  and  of  the  nations  of  the  world, 
only  as  they  were  some  way  or  other  related  to  Is- 
rael, and  interested  in  the  aflhirs  of  Israel.  Ob- 
serve, 1.  Notice  is  t ken  that  the  sons  of  Noah  had 
sons  born  to  them  after  the  flood,  to  I'epair  and  re- 
build the  world  of  mankind  which  the  flood  had  j 
ruined.  He  that  had  killed,  now  makes  alive.  2. 
The  prosperity  of  Japheth  were  allotted  to  the  isles 
ct  the  Gentiles,  (ra  5. ) Avhich  were,  solemnly,  by 
lot,  after  a survey,  divided  among  them,  and,  pro- 
bably, this  island  cf  our’s  among  the  rest;  all  places 
beyond  the  sea  from  Judea,  are  called  in/es,  Jer.  25. 
22.  and  this  directs  us  to  understand  that  promise, 
Isa.  42.  4,  the  !>iies  shall  wait  for  his  law,  of  the  con- 
version of  the  Gentiles  to  the  faith  of  Christ. 

6.  And  the  sons  of  Ham  ; Cush,  and 
Mizraim,  and  Phut,  and  Canaan.  7.  And 
the  sons  of  Cush  ; Sel:)a,  and  Havilah,  and 
Sabtah,  and  Raamah,  and  Sabtecha : and 
the  sons  of  Raamah  ; ^hebah,  and  Dedan.  | 
8.  And  Cush  begat  Ximrod  : he  began  to 
be  a mighty  one  in  the  earth.  9.  He  was  a 
mighty  hunter  before  the  I jOUD  : wherefore 
it  is  said.  Even  as  Nimrod  the  miglity  hun- 
ter before  the  Lord.  10.  And  the  begin- 
ning of  his  kingdom  was  Babel,  and  Erech, 
and  Accad,  and  Ca;neh,in  the  land  of  Shi- 
nar.  1 1 . Out  of  that  land  went  forth 
Asshur,  and  builded  Nineveh,  and  the  city 
Rehoboth,  and  Calah,  12.  And  Resen  be- 
tween Nineveh  and  Calah ; the  same  is  a , 
great  city.  13.  And  Mizraim  begat  Lu-  . 
dim,  and  Anamim,  and  Lehabim,  and 
Naphtuhim,  14.  And  Pathrusim,  and  Cas- 
luhim,  (out  of  wliom  came  Philistim,)  and 
Caphlorim. 

That  which  is  observable  and  improvalile  in  these 
verses,  is,  the  account  here  gi\'en  of  A^imrod,  v. 

8.  .11.  He  is  here  represented  as  a great  man  in 
his  day.  He  beifan  to  he  a mighty  one  in  the  earth, 
that  is,  whereas  those  that  went  before  him,  were 
content  to  stamd  upon  the  same  level  with  their  neigh- 
bours, and  though  every  man  bare  rule  in  his  otvn  ' 
house,  yet  no  man  pretended  any  further;  Nimrod’s 
aspiring  mind  could  not  rest  here  ; he  was  resolved 
to  tower  above  his  neighbours,  and  not  only  so,  but 
to  lord  it  over  them.  The  same  spirit  that  actuat- 
ed the  giants  befoi-ethe  flood,  (who  became  mighty 
men,  and  men  of  renown,  eh.  6.  4.)  now  revived  in  ' 
him;  so  soon  was  that  tremendous  judgment  tvhich 
the  pride  and  tyranny  of  those  mighty  men  brought  i 
upon  the  Avorld,  forgotten;  Note,  there  are  some,  I 
in  Avhom  ambition  and  affectation  of  dominion  seem  I 
to  be  bred  in  the  bone  ; such  there  have  been,  and  j 
will  be,  notwithstanding  the  wrath  of  God  often  re- 
A'ealed  from  heaven  against  them.  Nothing  on  this 
side  hell,  will  humble  and  break  the  proud  spirits  of  I 


i|  some  men,  in  this,  like  Lucifer,  Isa.  14.  14,  15.  Now, 

1 1.  Nimrod  was  a great  hxniter ; this  he  began 

' Avith,  and  for  this,  became  famous  to  a proA’erb. 
Ea  ery  great  hunter  is,  in  remembrance  of  him,  call- 
ed a roc/.  1.  Some  think  he  did  good  Avith  his 
hunting,  ser\  ed  his  country  by  ridding  it  of  the  Avild 
be  sts  Avhich  infested  it,  and  so  insinuated  himself 
j into  the  affections  of  his  neighbours,  and  got  to  be 
then-  piince  : those  that  exercise  authority,  either 
j are,  or  at  least,  Avou’.d  be  called,  benefactors,  Luke 
'■  22.  25.  2.  Othe’ s think  that  under  pretence  of 

; hunt  ng,  he  g ti'.eied  men  under  his  command,  in 
piusu  t of  anoth  er  game  he  had  to  play,  Avhich  Avas 
to  ni  ke  hin:se’f  m ster  of  the  country,  and  to  bring 
them  into  subjection.  He  Avas  a mighty  hunter,  that 
is,  He  Av  s a violent  invader  of  his  neighbour’s 
riglils  i nd  propert  es,  rmd  a pei secutor  of  innocent 
men,  c in  y.ng  all  befoi  e him,  and  endeavouring  to 
uiakc  all  his  OAvn  by  force  and  violence.  He  thought 
himself  mighty  prince,  but  before  the  Lord,  that 

1. s  in  God’s  account,  he  Avas  but  a mighty  hunter. 
Note,  Gre  .t  conquerors  are  but  great  hunters. 
Alex  nder  ; nd  Cesar  Avould  not  make  such  a figure 
:n  scripture  history  as  they  do  in  common  history; 
the  formei’  is  represented  in  prophecy  but  as  a he- 
go  t,push;ng,  Dan.  8.  5.  Nimrod  was  a mighty  hun- 
ter a §-<7/?;sahe  Lord,  sotheLXX;thatis,(_l.)  Heset 
up  idolatry,  as  Jeroboam  did,  for  tlie  confirming  of 
his  usurped  dominion:  that  he  might  set  iip  a neAV 
government,  he  set  up  a neAv  religion  upon  the  ruin 
of  the  primitive  const  tution  of  both:  Babel  was  the 
mother  of  harlots.  Or,  (2.)  He  carried  on  his  op- 
pression and  violence,  in  defiance  of  God  himself; 
d iring  Heaven  with  his  impieties,  as  if  he  and  his 
huntsmen  could  outbrave  the  Almighty,  and  Avere  a 
match  for  the  Lord  of  Hosts  and  all  his  armies:  As 
if  it  were  a small  thing  to  weary  men,  he  thinks  to 
weary  my  God  also,  Isa.  7.  13. 

II.  Nimrod  was  a great  ruler,  v.  10,  The  begin- 
ning  of  his  kingdom  tvas  Babel.  Some  way  or 
other,  by  arts  or  arms,  he  got  into  poAver,  either 
chosen  to  it,  or  forcing  his  way  to  it;  and  so  laid  the 
foundations  of  a monarchy,  Avhich  Avas  afterAvard  a 
head  of  gold,  and  the  terror  of  the  mighty,  and  bid 
fair  to  be  universal.  It  does  not  appear  that  he  had 
any  right  to  rule  by  birth;  but  either  his  fitness  for 
government  recommended  him,  as  some  think,  to 
an  election;  or,  by  poAver  and  policy,  he  adA-anced 
gradually,  and  perhaps  insensibly,  into  the  throne. 
See  the  antiquity  of  civil  government,  and  particu- 
larly that  form  of  it,  Avhich  lodges  the  so\  ereignty  in 
a single  person.  If  Nimrod  and  his  neighbours  be- 
gan, other  nations  soon  learned,  to  incorpon  te  under 
one  head  for  their  common  safety  and  Avelfare, 
which,  hoAveverit  began,  proved  so 'great  a blessing 
to  the  Avorld,  that  things  Avere  reckoned  to  go  ill  in- 
deed Avhen  there  was  no  king  in  Israel. 

III.  Nimrod  Avas  a great  builder ; probably  he 
Avas  architect  in  the  building  of  Babel,  and  there  he 
began  his  kingdom;  but  Avhen  his  piT'ject  to  rule  all 
the  sons  of  Noah  Avas  baffled  by  the  confusion  of 
tongues,  out  of  that  land  he  went  forth  into  Assyria 
(so  the  margin  reads  it,  v.  11.)  and  built  A^ineveh, 
See.  that  having  built  these  cities,  he  might  com- 
mand them,  and  rule  over  them.  ObserA  e in  Nim- 
rod the  nature  of  ambition:  1.  It  is  boundless; 
much  Avould  haA  e more,  and  still  cries,  Give,  give. 

2.  It  is  restless  ; Nimrod,  Avhen  he  had  four  cities  un- 
der his  command,  could  not  be  content  till  he  had 
four  more.  3.  It  is  expensive  ; Nimrod  Avill  rather 
be  at  the  charge  of  rearing  cities  than  not  have  the 
honour  of  rulmg  them.  The  spirit  of  building  is 
the  common  effect  of  a spirit  of  pride.  4.  It  is  da- 
ring, and  Avill  stick  at  nothing;  Nimrod’s  name  sig- 
nifies rebellion, -which,  (if  indeed  he  did  abuse  hispoAv- 
er  to  the  oppression  of  his  neighbours)  teaches  us 


80 


GENESIS,  X. 


that  tyrants  to  men  are  rebels  to  God,  and  their  re- 
bellion is  as  the  sin  of  witchcraft. 

15.  And  Canaan  begat  Sidon  his  first- 
born, and  Heth,  16.  And  the  Jebiisite, 
and  the  Amorite,  and  the  Girgashite,  1 7. 
And  the  Hivite,  and  the  Arkile,  and  the 
Sinite,  1 8.  And  the  Arvadite,  and  the  Ze- 
marite,  and  the  Hamathite  : and  afterward 
v/ere  the  families  of  the  Canaanites  spread 
abroad.  1 9 And  the  border  of  the  Canaan- 
ites was  from  Sidon,  as  thou  comest  to  Ge- 
rar,  unto  Gaza  ; as  thou  goest  unto  Sodom 
and  Gomorrah,  and  Admah,  and  Zeboim, 
and  even  unto  Lasha.  20.  These  are  the 
sons  of  Ham,  after  their  families,  after  their 
tongues, in  their  countries,  and  in  their  nations. 

Observe  here,  1.  That  the  account  of  the  pos- 
terity of  Canaan,  of  the  families  and  nations  that 
descended  from  him,  and  of  the  land  they  possessed, 
is  more  particular  than  of  any  other  in  this  chapter; 
because  these  were  the  nations  that  were  to  be  sub- 
dued before  Israel,  and  their  land  was,  in  process  of 
time,  to  become  the  Ao/y  land,  Immanuel's  land; 
and  this  God  had  an  eye  to,  when,  in  the  mean  time 
he  cast  the  lot  of  that  accursed  devoted  race  in  that 
spot  of  ground  which  he  had  spied  out  for  his  own 
people;  this  Moses  takes  notice  of,  Deut.  32.  8, 
When  the  most  hieh  divided  to  the  nations  their  in- 
heritance, he  set  the  bounds  of  the  peofile  according 
to  the  number  of  the  children  of  Israel.  2.  That  by 
this  account  it  appears  that  the  posterity  of  Canaan 
were  both  numerous  and  rich,  and  very  pleasantly 
seated;  and  yet  Canaan  was  under  a curse,  a divine 
curse,  and  not  a curse  causeless.  Note,  Those 
that  are  under  the  curse  of  God,  may  yet  perhaps 
thrive  and  prosper  greatly  in  this  world;  for  we 
cannot  know  love  or  hatred,  the  blessing  or  the 
curse,  by  what  is  before  us,  but  by  what  is  within  us, 
Eccl.  9.  1.  The  curse  of  God  always  works  really, 
and  always  terribly:  but  perhaps  it  is  a secret  curse, 
a curse  to  the  soul,  and  does  not  work  visibly;  or  a 
slow  curse,  and  does  not  work  immediately ; but  sin- 
ners are  by  it  reserved  for,  and  bound  over  to,  a day 
of  wrath.  Canaan  here  has  a better  land  than 
either  Shem  or  Japheth,  and  yet  they  have  a better 
lot,  for  they  inherit  the  blessing. 

21.  Unto  Shem  also,  the  father  of  all  the 
children  of  Eber,  the  brother  of  Japheth  the 
elder,  even  to  him  were  children  born.  22. 
The  children  of  Shem  ; Elam  and  Asshnr, 
and  Arphaxad,  and  Lud,  and  Aram.  23. 
And  the  children  of  Aram  ; Uz,  and  Hul, 
and  Gether,  and  Mash.  24.  And  Arphax- 
ad begat  Salah ; and  Salah  begat  Eber. 
25.  And  unto  Eber  were  born  two  sons; 
the  name  of  one  was  Peleg;  for  in  his  days 
was  the  earth  divided;  and  his  brother’s 
name  was  Joktan.  26.  And  .Toktan  begat 
Almodad,  and  Sheleph,  and  Hazarmaveth, 
and  Jerah,  27.  And  Hadoram,  and  Uzal, 
and  Diklah,  28.  And  Obal,  and  Abimael, 
and  Sheba,  29.  And  Ophir,  and  Havilah, 
and  Jobab : all  these  loere  the  sons  of  Jok- 
tan. 30.  And  their  dwelling  was  from 
Mesha,  as  thou  goest  unto  Sepher  a mount 
of  the  east.  31.  These  are  the  sons  of 


i Shem,  after  their  families,  after  their  tongues, 

I in  their  lands,  after  their  nations.  32.  These 
^ are  the  families  of  the  sons  of  Noah,  after 
their  generations,  in  their  nations : and  by 
these  were  the  nations  divided  in  the  earth 
after  the  flood. 

' Two  things  especially  are  observable  in  this  ac- 
count of  the  posterity  of  Shem. 

I.  The  description  of  Shem,  t».  21.  We  have 
not  only  his  name,  Shem,  which  signifies  a name, 
but  two’  titles  to  distinguish  him  by. 

1.  He  was  the  father  of  all  the  childreri  of  Eber: 
Eber  was  his  great-grandson;  but  why  should  he  be 

I called  the  father  of  all  his  children,  rather  than  of 
I all  Arphaxad’s,  or  Salah’s,  isfe.?  Probably,  be- 
cause Abraham  and  his  seed,  God’s  covenant-peo- 
I pie,  not  only  descended  from  Heber,  but  from  him 
! were  called  Hebrews,  ch.  14.  13,  Abram  the  He- 
brew. St.  Paul  looked  upon  it  as  his  privilege,  that 
he  was  a Hebrew  of  the  Hebrews,  Phil.  3.  5.  Eber 
himself,  we  may  suppose,  was  a man  eminent  for 
religion  in  a time  of  general  apostasy,  and  a great 
example  of  piety  to  his  family;  and  the  holy  tongue 
being  commonly  called  from  him  the  Hebrew,  it  is 
probable  that  he  retained  it  in  his  family,  in  the  con- 
fusion of  Babel,  as  a special  token  of  God’s  favour  to 
him;  and  from  him  the  professors  of  religion  were 
called  the  children  of  Eber;  now,  when  the  inspired 
penman  would  give  them  an  honourable  title,  he 
calls  him  the  father  of  the  Hebrews;  though,  when 
Moses  wrote  this,  they  were  a poor  despised  peo- 
ple, bond-slaves  in  Egypt,  yet,  being  God’s  people. 
It  was  an  honour  to  a man  to  be  akin  to  them.  As 
Ham,  though  he  had  many  sons,  is  disowned  by 
being  called  the  father  of  Canaan,  on  whose  seed 
the  curse  was  entailed,  ch.  9.  22,  so  Shem,  though 
he  had  many  sons,  is  dignified  with  the  title  of  the 
father  of  Eber,  cn  whose  seed  the  blessing  was  en- 
tailed. Note,  A family  of  saints  is  more  truly 
honourable  than  a family  of  nobles;  Shem’s  holy 
seed  than  Ham’s  royal  seed,  Jacob’s  twelve  patri- 
archs than  Ishmael’s  twelve  princes,  ch.  17.  20. 
Goodness  is  true  greatness. 

2.  He  was  the  brother  of  Japheth  the  elder,  h\ 
which  it  appears  that  though  Shem  is  commonly 
put  first,  yet  he  was  not  Noah’s  first-born,  but 
Japheth  was  older.  But  why  should  this  also  be  put 
as  part  of  Shem’s  title  and  description,  that  he  was 
the  brother  of  Japheth,  since  that  had  been,  in 
effect,  said  often  before?  And  was  he  not  as  much 
brother  to  Ham?  Probably,  this  was  intended  to 
signify  the  union  of  the  Gentiles  with  the  Jews  in 
the  church.  He  had  mentioned  it  as  Shem’s 
honour,  that  he  was  the  father  of  the  Hebrews;  but 
lest  Japheth’s  seed  should  therefore  be  looked  upon 
as  for  ever  shut  out  from  the  church,  he  here  re- 

i minds  us  that  he  was  the  brother  of  Japheth,  net  in 
' birth  only,  but  in  blessing,  for  Japheth  was  to  dwell 
‘ in  the  tents  o f Shem.  Note,  (1.)  Those  are  brethren 
i in  the  best  manner,  that  are  so  bv  grace,  and  that 
meet  in  the  covenant  of  God,  and  in  the  communion 
[ of  saints.  (2.)  God,  in  dispensing  his  grace,  does 
' not  go  by  seniority,  but  the  younger  sometimes  gets 
the  start  of  the  elder  in  coming  into  the  church;  so 
the  last  shall  be  frst,  and  the  first  last. 

II.  The  reason  of  the  name  of  Peleg,  25,  be- 
cause in  his  days,  (that  is  about  the  time  of  his 
birth,  when  his  name  was  given  him,)  was  the  earth 
dtvidfd  among  the  children  of  men  that  were  to  in- 
I habit  it;  either,  when  Noah  divided  it  by  an  orderly 
distribution  of  it,  as  Joshua  divided  the  land  of  Ca- 
naan by  lot,  or  when,  u])on  their  refusal  to  comply 
with  that  division,  God,  in  justice,  divided  them  by 
the  confusion  of  tongues;  whichsoever  of  these  was 
the  occasion,  pious  Heber  saw  cause  to  perpetuate 


81 


GENESIS,  XI. 


the  lemembrance  of  it  in  the  name  of  his  son;  and  | 
justly  may  our  sons  be  called  by  the  same  name,  for  i 
in  our  days,  in  another  sense,  is  the  earth,  the  | 
church,  most  wretchedly  divided. 

CHAP.  XL 

The  old  distinction  between  the  sons  of  God,  and  the  sons 
of  men,  (professors  and  profane,)  survived  the  flood, 
and  now  appeared  again,  when  men  began  to  nuilhplv  : 
according  to  this  distinction,  we  have,  in  this  chapter,  1. 
The  dispersion  of  the  sons  of  men  at  Babel,  v.  1..9, 
where  we  have,  1.  Their  presumptuous  provoking  design, 
which  was,  to  build  a city  and  a tower,  v.  1.  .4.  2.  The 

righteous'  judgment  of  God  upon  them  in  disappointing 
their  design,  oy  confounding  their  language,  and  so 
scattering  them,  v.  5.  .9.  II.  The  pedigree  of  the  sons 
of  Gcd  down  to  Abraham,  v.  10.  .26,  with  a general 
account  of  his  family,  and  removal  out  of  his  native 
country,  v.  27.  .32. 

1.  4 ND  the  whole  earth  was  of  one  lan- 
J\.  guage,  and  of  one  speech.  2.  And 
it  came  to  pass,  as  they  journeyed  from  the 
east,  that  they  found  a plain  in  the  land  of 
Shinar  and  they  dwelt  there.  3.  And  they 
said  one  to  another,  Go  to,  let  us  make 
brick,  and  burn  them  thoroughly.  And  they 
had  brick  for  stone,  and  slime  had  they  for 
mortar.  4.  And  they  said.  Go  to,  let  us 
build  us  a city  and  a tower,  whose  top  may 
reach  unto  heaven ; and  let  us  make  us  a 
name,  lest  we  be  scattered  abroad  upon  the 
face  of  the  whole  earth. 

The  close  of  the  foregoing  chapter  tells  us,  that 
by  the  sons  of  Noah,  or,  among  the  sons  of  Noah, 
the  nations  were  divided  in  the  earth  after  the  flood, 
that  is,  were  disting-uished  into  several  tribes  or 
colonies;  and  the  places  they  had  hitheiAo  lived  in 
together  being  grown  too  straight  for  them,  it  was 
either  appointed  by  Noah,  or  agreed  upon  among 
his  sons,  which  way  each  several  tribe  or  colony 
should  steer  its  course,  beginning  with  the  counti-ies 
that  were  next  them,  and  designing  to  proceed 
further  and  further,  and  to  remove  to  a greater 
distance  from  each  other,  as  the  increase  of  their 
several  companies  should  require.  Thus  was  the 
matter  well  settled,  one  hundred  years  after  the 
flood,  about  the  time  of  Peleg’s  birth:  but  the  sons 
of  men,  it  should  seem,  were  loath  to  scatter  into 
distant  places;  they  thought,  the  more  the  merrier, 
and  the  safer,  and  therefore  they  contrived  to  keep 
together,  and  were  slack  to  go  to  possess  the  land 
which  the  Lord  God  of  their  fathers  had  gh'en 
them.  Josh.  18.  3,  thinking  themselves  wiser  than 
either  God  or  Noah.  .Now  here  we  have, 

I.  The  advantages  which  befriended  their  design 
of  keeping  together.  1.  They  were  all  of  one 
language,  v,  1.  If  there  were  any  different  lan- 
^lages  before  the  flood,  yet  Noah’s  only,  which,  it 
is  likely,  was  the  same  with  Adam’s,  was  preserved 
through  the  flood,  and  continued  after  it.  Now, 
while  they  all  understood  one  another,  they  would 
be  the  more  likely  to  love  one  another,  and  the 
more  capable  of  helping  one  another,  and  the  less 
inclinable  to  separate  one  from  another.  2.  They 
found  a very  convenient  commodious  place  to  settle 
in,  V.  2,  a plain  in  the  land  of  Shinar,  a spacious 
plain,  and  able  to  contain  them  all,  a fruitful  plain, 
and  able,  according  as  their  present  numbers  were, 
to  support  them  all;  though  perhaps  they  had  not 
considered  what  room  there  would  be  for  them 
when  their  numbers  should  be  increased.  Note, 
Inviting  accommodations,  for  the  present,  often 
prove  too  strong  temptations  to  the  neglect  of  both 
dutv  and  interest,  as  it  respects  futurity. 

VoL.  I.— L 


II.  The  method  they  took  to  bind  themselves  to 
one  an'ither,  and  to  settle  together  in  one  body. 
Inste.id  ct  coveting  to  enlarge  their  l)orders  by  a 
peaceable  departure  under  the  divine  protection, 
they  contrived  to  fortify  them,  and  as  those  that 
were  resolved  to  wage  war  with  heaven,  they  pu‘ 
themselves  into  a postui-e  of  defence.  Their  unani 
mi  us  ’’esolution  is,  let  us  build  a citij  and  a tower. 
It  is  observable,  that  the  fir.st  buildei’s  of  cities,  both 
in  the  ( Id  world,  ch.  4.  \7,  and  in  the  new  world 
here,  were  net  men  of  the  best  character  and  repu- 
t Aion:  tents  served  God’s  subjects  to  dwell  in,  cities 
were  first  built  by  those  that  were  rebels  against 
him,  and  revolters  from  him.  Observe  here, 

1.  How  they  excited  and  encouraged  one  another 
to  set  about  this  work.  They  said.  Go  t'^,  let  us 
make  brick,  v.  3,  and  again  v.  4,  Go  to,  let  us  build 
us  a city;  by  mutual  excitements  they  made  one 
another  more  daring  and  resolute.  Note,  Great 
things  may  be  brought  to  pass,  when  the  under- 
takers are  numerous  and  unanimous,  and  stir  up 
one  another  to  it.  Let  us  learn  to  provoke  one 
another  to  love  and  to  good  works,  as  sinners  stir  up 
and  encourage  one  another  to  wicked  works.  See 
Ps.  122.  1.  Isa.  2.  3,  5.  Jer.  50.  5. 

2.  W hat  materials  they  used  in  their  building. 
The  country  being  plain,  yielded  neither  stone  nor 
mortar,  yet  that  did  not  discourage  them  from  them 
undertaking,  but  they  made  brick  to  sers'e  instead 
of  stone,  and  slime  or  pitch  instead  of  mortar.  See 
here,  (1.)  W hat  shift  these  will  make,  that  are 
resolute  in  their  pur])oses;  were  we  but  thus  zea 
lously  affected  in  a good  thing,  we  should  not  stop 
our  work  so  often  as  we  do,  under  pretence  that  we 
want  conveniences  for  carrying  it  on.  (2.)  W’^hat 
a difference  there  is  between  men’s  building  and 
God’s;  when  men  build  their  Babel,  brick  and 
slime  are  their  best  materials;  but  when  God  builds 
his  Jerusalem,  he  lays  even  the  foundations  of  it 
with  sapphires,  and  all  its  borders  with  pleasant 
stones,  Isa.  54,  11.  12.  Rev.  21.  19. 

3.  For  what  ends  they  built.  Some  think  they 
intended  hereby  to  secure  themselves  against  the 
waters  of  another  flood.  God  had  told  them  indeed 
he  w'ould  not  again  drown  the  world;  but  they 
would  trust  to  a tower  of  their  own  making,  rather 
than  to  a promise  of  God’s  making,  or  an  ark  of  his 
appointing:  if,  however,  they  had  had  this  in  their 
eye,  they  would  have  chosen  to  build  their  tower 
upon  a mountain,  rather  than  upon  a plain;  but 
three  things,  it  seems,  they  aimed  at  in  building 
this  tower. 

(1.)  It  seems  designed  for  an  affront  to  Gcd  him- 
self; foi  they  would  build  a tower,  whose  top  might 
reach  to  heaven,  which  bespeaks  a defiance  of  God, 
or  at  least  a rivalship  with  him;  they  will  be  like 
the  Most  High,  or  come  as  near  him  as  they  can, 
not  in  holiness,  but  in  height.  They  forget  their 
place,  and,  scorning  to  creep  on  the  earth,  resoh  e 
to  climb  to  heaven,  net  by  the  door,  or  ladder,  but 
some  other  way. 

(2.)  They  hoped  hereby  to  make  them  a name; 
they  would  do  something  to  be  talked  of  now,  and 
to  gi\  e posterity  to  know  that  thei-e  had  been  such 
men  as  they  in  the  world;  rather  than  die  and  lea%  e 
no  memorandum  behind  them,  they  would  leave 
this  monument  of  their  pride,  and  ambition,  and 
folly.  Note,  [1.]  Affectation  of  honour,  and  a 
name  among  men,  inspires  with  a strange  ardocr 
for  great  and  difficult  undertakings,  and  often  be- 
travs  to  that  which  is  e\  il,  and  offensive  to  God. 
[2.]  It  is  just  with  God  to  bury  those  names  in  the 
dust,  which  are  raised  by  sin.  These  Babel-build- 
ers put  themselves  to  a great  deal  of  foolish  expense, 
to  make  them  a name;  but  they  could  not  gain  even 
this  point,  for  we  do  not  find  in  any  history  the  name 
of  so  much  as  one  of  these  Babel-builders;  Philo  Ju 


GENESIS.  XL 


d.cus  says,  They  engraved  eveiy  one  his  name  upon 
a brick,  in  fierpetuam  rei  mcmoriam — as  a jier- 
(letual  memorial;  yet  neither  did  that  serve  their  ; 
purpose.  I 

(3.)  They  did  it  to  prevent  their  dispersion;  lest 
we  be  scattered  abroad  upon  the  face  of  the  earth.  \ 
“It  was  done,”  (says  Josephus,)  “in  disobedience 
to  that  command,  ch.  9.  1,  Replenish  the  earth.” 
God  orders  them  to  scatter;  “No,”  say  they,  “we 
will  not,  we  will  li\  e and  die  together.  ” In  order 
hereunto,  they  engage  themseh  es,  and  one  another, 
in  this  vast  undertaking.  That  they  might  unite  in 
one  glorious  empire,  they  resolve  to  build  this  city 
and  tower,  to  be  the  metropolis  of  their  kingdom, 
and  the  centre  of  their  unity.  It  is  probable  that 
the  hand  of  ambitious  Nimrod  was  in  all  this:  he 
could  not  content  himself  with  the  command  of  a 
particular  colony,  but  aimed  at  universal  monarchy; 
in  order  to  which,  under  pretence  of  uniting  for 
their  common  safety,  he  contrives  to  keep  them  in 
one  body,  that,  having  them  all  under  his  eye,  he 
might  not  fail  to  have  them  under  his  power.  See 
the  daring  presumption  of  these  sinners:  here  is, 
[1.]  A bold  opposition  to  God;  “You  shall  be  scat- 
tered,” says  God;  “But  we  will  not,”  say  they; 
Woe  unto  him  that  thus  strives  with  his  maker.  [2.  ] 
A bold  competition  with  God.  It  is  God’s  preroga- 
tive to  be  universal  Monarch,  Lord  of  all,  and  King 
of  kings;  the  man  that  aims  at  it,  offers  to  step  into 
the  throne  of  God,  who  will  not  gi.e  his  glory  to 
another. 

5.  And  the  Lord  came  down  to  see  the 
city  and  the  tower  which  the  children  of 
men  builded.  6.  And  the  Lord  said,  Be- 
hold, the  people  u one,  and  they  have  all 
one  language ; and  this  they  begin  to  do : 
and  now  nothing  will  be  restrained  from 
them,  which  they  have  imagined  to  do.  7. 
Go  to,  let  us  go  down,  and  there  confound 
their  language,  that  they  may  not  under- 
stand one  another’s  speech.  8.  So  the 
Lord  scattered  them  abroad  from  thence 
upon  the  face  of  all  the  earth:  and  they  left 
off  to  build  the  city.  9.  Therefore  is  the  name 
of  it  called  Babel ; because  the  Lord  did 
there  confound  the  language  of  all  the 
earth : and  from  thence  did  the  Lord  scat- 
ter them  abroad  upon  the  face  of  all  the 
earth. 

We  have  here  the  quashing  of  the  project  of  the 
Babel-builders,  and  the  turning  of  the  ccunsel  of 
those  froward  men  headlong,  that  God’s  counsel 
might  stand,  in  spite  of  them.  Here  is, 

I.  The  cognizance  that  God  took  of  the  design 
that  was  on  foot,  v.  5,  The  Lord  came  down  to  see 
the  city:  it  is  an  expression  after  the  manner  of  men; 
he  knew  it  as  clearly  and  fully  as  men  know  that 
which  they  come  to  the  place  to  v iew.  Observe, 
1.  Before  he  gave  judgment  upon  their  cause,  he 
inquired  into  it;  for  God  is  incontestably  just  and 
fair  in  all  his  proceedings  against  sin  and  sinners, 
;ind  condemns  none  unheard.  2.  It  is  spoken  of  as 
an  act  of  condescension  in  God,  to  take  notice  even 
of  this  building,  which  the  undertakers  were  so 
proud  of;  for  he  humbles  himself  to  behold  the 
transactions,  even  the  most  considerable  ones,  of 
this  lower  world,  Ps.  113.  6.  3.  It  is  said  to  be  the 

tower  which  the  children  of  men  built;  which  inti- 
mates, (1.)  Their  weakness  and  frailty  as  men  : it 
v.is  a very  foolish  thing  for  the  children  of  men, 
worms  cf  the  earth,  to  defy  Heaven,  and  to  provoke 


the  Lord  to  jealousy:  jire  they  stronger  than  he? 
(2.)  Their  sinfulness  and  obnoxiousness:  they  were 
the  sons  of  Adam,  so  it  is  in  the  Hebrew;  nay,  of 
that  Adam,  that  sinful  disobedient  Adam,  whose 
children  are  by  nature  children  of  disobedience, 
children  that  are  corrupters.  (3. ) Their  distinction 
fi’om  the  children  of  God,  the  professors  of  religion, 
from  whom  these  daring  builders  had  separated 
theinsel'.  es,  and  built  this  tower  to  support  and  per- 
petuate the  separation.  Pious  Eber  is  not  found 
among  this  ungodly  crew ; for  he  and  his  are  called 
the  children  of  God,  and  therefore  their  souls  come 
not  into  the  secret,  nor  unite  themselves  to  the  as- 
sembly, of  these  children  of  men. 

II.  The  counsels  and  resolves  of  the  Eternal  God 
concerning  this  matter;  he  did  not  come  down  mere- 
ly as  a spectator,  but  as  a Judge,  as  a Prince,  to 
look  upon  these  proud  men,  and  abase  them.  Job 
40.  11...  14. 

Observe,  1.  He  suffered  them  to  proceed  a gocu 
way  in  their  enterprise,  before  he  put  a stop  to  it; 
that  they  might  have  space  to  repent,  and,  if  they 
had  so  much  consideration  left,  might  be  ashamecl 
of  it,  and  weary  of  it,  themselves;  and  if  not,  that 
their  disappointment  might  be  the  more  shameful, 
and  every  one  that  passed  by,  might  laugh  at  them, 
saying.  These  men  began  to  build,  and  were  not  able 
to  finish;  that  so  the  works  of  their  hands,  from 
which  they  promised  themselves  immortal  honcur, 
might  turn  to  their  perpetual  reproach.  Note,  God 
has  wise  and  holy  ends  in  permitting  the  enemies 
of  his  glory  to  carry  on  their  impicus  pn  jects  a 
great  way,  and  to  prosper  long  in  their  enterprises. 

2.  When  they  had,  with  much  care  and  toil, 
made  some  considerable  progress  in  their  building, 
then  God  determined  to  break  their  measures,  and 
diverse  them. 

Observe,  (1.)  The  righteousness  of  Gcd,  which 
appears  in  the  considerations  upon  which  he  pro- 
ceeded in  this  resolution,  v.  6.  Two  things  he  con- 
sidered, [1.]  'Th.eir  oneness,  as  a reason  why  they 
must  be  scattered:  “Behold,  the  people  is  one,  and 
they  have  all  one  language;  if  they  continue  one, 
much  of  the  earth  will  be  left  uninhabited;  the  pow- 
er of  their  prince  will  soon  be  exorbitant;  wicked- 
ness and  prcfaneness  will  be  insufferably  rampant, 
for  they  will  strengthen  one  another’s  hands  in  it; 
and,  which  is  worst  of  all,  they  will  be  an  overba- 
lance to  the  church,  and  these  children  of  men,  if 
thus  incorporated,  will  swallow  up  the  little  rem- 
nant of  God’s  children.”  Therefore  it  is  decreed 
that  they  must  not  be  one.  Note,  Unity  is  policy, 
but  it  is  not  the  infallible  mark  of  a true  church ; yet, 
while  the  builders  cf  Babel,  though  of  different  fa- 
milies, dispositions,  and  interests,  were  thus  unani- 
mous in  opposing  God,  what  a pity  it  is,  and  what 
a shame,  that  the  builders  of  Zion,  fliough  united 
in  one  common  Head  and  Spirit,  should  be  divided, 
as  they  are,  in  serving  God ! But  marvel  not  at  the 
matter;  Christ  came  not  to  send  peace.  [2.]  Their 
obstinacy;  now  nothing  will  be  restrained  from 
them;  and  this  is  a reason  why  they  must  be  cross- 
ed and  thwarted  in  their  design:  God  had  tried,  by 
his  commands  and  admonitions,  to  bring  them  off 
from  this  project,  but  in  vain;  thereff  re  he  must 
take  another  course  with  them.  Sec  here,  First, 
The  sinfulness  of  sin,  and  the  wilfulncss  of  sinners; 
ever  since  Adam  would  not  be  restrained  from  the 
forbidden  tree,  his  unsanctified  seed  have  been  im- 
patient of  restraint,  and  ready  to  rebel  against  it. 
Secondly,  See  the  necessity  of  God’s  judgments 
upon  earth,  to  keep  the  world  in  some  order,  and 
to  tie  the  hands  of  those  that  will  not  be  checked 
by  law. 

(2.)  The  wisdom  and  mercy  of  God  in  the  me- 
thods that  were  taken  for  the  defeating  of  this  en- 
teiqinsc;  (u  7.'  Go  to,  let  us  go  down,  and  there 


8? 


GENESIS,  XL 


confound  their  language:  this  was  not  spoken  to  the 
angels,  as  if  God  needed  either  their  advice,  or  their 
assistance,  but  God  speaks  it  to  himself,  or  the  Father 
to  the  Son  and  Holy  Ghost;  they  said.  Go  to,  let  us 
make  brick;  and  Go  to,  let  us  build  us  a tower;  ani- 
mating one  another  to  the  attempt;  and  now  God 
s lys,  Go  (0,  let  us  confound  their  languages;  f r if 
men  stir  up  themsel  > es  to  sin,  God  will  stir  up  him- 
self to  take  \engeance,  Isa.  59.  17,  18.  Now  ob- 
ser  e here,  [1.]  The  mercy  ci  (fod,  in  moderating 
the  jienalty,  and  not  making  tliat  proportionable  to 
therffence;  f;  r he  deals  not  with  us  according  to 
our  sins:  he  does  not  say,  “ Let  us  go  down  now  in 
thunder  and  lightning,  and  consume  those  rebels  in 
a moment;”  cr,  “Let  the  earth  open,  and  swallow 
up  them  and  their  building,  and  let  them  go  down 
quick  into  hell,  who  are  climbing  to  hea\  en  the 
wreng  way;”  no,  only,  “ Let  us  go  down,  imd  scat- 
ter them:”  they  deserved  death,  but  are  only  ba- 
nished or  transported;  for  the  patience  of  God  is 
very  great  towards  a provoking  world.  Punish- 
ments are  chiefly  reserved  fc  r the  future  state; 
Cfod’s  judgments  on  sinners  in  this  life,  compared 
with  these,  are  little  more  than  restraints.  [2.]  The 
wisdom  of  God,  in  pitching  upon  an  effectual  expe- 
dient to  stay  proceedings,  which  was  the  confound- 
ing of  their  language,  that  they  might  not  under- 
stand one  another’s  speech,  nor  could  they  well  join 
hands  when  their  tongues  were  div  ided;  so  that  this 
would  be  a very  proper  method,  both  for  taking 
them  off  from  their  building,  (for  if  they  could  not 
understand  one  another,  they  could  not  help  one 
another,)  as  also  for  disposing  them  to  scatter;  for 
when  they  could  not  understand  one  another,  they 
could  not  emfiloy  one  another.  Note,  God  has  va- 
rious means,  and  effectual  ones,  to  baffle  and  defeat 
the  projects  of  proud  men  that  set  themselves 
hg.finst  him,  and  particularly  to  divide  them  among 
th.  mselves,  either  by  dividing  spirits,  (Judges 
9.  23.)  or  by  dividing  their  tongues,  as  David  prays, 
Ps.  55.  9. 

III.  The  execution  of  these  counsels  of  God,  to 
the  Ivlasting  and  defeating  of  the  counsels  of  men,  v. 
8,  9.  God  made  them  know  whose  word  should 
stand,  bis  or  them’s,  as  the  expression  is,  Jer.  44.  28. 
Notwithstanding  their  oneness  and  obstinacy,  Gcd 
was  too  hard  fir  them,  and  wherein  thev  dealt 
proudly,  he  was  above  them;  for  who  ever  hardened 
his  heart  against  him  and  prospered?  Three  things 
were  done; 

1.  Their  language  was  confounded.  God,  who, 
when  he  made  man,  taught  him  to  speak,  and  put 
words  into  his  mouth  fit  to  express  the  conceptions 
of  his  mind  by,  now  made  those  builders  to  forget 
Lheir  former  language,  and  to  speak  and  understand 
a new  one,  which  yet  was  the  same  to  those  of  the 
s'.me  tribe  or  family,  but  not  to  others;  those  of  one 
colony  could  converse  together,  but  not  with  those 
of  another.  Now,  (1.)  This  was  a great  miracle, 
and  a proof  of  the  power  which  God  has  upon  the 
minds  and  tongues  of  men,  which  he  turns  as  the 
rivers  of  water.  (2.)  This  was  a great  judgment 
upon  those  builders;  for  being  thus  deprived  of  the 
knowledge  of  the  ancient  and  holy  tongue,  they 
were  become  incapable  of  communicating  with  the 
I rue  church,  in  which  it  was  retained;  and,  proba- 
bly, it  contributed  much  to  their  loss  of  the  know- 
ledge of  the  true  God.  (3.)  We  all  suffer  by  it,  to 
this  day:  in  all  the  inconveniences  we  sustain  by  the 
iliversity  of  langi.iages,  and  all  the  pains  and  trouble 
we  arc  at  to  learn  the  languages  we  have  occasion  for, 
wesmart  for  the  rebellion  of  cur  ancestors  at  Babel. 
Nay,  and  those  unhappy  controversies,  which  arc 
strifes  of  words,  and  arise  from  our  misunderstand- 
ing of  one  another’s  language,  for  aught  I know,  arc 
owing  to  this  confusion  of  tongues.  (4.)  The  pro- 
ject of  some  to  frame  an  universal  character,  in  or- 


der to  an  universal  language,  how  desirable  scevei 
it  may  seem,  is  yet,  I think,  but  a vain  attempt;  for 
it  is  to  strive  against  a divine  sentence,  by  which 
the  languages  cf  the  nations  will  be  divided  while 
the  world  stands.  (5.)  W'e  may  here  lament  the 
loss  cf  the  universal  use  of  the  Hebrew  tongue, 
which,  from  this  time,  was  the  vulgar  language  of 
the  Hebrews  t nly,  and  continued  so  till  the  capti- 
vity in  Babylon,  where,  even  among  them,  it  was 
exchanged  for  the  Syriac.  (6.)  As  the  confound- 
ing cf  tongues  divided  the  children  of  men,  and 
scattered  them  abroad,  so  the  gift  cl  tongues,  be- 
stowed upon  the  apostles,  (Acts  2.)  contributed 
greatly  to  the  gathering  together  of  the  children  cf 
Gcd,  which  were  scr.ttcred  abroad,  and  the  uniting 
of  them  in  Christ,  that  with  one  mind  imd  mouth 
they  might  glorify  G-cd,  Rom.  15.  6. 

2.  Their  building  was  stopped;  they  left  of  to 
build  the  city.  This  was  the  effect  of  the  confusion 
of  their  tongues;  for  it  not  only  incapacitated  them 
for  helping  one  another,  but,  probably,  struck  such 
a damp  upon  their  spirits,  that  they  could  not  pro- 
ceed, since  they  saw,  in  this,  the  hand  of  the  Lord 
gone  out  against  them.  Note,  [1.]  It  is  wisdom  to 
leave  off  that  which  we  see  God  fights  against. 
[2.]  God  is  able  to  blast  and  bring  to  naught  all 
the  devices  and  designs  of  Babel-builders.  He  sits 
in  hea'  en,  and  laughs  at  the  counsels  of  the  kings 
of  the  earth  against  Him  and  his  Anointed;  and 
will  force  them  to  confess  that  there  is  no  wisd'^m 
norcfunsel  against  the  Lord,  Prov.  21.  30.  Isa. 
8.  9,  10. 

3.  The  builders  were  scattered  abroad  frem 

thence  upon  the  face  of  the  whole  earth,  v.  8,  9. 
They  departed  in  companies,  after  their  families, 
and  after  their  tongues,  {ch.  10.  5,  20,  31.)  to  the 
several  countries  and  places  allotted  to  them  in  the 
division  that  had  been  made,  which  they  knew  be- 
fore, but  would  not  go  to  take  the  possession  of  till 
now  that  they  were  forced  to  it.  Oliserve  here, 
[1.]  That  the  veiw  thing  which  they  feared,  came 
upon  them ; they  feared  dispersion,  they  sought  to 
evade  it  by  an  act  of  rebellion,  and  by  that  act  they 
brought  upon  themselves  the  evil  with  all  its  hor- 
rors; fer  we  are  most  likely  to  fall  into  that  trouble 
which  we  seek  to  evade  by  indirect  and  sinful  me- 
thods. [2.]  That  it  was  God’s  work;  The  Lord 
scattered  them.  Ged’s  hand  is  to  be  acknowledged 
in  all  scattering  providences;  if  the  family  be  scat- 
tered, relations  scattered,  churches  scattered,  it  is 
the  Lord’s  doing.  [3.]  That  though  they  were  as 
firmly  in  league  with  one  another  as  could  be,  yet 
the  Lord  scattered  them : for  no  man  can  keep  to 
gether  what  Gcd  will  put  asunder.  [4.  ] That  thus 
God  justly  took  vengeance  on  them  for  their  one 
ness  in  that  presumptuous  attempt  to  build  theii 
tower;  shameful  dispersions  are  the  just  punish 
ment  of  sinful  unions;  Simeon  and  Levi,  who  had 
been  brethren  in  iniquity,  were  divided  in  Jacob, 
ch.  49.  5,  7.  Ps.  83.  3...  13.  [5.]  That  they  left  be- 

hind them  a pei'petual  memorandum  of  their  re- 
proach, in  the  name  given  to  the  place;  it  was 
called  Babel,  confusion.  They  that  aim  at  a great 
name,  commonly  come  off  with  a bad  name.  [6.] 
The  children  of  men  were  now  finally  scattered, 
and  never  did,  nor  ever  will,  come  all  together 
again,  till  the  great  day,  when  the  Son  cf  man  shall 
sit  upon  the  throne  of  his  gloT'V,  and  all  nations 
shall  be  gathered  before  him,  IVfatth.  25.  31,  32. 

10.  These  arc,  the  generations  of  Shem  : 
Shem  teat;  ati  hundred  years  old,  and  begat 
Aiphaxad,  two  years  after  the  flood  : 11. 

And  Shem  lived  after  he  begat  Arphaxad, 
five  hundred  years,  and  begat  sons  and 
daughters.  12.  And  Arphaxad  lived  five 


84 


GENESIS,  XL 


ami  thirty  years,  and  begat  Salah : 1 3.  And 
Aiphaxad  lived  after  he  begat  Salah,  four 
hundred  and  three  years,  and  begat  sons 
and  daughters.  14.  And  Salah  lived  thirty 
years,  and  begat  Eber : 15.  And  Salah  lived 
after  he  begat  Eber,  four  hundred  and  three 
years,  and  begat  sons  and  daughters.  16. 
And  Eber  lived  four  and  thirty  5’ears,  and 
begat  Peleg:  17.  And  Eber  lived  after  he 
begat  Peleg,  four  hundred  and  thirty  years, 
and  begat  sons  and  daughters.  18. A nd 
Peleg  lived  thirty  years,  and  begat  lieu : 
19.  And  Peleg  lived  after  he  begat  Reu, 
two  hundred  and  nine  years,  and  begat  sons 
and  daughters.  20.  And  lieu  lived  two 
and  thirty  years,  and  l)egat  Serug : 21. 

And  Reu  lived  after  he  begat  Serug,  two 
hundred  and  seven  years,  and  begat  sons 
and  daughters.  22.  And  Serug  lived  thirty 
years,  and  begat  Nahor:  23.  And  Serug 
lived  after  he  begat  Nahor,  two  hundred 
years,  and  begat  sons  and  daughters.  24. 
And  Nahor  lived  nine  and  twenty  years, 
and  begat  Terah:  25.  And  Nahor  lived 
after  he  begat  Terali,  an  hundred  and  nine- 
teen years,  and  begat  sons  and  daughters. 
26.  And  Terah  lived  seventy  years,  and 
begat  Abram,  Nahor,  and  Haran. 

We  have  here  a genealogy,  not  an  endless  gene- 
alogy; for  here  it  ends  in  Abram,  the  friend  of  Rod, 
and  leads  further  to  Christ,  the  promised  Seed, 
who  was  the  Son  of  Aljram,  and  from  Abram  the 
genealogy  of  Christ  is  reckoned,  (Matth.  1.  1,  Scc.'i 
so  that  put  ch.  5.  ch.  11,  and  Matth.  1,  together, 
and  you  have  such  an  entire  genealogy  of  Jesus 
Christ  as  cannot  be  produced,  tor  aught  I know, 
concerning  any  person  in  the  world,  out  of  his  line, 
and  at  such  a distance  from  the  fountain-head.  And 
laying  these  three  genealogies  together,  we  shall 
find  that  twice  ten,  and  thrice  fourteen,  generations 
or  descents,  passed  between  the  first  and  second 
Adam,  making  it  clear  concerning  Christ,  not  only 
that  he  was  the  Son  of  Abraham,  but  the  Son  of 
man,  and  the  Seed  of  the  woman.  Observe  here, 
1.  That  nothing  is  left  upon  record  concerning 
those  of  this  line,  but  their  names  and  ages;  the 
Holy  Ghost  seeming  to  hasten  through  them  to 
the  story  of  Abram.  How  litfle  do  we  know  of 
those  that  are  gone  before  us  in  this  world,  even 
those  that  lived  in  the  same  places  where  we 
live,  as  we  likewise  know  little  01  those  that  are  oui 
contemporaries,  in  distant  places;  we  have  enough 
to  do,  to  mind  the  work  of  our  own  day,  and  let  God 
alone  to  require  that  ’ivhich  is  /last,  Eccl.  3.  15.  2. 

That  there  was  an  obseiamble  gradual  decrease  in 
the  years  of  their  lives;  Shem  reached  to  600  years, 
which  yet  fell  short  of  the  age  of  the  ])atriarchs 
before  the  flood;  the  three  next  came  short  ('f  500; 
the  three  next  did  not  reach  to  300;  after  them,  we 
read  not  of  any  that  attained  to  200,  but  I'erah ; and, 
not  many  ages  after  this,  Moses  reckoned  70  or  80 
to  be  the  utmost  men  ordinarily  arrive  at:  when  the 
earth  began  to  be  replenished,  men’s  lives  began  to 
shorten;  so  that  the  decrease  is  to  be  imputed  to  the 
wise  disposal  of  providence,  rather  than  to  any  de- 
cay of  nature;  for  the  elect’s  sake,  men’s  days  are 
shortened;  and  being  evil,  it  is  well  they  are  few, 
and  attain  not  to  the  years  of  the  Itves  of  our  fa- 


thers, cn,  47.  9.  3.  That  Eber,  from  whom  the 

Hebrews  were  denominated,  was  the  longest  lived 
of  any  that  were  bom  after  the  flood;  which  per- 
haps was  the  reward  of  his  singular  piety,  and  strict 
adherence  to  the  ways  of  God. 

27.  Now  these  are  the  generations  of 
Terah:  Terah  begat  Abram,  Nahor,  and  Ha- 
ran ; and  Haran  begat  Lot.  28.  And  Haian 
died  before  his  father  Terah,  in  the  land  of 
his  nativity,  in  Ur  of  the  Chaldees.  29. 
And  Abram  and  Nahor  took  them  wives: 
the  name  of  Abram’s  wife  was  Sarai ; and 
the  name  of  Nahor’s  wife,  Milcah,  the 
daughter  of  Haran,  the  father  of  Milcah, 
and  the  father  of  Iscah.  30.  But  Saiai 
was  barren;  she  had  no  child.  31.  And 
I’erah  took  Abram  his  son,  and  Lot,  the 
son  of  Haran,  his  son’s  son,  and  Sarai  his 
daughter-in-law,  liis  son  Abram’s  wife  ; and 
they  went  forth  with  thein  from  Ur  of  the 
Chaldees,  to  go  into  the  land  of  Canaan , 
and  they  came  unto  Haran,  and  dwelt  there. 
32.  And  the  days  of  Terah  were  two  hun- 
dred and  five  years:  and  Terah  died  in 
Haran. 

Here  begins  the  story  of  Abram,  whose  name  is 
famous,  henceforw..rd,  in  both  Test  aments;  we  h.ia  1: 
here, 

I.  His  country;  Ur  of  the  Chaldees,  that  wfs  the 
land  of  his  nativity,  an  idolatrous  country,  where 
even  the  children  of  Eber  themselves  were  degene- 
rated. Note,  Those  who  are,  through  grace,  he  rs 
of  the  land  of  promise,  ought  to  remember  what 
Avas  the  land  of  their  nativity;  what  was  their  cor- 
rupt and  sinful  state  by  nature;  the  rock  out  (f 
which  they  were  hewn. 

II.  His  relations;  mentioned  for  his  sake,  and  be- 
cause of  their  interest  in  the  following  stoiy.  1. 
His  father  was  Terah,  of  whom  it  is  said,  Jesh.  24. 
2,  that  he  ser\  ed  other  gods,  on  the  other  side  of 
the  flood:  so  early  did  idolatry  gain  footing  in  the 
world,  and  so  hard  is  it  even  for  those  that  have 
some  good  principles,  to  swim  against  tlie  stream. 
Though  it  is  said,  \k  26,  that  when  Terah  Avas 
seventy  years  old,  he  begat  Abram,  Nahor,  and 
Haran,  (which  seems  to  tell  us  that  Abram  Avar, 
the  eldest  son  of  Terah,  and  bom  in  his  70th  year,) 
yet,  by  comparing  v.  32,  which  makes  Terah  to 

I die  in  his  205th  year,  Avith  Acts  7.  4,  (Avhere  it  is 
said  that  Abram  remo\  ed  from  Haran,  Avhen  his 
father  Avas  dead,)  and  Avith  ch.  12.  4,  (Avhere  it  is 
said  tliat  he  Avas  but  75  yeai-s  old  Avhen  he  removed 
from  Haran,)  it  appears  that  he  Avas  born  in  the 
130th  year  of  Terah,  and,  probably,  Avas  his  young- 
est son;  for,  in  God’s  choices,  the  last  are  often  first, 
and  tlie  first  last.  We  haA  e,  2.  Some  account  of 
his  brethren.  (1. ) jVahor,  out  of  Avhose  family  both 
I Is  lac  and  Jacob  had  their  Avives.  (2.)  Haran,  the 
f ather  ef  Lot,  of  Avhom  it  is  here  said,  v.  28,  that 
he  died  before  his  father  Terah.  Note,  Children 
cannot  be  sure  that  they  shall  survive  their  p;. rents: 
for  death  does  not  go  by  seniority,  t 'king  the  eldest 
first:  the  shadow  of  death  is  without  any  order,  Job 
10.  22.  It  is  likeAvise  said  that  he  died  in  Ur  of  the 
Chaldees,  before  the  hapjjy  removal  of  the  faimily 
out  of  that  idolatrous  country.  Note,  It  concerns 
us  to  hasten  out  of  our  natural  state,  lest  death  sair- 
prise  ns  in  it.  3.  His  Avife  Avas  Sarai,  Avho,  some  think, 
Avas  the  same  with  Iscah,  the  daughter  of  Haran. 
Abram  himself  says  of  her,  that  she  Avas  the  daugh- 


GENESIS,  XII. 


ter  of  his  father,  but  not  the  daughter  of  his  mother, 
ch.  20.  12.  She  was  ten  years  younger  than  Abram. 

III.  His  departure  out  of  Ur  of  the  Chaldees, 
with  his  father  Terah,  his  nephew  Lot,  and  the 
rest  of  his  family,  in  obedien.  e to  the  call  of  God, 
of  which  we  shall  read  more,  ch.  12.  1,  tfc.  This 
chapter  leaves  them  in  Haran,  or  Charran,  a place 
about  the  midway  between  Ur  and  Canaan,  where 
they  dwelt  till  Terah’shead  was  laid,  probably  be- 
cause the  old  man  was  unable,  through  the  infirmi- 
ties of  age,  to  proceed  in  his  journey.  Many  reach 
to  Charran,  and  yet  fall  short  of  Canaan;  they  are 
not  far  from  the  kingdom  of  God,  and  yet  never 
come  thither. 


CHAP.  XII. 

The  pedigree  and  family  of  Abram  we  had  an  account  of 
in  the  foregoing  chapter ; here,  the  Holy  Ghost  enters 
upon  his  story ; henceforward,  Abram  and  his  seed  are 
almost  the  only  subject  of  the  sacred  history.  In  this 
chapter  we  have,  I.  God’s  call  of  Abram  to  the  land  of 
Canaan,  v.  1..3.  II.  Abram’s  obedience  to  this  call,  v. 
4,  6.  III.  His  welcome  to  the  land  of  Canaan,  v.  6,  7. 
IV.  His  journey  to  Egvpt,  with  an  account  of  wnat  hap- 
pened to  him  there.  Abram’s  flight  and  fault,  v.  10..  13. 
Sarai’s  danger,  and  deliverance,  v.  14.. 20. 

1 . the  Lord  had  said  unto  Abram, 
JL^  Get  thee  out  of  thy  country,  and 

from  thy  kindred,  and  from  thy  father’s 
house,  unto  a land  that  I will  show  thee. 

2.  And  I will  make  of  thee  a great  nation, 
and  I will  bless  thee,  and  make  thy  name 
great;  and  thou  shalt  be  a blessing:  3. 
And  I will  bless  them  that  bless  thee,  and 
curse  him  that  curseth  thee : and  in  thee 
shall  all  families  of  the  earth  be  blessed. 

We  have  here  the  call  by  which  Abram  was  i-e- 
mo\ed  out  of  the  land  of  his  nativity  into  the  land 
of  promise;  which  was  designed  both  to  tiy  his 
fiith  and  obedience,  and  also  to  separate  him,  and 
set  him  apart,  for  God  and  for  special  ser\  ices  and 
favours  which  were  further  designed.  The  cir- 
cumstances of  this  call  we  may  be  somewhat  help- 
ed to  the  knowledge  of,  from  Stephen’s  speech, 
.Acts  7.  2,  where  we  are  told,  1.  That  the  God  of 
gloiy  appeared  to  him,  to  give  him  this  call;  ap- 
peared in  such  displays  of  his  glory,  as  left  Abram 
no  room  to  doubt  the  divine  authority  of  this  call. 
God  spake  to  him  afterward  in  divers  manners;  bat 
this  first  time,  when  the  correspondence  was  to  be 
settled,  he  appeared  to  him  as  (he  God  of  glory, 
and  spake  to  him.  2.  That  this  call  was  given  him 
in  Mesopotamia,  before  he  dwelt  in  Charran;  there- 
fore we  rightly  read  it.  The  Lord  had  said  unto 
Abram,  namely,  in  Ur  of  the  Chddees;  and,  in 
obedience  to  this  call,  as  Stephen  farther  relates 
the  story,  v.  4,  he  came  out  of  the  land  of  the  Chal- 
deans, and  dwelt  in  Charran,  or  Haran,  about fi-ve 
years,  and  from  thence,  when  his  father  was  dead, 
by  a fresh  command,  pursuant  to  the  former,  God 
removed  him  into  the  land  of  Canaan.  Some  think 
that  Haran  was  in  Chaldea,  and  so  was  still  a part 
of  Abram’s  countty ; or  that  he,  h:i\  ing  staid  there 
five  yeai*s,  began  to  call  it  his  country,  and  to  take 
root  there,  till  God  let  him  know  that  this  was  not  I 
the  place  he  was  intended  for.  Note,  If  God  lo\  es 
us,  and  has  mercy  in  store  for  us,  he  will  not  suffer 
ns  to  take  up  our  rest  any  where  short  of  Canaan, 
l7ut  will  graciously  repeat  h s calls,  till  the  good 
work  beg  m,  be  performed,  and  our  souls  repose  in 
l^rod  only. 

In  the  call  itself,  we  have  a precept  and  a promise. 
I.  A trying  precept,  v.  1,  Get  thee  out  of  thy 
t 'intry.  Now, 


ij  1.  By  this  precept  he  was  tried  whether  he  loved 
! God  better  than  he  loved  his  native  soil  and  dear- 
jl  est  friends,  and  whether  he  could  willingly  leave  all, 
ji  to  go  along  with  God.  His  country  was  become 
idolatrous,  his  kindred  and  his  father’s  house  were 
;!  a constant  temptation  to  him,  and  he  could  not  con- 
Ij  tinue  with  them  without  danger  of  being  infected 
j by  them;  therefore.  Get  thee  out,  nS  nS  Vade  tibi— 
il  Get  thee  gone,  with  all  speed,  escafie  for  thy  life, 
look  not  behind  thee,  ch.  19.  7.  Note,  Those  that 
11  are  in  a sinful  state  are  concerned  to  make  all  haste 
|l  possible  out  of  it.  Get  out  for  thyself,  (so  some 
j read  it,)  that  is,  for  thine  own  good.  Note,  Those 
who  leave  their  sins  and  turn  to  God,  will  them- 
! selves  be  unspeakable  gainers  Iw  the  change,  Prov. 

I 9.  12.  This  command  which  God  gave  to  Abram, 

I is  much  the  same  with  the  gospel-call  by  which  all 
the  spiritual  seed  of  faithful  Abram  are  brought  into 
covenant  with  God.  For,  (1.)  Natural  affection 
must  give  way  to  divine  grace:  our  country  is  dear 
to  us,  our  kindred  dearer,  and  our  father’s  hot : ■ 
dearest  of  all;  and  yet  they  must  all  be  hated,  Luke 
14.  26,  that  is,  we  must  love  them  less  than  Christ, 
hate  them  in  comparison  with  him,  and,  whenever 
any  of  these  come  in  competition  with  him,  they 
must  be  postponed,  and  the  preference  given  to  the 
will  and  honour  of  the  Lord  Jesus.  (2. ) Sin  and  all 
the  occasions  of  it,  must  be  forsaken,  and,  particu- 
larly, bad  company;  we  must  abandon  all  the  idols 
of  iniquity  which  have  been  set  up  in  our  hearts, 
and  get  out  of  the  way  of  temptation,  plucking  out 
even  a right  eye  that  leads  us  to  sin,  Matth.  5.  29, 
willingly  parting  with  that  which  is  dearest  to  us, 
when  we  cannot  keep  it  without  hazard  of  our  in- 
tegrity. Tliose  that  resoh  e to  keep  the  command- 
ments of  God,  must  quit  the  society  of  evil  doers, 
Ps.  119.  115.  Acts  2.  40.  (3.)  The  world,  and  all 

our  enjoyments  in  it,  must  be  looked  upon  with  a 
holy  indifference  and  contempt;  we  must  no  longer 
look  upon  it  as  our  country,  or  home,  but  as  our  inn, 
and  must,  accordingly,  sit  loose  to  it,  and  liv  e abov  e 
it,  get  out  of  it  in  affection. 

2.  By  this  precept  he  was  tried,  whether  he 
could  trust  God  further  than  he  saw  him;  for  he 
must  leave  his  own  country,  to  go  to  a land  that 
God  would  show  him;  he  does  not  say,  “It  is  aland 
that  I will  give  thee,”  but  merely,  “a  land  that  I 
will  thee.”  Nor  does  he  tell  him  what  land 
it  was,  or  what  kind  of  land;  but  he  must  follow 
God  with  an  implicit  faith,  and  take  God’s  word 
for  it,  though  he  had  no  particular  securities  given 
him,  that  he  should  be  no  loser  by  lea\  ing  his  coun- 
try, to  follow  God.  Note,  Those  that  will  deal 
with  God,  must  deal  upon  trust;  we  must  quit  the 
things  that  are  seen,  for  things  that  are  not  seen, 
and  submit  to  the  sufferings  of  this  present  time,  in 
hopes  of  a glory'  that  is  yet  to  be  revealed,  Rom.  fi. 
18,  for  it  doth  not  yet  afifiear,  what  we  shall  be,  1 
John,  3.  2,  any  more  than  it  did  to  Abram,  when 
God  called  him  to  a land  he  would  show  him,  so 
teaching  him  to  li\  e in  a continual  dependence  upon 
his  direction,  and  with  his  eye  ever  toward  him. 

II.  Here  is  an  encouraging  promise,  nav,  it  is  a 
complication  of  promises,  many,  and  exceeding 
great  and  precious.  Note,  .All  God’s  precepts  are 
attended  with  promises  to  be  obedient;  when  he 
makes  himself  known  to  us  as  a Commander,  he 
makes  himself  known  also  as  a Rewarder;  if  we 
obey  the  command,  God  will  not  fail  to  perform  the 
promise.  Here  are  six  promises. 

1.  I will  make  of  thee  a great  nation;  when  (iod 
took  him  from  his  own  people,  he  promised  to  make 
him  the  head  of  another;  he  cut  him  off  from  being 
the  branch  of  a wild  oli  ve,  to  make  him  the  root  of 
a good  olive.  This  p’'''mi.«e  was,  (1.)  A great  re- 
lief to  Abram’s  burtiien;  for  he  haa  now  no  child. 
Note,  God  knows  how  to  suit  his  favours  to  the 


86 


GENESIS,  XII. 


wants  and  necessities  of  his  children.  He  that  has 
a plaster  for  every  sore,  will  pro\  ide  one  for  that 
first,  that  is  most  painful.  (2.)  A great  trial  to 
Abram’s  faith;  for  his  wife  had  been  long  barren, 
so  that  if  he  believe,  it  must  be  against  hope,  and 
his  faith  must  build  purely  upon  that  power  whit  h 
can  out  of  stones  raise  u/i  children  unto  Abraham, 
and  make  them  a gre;;t  nation.  Note,  [1.]  God 
makes  nations;  by  him  they  are  born  at  once,  Isa. 
66.  8,  and  he  speaks  to  build  and  plant  them,  Jer. 
18.  9.  And  [2.  J If  a nation  be  made  great  in  wealth 
and  power,  it  is  God  that  makes  it  great.  [3.] 
God  can  raise  great  nations  oat  of  dry  ground,  and 
can  make  a little  one  to  be  a thousand. 

2.  I will  bless  thee;  either  particularly,  with  the 
blessing  of  fruitfulness  and  increase,  as  he  had 
blessed  Adam  and  Noah;  or  in  general,  “/  will 
bless  thee  with  all  manner  of  blessings,  both  of  the 
upper  and  the  nether  springs:  leave  thy  father’s 
house,  and  I will  gi\  e thee  a father’s  blessing,  bet- 
ter than  that  of  thy  progenitors.”  Note,  Obedient 
believers  shall  be  sure  to  inherit  the  blessing. 

3.  I will  make  thy  name  great;  by  deserting  his 

country,  he  lost  his  name  there:  “Care  not  for 
that,”  says  God,  “but  trust  me,  and  I will  make 
thee  a greater  name  than  ever  thou  couldest  hav  e 
had  there.”  Having  no  child,  he  feared  he  should 
have  no  name;  but  God  will  make  him  a great  na- 
tion, and  so  make  him  a great  name.  Note,  (1.) 
God  is  the  fountain  of  honour,  and  from  him  pro- 
motion comes,  1 Sam.  2,  8.  (2.)  The  name  of  obe- 

dient believers  shall  certainly  be  celebrated,  and 
made  great:  the  best  report  is  that  which  the  elders 
obtained  by  faith,  Heb.  11.  2. 

4.  Thou  shalt  be  a blessing;  that  is,  (1.)  “Thy 
happiness  shall  be  a sample  of  happiness,  so  that 
those  who  would  bless  their  friends,  shall  only  pray 
that  God  would  make  them  like  Abram as  Ruth 
4.  11.  Note,  God’s  dealings  with  obedient  believ- 
ers, are  so  kind  and  gracious,  that  we  need  not  de- 
sire for  ourseh  es  or  our  friends  to  be  any  better 
dealt  with;  that  is  blessedness  enough.  (2.)  “Thy 
life  shall  be  a blessing  to  the  places  where  thou 
shalt  sojourn.  ” Note,  Good  men  are  the  blessings 
of  their  countiy,  and  it  is  their  unspeakable  honour 
and  happiness  to  be  made  so. 

5.  I will  bless  them  that  bless  thee,  and  curse  him 
that  curseth  thee;  this  made  it  a kind  of  a league 
offensive  and  defensive,  between  God  and  Aljram. 
Abram  heartily  espoused  God’s  cause,  and  here 
God  promises  to  interest  himself  in  his;  (1.)  He 
promises  to  be  a Friend  to  his  friends,  to  take  kind- 
nesses shown  to  him  as  done  to  himself,  and  to  re- 
compense them  accordingly.  God  will  take  care 
that  none  be  losers,  in  the  long  urn,  by  any  service 
done  for  his  people;  ev  en  a cup  of  cold  water  shall 
be  rewarded.  (2. ) He  ])romises  to  appear  against 
his  enemies;  there  were  those  that  h'ated  and  cursed 
even  Abram  himself;  but  while  their  causeless 
curses  could  not  hurt  Abram,  God’s  righteous  curse 
would  certainly  overtake  and  ruin  them.  Numb.  2-!. 

9.  This  is  a good  reason  why  we  should  bless  them 
that  curse  us,  because  it  is  enough  that  God  will 
curse  them,  Ps.  38.  13..  15. 

6.  In  thee  shall  all  families  of  the  earth  be  blessed; 
this  was  the  premise  that  crowned  all  the  rest;  for 
it  points  at  the  Messiah,  in  whom  all  the  promises 
are  yea  and  amen.  Note,  (1.)  Jesus  Christ  is  the 
great  Blessing  of  the  world,  the  greatest  tint  e er 
the  worlfl  wa.s  blessed  with;  he  is  a f imilv-blessing, 
by  him  s-  Ivation  is  brought  to  the  house,  Luke  19. 

9.  W'hen  we  rc  kon  up  our  familv  blessings,  let 
us  put  Christ  in  the  imprimis — the  first  place,  as  the 
Blessing  of  blessings.  But  how  are  all  the  families 
of  the  earth  blessed  in  Christ,  when  so  many  are 
strangers  to  him  ? Atiswer,  [1.]  All  that  are  bless- 
ed, are  blessed  in  him.  Acts  4.  12.  [2.]  All  that  II 


1 believe,  of  what  family  soever  they  are,  shall  be 
j blessed  in  him.  [3.]  Some  of  all  the  families  of 
I the  earth  are  blessed  in  him.  [4.  ] There  are  some 
I blessings  which  all  the  families  of  the  earth  are 
blessed  with  in  Christ;  for  the  gospel-salvation  is  a 
common  salvation,  Jude  3.  (2.)  It  is  a great  honour 
to  be  related  to  Christ;  this  made  Abram’s  name 
great,  that  the  Messiah  was  to  descend  from  his 
loins,  much  more  than  that  he  should  be  the  father 
j of  many  nations.  It  was  Abram’s  honour  to  be  his 
father  by  nature;  it  will  be  our’s  to  be  his  brethren 
by  grace.  Matt.  12.  50. 

4.  So  Abram  departed,  as  the  Lord  had 
spoken  unto  him  ; and  Lot  went  with  him  : 
and  Abram  tvas  seventy  and  five  years  old 
when  he  departed  out  of  Haran.  5.  And 
Abram  took  Sarai  his  wife,  and  Lot  his  bro- 
j ther’s  son,  and  all  their  substance  that  they 
had  gathered,  and  the  souls  that  they  had 
gotten  in  Haran  ; and  they  went  forth  .to  go 
into  the  land  of  Canaan;  and  into  the  land 
of  Canaan  they  came. 

Here  is, 

I.  Abram’s  removal  out  of  his  country;  out  of  Ur 
first,  and  afterward  out  of  Haran,  in  compliance 
with  the  call  of  God;  so  Abram  departed;  he  was 
not  disobedient  to  the  heavenly  vision,  but  did  as  he 
was  bidden,  not  conferring  with  flesh  arid  blood. 
Gal.  1.  15,  16.  His  obedience  was  speedy  and 
without  delay,  submissiv  e and  without  dispute;  foi 
he  went  out,  not  knowing  whither  he  went,  Heb.  1 1 
8,  but  knowing  whom  he  followed,  and  imder 
whose  direction  he  went.  Thus  God  called  him  to 
his  foot,  Isa.  41.  2. 

II.  His  age  when  he  remov  ed;  he  was  seventy 
and  Jive  years  old,  an  age  when  he  should  rather 
have  had  rest  and  settlement;  but  if  God  will  ha\  e 
him  to  begin  the  world  r.gain  now  in  his  old  age,  he 
will  submit.  Here  is  an  instance  of  an  old  con\  ert. 

III.  The  company  and  cargo  that  he  took  with 
him. 

1.  He  took  his  wife,  and  his  nephew  Lot,  with 
him ; not  by  force  and  against  their  wills,  but  by 
persuasion.  Sarai,  his  wife,  would  be  sure  to  go 
with  him.;  God  had  joined  them  together,  and  no- 
thing shoidd  put  them  asunder.  If  Abram  leave 
all  to  fellow  God,  Sarai  will  leave  all  to  follow 
Abram;  though  neither  ot  them  knew  whither. 
Ancl  it  was  a mercy  to  Abr.am  to  hav  e such  a com- 
panion in  his  travels,  a help  mfeet  for  him.  Note, 
It  is  \ eiy  comfortable  when  husband  and  wife  agree 
to  go  together  in  the  way  to  hea\  en.  Lot  also,  his 
kinsman,  was  influent  cd  by  Abram’s  good  example, 
who  was  perh:ips  his  guardian  after  the  death  of 
his  father,  and  he  was  willing  to  go  alcng  with  him 
too.  Note,  Those  that  go  to  Canaan,  need  not  go 
alone;  for  thcu.gh  few  find  the  strait  gate,  blessed 
be  Gcd,  some  do;  and  it  is  our  wisdom  to  go  with 
those  with  whom  God  is,  Zech.  8.  23,  wherever 
they  go. 

2.  They  took  all  their  cfFe'  ts  with  them;  all  their 
substance  and  mo\  e:ible  g(  cds,  that  they  had  gather- 
ed. For,  (1.)  With  themsehes  they  wo\dd  give 
up  their  all,  to  l)c  at  God’s  dispcsnl,  would  kee]) 
b '.fknopait  of  the  price,  but  venture  all  in  one 
bottom,  knowing  it  was  a good  licttcm.  (2.)  I'hev 
would  furnish  thcmsel  es  with  that  which  was  re 
quisitc,  both  for  the  ser\  ice  cf  God,  and  the  si  pply 
of  their  f imily,  in  the  country  whither  they  wtn-’c 
going.  To  hav  e thrown  away  his  substance,  be 
cause  God  had  promised  to  bless  him,  had  been  to 
tempt  God,  not  to  trust  him.  (3.)  They  would  ivit 
be  under  any  temptation  to  return,  therefore  tla  y 


87 


GENESIS,  XII. 


leave  not  a hoof  behind,  lest  that  should  make  them 
mindful  of  the  country  from  nohich  they  came  out. 

3.  They  took  with  them  the  aouls  that  they  had 
gotten,  that  is,  (1.)  The  servants  they  had  bought, 
which  were  part  of  their  substance,  but  are  called 
aouls,  to  remind  masters  that  their  poor  servants 
have  souls,  /irecious  souls,  which  they  ought  to  take 
care  of,  and  provide  food  con\  enient  for.  (2.)  The 
proselytes  they  had  made,  and  persuaded  to  attend 
the  worship  of  the  true  (lod,  mid  to  go  with  them 
to  Canaan;  the  souls  which  (as  cue  of  the  Rabbins 
expresses  it)  they  had  gathered  under  the  wings  of  i 
the  Divine  Majesty.  Note,  These  who  setae  and  j 
follow  God  themselves,  should  do  all  they  can  to 
bring  others  to  serve  and  follow  him  too.  Those 
souls  they  are  said  to  h.,x\  c.  gained ; we  must  re.kon 
ourseh  es  true  gainers,  if  we  can  but  win  souls  to 
Christ. 

IV.  Here  is  their  happy  arrival  at  their  journey’s 
end.  They  went  forth  to  go  into  the  land  of  Canaan, 
so  they  did  before,  {ch.  11.  31.)  and  then  took  up 
short;' but  now  they  held  on  their  way,  and,  by  the 
good  hand  of  their  God  upon  them,  to  the  land  of 
Canaan  they  came;  where,  by  a fresh  revelation, 
they  were  told  that  this  was  the  land  God  promised 
to  show  them.  They  were  not  discouraged  by  the 
difficulties  they  met  with  in  their  way,  nor  diverted 
bv  the  delights  they  met  with;  but  pressed  fomvard.  j 
Note,  1.  Those  that  set  out  for  heaien,  must  perse-  1 
vere  to  the  end,  still  reaching  forth  to  those  things 
that  are  before.  2.  That  wliich  we  undertake,  in 
obedience  to  God’s  command,  and  a humble  atten- 
dance upon  his  providence,  will  certainly  succeed, 
and  end  with  comfort  at  last. 

6 Alul  Abram  passed  through  the  land 
unto  the  place  of  Sichem,  unto  the  plain  of  | 
Moreh.  And  tlie  Canaanite  ims  then  in  i 
the  land.  7.  And  the  Lord  appeared  unto  j 
Abram,  and  said,  Unto  thy  seed  will  I give 
this  land  : and  there  builded  he  an  altar  un- 
to the  Lord,  who  appeared  unto  him.  8. 
And  he  removed  from  thence  unto  a moun- 
tain on  tile  east  of  Beth-el,  and  pitched  his 
tent,  having  Beth-el  on  the  west,  and  Hai  on 
the  east : and  there  he  builded  an  altar  unto 
the  Lord,  and  called  upon  the  name  of  the 
Lord.  9.  And  Abram  journeyed,  going  on 
still  toward  the  south. 

One  would  have  expected  that  .\bram  hr.ving  had 
such  an  extraordin  iry  call  to  Canaan,  some  great 
e'.  ent  should  have  followed  upon  his  arri  al  there; 
that  he  should  have  been  introduced  with  all  possi- 
ble marks  of  honour  and  respect,  and  that  the  kings 
of  Canaan  should  immediately  ha\e  surrendered 
their  crowns  to  him,  and  done  him  homage:  but,  lo! 
he  comes  not  with  observation,  little  nrtice  is  taken 
of  him;  for  still  God  will  hav  e him  to  li  e by  faith, 
and  to  look  upon  Canaan,  even  when  he  was  in  it,  as 
a land  of  promise:  therefore  observe  here, 

I.  How  little  comfort  he  had  in  the  land  he  came 
to;  for,  1.  hie  had  it  not  to  himself;  the  Canaanite 
•was  then  in  the  land.  He  found  the  country  peo 
pled  and  possessed  by  C .naanites,  who  were  likely 
to  be  but  bad  neighbours,  and  worse  landlords;  and, 
tor  aught  that  appears,  he  could  not  have  ground  to 
pitch  his  tent  on,  but  by  their  permission:  thus  the 
accursed  Canaanites  seemed  to  be  in  better  circum- 
stances than  blessed  Abram.  Note,  The  children 
of  this  world  have  commonly  more  of  it  than  God’s 
children.  2.  He  had  not  a settlement  in  it.  He 
passed  through  the  land,  v.  6.  He  removed  to  a 


mountain,  v.  8.  H^oumeyed,  going  on  still,  v.  9. 
Observe  here,  (1.)  That  sometimes  it  is  the  lot  of 
good  men  to  be  unsettled,  and  obliged  often  to  re- 
move their  habitation.  Holy  David  had  his  wander- 
ings, his  fiittings,  Ps.  56.  8.  (2.)  Our  removes  in 

this  world  are  often  into  various  conditions. 

Abram  sojourned,  first,  in  a plain,  v.  6,  thi:n,  in 
a mountain,  v.  8.  God  h dset  the  one  over  against 
the  other.  (3.)  All  good  people  must  look  upon 
themselves  as  strangers  and  sojourners  in  this  world, 
and  liy  faith  sit  loose  to  it  as  a strange  country.  So 
j Abram  did,  Hcb.  11.  8.  . 14.  (4.)  While  we  are 

here  in  this  present  st  .te,  we  must  be  journeying, 
and  going  on  still  from  strength  to  strength,  as  hav- 
ing not  vet  attained. 

il.  How  much  comfort  he  had  in  the  God  he  fol- 
lowed; when  he  could  have  little  satisfaction  in  con- 
verse with  the  Canaanites,  whom  he  found  there, 
he  had  abundance  of  pleasure  in  communion  with 
that  God  who  brought  him  thither,  and  did  not  leave 
him.  Communion  with  God  is  kept  up  by  the  word 
and  by  prayer,  and  by  these  according  to  the  me- 
thods of  that  dispensation,  Abram’s  communion 
with  God  was  kept  up  in  the  hind  of  his  pilgrimage. 

1.  God  appeared  to  Abram ; probably,  in  a vision, 
and  spake  to  him  good  words,  and  comfortable 
words.  Unto  thy  seed  will  I give  this  land.  Note, 
j n.)  No  place  or  condition  of  life  can  shut  us  out 
[ from  the  comfort  of  God’s  gracious  visits.  Abram 
is  a sojourner,  unsettled,  among  the  Canaanites;  and 
} yet  here  also  he  meets  with  him  that  lives  and  sees 
1 him.  Enemies  may  part  us  and  our  tents,  us  and 
our  altars,  but  not  us  and  our  God.  Nay,  (2.)  With 
respect  to  those  that  faithfully  follow  God  in  a way 
of  duty,  though  he  lead  them  from  their  friends,  he 
will  himself  make  up  that  less  by  his  gracious  ap- 
j pearances  to  them.  (3.)  God’s  pi'omises  are  sure 
i and  satisfying  to  all  those  who  conscientiously  ob- 
I serve  and  obey  his  precepts:  and  those  who,  in  com- 
pliance  with  God’s  call,  leave  or  lose  any  thing  that 
I is  dear  to  them,  shall  be  sure  of  something  else 
1 abundantly  better  in  lieu  of  it.  Abram  had  left  the 
jj  land  of  his  nativity,  “Well,”  says  God,  “I  will  give 
thee  this  land,”  Matth.  19.  29.  (4.)  God  reveals 

himself  and  his  favours  to  his  people  by  degrees;  be- 
I fore  he  had  promised  to  show  him  this  land,  now,  to 
1 give  it  him:  as  gi*ace  is  growing,  so  is  comfort.  (5.) 
j It  is  comfort  ble  to  have  land  of  God’s  giving,  not 
i by  prov  idence  only,  but  by  promise.  (6.)  Mercies 
to  the  children  are  mercies  to  the  parents.  “ I will 
!j  give  it,  not  to  thee,  but  to  thy  seed;”  it  is  a grant  in 
j reversion,  to  his  seed,  which  yet,  it  should  seem, 
Abram  understood  also  as  a grant  to  himself  of  a bet- 
I ter  land  in  reversion,  of  which  this  tfas  a type;  for 
I he  looked  for  a heavenly  country,  Heb.  11.  16. 
j 2.  Abrnm  attended  on  God  in  his  instituted  ordi- 
' nances.  He  built  an  altar  unto  the  Lord,  who  ap- 
peared  to  him,  and  called  on  the  name  of  the  Lord, 
|j  v.  7,  8.  Now  consider  this,  (1.)  As  done  upon  a 
jl  special  occasion;  when  God  appeared  to  him,  then 
j|  and  there  he  built  an  altar,  with  an  eye  to  the  God 
i!  who  appeared  to  him.  Thus  he  returned  God’s 
j visit,  and  kept  up  his  correspondence  with  Heaven, 

: as  one  that  resolved  it  should  not  fail  on  his  side; 
, thus  he  acknowledged  with  thankfulness,  God’s 
: kindness  to  him  in  making  him  that  gracious  visit 
j and  premise;  and  thus  he  testified  his  confidence  in, 
j and  dependence  upen,  the  word  which  God  had 
j spoken.  Note,  An  active  believer  can  heartily  bless 
God  for  a promise  which  he  does  not  yet  see  the 
' performance  of,  and  build  an  altar  to  the  honour  of 
, God  who  appears  to  him,  though  he  does  not  yet  ap 
i pear  /or  him.  (2.)  As  his  constant  practice,  whith- 
I ersnever  he  removed.  As  soon  as  Abram  was  gr<t 
j to  Canaan,  though  he  was  but  a stranger  and  so- 
1 journer  there,  yet  he  set  up,  and  kept  up  the  wor- 
1 ship  of  God  in  his  family;  and  wherever  he  had  a 


8!5 


GENESIS,  XIL 


tent,  God  had  n alt  ir,  and  that,  an  altar  sanctified  I 
Dy  yrayer.  for  he  lut  ordy  minded  the  ceremonial  ! 
part  oi  religion,  the  (;d'cring  of  sacrifice;  but  he  made  : 
conscience  of  the  natural  duty  of  seeking  tf)  his  God,  j 
and  calling  on  his  name,  that  spiritual  sacrifice  with 
which  God  is  well-pleased;  he  preached  concerning  1; 
the  name  cf  the  Lord,  that  is,  he  instructed  his  fa-  ' 
mily  and  neighbours  in  the  knowledge  of  the  true  | 
G-od,  and  his  holy  religion.  The  souls  he  had  got-  \ 
ten  n Haran,  being  discipled,  must  be  further  | 
taught.  Note,  Those  that  would  appro\  e them- 
selves the  children  of  faithful  Abram,  and  would  in- 
herit the  blessing  of  Abram,  must  make  conscience 
of  keeping  up  the  solemn  worship  of  God,  particu- 
larly in  their  families,  according  to  the  example  of 
Abram : the  way  of  family  worship  is  a good  old  way,  | 
is  no  novel  invention,  but  the  ancient  usage  of  all  the  [ 
s ints.  Abram  was  very  rich,  and  had  a numerous  | 
family,  was  now  unsettled,  and  in  the  midst  of  ene-  i 
Uiies;  and  yet,  wherever  he  pitched  his  tent,  he  i 
ljuilt  an  altar:  wherever  we  go,  let  us  not  fail  to  take  | 

( ur  religion  along  with  us.  j 

1 0.  And  there  was  a famine  in  the  land : ! 

and  Abram  went  down  into  Egypt,  to  so- 1 
journ  there  ; for  the  famine  was  grievous  in  ' 
the  land.  11.  And  it  came  to  pass,  when  he 
was  come  near  to  enter  into  Egypt,  that  he 
said  unto  Sarai  his  wife.  Behold  now,  I 
know  that  thou  art  a fair  woman  to  look  up- 
on : 12.  Therefore  it  shall  come  to  pass, 

tt'hen  the  Egyptians  shall  see  thee,  that  they 
;hall  say.  This  is  his  wife : and  tliey  will 
kill  me,  but  they  will  save  thee  alive.  1.3. 
Say,  I pray  thee,  thou  art  my  sister ; that  it 
may  be  well  with  me  for  thy  sake  : and  my 
soul  shall  live  because  of  thee. 

Here  is, 

I.  A famine  in  the  land  of  Canaan,  a grie-co us  fa- 
mine; that  fruitful  land  was  turned  into  barrenness, 
nt't  only  to  punish  the  iniquity  of  the  Canaanites 
who  dwelt  therein,  but  to  exercise  the  faith  of  j 
Abram  who  sojouracd  therein;  and  a very  sore  trial  1 
t was:  it  tried  what  he  would  think,  1.  Of  God  that 
brought  him  hither:  whether  he  would  not  be  ready 
to  say,  with  his  murmuring  seed,  that  he  w^’s 
brought  forth  to  be  killed  nvith  hunger,  Exod.  16. 

3.  Nothing  short  of  a strong  fnth  could  keep  up 
good  thoughts  of  God  under  such  a providence.  2. 
Of  the  land  of  promise;  whether  he  would  think  the 
pr  mt  of  it  worth  the  accepting,  and  a valuable  con- 
sideration for  the  relinquishing  of  his  owm  country,  ^ 
when,  for  aught  that  now  appeared,  it  w:  s a land 
that  ate  uji  the  inhabitants:  now  he  w'as  tried, 
whether  he  could  preserve  an  unshaken  confidence 
th  it  the  God  who  brought  him  to  Can  an,  would 
maintain  him  there,  and  whether  he  could  rejoice  in 
him  as  the  God  of  his  salvation,  when  the  fig-tree 
did  not  blossom,  Hab.  3.  17,  18.  Note,  (1.)  Strong 
faith  is  commonly  exercised  with  divers  temptations, 
tliat  it  may  be  found  to  praise,  and  honour,  and 
glori/,  1 Pet.  1.  6,  7.  (2.)  It  pleases  God  some- 

times to  try  those  with  great  afflictions,  who  are  Init 
young  beginners  in  religion.  (3.)  It  is  possible  h r 
a man  to  l)e  in  the  way  of  dutv,  and  in  the  way  to 
Irappiness,  and  yet  meet  with  great  troubles  and 
disap])ointments. 

11.  Abram’s  remove  into  Egvpt,  upon  occasion  of 
this  famine.  Sec  how  wisely  God  provides  that 
there  should  be  plenty  in  one  place  when  there  was 
scarcity  in  another,  that  as  member  of  t’^e  great 
bod^',  we  may  not  say  to  one  another.  Ihnnr  no  nerd 


of  you.  God’s  providence  took  care  there  should 
be  a supply  in  Egypt,  and  Abram’s  prudence  made 
use  of  the  opportunity;  for  we  -empt  God,  and  do 
not  trust  him,  if,  in  the  time  of  distress,  we  use  not 
the  means  he  has  graciously  provided  for  our  pre- 
servation; we  must  not  expect  needless  miracle.s. 
But  that  which  is  especially  observable  here,  to  the 
praise  of  Abram,  is,  that  he  did  not  offer  to  reuirii, 
upon  this  occasion,  to  the  country  f"om  which  he 
c..me  out,  nor  so  much  as  towards  it.  The  land  ol 
his  nativity  lay  north-east  from  Canaan:  and  there 
fore,  when  he  must,  for  a time,  quit  Canaan,  h( 
chooses  to  go  to  Egypt  which  lay  scuth-west,  the 
contrary  way,  that  he  might  not  so  much  as  seem  to 
lookback;  see  Heb.  11.  15,  16.  Further  observe, 
when  he  went  down  into  Egypt,  it  was  to  sojourn 
there,  not  to  dwell  there.  Note,  1.  Though  Provi- 
dence, for  a time,  may  cast  us  into  bad  places,  yei 
we  ought  to  tarry  there  no  longer  than  needs  must; 
we  may  sojourn  there,  where  we  may  not  settle. 
2.  A good  man,  while  he  is  on  this  side  heaven, 
wherever  he  is,  is  but  a sojourner. 

III.  A great  fault  which  Abram  was  guilty  of,  in 
denying  his  wife,  and  pretending  that  she  was  his 
sister.  The  scripture  is  impartial  in  relating  the 
misdeeds  of  the  most  celebrated  saints,  which  are 
recorded,  not  for  our  imitation,  but  for  cur  admoni- 
tion; that  he  who  thinks  he  stands,  may  take  heed 
lest  he  fall.  1.  His  fault  was,  dissembling  his  rela- 
tion to  Sarai,  equivocating  concerning  it,  and  teach- 
ing his  wife,  and,  probably,  all  his  attendants,  to  do 
so  too.  What  he  said,  was,  in  a sense,  time,  {ch 
20.  12.)  but  with  a purpose  to  deceive;  he  so  con- 
cealed a further  truth,  as,  in  effect,  to  deny  it,  and 
to  expose  thereby  both  his  wife  and  the  Egy-ptians 
to  sin.  2.  That  which  was  at  the  bottom  of  it,  was 
a jealous  timorous  fancy  he  had,  that  some  of  the 
Egyptians  would  be  so  charmed  Avith  the  beauty  of 
SfTrai,  (Egypt  producing  few  such  beauties,)  that  if 
they  should  know  he  was  her  husband,  they  would 
find  some  Avay  or  other  to  take  him  off,  that  they 
might  marry  her.  He  presumes  they  would  rather 
be  guilty  of  murder  than  adultery;  such  a heinous 
crime  was  it  then  accounted,  and  such  a sacred  re- 
gard was  paid  to  the  marriage-bond:  hence  he  in- 
fers, without  any  good  reason.  They  will  kill  me. 
Note,  The  fear  of  man  brings  a snare,  and  m ny  arc 
driven  to  sin  by  the  dread  of  death,  Luke  12.  A,  5. 
The  grace  Abram  was  most  eminent  for,  was,  faith; 
and  yet  he  thus  fell,  through  unbelief  and  distrust 
of  the  Divine  Providence,  even  after  God  had  ap- 
peared to  him  twice.  Alas,  what  will  become  cf  the 
willows,  when  the  cedars  are  thus  shaken.^ 

1 4.  And  it  came  to  pass  that  when  Abram 
was  come  into  E^pt,  the  Egyptians  behold 
the  woman,  that  she  was  very  fair.  1 5.  'The 
princes  also  of  Pharaoh  saw  her,  and  com- 
mended her  before  Pharaoh  ; and  the  woman 
v\  as  taken  into  Pharaoh’s  house.  16.  And 
he  entreated  Abram  well  for  her  sake : 
and  he  had  sheep,  and  oxen,  and  he-asscs, 
and  men-servants,  and  maid-servant.^,  and 
she-asscs,  and  camels.  17.  And  the  Lohd 
plaioued  Pharaoh  and  his  house  with  srent 
plagues,  because  of  Sarai  Abram’s  wife. 
! 6.  And  Pharaoh  calEd  Abram,  and  said, 
i What  is  this  that  thou  hast  done  unto  me  ? 
i Why  didst  thou  not  tell  me  that  she  teas  thy 
I wife  ? 19.  Whv  saidst  thou.  She  is  my  sis- 

' ter  ? So  I might  have  taken  her  to  me  to 
i wife : now  tlu;r(‘forc  behold  thv  wife,  take 


89 


GENESIS,  XIII. 


^ler,  and  go  thy  way.  20.  And  Pharaoh 
commanded  his  men  concerning  him ; and 
they  sent  him  away,  and  his  wife,  and  all 
that  he  had. 

Here  is, 

I.  The  dang  v Sarai  was  in  of  having  her  chastity 
violated  by  the  king  of  Egypt.  And,  without  doubt, 
the  peril  of  sin  is  the  greatest  peril  we  can  be  in. 
P/iarao/i’s  princes  (his  pimps  rather)  saw  her,  and 
observing  what  a comely  woman  she  was,  they  com- 
mended her  before  Pharaoh;  not  for  that  which  was 
reallv  her  praise — her  virtue  and  modesty,  her  faith 
and  piety,  (those  were  no  excellencies  in  their  eyes,) 
but  for  her  beauty,  which  they  thought  too  good  for 
the  embraces  of  a subject,  and  worthy  the  admira- 
tion of  the  king;  and  she  was  presently  taken  into 
Pharaoh’s  house,  as  Esther  into  the  seraglio  of  Aha- 
suerus,  (Esth.  2.  8.)  in  order  to  her  being  taken  into 
his  bed.  Now  we  must  not  look  upon  Sarai  as 
standing  fair  for  preferment,  but  as  entering  into 
temptation;  and  the  occasions  of  it  were,  her  own 
beauty,  which  is  a snare  to  many,  and  Abram’s 
equivocation,  which  is  a sin  that  commonly  is  an  in- 
let to  much  sin.  While  Sarai  was  in  this  danger, 
Abram  fared  the  better  for  her  sake;  Pharaoh  gave 
him  sheep,  and  oxen,  &c.  (x^.  16.)  to  gain  his  con- 
sent with  her  whom  they  supposed  his  sister.  We 
cannot  think  that  Abram  expected  this  when  he 
came  down  into  Egypt,  much  less  that  he  had  an 
eye  to  it  when  he  denied  his  wife;  but  God  brought 
good  out  of  evil.  And  thus  the  wealth  of  the  sinner 
proves,  some  way  or  other,  laid  up  for  the  just. 

II.  The  deliverance  of  Sarai  from  this  danger. 
For  if  God  did  not  deliver  us,  many  a time,  by  pre- 
rogative, out  of  those  straits  and  distresses  which 
we  bring  ourselves  into  by  our  own  sin  and  folly,  and 
which  therefore  we  could  not  expect  any  deliver- 
ance from  by  promise,  we  should  soon  be  mined, 
nay,  we  had  been  ruined  long  before  this.  He  deals 
not  with  us  according  to  our  deserts. 

1.  God  chastised  Pharaoh,  and  so  prevented  the 
progress  of  his  sin.  Note,  Those  are  happy  chas- 
tisements, that  hinder  us  in  a sinful  way,  and  effec- 
tually bring  us  to  our  duty,  and  particularly  to 
the  duty  of  restoring  that  which  we  have  wrongfully 
taken  and  detained.  Observe,  Not  Pharaoh  only, 
but  his  house,  was  plagued;  probably,  those  princes 
especially  that  had  commended  Sarai  to  Pharaoh. 
Note,  Partners  in  sin  are  justly  made  partakers 
in  the  punishment.  Those  that  serve  others’  lusts, 
must  expect  to  share  in  their  plagues.  We  are 
not  told  particularly  what  these  plagues  were ; but, 
doubtless,  there  was  something  in  the  plagues  them- 
selves, or  some  explication  added  to  them,  sufficient 
to  con\  ince  them  that  it  was  for  Sarai’s  sake  that 
they  were  thus  plagued. 

2.  Pharaoh  reproved  Abram,  and  then  dismissed 
him  with  respect. 

(1.)  The  reproof  was  calm,  but  very  just;  What 
is  this  that  thou  hast  done?  What  an  improper 
thing!  How  unbecoming  a wise  and  good  man! 
Note,  If  those  that  profess  religion,  do  that  which 
is  unfair  and  disingenuous,  especially  if  they  sav 
!hat  which  borders  upon  a lie,  they  must  expect  to 
le^r  of  it,  and  have  reason  to  thank  those  that  will 
tell  them  of  it.  We  find  a prophet  of  the  Lord 
justly  reproved  and  upbraided  by  a heathen  ship- 
master, Jon.  1.  6.  Pharaoh  reasons  with  ,him. 
Why  didst  thou  not  tell  me  that  she  was  thy  wife? 
Intimating,  that  if  he  had  known  that,  he  would  not 
have  taken  her  into  his  house.  Note,  It  is  a fault 
too  common  among  good  people,  to  entertain  sus- 
picions of  others  beyond  what  there  is  cause  for. 
We  have  often  found  more  of  virtue,  honour,  and 
conscience,  in  some  people,  than  we  thought  they 

Voi.  i — M 


possessed;  and  it  ought  to  be  a pleasure  to  us  to  be 
thus  disappointed,  as  Abram  was  here,  who  found 
Pharaoh  to  be  a better  man  than  he  expected. 
Charity  teaches  us  to  hope  the  best. 

(2.)  The  dismission  was  kind,  and  very  generous. 
He  returned  him  his  wife  without  offering  any  inju- 
ry to  her  honour,  v.  19,  Behold  thy  wife,  take  her. 
Note,  Those  that  would  prevent  sin,  must  lemove 
the  temptation,  or  get  out  of  the  way  of  it.  He  also 
sent  him  away  in  peace,  and  was  so  far  from  any 
design  to  kill  him,  as  he  apprehended,  that  he  took 
particular  care  of  him.  Note,  We  often  perplex 
and  insnare  ourselves  with  fears  which  soon  appear 
to  have  been  altogether  groundless.  \\'e  often  fear, 
where  no  fear  is.  We  fear  the  fury  of  the  op- 
pressor, as  though  he  were  ready  to  destroy,  when 
really  there  is  no  danger,  Isa.  51.  13.  It  had  been 
more  for  Abram’s  credit  and  comfort,  to  have  told 
the  truth  at  first;  for,  after  all,  honesty  is  the  best 
policy.  Nay,  it  is  said,  v.  20,  Pharaoh  command- 
ed his  meji  concerning  him;  that  is,  [1.]  He  charged 
them  net  to  injure  him  in  any  thing.  Note,  It  is 
not  enough  for  those  in  authority,  that  they  do  not 
hurt  themselves,  but  they  must  restrain  their  ser- 
vants, and  those  about  them,  from  doing  hurt.  Or, 
[2.]  He  appointed  them,  when  Abram  was  disposed 
to  return  home,  after  the  famine,  to  conduct  him 
safe  out  of  the  country,  as  his  convoy.  Probably,  he 
was  alarmed  by  the  plagues,  v.  17,  and  inferred 
from  tliem,  that  Abram  was  a particular  favourite 
of  Heaven,  and  therefore,  through  fear  of  their  re- 
turn, took  special  care  he  should  receive  no  injury 
in  his  country. 

Note,  God  has  often  raised  up  friends  for  his  peo 
pie,  by  making  men  know  that  it  is  at  their  peril  if 
they  burt  them.  It  is  a dangerous  thing  to  offend 
Christ’s  little  ones,  Matth.  18.  6.  To  this  passage, 
among  others,  the  Psalmist  refers,  Ps.  105.  13.  .15. 
He  reproved  kings  for  their  sakes,  saying,  Touch 
not  mine  anointed.  Perhaps,  if  Pharaoh  had  not 
sent  him  away,  he  would  have  been  tempted  to  stay 
in  Egypt,  and  to  forget  the  land  of  promise.  N ite. 
Sometimes  God  makes  use  of  the  enemies  of  1 is 
people,  to  convince  them,  and  remind  them,  that 
this  world  is  not  their  rest,  but  that  they  must  think 
of  departing.  Lastly,  Observe  a resemblance  be- 
tween this  deliverance  of  Abram  out  of  Egypt,  and 
the  deliverance  of  his  seed  thence : 430  years  after 
Abram  went  into  Egypt  on  occasion  of  a famine, 
they  went  thither,  on  occasion  of  a famine  also;  he 
was  fetched  out  with  great  plagues  on  Pharaoh,  so 
were  they;  as  Abram  was  dismissed  by  Pharaoh, 
and  enriched  with  the  spoil  of  the  E^^ptians,  so 
were  they.  For  God’s  care  of  his  people  is  the 
same  yesterday,  to-day,  and  for  ever. 

CHAP.  XIII. 

In  this  chapter,  we  have  a further  account  concerning 
Abram.  I.  In  general,  of  his  condition  and  behaviour  in 
the  land  of  promise,  which  was  now  the  land  of  his  pil- 
grimage. 1.  His  removes,  v.  1,  3,  4,  18.  2.  His  riches, 

V.  2,  3.  His  devotion,  v.  4,  18.  II.  A particular  ac- 
count of  a quarrel  that  happened  between  him  and  Lot. 
1.  The  unhappy  occasion  of  their  strife,  v.  5,  6.  2.  The 

parties  concerned  in  the  strife,  with  the  aggravation  of 
it,  v.  7.  HI.  The  making  up  of  the  quarrel,  by  the  pru- 
dence of  Abram,  v.  8,  9.  IV.  Lot’s  departure  fVom 
Abram  to  the  plain  of  Sodom,  v.  10.  .12.  V.  God’s  ap- 
pearance to  .\bram,  to  confirm  the  promise  of  the  la^ 
of  Canaan  to  him,  v.  14.  .17. 

land  Abram  went  up  out  of  Ee:ypt, 
he,  and  his  wife,  and  all  that  he  nad, 
and  Lot  with  him,  into  the  south.  2.  And 
Abram  ims  very  rich  in  cattle,  in  silver,  and 
in  gold.  3.  And  he  went  on  his  journies 
from  the  south  even  to  Beth-el,  unto  the 
place  where  his  tent  had  been  at  the  be- 


90 


GENESIS,  Xlll. 


ginning,  between  Beth-el  and  Hai ; 4. 

Unto  the  place  of  the  altar  which  he  had 
made  theie  at  the  first : and  diere  Abram 
called  on  the  name  of  the  Lord. 

Here  is, 

I.  Abram’s  return  out  of  Egypt,  t'.  1.  He  came 
himself,  and  brought  all  his.  with  him,  back  again  to 
Canaan.  Note,  Though  there  may  be  occasion  to 
go  sometimes  into  places  of  temptation,  yet  we 
must  hasten  out  of  them  as  soon  as  possible.  See 
Ruth  1.  6. 

II.  His  wealth,  v.  2,  He  ivas  very  rich.  He  was 

very  heavy,  so  the  Hebrew  word  signifies.  For 
riches  are  a burthen,  and  they  that  v'ill  be  rich,  do 
but  load  themselves  with  thick  clay,  Hab.  2.  6. 
There  is  a burthen  of  care  in  getting  them,  fear 
in  keeping  them,  temptation  in  using  them,  guilt  in 
abusing  tliem,  sorrow  in  losing  them,  and  a bur- 
then of  account,  at  last,  to  be  given  up  concerning 
them.  Great  possessions  do  but  make  men  heavy 
and  unwieldy.  Abram  was  not  only  rich  in  faith 
and  good  works,  and  in  the  promises,  l)ut  he  was 
rich  in  cattle,  and  in  silver  and  gold.  Note,  1.  God 
m his  providence,  sometimes  makes  good  men  rich 
men,  and  teaches  them  how  to  abound,  as  well  as 
now  to  suffer  want.  2.  The  riches  cf  good  men  are 
the  fruits  of  God’s  blessing.  God  had  said  to 
Abram,  I will  bless  thee;  and  that  blessing  made 
nim  rich  without  sorrow.  Prov.  10.  22.  3.  True 

piety  will  very  well  consist  with  great  prosperity. 
Though  it  is  hard  for  a rich  man  to  get  to  heaven, 
yet  it  is  not  impossible,  Mark  10.  23,  24.  Abram 
was  ver)'  rich,  and  yet  very  religious.  Nay,  as 
piety  is  a friend  to  outward  prosperity,  1 Tim.  4. 
8,  so  outward  prosperity,  if  well  managed,  is  an  or- 
nament to  piety,  and  an  opportunity  of  doing  so 
much  the  more  good. 

III.  His  removal  to  Beth-el,  v.  3,  4.  Thither  he 
went,  not  only  because  there  he  had  formerly  had 
nis  tent,  and  he  was  willing  to  go  among  his  old  ac- 
quaintance; but  liecause  there  he  had,  formerly,  had 
nis  altar:  and,  though  the  altar  was  gone,  (proba- 
bly, he  himself  having  taken  it  down,  when  he  left 
the  place,  lest  it  should  be  polluted  by  the  idola- 
trous Canaanites,)  yet  he  came  to  the  place  of  the 
altar,  either  to  revive  the  remembrance  of  the 
sweet  communion  he  had  had  with  God  in  that 
place,  or,  perhaps,  to  pay  the  vows  he  had  there 
made  to  God  when  he  undertook  his  journey  into 
Egypt.  Eong  afterward,  God  sent  Jacob  to  this 
same  place,  on  that  evrand,'“c/n  35.  1,  Go  tip  to 
Beth-el,  where,  thou  vowedst  the  vow.  We  have 
need  to  be  reminded,  and  sliould  take  all  occas’ons 
to  remind  ourselves,  of  our  solemn  vows;  and  per- 
haps the  place  Avhere  they  were  made,  may  help  to 
bring  them  fresh  to  mind,  and  it  may  therefore  do 
us  good, 

IV.  Plis  devotion  there.  His  altar  was  gone,  so 
that  he  could  not  offer  s icrihee;  but  he  called  on  the 
name  o f the  Lord,  as  he  h ad  done,  ch.  12.  8.  Note, 

1.  All  God’s  pec.jjle  are  pian'ing  ];eo])le.  You  may 
as  soon  find  a li\  ing  man  without  breath,  as  a living 
Christian  without  pr  iver.  2.  'Fhose  that  would  ap- 
prove theniselves  iipright  with  their  God,  must  l)e 
constant  and  persevering  in  the  services  of  religion. 
Abram  did  lu  t leave  his  religion  behind  him  in 
Egypt,  as  m niv  do  in  their  travels.  3.  When  we 
cannot  do  nvhat  we  would,  wc  must  make  conscience 
of  doing  what  we  ran,  in  the  acts  of  devotion. 
W’hen  we  want  an  altar,  let  us  not  be  wanting  in 
prayer,  l)ut,  wherever  we  are,  call  on  the  name  of 
the  Lord. 

5.  Alul  Lot  also,  which  went  with  Abram, 
nacl  flocks,  and  herds,  and  tents.  6.  And 
.he  land  was  not  able  to  bear  them,  that 


they  might  dwell  together:  for  their  sub- 
stance w^as  great,  so  that  they  could  not 
dwell  together.  7.  And  there  was  a striti 
between  the  herdmen  of  Abram’s  cattle 
and  the  herdmen  of  Lot’s  cattle : and  llie 
Canaanite  and  the  Perizzite  dw'elled  then 
in  the  land.  8.  And  Abram  said  unto 
Lot,  Let  there  be  no  strife,  1 pray  thee,  be- 
tw'een  me  and  thee,  and  between  my  herd- 
men  and  thy  herdmen  ; for  we  be  brethren. 
9.  Is  not  the  whole  land  before  thee  ? Sepa- 
rate thyself,  I pray  thee,  from  me : if  thou 
-wilt  take  the  left-hand,  then  I will  go  to  the 
right;  or  if  thou  de-part  to  the  right-hand, 
then  I will  go  to  the  left. 

We  have  here  an  unhappy  falling-out  between 
Abram  and  Lot,  who  had  hitherto  been  inseparable 
companions;  (see  v.  1,  and  ch.  12.  4,)  but  now 
parted. 

I.  The  occasion  of  their  quarrel  was  their  riches. 

We  read,  v.  2,  how  rich  Abram  was;  now  here  we 
are  told,  v.  5,  that  Lot  which  went  with  Mram, 
was  rich  too;  God  blessed  him  with  riches,  because 
he  went  wdth  Abram.  Note,  1.  It  is  good  being  in 
good  company,  and  going  with  those  with  whe  m 
God  is,  Zech.  8.  23.  2.  Those  that  are  partners 

with  God’s  people  in  their  obedience  and  sufferings, 
shall  be  sharers  with  them  in  their  joys  and  Cf  m- 
forts,  Isa.  66.  10.  Now,  they  both  being  very  rich., 
the  land  was  not  able  to  bear  them  that  they  might 
dwell  comfortably  and  peaceably  together.  So  that 
their  riches  may  be  considered,  (1.)  As  setting  them 
at  a distance  one  from  another;  because  the  place 
was  too  strait  for  them,  and  they  had  not  room  f r 
their  stock,  it  was  necessary  they  should  li\e  asun- 
der. Note,  Every  comfort  in  this  world  has  its 
cross  attending  it.  Business  is  a comfort:  but  it  lias 
this  inconvenience  in  it,  that  it  allows  us  not  the  so- 
ciety of  those  we  love,  so  often,  nor  so  k^ng,  as  we 
could  wish.  (2.)  As  setting  them  at  variance  one 
with  another.  Note,  Riches  are  often  an  ( cc;>si('n 
of  strife  and  contention  among  relations  and  neii’li- 
bours.  This  is  one  of  those  foolish  and  hurtf  I 
lusts,  which  they  that  will  be  rich,  fall  into,  1 Tim. 
6.  9.  Riches  not  only  afford  matter  for  contentir n, 
and  are  the  things  most  commonly  striven  ab(ut; 
but  they  also  stir  up  a spirit  of  contention,  iiy 
making  people  proud  and  covetous.  Meum  and 
tuum — Mine  and  Thine,  are  the  gi-eat  make-Iiatcs 
of  the  world.  Poverty  and  travail,  wants  and  wan- 
derings, could  not  separate  between  Abram  and 
Lot;  but  riches  did  it.  Friends  are  soon  lost;  l;ut 
God  is  a Friend  from  whose  love  neither  the  height 
of  prosperity,  nor  the  depth  of  adversity,  shall  sepa- 
rate us. 

II.  The  immediate  instniments  of  the  ciinncl 
were  their  servants.  The  strife  began  between  the 
herdmen  of  Abram's  cattle,  and  the  herdmen  cf 
Lot's  cattle,  v.  7.  They  strove,  it  is  probable, 
which  should  have  the  better  pasture,  or  the  liettei- 
water;  and  both  interested  their  masters  in  the 
cjuarrel.  Note,  Bad  servants  often  m:ike  a gre;it 
deal  of  mischief  in  families,  by  their  pride  and  pas 
sion,  their  lying,  slandering,  and  tale-bearing.  It 
is  a very  wicked  thing  for  servants  to  do  ill  offices 
between  relations  and  neighbours,  and  to  sow  dis- 
cord; those  that  do  so,  are  the  Devil’s  agents,  and 
their  masters’  worst  enemies. 

III.  The  aggravation  of  the  quarrel  was,  that  the 
Canaanite  and  the  Perizzite  dwelled  then  in  the  land, 
this  made  the  quarrel,  1.  Very  (/a7/^c7-07/s;  if  Abram 
and  Lot  cannot  agree  to  feed  their  flocks  togethi  r, 


91 


GENESIS,  XIII. 


it  is  well  if  the  common  enemy  do  not  come  upon 
them,  and  plunder  them  both.  Note,  The  division 
of  families  and  churches  often  proves  the  min  of 
them.  2.  Very  scandalous.  No  doubt,  the  eyes 
of  all  the  neighbours  were  upon  them,  especially 
because  of  the  singularity  of  their  religion,  and  the 
extraordinary  sanctity  they  professed;  and  notice 
would  soon  be  taken  of  this  quarrel,  and  improve- 
ment made  of  it,  to  their  reproach,  by  the  Canaan- 
ites  and  Perizzites.  Note,  The  quarrels  of  pro- 
fessors are  the  reproach  of  profession,  and  give 
occasion,  as  much  as  any  thing,  to  the  enemies  of 
the  Lord  to  blaspheme. 

IV.  The  making  up  of  this  quarrel  was  very- 
happy.  It  is  best  to  preserve  the  peace,  that  it  be 
not  broken ; but  the  next  best  is,  if  differences  do 
happen,  with  all  speed  to  accommodate  them,  and 
quench  the  fire  that  is  broken  out.  'I'he  motion  for 
staying  this  strife  was  made  by  Abram,  though  he 
was  the  senior  and  superior  relation. 

1.  His  petition  for  peace  was  very  affectionate. 
Let  there  be  no  strife,  I firay  thee.  Abram  here 
shows  himself  to  be  a man,  (1.)  Of  a coo/  spirit, 
that  had  the  command  of  his  passion,  and  knew 
how  to  turn  away  wrath  with  a soft  answer.  Those 
that  would  keep  the  peace,  must  never  render  rail- 
ing for  railing.  (2.)  Of  a condescending  spirit;  lie 
was  willing  to  beseech  even  his  inferior  to  be  at 
peace,  and  made  the  first  overture  of  reconciliation. 
Conquerors  reckon  it  their  glory  to  give  peace  by- 
power;  and  it  is  no  less  so  to  give  peace  by  the 
meekness  of  wisdom.  Note,’The  people  of  God 
should  always  approve  themselves  a peaceable  peo- 
ple; whatever  others  are  for,  they'  must  be  for 
peace. 

2.  His  plea  for  peace  was  very  cogent.  (1.) 

“Let  there  be  no  strife  bet’a>een  me  and  thee.  Let 
the  Canaaiiites  and  Perizzites  contend  about  trifles; 
but  let  not  me  and  thee  fall  out,  who  know  better  : 
things,  and  look  for  a bptter  country.  ” Note,  Pro-  j 
fessors  of  religion  should,  of  all  others,  be  careful  to 
avoid  contention.  Ye  shall  not  be  so,  Luke  22.  26. 
We  have  no  such  custom,  1 Cor.  11.  16.  “Let  j 
there  be  no  strife  between  me  and  thee,  who  have 
lived  together  and  loved  one  another,  so  long.”  | 
Note,  The  remembrance  of  old  friendships  should 
(Quickly  put  an  end  to  new  quarrels  which  at  any  ‘ 
time  happen.  (2.)  Let  it  be  remembered  that  lyc 
are  brethren,  Heb.  We  are  men  brethren;  a double 
argument.  [1.]  We  are  men;  and,  as  men,  we  are  , 
mortal  creatures,  we  may  die  to-morrow,  and  are 
concerned  to  be  found  in  peace;  we  are  rational 
creatures,  and  should  be  ruled  by  reason.  We  are  j 
men,  and  not  brutes,  men,  and  not  children;  we  are  ' 
sociable  creatures,  let  us  be  so  to  the  uttermost.  ! 
[2.]  We  are  brethren.  Men  of  the  same  nature,  j 
of  the  same  kindred  and  family,  of  the  same  re- 
lig-ion;  companions  in  oljedience,  companions  in  ! 
patience.  Note,  The  consideration  of  cur  relation  j 
to  each  other,  as  brethren,  should  ahvays  prevail  to 
moderate  our  p issions,  and  either  to  prevent,  or  put  j 
an  end  to,  our  contentions.  Brethren  should  love  j 
as  brethren.  ■ 

3.  His  proposal  for  peace  was  very  fair.  Manv 
jvho  profess  to  be  for  peace,  yet  will  do  nothing  to- 
wards it;  but  Abram  hereby  approved  himself  a 
real  friend  to  peace,  that  he  proposed  an  unexcep- 
tionable expedient  for  the  preserving  of  it,  v.  9, 

Is  not  the  whole  land  before  thee?  As  if  he  had  said, 
“Why  should  we  quarrel  for  room,  while  there  is 
room  enough  for  us  both?”  (1.)  He  concludes  that 
they  must  part,  and  is  very  desirous  that  they  should 
part  friends.  Sefiarate  thyself,  I firay  thee,  from 
me.  What  could  be  expressed  more  affectionately  ? 
He  does  not  expel  him,  and  force  him  away,  but 
advises  that  he  should  sep  '.rate  himself.  Nor  dees  j 
he  charge  him  to  depart,  but  humbly  desires  him  to  I 


|!  withdraw'.  Note,  Those  that  have  power  to  com- 
! man  !,  yet,  sometimes,  for  love’s  sake,  and  peace 
I sake,  should  rat  her  beseech,  as  Paul  Philemon,  v. 
8,  9.  When  the  great  God  condescends  to  beseech 
us,  we  may  wel  1 afford  to  beseech  one  another,  to 
be  reconciled,  2 Cor.  5.  20.  (2.)  He  offers  him  a 

sufficient  share  )f  the  land  they  were  in.  Though 
God  had  prom  sed  Abram  to  give  this  land  to  his 
seed,  cn.  12.  7,  and  it  does  not  appear  that  ever  any 
such  pi  amise  was  made  to  Let,  which  Abram  might 
have  insisted  on,  to  the  total  exclusion  of  Lot;  yet 
he  allo^/s  him  to  come  in  partner  with  him,  ^d 
tenders  an  equal  share  to  one  that  had  not  an  equal 
Tight,  and  will  noi  make  God’s  promise  to  patronise 
his  quarrel,  nor  under  the  protection  of  that,  put 
any  hardship  upon  his  kinsman.  (3.)  He  gives  him 
his  choice,  and  offers  to  take  up  with  his  leavings; 
If  thou  wilt  rake  the  left  hand,  I will  go  to  the 
right.  1‘here  was  all  tlie  reason  in  the  world,  that 
Abram  should  choose  first;  yet  he  recedes  from  his 
right.  Note,  It  is  a noble  conquest,  to  be  willing  to 
yield  for  jieace  sake;  it  is  the  conquest  of  ourselves, 
and  our  o\/n  pride  and  passion,  Matth.  5.  39,  40.  It 
is  not  only  the  punctilios  of  honour,  but  even  interest 
itself,  that,  in  many  cases,  must  be  sacrificed  to 
peace. 

1 0.  And  Lot  lifted  up  his  eyes,  and  be- 
held all  the  plain  of  Jordan,  that  it  was  well- 
watered  evei'y  where,  before  the  Lord  de- 
stroyed Sodom  and  Gomorrah,  tvcii  as  the 
garden  of  the  Lord,  like  the  land  of  Egy'pt, 
as  thou  comest  unto  Z oar.  11.  Then  Lot 
chose  him  all  the  plain  of  Jordan  ; and  Lot 
journeyed  east : and  they  separated  them- 
selves the  one  from  the  other.  12.  Abram 
dwelled  in  the  land  of  Canaan,  and  Lot 
dwelled  in  the  cities  of  the  plain,  and  pitch- 
ed his  tent  toward  Sodom.  13.  But  the 
men'of  Sodom  icere  wicked,  and  sinners  be- 
•fore  the  Lord  exceedingly. 

We  have  here  the  choice  that  Lot  made  when 
he  parted  fiom  Abram;  upon  this  occasion,  one 
wou'd  have  expected,  1.  That  he  should  have  ex- 
pressed an  unwillingness  to  part  from  Abram,  and 
that,  at  least,  he  should  ha\  e done  it  with  re’.uct  .n- 
cy.  2.  That  he  shoidd  have  been  so  civil  as  to  ha\  e 
remitted  the  choice  back  again  to  Abram.  But  we 
find  not  any  instance  of  deference  or  respect  to  his 
uncle,  in  the  whole  management.  Abram  having 
offered  liim  the  choice,  without  compliment  he  ac- 
cepted it,  and  made  his  election.  Passion  and  sel- 
fishne.ss  make  men  nide.  Now,  in  the  choice  which 
Lot  made,  we  may  observe, 

I.  How  much  he  had  an  eye  to  the  goodness  of 
the  land.  He  behn'd  all  the  plain  of  Jordan,  the  flat 
counti-y  in  which  Sodom  stood,  that  it  was  admira- 
biy  well  warrred  ..very  where,  (and  perhaps  the 
strife  had  been  about  water,  which  made  him  par- 
ticularly fond  cf  the  con\  enience,)  and  so  Lot  chose 
him  all  that  plain,  v.  10,  11.  That  vallev  which 
w.is  like  the  garden  of  Eden  itself,  now  yielded  him 
a nrost  pleas  mt  prospect;  it  was,  in  his  eye,  beauti 
ful  for  situation,  the  joy  of  the  whole  eirth;  and 
therefore  he  doubted  not  that  it  would  yield  him  a 
comfortable  settlement,  and  that  in  such  a fruitful 
soil  he  should  certainly  thrive,  and  grow  \ eiy  rich; 
and  this  was  all  he  looked  at.  But  what  came  cf  it? 
Why,  the  next  news  we  hear  of  him,  is,  that  he  is 
in  the  briers  among  them,  he  and  his  carried  cap- 
tive; while  he  lived  among  tliem,  he  vexed  his 
righteous  soul  with  their  oonr  ers  'tion,  and  nevei 
had  a good  day  with  them,  till,  at  last,  God  fired  the 


92 


GENESIS,  Xlll. 


town  over  his  head,  and  forced  him  to  the  mountain 
for  safety,  who  chose  the  pLun  for  we  dtli  and  plea- 
sure. Note,  Sensu.d  clioices  ai-e  sinful  choices,  and 
seldom  speed  well.  Those  who  in  choosing  rela- 
tions, callings,  dwellings,  or  settlements,  are  guided 
wid  governed  by  the  lusts  of  the  flesh,  the  lusts  of 
the  eye,  or  the  pride  of  life,  and  consult  not  the  in- 
'£rests  of  their  souls  and  their  religion,  cannot  ex- 
pect God’s  presence  with  them,  nor  his  blessing 
ipon  them,  but  are  commonly  dis.ippointed  even  in 
.jiat  which  they  piincipally  aimed  at,  and  miss  of 
I’.iat  which  they  promised  themselves  satisfaction  in. 
In  all  our  choices,  this  principle  should  over-rule  us. 
That  this  is  the  best  for  us,  which  is  best  for  our 
■iou's. 

II.  How  little  he  considered  the  badnesn  of  the 
mhabitants.  But  the  men  of  Sodom  nuere  wicked, 
z>.  13.  Note,  1.  Though  all  are  sinners,  yet  some 
ai'e  greater  sinners  than  others;  the  men  of  Sodom 
were  sinners  of  the  first  magnitude,  sinnem  before 
die  Lord,  tluhis,  impudent  daring  sinners;  they  were 
so,  to  a pros  ei’b;  hence  we  read  of  those  that  declare 
their  sin  as  Sodom,  they  hide  it  not,  Isa.  3.  9.  2. 

That  some  sinners  are  the  worse  for  Us  ing  in  a good 
land.  So  the  Sodomites  were;  for  this  was  the  ini- 
quity of  Sodom,  firide,  fullness  of  bread,  and  abun- 
dance of  idleness  ; and  all  these  were  supported  by 
t le  great  plenty  their  country  afforded,  Ezek.  16. 
49.  Thus  the  fii'&s/ierity  of  fools  destroys  them. 
3.  That  God  often  gives  gre.'t  plenty  to  great  sin- 
ners. Filthy  Sodomites  dwell  in  a city,  a fruitful 
plain,  while  faithful  Abram  and  his  pious  family 
dwell  in  tents  upon  the  barren  mountains.  4. 
When  wickedness  is  come  to  the  height,  ruin  is  not 
f ir  off'.  Abounding  sins  are  sure  presages  of  ap- 
proachingjudgments.  Now  Lot’s  coming,  to  dwell 
among  the  Sodomites  may  be  considered,  (^1.)  As 
a gve  t mercy  to  them,  and  a likely  means  of  bring- 
ing them  to  repentance;  for  now  they  had  a pro- 
phet among  them,  and  a preacher  of  righteousness; 
if  they  had  he  .rkened  to  him,  they  might  have 
been  reformed,  and  the  ruin  prevented.  Note,  God 
sends  preachers,  before  he  sends  destroyers;  for  he 
is  not  willing  that  any  should  perish.  (2.)  Asa 
great  affliction  to  Lot,  who  w s not  on!y  grieved  to 
see  their  wickedness,  (2  Pet.  2.  7,  8.)  but  rvas  mo- 
lested and  persecuted  by  them,  because  he  would 
not  do  as  they  did.  Note,  It  has  often  been  the 
vexatious  lot  of  good  men,’  to  live  among  wicked 
neighbours,  to  sojourn  in  Mesech,  (Ps.  120.  5.)  and 
it  cannot  but  be  the  more  grievous,  if,  as  Lot  here, 
tliey  have  brought  it  upon  themselves  by  an  unad- 
vised choice. 

14.  And  the  Lord  said  unto  Abram,  af- 
ter that  Lot  was  separated  from  him,  Lift 
up  now  thine  eyes,  and  look  from  the  place 
where  thou  art,  north-ward,  and  south-ward, 
and  east-ward,  and  west-ward:  15.  Eor 
all  the  land  which  thou  seest,  to  thee  will  I 
f^ive  it,  and  to  thy  seed  for  ever.  16.  And  I 
will  make  thy  seed  as  tlie  dust  of  the  earth  : 
so  that  if  a man  can  number  the  dust  of  the 
earth,  then  shall  thy  seed  also  be  numbered. 
17.  Arise,  walkthrough  the  land  in  the 
length  of  it  and  in  the  breadth  of  it ; for  I 
will  give  it  unto  thee.  1 8.  Then  Abram  re- 
moved his  tent,  and  came  and  dwelt  in  the 
olain  of  Mature,  which  is  in  Hebron,  and 
(milt  there  an  altar  unto  the  Lord. 

We  have  here  an  account  of  a gracious  visit 
♦hich  God  made  to  Aliram,  to  confirm  the  promise 
*>,  him  and  his.  Observe, 


I I.  When  it  was  that  God  renewed  and  ratifiet* 
the  promise;  ayfer  that  Lot  was  separated  from  him 
tliat  is,  1.  After  the  quarrel  was  over;  for  those  arf 
best  prepared  fer  the  vis'ts  of  divine  grace,  whost 
spirits  are  calm  and  sedate,  and  not  ruffled  with  anj 
p..ssion.  2.  After  Abram’s  humble  self-denyint 
condescensions  to  Let  for  the  preserving  of  peace; ' 
was  then  that  God  came  to  him  with  this  token  cf 
his  fa\  our.  Note,  God  will  abundantly  make  up  ir 
spiritual  peace,  what  we  lose  for  the  preserving  of 
neighbourly  peace.  When  Abram  had  willingly 
offered  Lot  one  half  cf  his  right,  God  came,  anc 
confirmed  the  whole  to  him.  3.  After  he  had  lost 
the  comfortable  society  of  his  kinsman,  by  whose 
departure  his  hands  were  weakened,  and  his  heai-i 
saddened;  then  God  came  to  him  with  these  good 
words,  and  comfortable  words.  Note,  Communicr 
with  God  may,  iJt  any  time,  serve  to  make  up  the 
want  of  conversation  with  our  friends;  when  our  re- 
lations are  separated  from  us,  yet  God  is  not.  4. 
After  Lot  had  chosen  that  jileasant,  fruitful  vale, 
and  was  gone  to  take  possession  of  it;  lest  Abram 
should  be  tempted  to  envy  him,  and  to  repent  that 
he  had  given  him  the  choice,  God  comes  to  him, 
and  assures  him  that  what  he  had,  should  remain  to 
him  and  his  heirs  for  ex<er  ; so  that  though  I.ot  per- 
haps had  the  better  land,  yet  Abram  had  the  better 
title  ; Lot  had  the  paradise,  such  as  it  was,  but 
Abram  had  the  promise;  and  the  event  seen  made 
it  appear  that,  however  it  seen.ed  now,  Abram  had 
really  the  better  part.  See  Job  22.  20.  Gcd  own- 
ed Abram  after  h's  strife  with  Lot,  as  the  churches 
did  Paul  after  his  strife  with  Barnabas,  Acts  15. 
39,  40. 

II.  The  promises  themselves  which  Gcd  new 
comforted  and  enriched  Abram  with.  Two  tilings 
he  assures  him  of;  a good  land,  and  a numerous 
issue  to  enjoy'  it. 

1.  Here  is  the  grant  of  a good  land,  aland  fameus 
above  all  lands,  for  it  was  to  be  the  holy  land,  and 
Immanuel’s  land;  this  is  the  land  here  spoken  cf. 
(1.)  God  here  shows  Abram  the  land,  as  he  h..d 
promised,  {ch.  12.  1.)  and  afterward  he  showed  it 
to  Moses  from  the  top  of  Pisgah.  Lot  had  lifted  up 
his  eyes,  and  beheld  the  plain  of  Jordan,  (x'.  It  . j 
and  he  was  gone  to  enjoy  what  he  saw:  “ Ceme,'’ 
says  God  to  Abram,  “now  lift  thou  up  thine  eyes, 
and  look,  and  see  thine  own.'"  Note,  That  which 
God  has  to  show  us,  is  infinitely  better  and  more  de- 
sirable than  any  thing  that  the  world  has  to  offer  to 
our  view.  The  prospects  of  an  eye  of  fahh  are 
much  more  rich  and  beautiful  than  those  of  an  eye 
of  sense.  Those  for  whom  the  heavenly  Canaan  is 
designed  in  the  other  world,  have  sometimes,  by 
faith,  a comfortable  prospect  of  it  in  their  piesent 
state;  for  we  look  at  the  things  that  are  not  seen, 
as  real,  though  distant.  (2.)  He  secures  this  land 
to  him  and  his  seed  for  ever  ; {v.  15. ) To  thee  will  I 
give  it : and  again  (r.  17.)  I will  give  it  unto  thee  ; 
every  repetition  of  the  pi’omise  is  a I’atification  cf  .t. 
To  thee  and  thy  seed,  not  to  Lot  and  his  seed;  they 
were  not  to  have  their  inhei'itance  in  this  land,  and 
thei'efoie  Pi'ovidence  so  order  ed  it,  that  he  should 
be  separated  from  Abram  fir’st,  arrd  then  the  g^-ant 
should  be  confirmed  to  him  and  his  seed;  thus  God 
often  brings  good  out  of  evil,  and  makes  men’s  s'trs 
and  follies  subserwient  to  his  owrr  wise  and  holy  cevtn- 
sels.  To  thee  and  thy  seed ; to  thee,  to  sojouni  as  a 
str-anger;  to  thy  seed,  to  dwell  and  rarle  in  as  pr  eprie- 
tors.  To  thee]  that  is,  to  thy  seed.  The  gi'arrt.ng 
it  to  him  and  his  for  ever*,  intimates  that  it  was 
typical  of  the  heavenly  Canaan,  whiclr  is  given  to 
the  spiritual  seed  of  Abi-am  for  ever-,  Heb.  11.  14. 
(3.)  He  giv'es  him  livery  arrd  seisin  of  it,  though  it 
was  a reversion,  z>.  17,  “ .drise,  walk  through  the 
land.  Enter  and  take  possession,  survey  the  par 
I cels,  and  it  will  appear  better  than  upon  a distarv; 


GENESIS,  XIV.  9:J 


prospect.”  Note,  God  is  willing  more  abundantly' 
to  show  to  the  heirs  of  promise  the  immutability  of  | 
his  covenant,  and  tbe  inestimable  w'oith  of  covenant-  ' 
bless  ngs.  Go,  vialk  about  Zion,  Ps.  48.  12.  i 

2.  riere  is  the  promise  of  a numerous  issue  to  re-  ' 

[ilenish  this  good  land,  so  that  it  should  never  be  I 
ost  for  wiuit  of  heirs,  v.  16,  Iivill  make  thy  seed  as  j 
the  dust  oj  the  earth,  that  is,  “ They  shall  mcrease 
incredib’y*  arid,  take  them  altogether,  they  sh  ill  be  i 
such  a great  multitude  as  no  man  can  number.”  j 
They  were  so  in  Sodom’s  time,  1 Kings  4.  20.  Ju- 
dah and  Israel  -were  majiy  as  the  sand  which  is  by  ■ 
the  sea  in  multitude.  This  God  here  gives  him  the 
promise  of.  Note,  The  same  God  that  provides  the  I 
inheritance,  provides  the  heirs.  He  that  has  pre-  | 
pared  the  holy  land,  prepares  the  holy  seed;  he  that 
gives  glory,  gives  grace  to  make  meet  for  glory.  i 
Lastly,  We  are  told  what  Abram  did,  when  God  1 
had  thus  confirmed  the  promise  to  him,  t.  12.  1. 

He  removed  his  tent.  God  bid  him  walk  through 
the  land,  that  is,  “ Do  not  think  of  fixing  in  it,  but 
expect  to  be  always  unsettled,  and  walking  through 
it  to  a better  Canaan:”  in  compliance  with  God’s 
will  herein,  he  removes  his  tent,  conforming  himself 
to  the  condition  of  a pilgrim.  2.  He  budded  there 
tn  altar,  in  token  of  hi:  thankfulness  to  God  for  the 
Kind  visit  he  had  made  him.  Note,  When  God 
meets  us  with  gracious  promises,  he  expects  that  we 
should  attend  with  our  humble  praises. 

CHAP.  XTV. 

We  have  four  things  in  the  story  of  this  chapter.  I.  A war 
with  the  king  of  Sodom  and  his  allies,  v.  1 . .11.  II.  The 
captivity  of  Lot  in  that  war,  v.  12.  III.  Abram’s  rescue 
of  Lot  from  that  captivity,  with  the  victory  he  obtained  j 
over  the  conquerors,  v.  13.. 16.  IV.  Abram’s  return  | 
from  that  expedition,  (v.  17.)  with  an  account  of  what  i 
passed,  1.  Between  him  and  the  king  of  Salem,  v.  18  . . 20.  j 
2.  Between  him  and  the  king  of  Sodom,  v.  21 . . 24.  So 
that  here  we  have  that  promise  to  Abram,  in  part,  fulfill- 
ed, that  God  would  maize  his  name  great. 

1.  A ND  it  came  to  pass  in  the  days  of 
Amraphel  king  of  Shinar,  Arioch 
king  of  Ellasar,  Chedorlaomer  king  of  Elam, 
and  Tidal  king  of  nations ; 2.  That  these 
made  war  with  Berah  king  of  Sodom,  and 
with  Birsha  king  of  Gomorrah,  Shinab  king 
of  Admah,  and  Shemeber  king  of  Zeboiim, 
and  the  king  of  Bela,  which  is  Zoar.  3. 
All  these  were  joined  together  in  the  vale  of 
Siddim,  which  is  the  salt-sea.  4.  Twelve 
years  they  served  Chedorlaomer,  and  in  the 
thirteenth  year  they  rebelled.  5.  And  in 
the  fourteenth  year  came  Chedorlaomer, 
and  the  kings  that  were,  with  him,  and  smote 
the  Rephaims  in  Ashteroth-Karnaim,  and 
the  Zuzims  in  Ham,  and  the  Emims  in 
Shaveh-Kiriathaim,  6.  And  the  Horites  in 
I heir  mount  Seir,  unto  El-paran,  which  is  by 
ihe  wilderness.  7.  And  they  returned,  and 
came  to  En-mishpat,  which  is  Kadesh,  and 
smote  all  the  country  of  the  Amalekites,  and 
also  the  Amorites,  that  dwelt  in  Hazezon- 
tamar.  8.  And  there  went  out  the  king  of 
Sodom,  and  the  king  of  Gomorrah,  and  the 
king  of  Admah,  and  the  king  of  Zeboiim, 
auvl  the  king  of  Bela ; (the  same  is  Zoar  ;) 
and  they  joined  battle  with  them  in  the  vale 
)i  Si  l lim  ; 9.  Vith  Chedorlaomer  the  king 


of  Elam,  and  with  Tidal  king  of  nations, 
and  Amraphel  king  of  Shinar,  and  Arioch 
king  of  Ellasar;  four  kings  with  five.  10 
And  the  vale  of  Siddim  teas  full  of  slime- 
pits  ; and  the  kings  of  Sodom  and  Gomor- 
rah fled,  and  fell  there ; and  they  that  re- 
mained fled  to  the  mountain.  1 1.  And  they 
took  all  the  goods  of  Sodom  and  Gomorrah, 
and  all  their  victuals,  and  went  their  Wciy. 
12.  And  they  took  Lot,  Abram’s  brother’s 
son,  who  dwelt  in  Sodom,  and  his  goods, 
and  departed. 

We  ha\  e here  an  account  of  the  first  war  that 
ever  we  read  of  in  scriptui  e,  which  (though  the 
wars  of  the  nations  make  the  greatest  figui  e in  Irs- 
tory,  we  had  not  had  the  record  of,  if  Abram  and 
Lot  had  not  been  concerned  in  it.  Now  concerning 
this  war,  we  may  observe, 

I.  The  parties  engaged  in  it.  The  invaders  weie 
four  kings;  two  of  them  no  less  than  kings  of  Shinar 
and  Elam,  that  is,  Chaldea  and  Persia;  yet,  proba- 
bly, not  the  sovereign  princes  of  those  great  king- 
doms in  their  own  persons,  but  either  officers  under 
them,  or  rather  the  heads  and  leaders  of  some  colo- 
nies which  came  out  of  those  great  nations,  and  set- 
tled themselves  near  Sodom,  but  retained  the  names 
of  the  countries  from  which  they  had  their  original. 
The  in\  aded  were  the  kings  of  five  cities  that  lay 
near  together  in  the  plain  of  Jordan;  Sodom;  Go- 
morrah, Admah,  Zeboiim,  and  Zoar.  Four  of  them 
are  named,  but  not  the  fifth,  the  king  of  Bela;  either 
because  he  was  much  more  mean  and  inconsidera- 
ble, or  because  he  was  much  more  wicked  and  in- 
glorious, than  the  rest,  and  worthy  to  be  forgotten. 

II.  The  occasion  of  this  war  was,  the  revolt  of 
the  five  kings  from  under  the  government  of  Che- 
dorlaomer. Twelve  years  they  served  him.  Small 
joy  had  they  of  their  fruitful  land,  while  thus  they 
were  tributaries  to  a foreign  power,  and  could  not 
call  what  they  had  their  own.  Rich  countries  are 
a desirable  prey,  and  idle  luxurious  countries  are 
an  easy  prey,  to  growing  greatness.  The  Sodom- 
ites were  the  posterity  of  Canaan  whom  Noah  had 
pronounced  a servant  to  Shem,  from  whom  Elam 
descended;  thus  soon  did  that  prophecy  begin  to  be 
fulfilled.  In  the  13th  year,  beginning  to  be  weary 
of  their  subjection,  they  rebelled,  denied  their  tri- 
bute, and  attempted  to  shake  off  the  yoke,  and  re- 
trieve their  ancient  liberties.  In  the  14th  year,  after 
some  pause  and  preparation,  Chedorlaomer,  in  con- 
junction with  his  allies,  set  himself  to  chastise  the 
rebels,  to  reduce  the  re\  olters;  and,  since  he  could 
not  have  it  otherwise,  to  fetch  his  tribute  from  them 
upon  the  point  of  his  sword.  Note,  Pride,  covet- 
ousness, and  ambition,  are  the  lusts  from  which 
wars  and  fighting  come.  To  those  insatiable  idols 
the  blood  of  thousands  has  been  sacrificed. 

III.  The  progress  and  success  of  the  war.  The 
four  kings  laid  the  neighbouring  country  waste,  and 
enriched  themselves  with  the  spoil  of  them,  v.  5... 
7,  upon  the  alarm  of  which,  it  had  been  the  wisdom 
of  the  king  of  Sodom  to  submit,  and  desire  condi- 
tions of  peace;  for  how  could  he  grapple  with  an 
enemy  thus  flushed  with  victory?  But  he  would 
rather  venture  the  utmost  extremity  than  yield,  and 
it  sped  accordingly;  Quos  Deus  destruet,  eos  de- 
mentat — Those  whom  God  means  to  destroy,  he  de- 
livers up  to  infatuation. 

1.  The  forces  of  the  king  of  Sodom  and  his  allies 
were  routed;  and,  it  should  seem,  many  of  them 
perished  in  the  slime-pits,  who  had  escaped  the 
sword,  V.  10.  In  all  places,  we  are  surrounded 


94 


GENESIS,  XIV 


with  deaths  of  various  kinds,  especially  in  the  field  | 
of  battle. 

2.  The  cities  were  plundered,  v.  11.  All  the 
goods  of  Scxlom,  and  particularly  their  stores  and 
pro.is  onsof  \ ;ct;ials,  were  carried  off  by  the  con-  I 
querors.  Note,  When  men  abuse  the  gifts  of  a ; 
bo'.int'fal  pro.  idence  to  gluttony  and  excess,  it  is  just 
vv  th  God,  and  his  usual  way,  by  some  judgment  or 
other,  to  strip  them  of  that  which  they  have  so 
abused,  Hcs.  2.  8,  9. 

3.  Lot  was  carried  captive,  x'.  12.  They  took 

I..ot  among  the  rest,  and  his  goods.  Now  Lot  may 
here  be  considered,  (1.)  As  sharing  with  his  neigh- 
bours in  this  common  calamity.  Though  he  was 
h mself  a righteous  man,  and  (which  here  is  ex- 
pressly not  ced)  Abram’s  brother’s  son,  vet  he  was 
m . olved  with  the  rest  in  this  trouble.  Kote,  [1.]  j 

things  comt  alike  to  all,  Eccl.  9.  2.  The  best 
of  men  cannot  promise  themselves  to  be  exempted 
from  the  greatest  troubles  in  this  life;  neither  our 
own  piety,  nor  our  relation  to  those  who  are  the  fa- 
vourites of  heaven,  will  be  our  security,  when  God’s 
judgments  are  abroad.  [2.]  Many  an  honest  man 
t ires  the  Avorse  for  his  wicked  neighbours;  it  is 
therefore  our  wisdom  to  separate  ourseh  es,  or,  at 
least,  to  distinguish  ourselves  from  them,  2 Cor.  6. 
17,  and  so  deliver  ourselves.  Rev.  18.  4.  (2.)  As 

smart.ng  for  the  foolish  choice  he  made  of  a settle- 
ment here:  this  is  plainly  intimated  here,  when  it  is 
said.  They  took  Abram's  brother's  son,  who  dwelt 
in  Sodom.  So  near  a relation  of  Abram  should 
have  been  a companion  and  disciple  of  Abram,  and 
should  have  abode  by  his  tents;  but  if  he  choose  to 
dwell  in  Sodom,  he  must  thank  himself,  if  he  share 
in  Sodom’s  calamities.  Note,  When  we  go  out  of 
the  Avay  of  our  duty,  we  put  ourselves  from  under 
God’s  protection,  and  cannot  expect  that  the  choi- 
ces Avhich  are  made  by  our  lusts,  should  issue  to  our 
comfort  Particular  mention  is  made  of  their  taking 
Lot’s  goods,  those  goods  which  had  occasioned  his 
contest  with  Abram,  and  his  separation  from  him. 
Note,  It  is  just  Avith  God  to  deprive  us  of  those  en- 
joyments by  Avhich  Ave  haA  e suffered  ourselves  to 
oe  deprived  of  our  enjoyment  of  him. 

13.  And  there  came  one  that  had  es- 
caped, and  told  Abram  the  Hebrew ; for 
he  dwelt  in  the  plain  of  jMamre  the  A mo- 
rite,  brother  of  Eshcol,  and  brother  of 
.\ner : and  these  icere  confederate  with 
Abram.  14.  And  when  Abram  heard  that 
his  brother  was  taken  captive,  he  armed 
his  trained  servants,  born  in  his  own  house, 
three  hundred  and  eighteen,  and  pursued 
them  unto  Dan.  15.  And  he  divided  him- 
self against  them,  he  and  his  servants,  by 
night,  and  smote  them,  and  pursued  lliem 
unto  Hobah,  which  is  on  the  left  hand  of 
Damascus.  16.  And  he  brought  back  all 
t!ie  goods,  and  also  brought  again  his  bro- 
ther Lot.  and  his  goods,  and  the  women 
also,  and  the  people. 

h lA  C bcrc  an  account  of  the  only  militan'  ac- 
t'on  Ave  ever  find  Abram  engaged  in;  and  this  he 
Avas  pr  impted  to  not  by  his  avarice  or  ambition, 
ljut  purely  bv  a j)rlnc'])le  of  charity;  it  was  not  to 
enrich  h'mse’f,  but  to  help  his  friend.  Never  Avas 
any  military  expedition  undertaken,  prosecuted, 
and  finished,  more  honourably  than  this  of  Abram’s. 

Here  is, 

I.  The  tidings  brought  him  of  his  kinsman’s  dis- 
tress Providence  so  ordered  it,  that  he  noAV  so- 


journed not  far  off,  that  he  might  be  a A’ery  pre- 
sent help.  1.  He  is  here  called  Abram  the  Hebrew, 
that  is,  the  son  and  folloAver  of  Heber,  in  Avhose  fa- 
mily the  profession  of  the  true  rel  gicn  Avas  kept  up 
in  that  degenerate  age.  Abram  herein  acted  like  a 
HebrcAV — in  a manner  not  unwoithy  the  name  and 
character  of  a religious  professor.  2.  The  tidings 
Avere  brought  by  one  that  had  escaped  Avith  his  life 
for  a prey.  Probably,  he  Avas  a Sodomite,  and  as 
bad  as  the  Avorst  of  them;  yet,  knoAving  Abram’s 
relation  to  Lot,  and  concern  for  him,  he  implores 
h.s  help,  and  hopes  to  speed  for  Lot’s  sake.  Note, 
The  Avorst  of  men,  in  the  day  of  their  trouble,  Avil’ 
be  glad  to  claim  acquaintance  Avith  those  that  are 
Avise  and  good,  and  so  get  an  interest  in  them.  The 
rich  man  in  hell,  called  Abram  Father;  and  the 
foolish  virgins  make  court  to  the  Avise  for  a share 
of  their  oil. 

II.  The  preparations  he  made  for  this  expedition. 
The  cause  Avas  plainly  good,  his  call  to  engage  in  it 
was  clear;  and  therefore,  Avith  all  speed,  he  armed 
his  trained  ser-aants,  bom  in  his  house,  to  the  num- 
ber of  three  hundred  and  eighteen.  A great  family, 
but  a small  army,  about  as  many  as  Gideon’s  that 
routed  the  Midianites,  Judg.  7.  7.  He  drew  out  his 
trained  serA  ants,  or  his  catechised  servants,  not  onl\ 
instructed  in  the  art  of  war,  wh’ch  Avas  then  tar 
short  of  the  perfection  Avhich  later  and  AA’orse  ages 
have  improved  it  to,  but  instructed  in  the  principles 
of  religion;  for  Abram  commanded  his  household 
to  keep  the  Avav  of  the  Lord.  This  shoAvs  that 
Abram  Avas,  1.  A great  man,  Avho  had  so  many  ser- 
A’ants  depending  upon  him,  and  employed  by  him; 
Avhich  Avas  not  only  his  strength  and  honour,  but 
gave  him  a great  opportunity  of  doing  good,  Avhich 
is  idl  that  is  truly  valuable'  and  desTable  in  greal^ 
places  and  great  estates.  2.  A good  man,  Avho  not 
only  served  God  himself,  but  instructed  all  about 
him  in  the  service  of  God.  Note,  Those  that  have 
great  families,  have  not  only  many  bodies,  but  many 
souls  beside  their  OAvn,  to  take  care  of  and  provide 
for.  3'hose  that  Avould  be  found  the  followers  of 
Abram,  must  see  that  their  servants  be  catechised 
servants.  3.  A wise  man;  for  though  he  Avas  a man 
of  peace,  yet  he  disciplined  his  serA  ants  for  Avar, 
not  knowing  what  occasion  he  might  have,  some 
time  or  other,  so  to  employ  them.  Note,  Though 
our  holy  religion  teaches  us  to  be  for  peace,  yet  it 
does  not  forbid  us  to  provide  for  Avar. 

III.  His  allies  and  confederates  in  this  expedi- 
tion. He  preA'ailed  Avith  his  neighbours,  Auer, 
Eshcol,  and  Mamre,  (Avith  whom  he  kept  up  a fair 
correspondence,)  to  go  along  Avith  him.  It  Avas  his 
prudence  thus  to  strengthen  his  own  troops  with 
their  auxiliary  forces;  and,  probably,  they  saAv 
themselves  concemed,  in  interest,  to  act,  as  they 
could,  agamst  this  formidable  poAver,  lest  their  own 
turn  should  be  next.  Note,  1.  It  is  our  Avisdom  and 
duty  to  behave  ourseh  es  so  respectfully  and  obli- 
gingly tOAvards  all  men,  as  that,  Avhenever  there  is 
occasion,  they  may  be  Avilling  and  readv  to  do  us  a 
kindness.  2.  Those  Avho  depend  on  God’s  help, 
yet,  in  times  of  distress,  ought  to  make  use  of  men’s 
help,  as  Providence  offers  it;  else  they  tempt  God. 

iV.  His  courage  and  conduct  Avere  a cry  remark- 
able. 1.  There  Avas  a great  deal  of  brav  ery  in  the 
enterprise  itself,  considering  the  disadA'antages  he 
lay  under.  What  could  one  family  of  husbandmen 
and  shepherds  do  against  the  armies  of  four  jirinces, 
Avho  noAV  came  fresh  from  blood  and  A'ictory.^  It 
Avas  not  a vanquished,  but  a victorious  army,  that 
he  Avas  to  pursue;  nor  was  he  constrained  by  neces- 
sity to  this  daring  attempt,  but  moved  to  it  by  gene- 
rosity; so  that,  all  things  considered,  it  Avas,  for 
aught  I knoAV,  as  great  an  instance  of  true  courag# 
as  ever  Alexander  or  Cxsar  Avas  celebrated  foi 
Note,  Religion  tends  to  make  men,  not  coAvaixb 


95 


GENESIS,  XIV. 


}'ut  truly  valiant.  The  r ghteons  is  bold  as  a lion.  H 
The  trae  chr  stian  is  the  true  hero.  2.  There  was 
a great  deal  of  pol.cy  in  the  management  of  it.  , 
Abram  was  no  stranger  to  the  stratagems  of  war;  'j 
he  divided  himself,  as  Gideon  d d his  little  army, 
Judg.  7.  16,  that  he  m ght  come  upon  the  enemy 
from  several  quarters  at  once,  and  so  make  h s few  . 
seem  a great  many;  he  made  his  attack  by  night,  : 
that  he  m ght  surprise  them.  Note,  Honest  pol  cy  , 
is  a good  fr.end  both  to  our  safety,  and  to  our  use-  ij 
fulness.  The  serpent’s  head  (provided  it  be  nothing  ; 
ak  n to  the  old  serpent)  may  well  become  a good  i 
Christian’s  body,  especially  if  it  have  a dove’s  eye  j 
in  it,  Matt.  10.  16.  | 

V.  His  success  was  very  cons'derable,  v.  15,  16.  j 
He  defeated  his  enemies,  and  rescued  his  friends; 
and  we  do  not  find  that  he  sustained  any  less.  Note,  I 
Those  that  venture  in  a good  cause,  with  a good 
heart,  are  under  the  special  protection  of  a good 
God,  and  have  reason  to  hope  for  a good  issue. 
Again,  It  is  alt  one  veith  the  Lord  to  sax^e  by  many 
or  by  fexv,  1 Sam.  14.  6.  Observe, 

1.  He  rescued  h's  kinsman;  twice  here  he  is  call- 
ed his  brother  Lot;  the  remembrance  of  the  rela- 
tion that  was  between  them,  both  by  nature  and 
grace,  made  h'm  forget  the  1 ttle  quarrel  that  had  ' 
been  between  them,  m which  Lot  had  by  no  means 
acted  well  towards  Abram.  Justly  might  Abram 
have  upbraided  Lot  with  his  folly  in  quarrelling  with 
him  and  removing  from  him,  and  have  told  h'm 
hat  he  was  well  enough  served,  he  might  have 
icnown  when  he  was  well  oflf:  but,  in  the  charitable 
breast  of  pious  Abram,  it  is  all  forgiv  en  and  for- 
gotten; and  he  tixkes  th's  opportunity  to  give  a real 
proof  of  the  sincerity  of  his  reconciliation.  Note,  I 
(1.)  We  ought  to  be  ready,  whenever  it  is  in  the  ' 
power  of  our  hands,  to  succour  and  relieve  those  ' 
that  are  in  distress,  especially  our  relations  and  j 
friends.  A brother  is  born  for  adversity,  Prov.  17.  ! 
17.  A friend  in  need  is  a fr'end  indeed.  (2. ) Though 
others  have  been  wanting  in  their  duty  to  us,  yet  ; 
we  must  not  therefore  deny  our  duty  to  them. 
Some  have  said  that  they  can  more  easily  forgive  > 
their  enemies  than  theu’  friends:  but  we  shall  see  { 
ourselves  obliged  to  forgive  both,  if  -we  consider,  | 
not  only  that  our  God,  when  we  were  enemies,  re- 
concileii  us,  but  also  that  he  fiasseth  by  the  trarrs-  | 
gression  of  the  remnant  of  his  heritage,  Mic.  7.  18.  I 

2.  He  rescued  the  rest  of  the  captives,  for  Lot’s 
sake;  though  they  were  strangers  to  h'm,  and  such 
as  he  was  under  no  obligation  to  at  all;  nay,  though 
they  were  Sodom’tes,  s’nners  before  the  Lord  ex- 
ceedingly, and  though,  probably,  he  m'ght  have 
recovered  Lot  alone  by  ransom;  yet  he  brought 
back  all  the  women  and  the  people,  and  their  goods, 
v.  16.  Note,  As  we  have  opportunity,  we  must  do 
good  to  all  men.  Our  charity  must  be  extensive, 
as  opport’inity  offers  itself.  Wherever  God  gives 
life,  we  must  not  grudge  the  help  we  can  give  to 
support  it.  God  does  good  to  the  just  and  unjust, 
and  so  must  we.  Matt.  5.  45.  This  victory  which 
Abram  obtained  over  the  kings,  the  prophet  seems 
to  refer  to,  Isa.  41.  2,  IVho  raised  tifi  the  righteous 
man  from  the  east,  and  made  him  rule  over  kings? 
And  some  suggest  that  as  before,  he  had  a title  to 
this  land  by  grant,  so  now,  by  conquest. 

1 7.  And  the  king  of  Sodom  went  out  to 
meet  him,  after  his  return  from  the  slaugh- 
ter of  Chedorlaomer  and  of  the  kings-that 
were  with  him,  at  the  valley  of  Shaveh, 
which  is  the  king’s  dale.  18.  x\nd  Mel- 
cliizedek,  king  of  Salem,  brought  forth 
bread  and  wine : and  he  teas  the  priest  of 
the  most  high  God.  19.  x\nd  he  blessed 


him,  and  said.  Blessed  he  Abram  of  the  most 
high  God,  Possessor  of  heaven  and  earth : 
20.  And  blessed  he  the  most  high  God, 
which  hath  delivered  thine  enemies  into 
thy  hand.  And  he  gave  him  tithes  of  all, 

Th  s par  graph  beg'ns  with  the  ment  rn  cf  the 
respect  which  the  k ng  cf  Sodom  pa  d to  Abram,  at 
h's  return  from  the  sla'.ghter  of  the  k ngs;  but  be- 
fore a part  e lar  account  is  g.ven  of  that,  the  storv 
of  Melchizedek  is  briefly  related.  Concern  ng 
whom,  obser\  e, 

I.  Who  he  was.  He  w s king  of  Halem  and  firiesi 

of  the  most  high  God;  and  ether  glorious  th'ngs  are 
said  of  h m,  Heb.  7.  1,  &c.  1.  The  rabbins,  and 

most  of  our  r bb  nical  wr.ters,  conclude  that  Mel- 
chizedek was  Shem  the  son  of  Noah,  who  was  king 
and  pr'est  to  those  that  descended  from  him,  ac- 
cording to  the  patriarchal  mcdel.  But  this  is  not 
at  all  probable;  for  why  should  his  name  be  chang- 
ed? And  how  came  he  to  settle  in  Canaan?  2. 
Many  christ'an  writers  have  thought  that  this  was 
an  appearance  of  the  Son  of  God  himself,  our  Lord 
Jesus,  known  to  Abram,  at  this  time,  by  this  name, 
as,  afterward,  Hagar  called  him  by  another  name, 
ch,  16.  13.  He  appeared  to  him  as  a righteous  king, 
owning  a righteous  cause,  and  giving  peace.  It  is 
hard  to  think  that  any  mere  man  should  be  said  to 
be  xvithout  father,  without  mother,  and  without 
descent,  having  neither  be^nning  of  days,  nor  end 
of  life,  Heb.  7.  3.  It  is  witnessed  of  Melchizedek, 
that  he  liveth,  and  that  he  abideth  a jiriest  continu- 
ally, V.  3,  8;  nay,  v.  13,  14,  the  apostle  makes  him 
of  whom  these  things  are  spoken,  to  be  our  Lord 
who  sprang  out  of  Judah.  It  is  likewise  hard  to 
think  that  any  mere  man  should,  at  this  time,  be 
greater  than  Abram  in  the  things  of  God,  and  that 
Christ  should  be  a priest  after  the  order  of  any  mere 
man,  and  that  any  human  priesthood  should  so  far 
excel  that  of  Aaron  as  it  is  certain  that  Melchize- 
dek’s  did.  3.  The  most  received  opinion  is,  that 
Melchizedek  was  a Canaanite  prince,  that  reigned 
in  Salem,  and  kept  up  the  true  religion  there;  but 
if  so,  why  he  should  occur  here  only  in  all  the 
story  of  Abram,  why  Abram  should  have  altars  of 
his  own,  and  not  attend  the  altai's  of  his  neighbour 
Melchizedek  who  was  greater  than  he,  seems  un- 
accountable. Mr.  Gregory  of  Oxford  tells  us,  that 
the  Arabic  Catena,  which  he  builds  much  upon  the 
authority  of,  gives  this  account  of  Melchizedek: 
That  he  was  the  son  of  Heraclim,  the  sen  of  Peleg, 
the  son  of  Eber,  and  that  his  mother’s  name  was 
Salathiel,  the  daughter  of  Gomer,  the  son  of  Ja- 
pheth,  the  son  of  "Noah. 

II.  Wliat  he  did.  1.  He  brought  forth  bread 
and  wine,  for  the  refreshment  of  Abram  and  his  sol- 
diers, and  in  congratulation  of  their  victory.  This 
he  did  as  a king,  teaching  us  to  do  good  and  to  com- 
municate, and  to  be  given  to  hos]oitality,  according 
to  our  ability;  and  representing  the  spiritual  provi- 
sions of  strength  and  comfort  which  Christ  has  laid 
up  for  us  in  the  covenant  of  gi-are  for  our  refresh- 
ment, when  we  are  wearied  with  cur  spiritual  con- 
flicts. 2.  As  priest  of  the  most  high  God,  he  blessed 
x\bram,  which  we  may  suppose  a ‘greater  refresh- 
ment to  Abram  than  his  bread  and  wine  were. 
Thus  God,  having  raised  up  his  son  Jesus,  has  sent 

j him  to  bless  us,  as  one  having  authority;  and  those 
I whom  he  blesses,  are  blessed  indeed.  Christ  went 
I to  heaven  when  he  was  blessing  his  disciples,  Luke 
j 24.  51,  for  that  is  it  which  he  ever  lives  to  do. 

I III.  MTiat  he  said,  xa  19,  20.  Two  things  were 
said  by  him,  1.  He  blessed  Abram  from  God,  v.  19, 

' Blessed  be  Abram,  blessed  of  the  most  high  God. 
j Obser\’e  the  titles  he  here  gives  to  God,  which  are 
I very  glorious:  (1.)  The  most  high  Goc?,  which  be 


9G  GENESIS,  XIV. 


speaks  his  absolute  perfections  in  himself,  and  his 
sovereigji  dominion  over  all  the  creatures;  he  is 
King  of  kings.  Note,  It  will  greatly  help  both  our 
faith  and  our  reverence  in  prayer,  to  eye  God  as 
the  most  high  God,  and  to  call  him  so.  (2.)  Pos- 
sf^ssoi'  of  heaven  and  earth,  that  is,  rightful  Ov/ner, 
and  sovereign  Lord,  of  all  the  creatures;  because 
he  made  them.  This  bespeaks  him  a great  God, 
and  greatly  to  be  praised,  Ps.  24.  1,  and  tl\em  a 
hap])y  people  who  have  an  interest  in  his  favour  I 
and  love.  2.  He  blessed  God  for  Abram,  v.  20, 
and  blessed  be  the  most  high  God.  Note,  (!•) 
all  our  prayers,  we  must  praise  God,  and  join  Hal- 
lelujahs with  all  our  Hosannbihs.  These  are  the 
spiritual  saci'ifices  we  must  offer  up  daily,  and  upon 
particular  occasions.  (2.)  God,  as  the  most  high 
God,  must  have  the  glory  of  all  our  \ ictories,  Exod. 
17.  15.  1 Sam..  7.  10,  12.  Judg.  5.  1,  2.  2 Chron.  20. 
21.  In  them  he  shoAvs  himself  higher  than  our  ene- 
mies, Exod.  18.  11,  and  higher  than  we;  for  without 
him  we  could  do  nothing.  (3.)  We  ought  to  give 
thanks  for  others’  mercies  as  for  our  own;  triumph- 
ing with  them  that  triumph.  (4. ) Jesus  Christ,  our 
gi-eat  High-Priest,  is  the  Mediator  both  of  our 
rayers  and  praises,  and  not  only  offers  up  our’s, 
ut  his  own  for  us.  See  Luke  10.  21. 

IV.  What  was  done  to  him.  Abram  gave  hirn 
iithes  of  all,  that  is,  of  the  spoils,  Heb.  7.  4.  This 
may  be  looked  upon,  1.  As  a gratuity  presented  to 
Melchizedek,  by  way  of  return  for  his  tokens  of  re- 
spect. Note,  They  that  receive  kindness,  should 
show  kindness.  Gratitude  is  one  of  nature’s  laws. 
2.  As  an  offering  vowed  and  dedicated  to  the  most 
high  God,  and  therefore  put  into  the  hands  of  Mel- 
chizedek his  priest.  Note,  (1.)  When  we  have  re- 
ceived some  signal  mercy  from  God,  it  is  very  fit 
that  we  should  express  our  thankfulness  by  some 
special  act  of  pious  charity.  God  must  always  have 
his  dues  out  of  our  substance;  especially  when,  by 
any  particular  providence,  he  has  either  preserved 
or  increased  it  to  us.  (2. ) That  the  tenth  of  our  in- 
crease is  a very  fit  proportion  to  be  set  apart  for  the 
honour  of  God,  and  the  service  of  his  sanctuary. 
(3.)  That  Jesus  Christ,  our  great  Melchizedek,  is 
to  have  homage  done  him,  and  to  be  humbly  ac- 
knowledged by  every  one  of  us  as  our  King  and  Priest ; 
and  not  only  the  tithe  of  all,  but  all  we  have,  must 
be  surrendered  and  given  up  to  him. 

21.  And  the  king  of  Sodom  said  unto 
Abram,  Give  me  the  persons,  and  take  the 
goods  to  thyself.  22.  And  Abram  said  to 
the  king  of  Sodom,  I have  lift  up  mine  hand 
unto  the  Lord,  the  most  high  God,  the  pos- 
sessor of  heaven  and  earth,  23.  That  1 will 
not  take  from  a thread  even  to  a shoe-latch- 
et, and  that  I will  not  take  any  thing  that  is 
thine,  lest  thou  shouldest  say,  I have  made 
Abram  rich : 24.  Save  only  that  which  the 
young  men  have  eaten,  and  the  portion  of 
the  men  which  went  with  me,  Aner,Eshcol, 
and  Mamre  ; let  them  take  their  portion. 

We  have  here  an  account  of  what  passed  between 
Abram  and  the  king  of  Sodom,  who  succeeded  him 
that  fell  in  the  battle,  v.  10,  and  thought  himself 
obliged  to  do  this  honour  to  Abram,  in  return  for 
the  good  services  he  had  done  him. 

Here  is, 

I.  The  king  of  Sodom’s  grateful  offer  to  Abram, 
7>.  21,  Give  me  the  soul,  and  take  thou  the  substance : 
so  the  Hebrew  reads  it.  Here  he  fairly  begs  the 

gersons,  but  as  freely  bestows  the  goods  on  Abram. 
Tote,  1.  Where  a right  is  dubious  and  divided,  it 


is  wisdom  to  compound  the  matter  by  mutual  con 
cessions  rather  than  to  contend.  The  king  of  Sodon  ■ 
had  an  original  right  both  to  the  persons  and  to  th 
goods,  and  it  would  bear  a debate  whether  Abram’ 
acquired  right  by  rescue  would  supersede  his  title, 
and  extinguish  it;  but,  to  prevent  all  quarrels,  the 
king  of  Sodom  makes  this  fair  proposal.  2.  Grati- 
tude teaches  us  to  recompense  to  the  utmost  of  our 
power  those  that  have  undergone  fatigues,  run  ha- 
zards, and  been  at  expense,  for  our  service  and  be- 
nefit. M ho  goes  a warfare  ut  his  ovm  charges?  1 
Cor.  9.  7.  Soldiers  purchase  their  pay  dearer  than 
any  labourers,  and  are  well  worthy  of  it,  because 
they  expose  their  lives. 

II.  Abram’s  generous  refusal  of  this  offer.  He 
not  only  resigned  the  persons  to  him,  who,  being 
delivered  out  of  the  hand  of  their  enemies,  ought  to 
have  served  Abram,  but  he  restored  all  the  goods 
too.  He  would  not  take  from  a thread  to  a shoe- 
latchet,  not  the  least  thing  that  had  ever  belonged 
to  the  king  of  Sodom  or  any  of  his.  Note,  A lively 
faith  enables  a man  to  look  upon  the  wealth  of  this 
world  with  a holy  contempt,  1 John  5.  4.  What  are 
all  the  ornaments  and  delights  of  sense  to  on^  that 
has  God  and  heaven  ever  in  his  eye?  He  resolves 
even  to  a thread  and  a shoe-latchet;  for  a tender 
conscience  fears  offending  in  a small  matter. 

Now,  1.  Abram  ratifies  this  resolution  with  a so- 
lemn oath.  I have  lift  up.  mine  hand  to  the  Lord, 
that  I will  not  take  any  thing,  v.  22.  Here  observe, 
( 1. ) The  titles  he  gives  to  God,  Ihe  most  high  God, 
the  Possessor  of  heaven  and  earth,  the  same  that 
Melchizedek  had  just  now  used,  v.  19.  Note,  It 
is  good  to  learn  of  others  how  to  order  our  speech 
concerning  God,  and  to  imitate  those  who  speak 
well  in  divine  things.  This  improvement  we  are 
to  make  of  the  conversation  of  devout  good  men,  Ave 
must  learn  to  speak  after  them.  (2.)  The  ceremo- 
ny used  in  this  oath,  I have  lift  up  my  hand.  In  re- 
ligious swearing  we  appeal  to  God’s  knoAvledge  of 
our  truth  and  sincerity,  and  imprecate  his  Avrath  if 
we  swear  falsely;  the.'  If  ting  tip  of  the  hand  is  very 
significant  and  expressive  of  both.  (3. ) The  matter 
of  the  oath,  namely,  that  he  Avould  not  take  any  re- 
Avard  from  the  king  of  Sodom,  AvaslaAvful,  but  Avhat 
he  was  not  antecedently  obliged  to.  [1.]  Probably, 
Abram  vowed,  before  he  Avent  to  the  battle,  that  if 
God  would  give  him  success,  he  Avould,  for  the  glory 
of  God,  and  the  credit  of  his  profession,  so  far  deny 
himself  and  his  OAvn  right,  as  to  take  nothing  of  the 
spoils  to  himself.  Note,  The  voavs  Ave  have  made 
when  Ave  are  in  pursuit  of  a mercy,  must  be  care- 
fully and  conscientiously  kept  Avhen  Ave  have  ob- 
tained the  mercy,  though  they  Avere  made  against 
our  interest.  A citizen  of  Zion,  if  he  has  SAVorn, 
whether  it  be  to  God  or  man,  though  it  prove  to 
his  own  hurt,  yet  he  changeth  not,  Ps.  15.  4.  Or, 
[2.  ] Perhaps  Abram,  now  when  he  saAv  cause  to 
refuse  the  offer  made  him,  at  the  same  time  con- 
firmed his  refusal  with  this  oath,  to  prevent  further 
importunity.  Note,  First,  There  may  be  good  rea- 
son sometimes  why  Ave  should  debar  ourselves  of 
that  which  is  our  undoubted  right,  as  St.  Paul,  1 
Cor.  8.  13. — 9.  12.  Secondly,  That  strong  resolu- 
tions are  of  good  use  to  put  by  the  force  of  tempta- 
tions. 

2.  He  backs  his  refusal  with  a good  reason.  Lest 
thou  shouldest  say , J have  made  Abram  rich;  Avhich 
would  reflect  reproach,  (1.)  Upon  the  promise  and 
coA'cnant  of  God,  as  if  they  would  not  have  enriched 
.'Ybram  Avithout  the  spoils  of  Sodom.  And,  (2.) 
Upon  the  piety  and  charity  of  Abram,  as  if  all  he 
had  in  his  eye,  Avhen  he  undertook  that  hazardous 
expedition,  Avas  to  enrich  himself.  Note,  [1.]  We 
must  be  very  careful  that  avc  give  not  occasion  to 
others  to  say  things  which  they  ought  not.  [2.  ] I'he 
people  of  God  must,  for  their  credit’s  sake,  take 


97 


GENESIS,  XV. 


heed  of  doing  any  thing  that  looks  mean  or  meixe- 
nary,  or  that  savours  of  covetousness  and  self-seek- 
ing. Probably,  Abram  knew  the  king  C)f  Sodcm  to 
be  a proud  and  scornful  mim,  and  one  that  would, 
though  most  unreasonably,  be  apt  to  turn  such  a 
thing  as  this  to  his  reproach  afterward;  when  we 
have  to  do  with  such  men,  we  have  neq^  to  act  with  j 
particular  caution.  j 

3.  He  limits  his  refusal  with  a double  proviso,  v.  I 
24.  In  making  vows,  we  ought  carefully  to  insert  | 
the  necessary  exceptions,  that  we  may  not  after-  l 
ward  say  before  the  angel.  It  was  an  error,  Eccl.  ^ 
5.  6.  Abram  here  excepts,  (1.)  The  food  of  his 
soldiers;  they  were  worthy  of  their  meat  while  they 
trod  out  the  corn.  This  would  give  no  colour  to  the 
king  of  Sodom  to  say  that  he  had  enriched  A’Dram. 
(2. ) The  shares  of  his  allies  and  confedei’ates.  Let 
them  take  their  fiortion.  Note,  Those  who  are  strict 
in  restraining  their  own  libertj',  yet  ought  not  to  im- 
pose those  restraints  upon  the  liberties  of  others, 
nor  to  judge  of  them  accordingly;  we  must  not  make 
ourselves  the  standard  to  measure  others  by.  A 
good  man  will  deny  himself  that  liberty  which  he 
will  not  deny  another,  contrary  to  the  practice  of 
the  Pharisees,  Matt.  23.  4.  There  was  not  the  same 
reason  why  Aner,  Eshcol,  and  Mamre,  should  quit 
their  right,  that  there  was  why  Abram  should.  They 
did  not  make  the  profession  that  he  made,  nor  were 
they,  as  he  was,  under  the  obligation  of  a vow;  they 
had  not  the  hopes  that  Abi’am  had  of  a portion  in 
the  other  world,  and  therefore,  by  all  means,  let 
them  take  their  fiortion  of  this. 

CHAP.  XV. 

n this  chapter,  we  have  a solemn  treaty  between  God  and 
Abram,  concerning-  a covenant  that  was  to  be  established 
between  them.  In  the  former  chapter,  we  had  Abram  in 
the  field  with  kings,  here  in  the  mount  with  God;  and 
though  there  he  looked  great,  yet,  methinks,  here  he  looks 
much  greater;  that  honour  have  the  great  men  of  the  I 
world,  but  this  honour  have  all  the  saints.  The  covenant 
to  be  settled  between  God  and  Abram,  was  a covenant  of 
promises;  accordingly,  here  is,  I.  A general  assurance 
of  God’s  kindness  and  good-will  to  Abram,  v.  1.  II.  A 
particular  declaration  of  the  purposes  of  his  love  con- 
cerning him,  in  two  things:  1.  That  he  would  give  him  a 
numerous  issue,  v.  2. .6.  2.  That  he  would  give  him  Ca- 

naan for  an  inheritance,  v.  7. ..21.  Either  an  estate 
without  an  heir,  or  an  heir  without  an  estatm  would  but 
have  been  a half  comfort  to  Abram.  But  God  ensures 
both  to  him  ; and  that  which  made  these  two,  the  pro- 
mised seed,  and  the  promised  land,  comforts  indeed  to 
this  great  believer,  was,  that  they  were  both  typical  of 
those  two  invaluable  blessings,  Christ  and  heaven;  and 
so,  we  have  reason  to  think,  Abram  eyed  them. 

1 . A FTER  these  things,  the  word  of  the 
J\.  Lord  came  unto  Abram  in  a \ision, 
saying,  Fear  not,  Abram:  I am  thy  shield 
and  thy  exceeding  great  reward. 

Obsen^e  here, 

I.  The  time  when  God  had  this  treaty  with 
Abram : After  these  things.  1.  After  that  famous 
act  of  generous  charity  which  Abram  had  done,  in  i 
rescuing  his  friends  and  neighbours  out  of  distress, 
and  that,  not  for  firice  nor  reward;  after  that,  God  I 
made  him  this  gi’acious  visit.  Note,  Those  that  i 
show  favour  to  men,  shall  find  favour  with  God.  2.  i 
After  that  victory  which  he  had  obtained  over  four  ' 
kings:  lest  Abram  should  be  too  much  elevated  and 
pleased  with  that,  God  comes  to  him,  to  tell  him  he 
had  better  things  in  store  for  him.  Note,  A believ- 
ing converse  with  spiritual  blessings  is  an  excellent  ' 
means  to  keep  us  from  being  too  much  taken  up 
with  tenipra-al  enjoyments.  The  gifts  of  common 
providence  are  not  comparable  to  those  of  covenant- 
love. 

II.  The  manner  in  which  God  conversed  with 

VoL.  I.— N 


; Abram;  The  word  of  the  Lord  came  unto  Abram, 
that  is,  God  nicJiilested  himself  and  his  will  to 
Abram  in  a vision;  w’hich  supposes  Abram  awake, 
and  some  \ isible  appearance  of  the  Shechinah,  or 
some  sensible  token  of  the  presence  of  the  divine 
glory.  Note,  The  methods  of  divine  revelation  are 
ad-.pted  to  our  st.Ae  in  a world  of  sense. 

111.  The  gracious  assurance  God  gave  him  of  his 
favour  to  him.  1.  He  called  him  by  name,  Abram, 
which  was  a great  honour  to  him,  and  made  his 
name  great,  imd  was  also  a great  encouragement 
and  assistance  to  his  taith.  Note,  God’s  gO(  d word 
then  does  us  good,  wlien  it  is  spoken  bv  his  Spirit  to 
us  in  particular,  and  brought  to  cur  hearts.  The 
word  says.  Ho,  every  one,  isa.  55.  1 ; the  Spirit  says. 
Ho,  such  a one.  2.  He  cautioi.ed  him  against  be- 
ing disquieted  and  confounded;  l ear  not,  Abram. 
Auram  might  fear  lest  the  four  kings  lie  had  routed, 
should  rally  again,  and  fall  upon  him  to  his  ruin; 
“ No,”  says  (iod,  “ Lear  net.  Fear  not  their  re- 
venges, nor  thy  neighbours’ envy;  I will  take  care 
of  thee.”  Note,  (1.)  Where  there  is  great  faith, 
yet  there  may  be  many  fears,  2 Cor.  7.  5.  (2.)  God 
takes  cognizance  of  his  people’s  fears  though  ever 
so  secret,  and /l-;zows  their  souls,  Ps.  31.  7.  (3.)  It 
is  the  will  of  God  that  his  people  should  not  give 
way  to  prevailing  fears,  w'hatcver  happens.  Let 
the  sinners  in  Zion  be  afndd,  but  fear  not,  Abram. 
3.  He  assured  him  cf  safety  and  happiness;  that  he 
should  for  ever  be,  (1. ) As  sate  as  God  himself  could 
keep  him;  1 am  thy  Shield,  or,  somew'hat  more  em- 
phatically, lama  'Shield  to  thee,  present  with  thee, 
actually  caring  for  thee.  See  1 Chron.  17.  24.  Not 
only  the  God  of  Israel,  but  a God  to  Israel.  Note, 
I'he  consideration  of  this,  that  God  himself  is, 
and  will  be,  a Shield  to  his  people  to  secure  them 
from  all  desti'uctive  e^ils,  and  a Shield  ready  te 
them,  and  a Shield  round  about  them,  should  be 
sufficient  to  silence  all  their  perplexing  toi-menting 
fears.  (2.)  As  happy  as  God  himself  could  maLe 
him ; I will  be  thy  exceeding  great  Reward;  not  only 
thy  Rewarder,  but  thy  Rew-ard.  Abram  had  ge- 
nerously refused  the  rewards  which  the  king  of  So- 
dom offered  him,  and  here  God  comes,  and  tells 
him  he  shall  be  no  loser  by  it.  Note,  [1.]  The  re- 
wards of  believing  obedience  and  self-denial,  are 
exceeding  great,  1 Cor.  2.  9.  [2.  ] God  himself  is 
the  chosen  and  promised  felicity  of  holy  souls;  cho- 
■sen  in  this  world,  promised  in  a better.  He  is  the 
portion  of  their  inheritance,  and  their  cup. 

2.  And  Abram  said,  Lord  God,  what  wilt 
thou  give  me,  seeing  I go  childless,  and  the 
steward  of  my  house  is  this  Eliezer  of  Da- 
mascus ? 3.  And  Abram  said,  Behold,  to 
me  thou  hast  given  no  seed : and,  lo,  one 
born  in  my  house  is  mine  heir.  4.  And, 
behold,  the  word  of  the  Lord  came  unto 
him,  sajing,  This  shall  not  be  thine  heir : but 
he  that  shall  come  forth  out  of  thine  own 
bowels,  shall  be  thine  heir.  5.  And  he 
brought  him  forth  abroad,  and  said.  Look 
now  toward  heaven,  and  tell  the  stars,  if 
thou  be  able  to  number  them.  And  he  said 
unto  liim.  So  shall  thy  seed  be.  6.  And  he 
believed  in  the  Lord  ; and  he  counted  it 
to  him  for  righfeousness. 

"VCe  have  here  the  assurance  given  to  Abram  of 
a numerous  offspring  which  should  descend  from 
him.  In  which,  observe, 

I.  Abram’s  repeated  complaint,  v.  2,  3.  This 
was  that  which  ga\  e occasion  to  this  promise.  The 
great  affliction  that  sat  heavy  upt  n Abram,  was  the 


98 


GENESIS,  XV. 


want  of  a child;  and  the  complaint  of  this  he  here 
flours  out  before  the  Lord,  and  shows  bifure  him  his 
trouble,  Ps.  142.  2.  Note,  Though  we  must  never 
complain  of  God,  yet  we  have  lea\  e to  complain  to 
him,  and  to  be  large  and  particular  in  the  statement 
of  our  grievances;  and  it  is  some  ease  to  a burthened 
spirit,  to  open  its  case  to  a faithful  and  compassion- 
ate friend;  such  a friend  God  is,  whose  ear  is  al- 
ways open.  Now' his  complaint  is  four-fold. 

1.  That  he  had  no  child,  v.  3,  Behold,  to  me  thou 
hast  ^ven  seed;  not  only  no  son,  but  no  seed;  if 
he  had  had  a daughter,  from  her  the  promised  Mes- 
siah might  have  come,  who  was  to  f)e  the  seed  of 
the  woman;  but  he  had  neither  son  nor  daughter. 
He  seems  to  lay  an  emphasis  on  that,  to  me.  His 
neighbours  were  full  of  children,  his  servants  had 
children  born  in  his  house;  “But  to  me,”  he  com- 

lains,  “thou  hast  given  me  none;”  and  yet  God 
ad  told  him  he  should  be  a favourite  above  all. 
Note,  (1.)  Those  that  are  written  childless,  must 
see  God  writing  them  so.  (2. ) God  often  withholds 
those  temporal  comforts  from  his  own  children, 
which  he  gives  plentifully  to  others  that  are  stran- 
gers to  him. 

2.  That  he  was  never  likely  to  have  any;  intima- 
ted in  that,  I go,  or  “ lam  going,  childless,  going 
into  years,  going  down  the  hill  apace;  nay,  I am 
going  out  of  the  world,  going  the  wav  of  all  the 
earth.  I die  childless.”  So  the  LXX.  “I  leave 
the  world,  and  leave  no  child  behind  me.” 

3.  That  his  servants  were,  for  the  present,  and 
were  likely  to  be  to  him,  instead  of  sons.  While 
he  lived,  the  steward  of  his  house  was  Rliezer  of 
Damascus;  to  him  he  committed  the  care  of  his 
family  and  estate,  who  might  be  faithful,  but  only 
as  a servant,  not  as  a son.  \\4ien  he  died,  one  born 
in  his  house  would  be  his  heir,  and  would  Ijear  rule 
over  all  that  for  which  he  had  laboured,  Eccl.  2. 
18,  19,  21.  God  had  already  told  him  that  he 
would  make  of  him  a great  nation,  ch.  12.  2,  and 
his  seed  as  the  dust  of  the  earth,  ch.  13.  16,  but  he 
had  left  him  in  doubt  whether  it  should  be  his  seed 
begotten,  or  his  seed  adopted,  by  a son  of  his  loins, 
or  only  a son  of  his  house.  “Now,  Lord,”  says 
Abram,  “if  it  be  only  an  adopted  son,  it  must  be 
one  of  my  servants,  -which  will  reflect  disgrace  upon 
the  promised  Seed,  that  is  to  descend  from  him.  ” 
Note,  While  promised  mercies  are  delayed,  our 
unbelief  and  impatience  are  apt  to  conclude  them 
denied. 

4.  That  the  want  of  a son  was  so  great  a trouble 
to  h m,  that  it  took  away  the  comfort  of  all  his  en- 
joyments. “ Lord  what  wilt  thou  give  me?  All  is 
nothing  to  me,  if  I have  net  a son.”  Now  (1.)  If 
we  suppose  that  Abram  looked  no  further  than  a 
temporal  comfort,  this  comjjlaint  was  culpable. 
God  had,  by  his  firovidence,  given  him  some  good 
things,  and  more  by  his  /iromise;  and  yet  Abram 
makes  no  account  of  them,  becaifse  he  has  not  a 
son.  It  did  very  ill  iDecome  the  father  of  the  faith- 
ful to  say,  IVhat  wilt  thou  give  me,  seeing  I go 
childless?  immediately  after  God  had  said,  I am  thy 
'shield,  and  thy  exceeding  great  reward.  Note, 
Those  do  not  rightly  value  the  advantages  of  their 
covenant-relation  tri  God  and  interest  in  him,  who 
do  not  think  it  sufficient  to  lialance  the  want  of  any 
creature-comfort  whatever.  But,  (2.)  If  we  sup- 
pose that  Abram,  herein,  had  an  eye  to  the  Pro- 
mised Seed,  the  imp-  rtunity  of  his  desire  was  very 
commendable;  all  was  nothing  to  him  if  he  had  not 
the  earnest  of  that  great  blessing,  and  an  assurance  of 
his  relation  to  the  Messiah,  which  God  had  already 
encouraged  him  to  maintain  the  expectation.  He  has 
wealth,  and  victory,  and  honour;  but,  while  he  is 
kept  in  the  dark  about  the  main  matter,  it  is  all 
nothing  to  him.  Note,  Till  we  have  some  com- 
fortable evidence  of  our  interest  in  Christ  and  the 


I new  covenant,  we  should  not  rest  satisfied  with  any 
thing  else.  “This,  and  the  other,  I have;  but 
what  will  this  avail  me,  if  I go  Christless.^”  Yet 
thus  far  the  complaint  was  culpable,  that  there  was 
some  diffidence  of  the  promise  at  the  bottom  of  it, 
and  a weariness  of  waiting  God’s  time.  Note,  True 
believers  sejmetimes  find  it  hard  to  reconcile  God’s 
premises  and  his  providences,  when  they  seem  to 
I disagree. 

II.  God’s  gracious  answer  to  this  complaint.  To 
I the  fir«t  part  of  the  complaint,  (y.  2. ) Cxod  gave  no 
i immediate  answer,  because  there  was  something 

of  fretfulness  in  it;  but  when  he  renewed  his  ad- 
dress somewhat  more  calmly,  (t'.  3.)  Gcd  answer- 
ed him  graciously.  Note,  If  we  continue  instant  in 
prayer,  and  yet  pray  with  a humble  submission  to 
the  divine  will,  we  shall  not  seek  in  >ain.  1.  God 
ga\  e him  an  express  promise  of  a sen,  v.  4.  This 
that  is  born  in  thy  house,  shall  not  be  thine  heir,  as 
thou  fearest,  but  one  that  shall  come  forth  out  of 
thine  own  bowels  shall  be  thine  heir.  Note,  (1. ) 
God  makes  heirs;  he  says,  “This  shall  not,  and 
this  shall;”  whate\  er  men  dev  ise  and  design,  in  set- 
tling their  estates,  God’s  counsel  shall  stand.  (2. ) 
God  is  often  better  to  us  than  cur  own  fears,  and 
gives  the  mercy  we  had  long  despaired  of.  2.  To 
affect  him  the  more  with  surprise,  he  took  him  out, 
and  showed  him  the  stars,  (this  v ision  being  early 
in  the  morning  before  day,)  and  then  tells  him.  So 
shall  thy  seed  be,  v.  5.  (1.)  So  numerous;  the  stars 

seem  innumerable  to  a common  eye;  Abram  feared 
he  should  have  no  child  at  all,  but  Gcd  tells  him 
that  the  descendants  from  hi^  loins  should  be  so 
many  as  not  to  be  numbered.  (2.)  So  illustrious, 
resembling  the  stars  in  splendour:  for  to  them  fier- 
tained  the  glory,  Rom.  9.  4.  Abram’s  seed,  ac- 
cording to  his  flesh,  were  like  the  dust  (f  the  earth, 
{ch.  13.  16.)  but  his  spiritual  seed  are  like  the 
stars  of  heaven,  not  only  num.erous,  but  glorious, 
and  ' ery  precious. 

III.  Abram’s  firm  belief  of  the  promise  God  now 

made  him,  and  God’s  favourable  acceptance  of  his 
faith,  V.  6.  1.  He  beliex'ed  in  the  Lord,  that  is,  he 

j believed  the  truth  of  that  promise  which  God  had 
now  made  him,  resting  upon  the  irresistible  power, 

! and  the  inviolable  faithfulness,  of  him  that  made  it; 
i Hath  he  sfioken,  and  shall  he  not  make  it  good? 
Note,  Those  who  would  hav  c the  comfort  of  the 
! promises,  must  mix  faith  with  the  promises.  See 
j how  the  apostle  magnifies  this  faith  of  Abram,  and 
1 makes  it  a standing  example,  Rom.  4.  19.. 21,  He 
was  not  weak  in  faith;  he  staggered  not  at  the  fifo- 
mise;  he  was  strong  in  faith;  he  was  fully  persuad- 
ed. The  Lord  work  Such  a faith  in  every  one  of 
us!  Some  think  that  his  believing  in  the  Lord, 
respected,  not  only  the  Lord  promising,  but  the 
Lord  promised,  the  Lord  Jesus,  the  Mediator  of 
I the  new  covenant.  He  believed  in  him,  tliat  is,  re- 
ceived and  embraced  the  divine  revelation  concern- 
ing him,  and  rejoiced  to  see  his  day,  though  at  so 
great  a distance,  John  8.  56.  2.  God  counted  it  to 
him  for  righteousness;  that  is,  upon  the  score  of 
this,  he  was  accepted  of  God,  and,  as  the  rest  of  the 
patriarchs,  by  faith  he  obtained  the  witness  that  he 
was  ri^-hteous,  Heb.  11.  4.  This  is  urged  in  the 
New  Testament,  to  prove  that  we  arc  justified  by 
faith  without  the  tvorks  of  the  law;  (Rom.  4.  3. 
Gal.  3.  6.)  for  Abram  was  so  justified,  while  he 
was  yet  uncircumcised.  If  Abram  that  was  so  rich 
in  good  works,  was  not  justified  by  them,  but  by  his 
faith,  much  less  can  we,  that  are  so  ])oor  in  them. 
This  faith,  which  was  imputed  to  Abram  for  right- 
eousness, had  lately  struggled  with  unbelief,  {v.  2. ) 
and,  coming  off  a conqueror,  it  was  thus  crowned, 
thus  honoured.  Note,  A fiducial,  practical,  ac- 
ceptance of,  and  dependence  upon,  Gc-tl’s  jmomise 
of  grace  and  glory,  in  and  through  Christ,  is  that. 


99 


GENESIS,  XV. 


which  according  to  the  tenor  of  the  new  covenant, 
gi\  es  us  a right  to  all  the  blessings  contained  in  that 
promise.  All  believers  are  justified  as  Abram  was, 
and  it  wtis  his  faith  that  was  counted  to  him  for 
righteousness. 

7.  And  he  said  unto  him,  I am  the  Lord 
that  brought  ihee  out  of  Ur  of  the  Chaldees, 
to  give  thee  this  land  to  inherit  it.  8.  And 
he  said.  Lord  God,  whereby  shall  1 know 
that  I shall  inherit  it  I 9.  And  he  said  unto 
him.  Take  me  an  heifer  of  three  years  old, 
and  a she-goat  of  three  years  old,  and  a ram 
of  three  years  old,  and  a turtle-dove,  and  a 
young  pigeon.  10.  And  he  took  unto  him 
all  tliese,  and  divided  them  in  the  midst,  and 
laid  each  piece  one  against  another : but  the 
birds  divided  he  not.  11.  And  when  the 
fowls  came  down  upon  the  carcases,  Abram 
drove  them  away. 

We  ha\  e here  the  assurance  giv  en  to  Abram,  of 
the  land  of  Canaan  for  an  inheritance. 

I.Tiod  declares  his  purpose  concerning  it,  v.  7. 
Observe  here,  Abram  made  no  complaint  in  this 
matter,  as  he  had  done  for  the  want  of  a child. 
Note,  Those  that  are  sure  of  an  interest  in  the  Pro- 
mised Seed,  will  see  no  reason  to  doubt  of  a title  to 
the  promised  land.  If  Christ  is  our’s,  heaven  is 
our’s.  Observe,  again.  When  he  believed  the  for- 
mer promise,  (x>.  6. ) then  God  explained  and  rati- 
fied this  to  him.  Note,  To  him  that  has  (improves 
what  he  has)  more  shall  be  given.  Three  things 
God  here  reminds  Abram  of  for  his  encouragement 
concerning  the  promise  of  this  good  land. 

1.  What  God  is  in  himself:  I am  the  Lord  Jeho- 
vah; and  therefore,  (1.)  “I  may  give  it  thee,  for  I 
am  sovereign  Lord  ot  all,  and  have  a right  to  dis- 
pose of  the  whole  earth.  ” (2. ) “ I can  give  it  thee, 
whatever  opposition  may  be  made,  though  by  the 
sons  of  Anak.  ” God  never  promises  more  than  he 
is  able  to  perform,  as  men  often  do.  (3.)  “Iwill 
make  good  my  promise  to  thee;”  Jehovah  is  not  a 
meCn  that  he  should  lie. 

2.  W’hat  he  had  done  for  Abram : he  had  brought 

hin\  out  of  Ur  of  the  Chaldees,  out  of  the  fire  of  the 
Chaldees,  so  some,  that  is,  (1.)  From  their  idola- 
tries: for  the  Chaldeans  worshipped  the  fire:  or, 
(2.)  From  their  persecutions.  I'he  Jewish  writers 
have  a tradition  that  Abram  was  cast  into  the  fiery 
funiace  for  refusing  to  worship  idols,  and  was  mi- 
raculouslv  delivered.  It  is  rather  a place  of  that 
name.  Thence  God  brought  him  by  an  effectual 
call;  brought  him  with  a gracious  violence;  snatch- 
ed him  as  a brand  out  of  the  burning.  This  was, 
[1.]  A special  mercy;  “I  brought  thee,  and  left 
others,  thousands,  topei'ish  there;”  God  called  him 
alone,  Isa.  51.  2 [2.]  A spiritual  mercy;  a mercy 

to  his  soul,  a delrverance  from  sin,  and  its  fatal  con- 
sequences. If  God  save  our  souls,  we  shall  want 
nothing  that  is  good  for  us.  [3.]  A fresh  mercy; 
lately  bestowed,  and  therefore  should  the  mercy  be 
affecting;  as  that  in  the  preface  to  the  command- 
ments, I am  the  Lord  that  brought  thee  out  of 
F.gypt  XoLtcAy.  [4.]  A foundation  mercy;  thebe- 
ginning  of  mercy,  peculiar  mercy  to  Abram,  and 
therefore  a pledge  of  further  mercy,  Isa.  66.  9. 
Observe  how  Gcd  speaks  of  it  as  that  which  he 
gloried  in,  I am  the  Lord  that  brought  thee  out. 
He  glones  in  it  as  an  act  both  of  power  and  grace; 
compare  Isa.  29.  22,  where  he  glories  in  it,  long  af- 
ttrw  ird.  Thus  saith  the  Lord  who  redeemed 
Abram,  redeemed  him  from  sin. 

3.  What  he  intended  to  do  yet  further  for  him; 


“ I brought  thee  hither,  on  purpose  to  gwe  thee  this 
land  to  inherit  it,  not  only  to  possess  it,  but  to  pos- 
sess it  as  an  inheritance,  which  is  the  sweetest  and 
surest  titL.”  Note,  (1.)  The  providence  of  God 
has  secret  but  gracious  designs  in  all  its  various  dis- 
pensations tow..rd  gocd  people;  we  cannot  conceive 
the  prcjects  of  providence,  till  the  event  shows 
them  in  all  their  mercy  and  glory.  (2.)  I'he  great 
thing  God  designs  in  all  his  dealings  with  his  peo- 
ple, IS,  to  bring  them  safe  to  heaven.  They  are 
chosen  10  salvation,  (2 'Fhess.  2.  13.)  called  to  tin 
kingdom,  (1  T,  hess.  2.  12.)  begotten  to  the  inherit- 
ance, (1  Pet.  1.  3,  4.)  and  by  all  made  meet  for  it. 
Col.  1.  12,  13.  2 Cor.  4.  17. 

II.  Abram  desires  a sign,  r.  8,  Whereby  shall  J 
know  that  1 shall  inherit  it?  This  did  not  proceed 
from  distiaist  ot  God’s  power,  or  promise,  as  that  of 
.Ziecharias;  but  he  desired  this,  1.  For  the  strength 
ening  and  confirming  of  his  own  faith;  he  believed, 
(x'.  6.  ) but  here  he  prays.  Lord,  help  me  against  my 
unbeiu  f.  J\'‘o%v  he  believed,  but  he  desired  a sign 
to  be  treasured  up  against  an  hour  of  temptation, 
not  knowing  how  his  faith  might,  by  some  event  or 
othec,  be  shocked  and  tried.  Note,  "We  all  need, 
and  should  desire,  helps  from  heaven  for  the  con- 
firniing  ot  cur  faith,  and  should  improve  sacraments, 
which  are  instituted  signs  for  that  purpose.  See 
Judg.  6.  36.. 40.  2 Kings  20.  8..  10.  Isa.  7.  11,  12. 

2.  For  the  ratifying  of  the  promise  of  his  posterity, 
that  they  also  might  be  brought  to  believe  it.  Note, 
Those  that  are  satisfied  themselves,  should  desire 
that  others  also  might  be  satisfied,  of  the  ti-uth  of 
God’s  promises.  John  sent  his  disciples  to  Christ, 
not  so  much  for  his  own  satisfaction  as  for  their’s, 
Matt  11.  2.  3.  Canaan  was  a type  of  heaven. 
Note,  It  is  a very  desirable  thing  to  know  that  we 
shall  inherit  the  heavejily  Canaan,  that  is,  to  be  con- 
firmed in  our  belie!  of  the  timth  of  that  happiness, 
and  to  have  the  e\  idences  of  our  title  to  it  more  and 
more  cleared  up  to  us. 

III.  God  directs  Abram  to  make  preparations  for 
a sacrifice,  intending  by  that  to  gn  e him  a sign, 
and  Abram  makes  preparation  accordingly,  v. 
9..  11,  lake  me  an  heifer,  Cfc.  Perhaps  Abram 
expected  some  extraordinary  sign  from  heaven;  but 
God  gi\  es  him  a sign  upon  a’sacrifice.  Note,  Those 
that  would  receive  the  assurances  of  God’s  favour, 
pid  would  have  tlieir  faith  confirmed,  must  attend 
instituted  oi’dinances,  and  expect  to  meet  with  God 
in  them.  Observe,  1.  God  appointed  that  each  of  the 
beasts  used  for  this  sen  ice  should  be  three  years 
old,  because  then  they  were  at  their  full  growth  and 
strength.  God  must  be  served  with  the  best  we 
have,  for  he  is  the  best.  2.  We  do  not  read  that 
God  gave  Abram  particular  directions  how  to  ma- 
nage these  beasts  and  fowls,  knowing  that  he  was 
so  well  \ ersed  in  the  law  and  custom  of  sacrifices, 
that  he  needed  not  any  particular  directions;  or, 
perhaps,  instructions  were  given  him,  which  he 
carefully  observed,  though  they  are  not  recorded: 
at  least,  it  was  intimated  to  hiiii,  that  they  must  be 
prepared  for  the  solemnity  of  ratifying  a covenant; 
and  he  well  knew  the  manner  of  preparing  them. 

3.  Abrani  took  as  God  appointed  him,  though  as 
yet  he  knew  not  how  these  things  should  become  a 
sign  to  him.  This  was  not  the  first  instance  of 
Abram’s  implicit  obedience.  He  divided  the  beasts 
in  the  midst,  according  to  the  ceremony  used  in  con- 
firaiing  covenants,  (Jer.  34.  18,  19.)  where  it  is 
said.  They  cut  the  calf  in  twain  and  passed  between 
the  parts.  4.  Abram  having  prepared  according  to 
God’s  appointment,  now  set  liimself  to  wait  for ‘the 
sign  God  might  give  him  by  these,  like  the  prophet 
upon  his  watch-tower,  Hab.  2.  1.  ^^’hile  God’s 
appearing  to  own  his  sacrifice,  was  defen-ed,  Abram 
continued  waiting,  and  his  expectations  were  raised 
by  those  delays;  when  the  fowls  came  down  upon 


100 


GENESIS,  XV. 


the  carcases  to  prey  upon  them,  as  common  and  ne- 
glected things,  Abram  drove  them  away,  (x;.  11.) 
believing  that  the  vision  would,  at  the  end,  speak, 
and  not  lie.  Note,  A very  watchful  eye  must  be 
kept  upon  our  spiritual  sacrifices,  that  nothing  be 
suffered  to  prey  upon  them,  and  render  them  unfit 
for  God’s  acceptance.  When  vain  thoughts,  like 
these  fowls,  come  down  upon  our  sacrifices,  we 
must  dri\  e them  away,  and  not  suffer  them  to  lodge 
witliin  us,  but  attend  on  God  without  distraction. 

12.  And  when  tlie  sun  was  going  down, 
a deep  sleep  fell  upon  Abrani ; and,  lo,  an 
hon  or  of  great  darkness  fell  upon  him.  13. 
And  he  saitl  unto  Abrani,  Know  of  a sure- 
ty that  thy  seed  shall  be  a stranger  in  a land 
tJml  is  not  their’s,  and  shall  serve  them ; and 
they  shall  afflict  them  lour  hundred  years ; 
14.  And  also  that  nation  whom  they  shall 
serve,  will  I judge : and  afterward  shall 
they  come  out  with  great  substance.  15. 
And  thou  shalt  go  to  thy  fathers  in  peace  ; 
thou  shalt  be  buried  in  a good  old  age.  IG. 
But  in  the  fourth  generation  they  shall  come 
hither  again : for  the  iniquity  of  the  Amo- 
rites  IS  not  yet  full. 

We  have  here  a full  and  particular  discovery 
made  to  Abram  of  God’s  purposes  concerning  his 
seed.  Observe, 

I.  The  time  when  God  came  to  him  with  this  dis- 
covery; when  the  sun  was  going  down,  ov  declining, 
about  the  time  of  the  evening  oblation,  1 Kings  18. 
36.  Dan.  9.  21.  Early  in  the  morning,  before  day, 
while  the  stars  were  yet  to  be  seen,  God  had  given 
him  orders  concerning  the  sacrifices,  {v.  5.)  and  we 
may  suppose  it  was,  at  least  his  morning’s  work  to 
prei)are  them  and  set  them  in  order;  when  he  had 
done  this,  he  abode  by  them,  praying  and  waiting 
till  towards  evening.  Note,  God  often  keeps  his 
people  long  in  expectation  of  the  comforts  he  de- 
signs them,  for  the  confirmation  of  their  faith:  but 
though  the  answers  of  prayer,  and  the  performance 
of  promises,  come  slowly,  yet  they  come  surely;  at 
evening  time  it  shall  be  light. 

II.  The  preparatives  for  this  discovery;  1.  A deep 

sleep  fell  upon  Abram,  not  a common  sleep  through 
weariness  or  carelessness,  but  a di\  ine  ecstasy,  like 
that  which  the  Lord  God  caused  to  fall  upon  Adam, 
{ch.  2.  21.)  that  being  hereliy  wholly  taken  off  from 
the  view  of  things  sensible,  he  might  be  wholly 
taken  up  with  the  contemplation  of  things  spiritual. 
The  doors  of  the  body  were  locked  uj),  that  the  soul 
might  be  private  and  i-etired,  and  might  act  the 
mere  freely,  and  like  itself.  2.  With  this  sleep,  a 
horror  of  great  darkness  fell  upon  him;  a sudden 
change!  But  just  before,  we  had  him  solacing 
himself  in  the  comforts  of  God’s  covenant,  and  in 
communion  with  him : and  here  a horror  of  great 
darkness  falls  upon  him.  Note,  The  children  of 
light  do  not  always  walk  in  the  light,  but  snmetinies 
clouds  and  darkness  are  round  about  them.  This 
great  darkness,  which  brought  horror  with  it,  was 
designed,  (1.)  To  strike  an  awe  upon  the  spirit  of 
Abram,  and  to  ])ossess  him  with  a holy  reverence, 
that  the  familiarity  which  God  was  pleased  to  ad- 
mit him  to,  might  not  breed  contempt.  Note,  Holy 
f^ar  prepares  the  soul  for  holy  joy;  the  spirit  of 
1:  mdaTC  makes  way  for  the  spirit  of  adoption.  God 
■•■ounds  first,  and  then  heals;  humbles  first,  and 
then  lifts  up,  Isa.  6.  5,  6.  (2.)  To  be  a specimen 

of  the  methods  of  God’s  deidings  with  his  seed;  they 
must  first  be  in  the  horror  and  darkness  of  Egx'p- 
tian  slavery,  and  then  enter  with  joy  into  the  good 


land;  and  therefore  he  must  have  the  foretaste  of 
their  sufferings,  beibre  he  had  the  foresight  of  their 
happiness.  (3. ) To  be  an  indication  of  the  nature 
of  that  covenant  of  peculiarity  which  God  was  now 
about  to  make  with  Abram.  The  O.d  Testament 
dispensation,  which  was  founded  on  that  covenant, 
was  a dispensation,  [1.]  Of  darkness  and  obscurity, 
2 Cor.  3.  13.  [2.1  Of  dread  and  horror,  Heb.  12. 

18,  &c. 

III.  The  prediction  itself;  several  things  are  here 
foretold. 

1.  The  suffering  state  of  Abram’s  seed  f r a long 
time,  V.  13.  Letm  t Abram  flatter  himself  with  the 
hopes  of  nothing  but  honcur  and  jn'c  sperity  in  his 
family:  no,  he  must  know  cf  a sui  elv,  tliat  which  h« 
was  loath  to  believe,  that  the  pn  mised  seed  should 
be  a persecuted  seed.  Note,  (1.)  (ird  sends  the 
worst  first;  we  must  first  suffer  . iid  then  reign.  (2.) 
He  lets  us  knov/  the  worst  before  it  cc  mes,  that  when 
it  comes,  it  may  not  be  a surprise  to  us,  Jolm  16. 
4.  Now'  we  have  here,  [1.]  4'he  particulars 
sufferings.  First,  Thev  sha’l  lie  strangers;  so  they 
were,  first  in  Canaan,  Ps.  lOo.  12,  and  afterward  in 
Egypt:  before  they  were  lords  of  their  own  land, 
they  were  strangers  in  a strange  land.  The  incon- 
veniencies  of  an  unsettled  state,  make  a hapjiy  set- 
tlement the  more  welcome.  Thus  the  heirs  of  hea- 
ven are,  first,  strangers  on  earth,  a land  that  is  not 
their’s.  Secondly,  'riiev  shall  be  servants;  so  they 
were  to  the  Egyptians,  Exod.  1.  13.  See  how  that 
which  was  the  (loom  of  the  Canaanites,  ch.  9.  25, 
proves  the  distress  of  Abram’s  seed;  they  are  made 
to  serve,  but  with  this  difference,  the  Canaanites 
serve  under  a curs-e,  the  Hebrews  under  a blessing, 
and  the  upright  shall  have  dominion  in  the  moming, 
Ps.  49.  14.  Thirdly,  They  shall  be  sufferers. 
Those  whom  they  serve,  shall  afflict  them;  see 
Exod.  r.  11.  Note,  Those  that  are  blessed  and  be- 
loved of  God,  are  often  sorely  afflicted  by  wicked 
men;  and  Gocl  foresees  it,  and  takes  cognizance  of  it. 
[2.]  The  continuance  of  their  sufferings;  /bz/r  hun- 
dred years.  This  persecution  began  with  mocking, 
when  Ishmael,  the  son  of  an  Egyptian,  persecuted 
Isaac,  who  was  born  after  the  spirit,  ch.  21.  9.  Gal. 
4.  29.  \t  continued  m loathing;  {or  \t  an  abo- 
mination to  the  Egyptians  to  eat  bread  with  the  He- 
brews, ch.  43.  32,  and  it  came,  at  last,  to  murder, 
the  basest  of  murders,  that  of  their  new-born  child- 
ren; so  that  more  or  less,  it  continued  400  ye  rs, 
though  in  extremity,  not  so  many.  This  was  a long 
time,  Imt  a limited  time. 

2.  The  judgment  of  the  enemies  of  Abram’s  seed, 

V.  14,  That  nation  whom  they  shall  serve,  even  the 
Eg\’ptians,  will  I judge.  Th  s points  at  the  plagues 
of  Egypt,  by  which  God  not  only  constrained  the 
Eg\’ptians  to  release  Israel,  but  ])unished  them  for 
all  the  hardships  they  had  put  upon  them.  Note, 
(1.)  Though  God  may  suffer  persecutors  and  op- 
pressors t'O  trample  upon  his  people  a great  while, 
yet  he  will  certainlv  reckon  with  them  at  last ; for 
his  c/ay  is  coming,  Ps.  37.  12,  13.  (2.)  The  punish- 

ment of  persecutors  is  the  judgment  of  them;  it  is  a 
righteous  thing  with  God,  and  a particular  act  of 
justice,  to  recompense  tribulations  to  those  that 
trouble  his  people.  The  judging  of  the  church’s 
enemies,  is  Go(l’s  work,  /will  judge:  God  can  do 
it,  for  he  is  the  Lord;  he  will  do  it,  for  he  is  his  peo- 
ple’s God,  and  he  has  said,  Vengeance  is  mine,  I 
will  repay.  To  him  therefore  we  must  leave  it,  to 
be  done  in  his  way  and  time. 

3.  The  deliverance  of  Abram’s  seed  out  of  Egypt; 
that  great  event  is  here  foretold.  Afterward,  shall 
they  come  out  with  great  substance.  It  is  here  pro- 
mised, (].)  That  they  shall  be  enlarged;  aftemvard, 
they  shall  come  out,  that  is,  either,  after  they  have 
been  afflicted  400  years,  when  the  days  of  their  ser- 
vitude are  fulfilled,  then  they  may  expec*  'deliver. 


101 


GENESIS,  XV. 


ance;  or,  after  the  Egj'ptians  are  judged  and  pla- 
gued. Note,  The  destruction  of  oppressors  is  the 
redemption  of  the  oppressed;  they  will  not  let  God’s 
people  go,  till  they  are  forced  to  it.  (2.)  That  they 
should  be  enriched;  they  shall  come  out  with  great 
substance  this  was  fulfilled,  Exod.  12.  “IS,  36. 
(iod  took  care  they  should  have,  not  onl}'  a good 
land  to  go  to,  but  a good  stock  to  bring  with  them. 

4.  Their  happy  settlement  in  Canaan,  v.  16. 
'I'hey  shall  not  only  come  out  of  Egypt,  but  they 
nhall  come  hither  again,  hither  to  the  land  of  Ca- 
naan, wherein  thou  now  art.  The  discontinuance 
of  their  possession  shall  be  no  defeasance  of  their 
right;  we  must  not  reckon  those  comforts  lest  for 
ever,  that  are  intermitted  for  a time.  The  reason 
why  they  must  not  have  the  land  of  promise  in  pos- 
session till  the  fourth  generation,  is,  because  the  ini- 
quity of  the  Amorites  %vas  not  yet  full.  Isi’ael  cannot 
be  possessed  cf  C maun,  till  the  Amorites  be  dispos- 
sessed; and  they  are  not  yet  ripe  for  ruin.  The 
righteous  God  has  determined  that  they  shall  not 
be  cut  off,  till  they  have  persisted  in  sin  so  long,  and 
arrived  at  such  a pitch  of  wickedness,  that  there 
may  appear  some  equitable  proportion  between 
their  sin  and  their  rain;  and  therefore  till  it  come 
to  that,  the  seed  of  Abram  must  be  kept  out  of  pos- 
session. Note,  (1.)  The  measure  of  sin  fills  gradu- 
ally ; those  that  continue  impenitent  in  wicked  ways, 
are  treasuring  up  unto  themselves  wrath.  (2.) 

' Some  people’s  measure  of  sin  fills  slowly.  The  So- 
domites, who  were  sinners  before  the  Lord  exceed- 
ingly, soon  filled  their  measure;  so  did  the  Jews, 
who  were  in  profession  near  to  God;  but  the  iniqui- 
ty of  the  Amorites  was  long  in  the  filling  up.  (3.) 
That  this  is  the  reason  of  the  prosperity  of  wicked 
people;  the  measure  of  their  sins  is  not  yet  full. 
The  wicked  live,  become  old,  and  are  mighty  in 
p07ver,  while  God  is  laying  ufi  their  iniquity  for 
their  children.  Job  21.  7,  19.  See  Matt.  23.  32. 
Deut.  32.  34. 

5.  Abram’s  peaceful  quiet  death  and  burial,  before 

these  things  should  come  to  pass,  x>.  15.  As  he 
should  not  live  to  see  that  good  land  in  the  posses- 
sion of  his  family,  but  must  die  as  he  lived,  a stran- 
ger in  it;  so,  to  balance  that,  he  should  not  live  to 
see  the  troubles  that  should  come  upon  his  seed, 
much  less  to  share  in  them.  This  is  promised  to 
Josiah,  2 Kings  22.  23.  Note,  Good  men  are  some- 
times greatly  favoured  by  being  takenaway  from  the 
evil  to  come,  Isa.  57.  1.  Let  this  satisfy  Abram, 
that,  for  his  part,  (1.)  He  shall  go  to  his  fathers  in 
pence.  Note,  [1.]  Even  the  friends  and  favourites 
of  Hea\  cn  arc  not  exempt  from  the  stroke  of  death; 
Are  nve  greater  than  our  father  Abram  ’which  is 
dead?  John  8.  53.  [2.]  (iood  men  die  willingly; 

they  are  not  fetched,  they  are  not  forced,  but  they 
go;  their  soul  is  not  required,  as  his,  Luke  12.  20, 
but  cheerfully  resigned:  they  would  not  live  always. 
[3.]  At  death  we  go  to  our  fathers,  to  all  our  fa- 
thers that  are  gone  before  us  to  the  state  of  the 
dead.  Job  21.  32,  33,  to  our  godly  fathers  that  are 
gene  before  us  to  the  state  of  the  blessed,  Heb.  12. 
23.  The  former  thought  helps  to  take  off  the  terror 
of  death,  the  latter  puts  comfort  into  it.  [4.  ] When- 
ever a godlv  man  dies,  he  dies  in  peace.  If  the  way 
be  piety,  the  end  is  peace,  Ps.  37.  37.  Outw'ard 
peace,  to  the  last,  is  promised  to  Abram;  peace  and 
truth  in  his  davs,  whatever  should  come  after,  2 
Kings  20.  19.  Peace  with  God,  and  everlasting 
peace,  are  sure  to  all  the  seed.  (2.)  He  shall  be 
buried  in  a good  old  age.  Perhaps  mention  is  made 
of  his  burial  here,  where  the  land  of  Canaan  is  pro- 
mised him,  because  a burying  place  was  the  first 
possession  he  had  in  it.  He  shall  not  only  die  in 

{)cace,  but  die  in  honour,  die,  and  be  buried  dccenX.- 
y;  not  only  die  in  peace,  but  die  in  season.  Job  5.  25, 
26.  Ncte,  [1.  ] Old  age  is  a blessing;  it  is  promised 


in  the  fifth  commanament;  it  is  pleasing  to  nature; 
and  a great  opportunity  to  use^ilness;  [2.  ] Espe- 
cialN  if  it  be  a good  old  age:  their’s  may  be  called  a 
good  old  age,  First,  That  are  old  and  healthful,  not 
loaded  with  such  distempers  as  make  them  weary 
of  life;  Secondly,  That  are  old  and  holy,  old  disci- 
ples, Acts  21.  16,  whose  hoary  head  is  found  in  the 
ivay  of  righteousjiess,  Prov.  16.  31.  old  and  useful, 
old  and  exemplary  for  godliness;  their’s  is  indeed  a 
good  old  age. 

17.  And  it  came  to  pass  tliat  when  the  snn 
went  down,  and  it  was  dark,  behold,  a smok- 
ing furnace,  and  a burning  lamp  that  passed 
between  tliose  pieces.  1 8.  In  the  same  day, 
the  Lord  made  a covenant  with  Abram, 
saying.  Unto  thy  seed  have  I given  this  land, 
from  the  river  of  Egypt  unto  the  great  river, 
the  river  Euphrates : 19.  The  Kenites,  and 
the  Kennizzites,  and  the  Kadmonites,  20. 
And  the  Hittites,  and  the  Perizzites,  and  the 
Rephaims,  21.  And  the  Amorites,  and  the 
Canaanites,  and  the  Girgashites,  and  the 
Jebusites. 

Here  is, 

I.  The  covenant  ratified,  v.  17;  the  sign  which 
Abram  desired,  was  given  at  length,  when  the  sun 
was  gone  down,  so  that  it  was  dark;  for  that  was  a 
dark  dispensation. 

I.  The  smoking  furnace  signified  the  affliction  of 
his  seed  in  Egypt;  they  were  there  in  the  iron  fur- 
nace, Deut.  4.  20,  Xht.  furnace  of  affliction,  Isa.  48. 
10,  labouring  in  the- very  fire.  They  were  there  in 
the  smoke,  their  eyes  darkened,  that  they  could  not 
see  to  the  end  of  their  troubles,  and  they  at  a loss  to 
conceive  what  God  would  do  with  them;  clouds  and 
darkness  were  round  about  them. 

% The  burning  lamp  denotes  comfort  in  this  af- 
fliction: and  this  God  showed  Abram,  at  the  same 
time  that  he  showed  him  the  s?no  king  furnace.  (1.) 
Light  denotes  deliverance  out  of  the  furnace;  their 
salvation  was  as  a /a  w/i  that  burneth,\%^.62.1.  When 
God  came  down  to  deliver  them,  he  appeared  in  a 
bush  that  burned,  and  was  not  consumed,  Exod.  3. 

2.  12.)  The  lamp  denotes  direction  in  the  smoke; 

God^s  word  was  their  lamp;  this  word  to  Abram  was 
so,  it  was  a light  shining  in  a dark  place;  perhaps 
this  burning  lamp  prefigured  the  pillar  of  cloud  and 
fire,  which  led  them  out  of  Egypt,  in  which  God 
was.  (3.)  The  burning  lamp  denotes  the  destruc- 
tion of  their  enemies  who  l^t  them  so  long  in  the 
furnace:  see  Zech.  12.  6.  The  same  cloud  that  en- 
lightened the  Israelites,  troubled  and  burned  the 
Egyptians. 

3.  I'he  passing  of  these  bet’ween  the  pieces,  was 
the  confirming  of  the  covenant  God  now  made  with 
him,  fhat  he  might  have  strong  consolation,  being 
fully  persuaded  that  what  God  promised,  he  would 
certainly  perform.  It  is  probable  that  this  fumace 
and  lamp,  which  passed  between  the  pieces,  bumed 
and  consumed  them,  and  so  completed  the  sacrifice, 
and  testified  God’s  acceptance  of  it,  as  of  Gideon’s, 
Judg.  6.  21.  Mnnoah’s,  Judg.  13.  19,  20.  and  Solo- 
mon’s, 2Chrcn.  7.  1.  soitintimates,  (1.)  That  God’s 
covenants  with  man  are  made  by  sacrifice,  Ps.  50.  5; 
by  Christ,  the  great  Sacrifice:  no  agreement  without 
atonement.  (2. ) God’s  acceptance  of  our  spiritual 
sacrifices,  is  a token  for  good,  and  an  earnest  of  fur- 
ther favours:  see  Judg.  13.  23.  And  bv  this  we  may 
know  that  he  accepts  cur  sacrifices,  if  he  kindle  in 
our  souls  a holy  fire  of  pious  and  devout  affections 
in  them. 

II.  The  covenant  repealed  and  explained,  v.  18, 
In  that  same  day,  that  day  never  to  be  forgotten. 


GENESIS,  XVI. 


the  Lord  made  a covenant  with  Abram,  that  is, 
gave  a promise  to  Abram,  saying.  Unto  thy  seed 
nave  I given  this  land.  Here  is,  1.  A rehearsal  of 
the  grant:  he  had  said  before,  To  thy  seed  will  I give 
this  land,  ch.  12.  7.— 13.  15.  But  here  he  says,  I 
have  given  it;  that  is,  (1.)  I have  given  the  promise 
of  it,  the  charter  is  sealed  and  delivered,  and  can- 
not be  disannulled.  Note,  God’s  promises  are  God’s 
gifts,  and  are  so  to  be  accounted  of.  (2.)  The  pcs- 
sessioii  is  as  sure,  in  due  time,  as  if  it  were  now  ac- 
tually delivered  to  them : what  God  has  promised, 
is  as  sure  as  if  it  were  already  done;  hence  it  is  said, 
He  that  believes  hath  everlasting  life,  John  3.  36,  for 
he  shall  as  surely  go  to  heaven  as  if  he  were  there 
already.  2.  A recital  of  the  particulars  granted, 
such  as  is  usual  in  the  grants  of  land.  He  specifies 
the  boundaries  of  the  land  intended  hereby  to  be 
granted,  x*.  18.  And  then,  for  the  greater  certainty , 
as  is  usual  in  such  cases,  he  mentions  in  whose  ten- 
ure and  occupation  these  lands  now  were.  Then 
several  nations  or  tribes,  are  here  spoken  of,  v. 
19.  . 21.  that  must  be  cast  out,  to  make  room  for 
the  seed  of  Abram.  They  were  not  possessed  of  all 
these  countries,  when  God  brought  them  into  Ca- 
naan. The  bounds  are  fixed  much  narrower,  Num. 
34.  2,  3,  &c.  But,  (1.)  In  David’s  time  and  Solo- 
mon’s, their  jurisdiction  extended  to  the  utmost  of 
these  limits,  2 Chron.  9.  26.  (2. ) It  was  their  own 

fault  that  they  were  not  sooner  and  longer  in  pos- 
session of  all  these  territories.  They  forfeited  their 
right  by  their  sins,  and  by  their  own  sloth  and  cow- 
ardice kept  themselves  out  of  possession.  3.  I'he 
land  granted,  is  here  described  in  its  utmost  extent, 
because  it  was  to  be  a type  of  the  heavenly  inherit- 
ance, where  there  isToom  enough:  in  our  Father’s 
house  are  many  mansions.  I'he  present  occupants 
are  named,  because  their  number  and  strength,  and 
long  prescription,  should  be  no  hindrance  to  the  ac- 
complishment of  this  promise  in  its  season,  and  to 
magnify  God’s  love  to  Abram  and  his  seed,  in  giv- 
ing to  that  one  nation  the  possession  of  many  nations: 
so  precious  were  they  in  his  sight,  and  so  honoura- 
ble, Isa.  43.  4. 

CHAR  XVI. 

Hag  ar  is  the  person  mostly  concerned  in  the  story  of  this 
chapter,  an  obscure  Egyptian  woman,  whose  name  and 
story  we  had  never  heard  of,  if  Providence  had  not 
brought  her  into  the  family  of  Abram.  Probably,  she 
was  one  of  those  maid-servants,  which  the  king  of  Egypt, 
among  other  gifts,  bestowed  upon  Abram,  ch.  12,16.  Con- 
cerning her,  we  have  four  things  in  this  chapter;  1.  Her 
marriage  to  Abram  her  master,  v.  1.  . 3.  II.  Her  misbe- 
haviour toward  Sarai,  her  mistress,  v.  4,  6.  III.  Her  dis- 
course with  an  angel  that  met  her  in  her  flight,  v.  7,  .14. 
IV.  Her  deliverance  of  a son,  v.  15,  16. 

l.lk^OW  Sarai,  Abram’s  wife,  bare  him 
1-^  no  children : and  she  had  an  hand- 
maid, an  Ep:yptian,  whose  name  tons  Hagar. 
2.  And  Sarai  said  unto  Abram,  Behold  now, 
the  Lord  hath  restrained  me  from  bearing : 
1 pray  thee,  go  in  unto  my  maid  ; it  may  be 
that  I may  obtain  children  by  her.  And 
Abram  hearkened  to  the  voice  of  Sarai.  .3. 
And  Sarai  Abram’s  wife  took  Hagar  her 
maid  the  Egyptian,  after  Abram  had  dwelt 
ten  years  in  the  land  of  Canaan,  and  ga\  e 
her  to  her  husband  Abram  to  be  his  vt  ife. 

We  have  here  the  m irriage  of  Abram  to  Plagar, 
who  was  his  second  iry  wife;  herein,  though  some 
excuse  may  be  mude  for  him,  he  cannot  be  justified; 
for  from  the  beginning  it  was  not  so;  and  when  it 
was  so,  it  seems  to  have  proceeded  from  an  irregu- 
lar desire  to  build  up  their  f imilies  for  the  speedier 
peopling  of  the  woild  and  the  church:  it  must  not  be 


so  now.  Christ  has  reduced  this  matter  to  the  first 
institution,  and  makes  the  mai’riage  union  to  be  be- 
tween one  man  and  one  woman  only. 

Now, 

1.  The  maker  of  this  match  (would  one  think  it.^) 

! was  Sarai  herself:  she  said  to  Abram,  I pray  thee 

go  in  unto  my  maid,  v.  2.  Note,  1.  It  is  the  policy 
of  Satan  to  tempt  us  by  our  nearest  and  dearest  re- 
lations, or  those  friends  that  we  have  an  opinion  of 
and  an  affection  for.  The  temptation  is  most  dan- 
j gerous,  when  it  is  sent  by  a hand  that  is  least  ex- 
1 pected:  it  is  our  wisdom  therefore  to  consider,  not 
I so  much  who  speaks,  as  what  is  spoken.  2.  God’s 
I commands  consult  our  comfort  and  honour,  much 
j better  than  cur  own  contrivances  do.  It  had  been 
much  more  for  Sarai’s  interest,  that  Abram  should 
have  kept  to  the  rule  of  God’s  law,  than  that  he 
I should  have  been  guided  by  her  foolish  projects;  but 
i we  often  do  ill  for  ourselves. 

I II.  The  inducement  to  it  was  Sarai’s  barrenness. 

; 1.  Sarai  bare  Abram  no  children;  she  was  xicrv 

' fair,  ch.  12.  14;  she  was  an  agreeble  dutiful  wife, 
and  a sharer  with  him  in  his  large  possessions;  and 
yet  written  childless.  Note,  (1.)  God  dispenses  his 
gifts  variously,  loading  us  with  benefits,  but  not  over- 
loading us:  some  cross  or  other  is  appointed  to  be  an 
allay  to  great  enjoyments.  (2.)  The  mercy  cf 
children  is  often  given  tc»  the  poor,  and  denied  to  the 
rich;  given  to  the  wicked,  and  denied  to  good  peo- 
ple; though  the  rich  have  most  to  leave  them,  and 
good  people  would  take  most  care  of  their  education : 
God  does  herein  as  it  has  pleased  him. 

2.  She  owned  God’s  providence  in  this  affliction; 
the  Lord  hath  restrained  me  from  bearing.  Note, 
(1.)  As  where  children  are,  it  is  God  that  ^ves 
them,  ch.  33.  5,  so  where  they  are  wanted,  it  is  he 
that  withholds  them,  ch.  30.  2.  This  evil  is  of  the 
Lord.  (2.)  It  becomes  us  to  acknowledge  this,  that 
we  may  bear  it,  and  improve  it,  as  an  affliction  of 
his  ordering  for  wise  and  holy  ends. 

3.  She  used  this  as  an  argument  with  Abram  to  mar- 
ry his  maid ; and  he  was  prevailed  with  by  this  argu- 
ment to  do  it.  Note,  (1.)  When  cur  hearts  are  too 

j much  set  upon  any  creature-comfort,  we  are  easih' 
put  upon  the  use  of  indirect  methods  for  the  obtain- 
1 ingcf  it:  inordinate  desires  commonly  produce  irre- 
] gular  endeavours:  if  our  wishes  be  not  kept  in  a sub- 
I mission  to  God’s  providence,  our  pursuits  will 
I scarcely  be  kept  under  the  restraints  of  his  pre- 
cepts. (2.)  It  is  for  want  of  a firm  dependence  up- 
on  God’s  promise,  and  a patient  waiting  for  G;  d’s 
j time,  that  we  go  out  of  the  way  of  our  duty  to  catch 
; at  expected  mercy;  He  that  believes,  does  not  make 
' haste. 

4.  Abram’s  compliance  with  Sarai’s  proposal,  we 
have  reason  to  think,  was  from  an  earnest  desire  of 
the  Promised  Seed,  on  whom  the  covenant  sheu’d 
be  entailed.  God  had  told  him  that  his  heir  should 
be  a son  of  his  bodv,  but  had  not  yet  told  him  that 
it  should  be  a son  by  Sarai;  therefore  he  thought, 
“Why  not  by  Hagar:  since  S:.r  i herself  proposed 
it?”  Note,  (1.)  Foul  temptations  may  h ive  very 
fair  pretences,  and  be  coloured  with  that  which  is 
very  plausib’e.  (2.)  Fleshly  wisdom,  as  it  antici- 
I ])ates  God’s  time  of  mercy,  so  it  puts  usoutef  God’s 
way.  (3.)  This  would  be  haixpi'.y  prevented,  if  we 
; wciVd  ask  counsel  of  God  by  the  word  and  by  pray- 
■ er,  before  we  attempt  that  which  is  important  and 
suspicious:  herein  Abram  was  wanting;  he  married 
without  God’s  censent.  I'his  persuasion  came  not 
of  him  that  called  him. 

4.  And  he  went  in  nnto  Hagar,  and  she 
conceived : and  when  she  saw  that  slie  had 
coticeived,  her  mistress  was  despised  in  her 
eyes.  5.  And  Sarai  said  unto  Abram,  My 


GENESIS,  XVI. 


1C3 


wrong  he  upon  thee : I have  given  my  maid 
into  thy  bosom ; and  when  she  saw  that  she 
had  conceived,  I was  despised  in  her  eyes : 
the  Lord  judge  between  me  and  thee.  6. 
But  Abram  said  unto  Sarai,  Bebold,  thy 
maid  is  in  thy  hand  ; do  to  her  as  it  pleaseth 
thee.  And  when  Sarai  dealt  hardly  with 
her,  slie  fled  from  her  face. 

We  have  here  the  immediate  bad  consequences 
of  Abram’s  unhappy  man-iage  to  Hagar;  a deal  ct 
mischief  it  made  quickly:  wlien  we  do  not  well, 
both  sin  and  trouble  lie  at  the  door;  and  we  may 
thank  ourselves  for  the  guilt  and  grief  that  hHow 
us,  when  we  go  out  of  the  way  of  our  duty.  See  it 
in  this  story. 

I.  Sarai  is  despised,  and  thereby  provoked  and 
put  into  a passion,  xk  4.  Hagar  no  sooner  per- 
ceives herself  with  child  by  her  master,  than  she 
looks  scornfully  upon  her  mistress,  upbraids  her 
perhaps  with  her  barrenness,  insults  over  her,  to 
make  her  to  fret,  as  1 Sam.  1.  6,  and  boasts  of  the 
prospect  she  had  of  bringing  an  heir  to  Abram,  to 
that  good  land  and  to  the  promise;  now  she  thinks 
herself  a better  wo’  lan  than  Sarai,  more  favoured 
by  Heaven,  and  likely  to  be  better  beloved  by 
Abram;  and  therefore  she  will  not  take  it  as  she  has 
done.  Note,  1.  Mean  and  servile  spirits,  when  fa- 
^•oured  and  advanced  either  by  God  or  man,  are  apt 
to  grow  haughty  and  insolent,  and  to  forget  their 
place  and  original.  See  Prov.  29.  21. — 30.  21.  .23. 
It  is  a hard  thing  to  bear  honoxir  aright.  2.  We 
justlv  suffer  by  those  whom  we  have  sinfully  in- 
dulged, and  it  is  a righteous  thing  with  God,  to 
make  those  instruments  of  our  trouble,  whom  we 
have  made  instruments  of  our  sin,  and  to  insnare  us 
in  our  own  evil  counsels;  this  stone  will  return  upon 
him  that  rolleth  it. 

I I.  Abram  is  clamoured  upon,  and  cannot  be  easy 
while  Sarai  is  out  of  humour;  she  accosts  him  vio- 
lently, and  very  unjustly  charges  him  with  the 
injury,  {v.  5.)  My  wrong  be  upon  thee;  with  a most 
unreasonable  jealousy,  suspecting  that  he  counte- 
nanced Hagar’s  insolence;  and,  as  one  not  willing  to 
hear  what  Abram  had  to  say  for  the  rectifying  of 
the  mistake,  and  the  clearing  of  himself,  she  rashly 
appeals  to  God  in  the  case.  The  Lord  Judge  be- 
tween me  and.  thee;  as  if  Abram  had  refused  to 
right  her.  Thus  does  Sarai,  in  her  passion,  speak 
(/s  of  the  foolish  women  speaketh.  Note,  1.  It 
is  an  absurdity  which  passionate  people  are  often 
guiltvof,  to  quarrel  with  others  for  that  which  they 
themselves  must  bear  the  blame  of:  Sarai  could  not 
but  own  that  she  had  given  her  maid  to  Abram,  and 
yet  she  cries  out.  Mu  xvrong  be  upon  thee,  when  she 
should  have  said.  What  a fool  was  I to  do  sol  That 
is  never  said  wisely,  which  pi’ide  and  anger  have 
the  inditing  of;  when  passion  is  upon  the  thi’one, 
reason  is  out  of  doors,  and  is  neither  heard  nor 
spoken  2.  Those  are  not  always  in  the  right,  who 
are  most  loud  and  forward  in  appealing  to  God; 
rash  and  bold  imprecations  are  commrnly  evidences 
of  ?uilt  and  a bad  cause. 

HI.  Hagar  is  afflicted  :md  driven  from  the  house, 
V 6.  Observe, 

1.  Abram’s  meekness  resigns  the  matter  of  the 
m-iid-scrvant  to  Sarai,  whose  proper  province  it 
wns  to  rule  that  part  of  the  family;  Thy  maid  is  in 
thy  hand:  though  she , was  his  wife,  he  would  net 
countenance  or  protect  her  in  any  thing  that  was 
disrespectful  to  Sarai,  for  whom  he  still  retained 
the  same  affection  that  ever  he  had.  Note,  Those 
who  would  keep  up  peace  and  love,  must  return 
soft  answers  to  hard  accusations;  husbands  and 
wives  particularly  should  agree,  and  endeavour  not 


I to  be  both  angry  together:  yielding  pacifies  great 
I offences;  see  Prov.  15.  1. 

j 2.  Sarai’s  passion  will  be  revenged  upon  Hagar; 
j she  dealt  hardly  with  her,  not  only  confining  her  to 
her  usual  place  and  work,  as  a servant,  but  proba- 
I bly,  making  her  toser.e  v/ith  rigour.  Note,  God 
I takes  notice  of,  and  is  displeased  with  the  hardships 
j which  harsh  masters  unreasonvibly  put  upon  their 
servants:  they  ought  to  forbear  threatening,  with 
Job’s  thought.  Did  not  he  that  7nade  me,  make  him? 
Job  31.  15. 

3.  Hagar’s  pride  cannot  bear  it,  her  high  spirit 
is  become  impatient  of  rebuke;  Jied  from  her 
face;  she  not  cnly  avoided  her  wrath  for  the  pre- 
sent, as  Da\  id  did  Saul’s,  but  she  totally  deserted 
her  service,  and  ran  away  from  the  house,  for- 
getting, (1.)  What  wrong  she  hereby  did  to  her 
mistress,  whose  serv.  nt  she  was,  and  to  her  master, 
whe  se  wife  she  was.  Note,  Pride  will  hardly  be 
restrained  by  any  bonds  of  duty,  no  not  by  many. 
(2.)  That  she  herself  had  first  given  the  provoca- 
tion, by  despising  her  mistress.  Note,  Those  that 
suffer  ff'r  their  faults,  ought  to  bear  it  patiently,  1 
Pet.  2.  20. 

7.  And  t!ie  angel  of  the  Lord  found  her 
by  a fountiiin  ol'  water  in  the  wilderness,  by 
the  fountain  in  the  way  to  Shur.  8.  And 
he  said,  Hagar,  Sarai’s  maid,  whence  earn- 
est thou  ? And  whither  wilt  thou  go  ? 
And  she  said,  I flee  from  the  face  of  my 
mistress  Sarai.  9.  And  the  angel  of  the 
IjORD  said  unto  her.  Return  to  thy  mistress, 
and  submit  thyself  under  her  hands. 

Here  is  the  first  mention  we  have  in  scripture  of 
I an  angel’s  appearance.  Hagar  was  a type  of  the 
law,  which  was  given  by  the  disposition  of  angels; 
but  the  world  to  come  is  not  put  in  subjection  to 
them,  Heb.  2.  5.  Observe, 

I.  How  the  angel  arrested  her  in  her  flight,  v.  7. 
It  should  seem,  she  was  making  toward  her  own 
country;  for  she  was  in  the  wav  to  Shur,  which  lay 
toward  Egypt.  It  were  well  if  our  afflictions  would 
make  us  think  of  cur  home,  the  better  country. 
But  Hagar  was  now  out  of  her  place,  and  out  of  the 
way  of  her  duty,  and  going  further  astray,  when 
the  angel  found  her.  Note,  1.  It  is  a great  mercy 
to  be  stopped  in  a sinful  w'ay,  either  by  conscience 
or  by  providence.  2.  God  suffers  those  that  are  out 
of  the  way,  to  wander  a while,  that  when  they  see 
their  folly,  and  what  a loss  they  have  brought  them- 
selves to,  they  may  be  the  better  disposed  to  re- 
turn. Hagar  was  not  stopped  till  she  was  in  the 
wdderness,  and  had  sat  down  weary  enough,  and 
glad  of  clear  water  to  refresh  herself  with:  God 
I brings  us  into  a wilderness,  and  there  meets  us, 

I Hos.  2.  14. 

i II.  Plow  he  examined  her,  v.  8.  He  called  her 
j Hagar,  l-arai's  maid,  1.  As  a check  to  her  pride: 

^ though  she  was  Abram’s  wife,  and,  as  such,  was 
' obliged  to  return,  yet  he  calls  her  Sarai’s  maid,  to 
humble  her.  Note,  Though  civility  teaches  us  to 
call  others  by  their  highest  titles,  yet  humility  and 
wisdom  teach  us  to  call  ourselves  by  the  lowest.  2. 
As  a rebuke  to  her  flight:  Sarai’s  maid  ought  to  be 
in  Sarai’s  tent,  and  not  wandering  in  the  wilderness, 
and  sauntering  by  a fountain  of  water.  Note,  It  is 
good  for  us  often  to  call  to  mind  what  our  place  and 
relation  are.  See  Eccl.  10.  4. 

Now,  (1.)  The  questions  the  angel  put  to  her, 
were  proper  and  very  pertinent.  [1.]  “ Whence 
earnest  thou?  Consider  that  thou  art  running  away, 
both  from  the  duty  thou  wast  bound  to,  and  the 
privileges  thou  wast  blessed  with,  in  Abram’s  tent.’* 
Note,  It  is  a great  advantage  to  live  in  a religious 


104 


GENESIS,  XVI. 


family,  which  those  ought  to  consider,  who  have 
that  advantage,  yet  upon  every  slight  inducement, 
are  forward  to  quit  it.  [2.]  “ JV hither  ’ivilt  thou 
^0?  Thou  art  running  thyself  into  sin,  in  Egypt.” 

( f she  return  to  that  people,  she  will  return  to  their 
gods,)  “and into  danger,  in  the  wilderness”  through 
which  she  must  travel.  Dent.  8.  15.  Note,  Those 
who  are  forsaking  God  and  the  r duty,  would  do 
well  to  remember  not  only  whence  they  are  fallen, 
Xml  whither  they  arc  fulling.  See  Jo  2.18.  What 
hast  thou  to  do  (witli  Hagar)  in  the  way  of  Egypt? 
John  6.  68. 

(2.)  Her  answer  was  honest,  and  af  .ir  confession; 

/ flee  from  the  face  of  my  nmtress.  In  which  [1.] 
She  acknowledges  her  fault  in  fleeing  from  her  mis- 
tress, and  yet,  [2.]  excuses  it,  that  it  was  from  the 
face,  or  d'spleasure  of  her  mistress.  Note,  Chil- 
dren and  servants  must  be  treated  with  mildness 
and  gentleness,  lest  we  provoke  them  to  take  any 
irregular  courses,  and  so  become  accessary  to  their 
sin,  which  will  condemn  us,  though  it  will  not  jus- 
tify them. 

(3.)  How  he  sent  her  back,  with  suitable  and 
compassionate  counsel,  "10  9,  lletuini  to  thy  mis- 
tress, and  submit  thyself  under  her  hand.  Go 
home,  and  humble  thyself  for  what  thou  hast  done 
amiss,  and  beg  pardon,  and  resolve  for  the  future, 
to  behave  thyself  better.”  He  makes  no  question 
but  she  would  be  welcome,  though  it  does  not  ap- 
pear that  Abram  sent  after  her.  Note,  Those, 
that  are  gone  aavay  from  their  place  and  duty, 
when  they  are  convinced  of  their  error,  must  hasten 
their  retum  and  reformation,  how  mortifying  soever 
it  may  be. 

10.  And  the  an^el  of  the  Lord  said  unto 
her,  I will  multiply  thy  seed  exceedingly, 
that  it  shall  not  be  numbered  for  multitude. 

11.  And  the  angel  of  the  Lord  said  unto 
her.  Behold,  thou  art  with  child,  and  shalt 
bear  a son,  and  shalt  call  his  name  Ishmael ; 
because  the  Lord  hath  heard  thy  affliction. 

1 2.  And  he  will  be  a wild  man ; his  hand 
will  be  against  every  man,  and  every  man’s 
hand  against  him  ; and  he  shall  dwell  in  the 
presence  of  all  his  brethren.  13.  And  she 
called  the  name  of  the  Lord  that  spake 
unto  her.  Thou  God  seest  me : for  she  said. 
Have  I also  here  looked  after  him  that 
seeth  me?  14.  Wherefore  the  well  was 
called  Beer-1  ahai-roi ; behold,  it  is  between 
Kadesh  and  Be  red. 

We  may  suppose  that  the  ajigcl  h iv'ng  given  Ha- 
gar that  good  counsel,  (f.  9.)  to  return  to  her  mis- 
tress, she  immediately  promised  to  do  so,  and  was 
setting  her  face  homeward;  and  then  the  angel  went 
on  to  encour.ige  hor  with  an  assurance  of  the  merev 
God  had  in  .store  f^rher  and  her  seed:  for  G-od  wdl 
meet  those  w'.th  merev,  that  are  returning  to  their 
duty:  / said,  I xvill  confess,  and  thou  foigavcst, 
Ps.'32.  5. 

Here  is, 

I.  .V  prediction  concerning  her  posterity,  given 
her  for  her  comfort  in  her  present  distress.  Notice 
IS  taken  of  her  condition;  Behold,  thou  art  with 
child;  and  therefore  this  is  not  a tit  place  for  thee  to  j 
be  in.  Note,  It  is  a great  comfort  to  women  with  I 
child  to  think  th  t they  are  unfler  the  particular  j 
cognizance  and  care  of  the  Divine  Providence.  | 
God  graciously  considers  that  case,  and  suits  su])-  [ 
ports  to  it.  • 

Now,  1.  The  angel  assures  her  of  a safe  delivery,  I 


and  that  of  a son,  which  Abram  des'red.  This 
fright  and  ramble  of  her’s  might  have  destroyed  her 
hope  of  an  offspring;  but  God  dealt  not  with  her 
according  to  her  folly;  7''hou  shalt  bear  a son:  she 
was  saved  in  child-bearing,  not  only  by  providence, 
but  bv  prom'se. 

2.  He  names  her  child,  which  was  an  honour  both 
to  her  and  it;  call  him  Ishmael,  God  will  hear;  and 
the  reason  ,s,  because  the  Lord  has  heard;  he  has, 
and  therefore  he  svill.  Note,  The  exper  ence  we 
have  had  of  God’s  seasonable  kindness  to  us  in  dis- 
tress, should  encourage  us  to  hope  for  the  1 ke  helji 
in  the  like  exigencies,  Ps.  10.  17.  He  has  heard 
thy  affliction.  Note,  (1.)  Even  there  where  there 
is  little  cry  of  devotion,  the  God  cf  p'ty  semet  me? 
graciously  hears  the  cry  of  affiiction:  tears  speak  as 
well  as  prayers.  This  speaks  comfort  to  the  afH.ct- 
ed,  that  God  not  only  sees  what  their  afflict  ons  are, 
but  hears  what  they  sav.  (2.)  That  seasonable 
succours,  in  the  day  of  affl  cticn,  ought  always  to  be 
remembered  with  thankfulness  to  Grd.  Such  a 
time,  11  such  a strait,  the  Lord  heard  the  voice  of 
my  affliction,  and  helfied  me.  See  Deut.  26.  7.  Ps. 
31.  22. 

3.  He  prom'ses  her  a numerous  offspring,  t’.  10, 
I will  multifily  thy  seed  exceedingly,  Hebr.  Multi- 
filying,  I will  multifly  it,  that  is,  multiply  it  n 
every  age,  so  as  to  perpetuate  it.  It  is  supposed 
th  t the  Turks  at  th  s day  descend  fiT,m  Ishmael; 
and  they  are  a great  people.  This  was  in  ])ursu- 
ance  ( f the  promise  made  to  Abram,  ch.  13,  16,  1 
will  make,  thy  seed  as  the  dust  of  the  earth.  Note, 
Many  that  are  children  cf  godly  parents,  have, 
for  their  sakes,  a l ery  large  share  of  outward  com- 
mon blessings,  though,  I ke  Ishmael,  they  arc  not 
taken  into  covenant:  many^  are  multiphed  that  ore 
not  s anctified. 

4.  He  gives  a character  of  the  child  she  should 
bear,  which,  however  it  may  seem  to  us,  peril, :ps 
was  not  very  disagreeable  to  her,  v.  12,  He  will  be  a 
wild  man;  a wild  ass  of  a maxi,  so  the  word  is;  rude 
and  bold,  and  fearing  no  man;  untamed,  untracta- 
ble,  living  at  large,  and  impatient  of  service  and 
restraint.  Note,  The  children  of  the  bondwoman, 
who  are  out  of  covenant  with  God,  are,  as  they 
were  born,  like  the  wild  ass’s  colt;  t is  grace  that 
reclaims  men,  civilizes  them,  and  makes  them 
wise,  and  good  for  something.  It  is  foretold,  (1.) 
I'hat  he  should  live  in  strife,  and  in  a state  of  war; 
his  hand  against  every  man,  that  is  h's  sm;  and 
every  man’s  hand  against  him,  that  is  his  fiinish- 
ment.  Note,  Those  that  have  turbulent  spirits, 
haie  commonly  troublesome  lives;  thev  that  are 
provokmg,  vexatious,  and  injurious  to  others,  must 
expect  to  be  repaid  in  their  own  coin.  He  that  has 
Iiis  hand  and  tongue  agr.inst  everv  man,  shall  hai  e 
every  man’s  tongue  and  hand  against  him;  and  he 
has  no  reason  to  complam  of  it.  And  yet,  (2. ) That 

j he  should  live  in  safety,  and  hold  h s own  against 
all  the  world;  he  shall  dwell  in  the  fresence  of  all 
his  brethren;  though  threatened  and  insulted  liv  all 
h s ne  ghbours,  yet  he  shall  keep  his  ground,  and, 
for  Abram’s  sake,  more  than  his  own,  shall  be  able 
to  make  h's  part  good  with  them:  accordingly  we 
read,  ch.  25.  18,  that  he  died,  as  he  lived,  in  the 
fresence  of  all  his  brethren.  Note,  Mar.v  th.at  are 
much  exposed  by  their  own  im])rudence,  vet  arc 
strangely  preserved  by  the  Divine  Pi-ovidence;  so 
much  better  s God  to  them  than  they  deserve,  who 
not  only  forfeit  their  lives  bv  sin,  but  hazard  them. 

II.  Hagar’s  pious  reflection  upon  th's  gracious 
a])pcarance  of  God  to  her,  v.  15,  14.  Observe  in 
what  she  said, 

1.  Her  awful  ador.it'on  of  God’s  omn’sehmee  and 
])rovidence,  with  a])])licatirn  cf  it  to  herself;  she 
\ called  the  name  of  the  Lord  that  .sOake  unto  her 
1 that  is,  thus  she  made  confession  of  his  name,  this 


GENESIS,  XVI 1. 


10/v 


she  said  to  his  praise,  Thou  God  scest  vie:  this 
siiould  be  with  her,  his  name  for  ever,  and  this  his 
memorial,  by  which  she  will  know  him  and  remem- 
ber him  while  she  lives.  Thou  God  seest  me.  Note, 
(1.)  The  God  with  whom  we  have  to  do,  is  a seeing 
God,  an  all-seeing  God.  God  is,  (as  the  ancients 
expressed  it)  ci/e.  (2.)  We  ought  to  acknow- 
ledge this  With  application  to  ourselves.  He  that 
sees  all,  sees  me,  as  David,  Ps.  139.  1,  O God, 
thou  hast  searched  me  and  knovm  me.  (3.)  A be- 
lieving regard  to  God,  as  a God  that  sees  us,  will 
be  of  great  use  to  us  in  our  returns  to  him.  It  is  a 
proper  word  for  a penitent:  [1.]  “ Th.  u seest  my 
sin  and  folly:”  I have  sinned  before  thee,  says  the 
prodigal;  in  thy  sight,  says  David.  [2.]  “Thou 
seest  my  sorrow  and  affliction;”  that  Hagar  espe- 
ci-dly  refers  to:  when  we  have  brought  ourselves 
into  distress  by  our  own  follv,  yet  God  has  not  for- 
saken us.  [3.]  “Thou  seest  the  sincerity  and  se- 
r.ousness  of  my  return  and  repentance.  Thou  seest 
iny  secret  mournings  for  sin,  and  secret  motions 
toward  thee.”  [4.]  “Thou  seest  me,  if  in  any 
instance  I depart  from  thee,”  Ps.  44.  20,  21.  This 
thought  should  always  restrain  us  from  sin,  and  ex- 
cite us  to  duty;  Thou  God  seest  me. 

2.  Her  humble  admiration  of  (iod’s  favour  to  her: 
'•'•Have  I here  also  looked  after  him  that  seeth  me? 
Ha^■e  I here  seen  the  back  farts  of  him  that  seeth 
me?”  S ) it  might  be  read,  for  the  word  is  much  tfie 
s line  with  that,  Exod.  33.  23.  She  saw  net  face  to 
f.cc,  but  as  through  a glass  darkly,  1 Cor.  13.  12. 
I'robably,  she  knew  not  who  it  was  that  talked  witli 
her,  till  he  was  departing,  as  Judges  6.  21,  22. — 13. 
LI;  ..nd  then  she  looked  after  him,  with  a reflection 
l.ke  that  of  the  two  disciples,  Luke  24.  31,  32.  Or, 
Have  I seen  him  that  secs  me?  Note,  (1.)  The 
communion  which  holy  souls  have  with  God,  con- 
sists in  their  having  an  eye  of  faith  toward  him,  as 
a God  that  has  an  eye  of  favour  toward  them. 
The  intercourse  is  kept  up  by  the  eye.  (2.)  The 
privilege  of  our  communion  with  God,  is  to  be 

1 loked  upon. with  wonder  and  admiration,  consider- 
ing nvhat  ’ive  are,  who  are  admitted  to  this  favour. 
“Have  I?  I that  am  so  mean,  I that  am  so  vile?” 

2 Sam.  7.  18.  This  privilege  is  thus  to  be  looked 
upon,  considering  the  place  where  we  are  thus  fa- 
voured; “■here  also?  Not  only  in  Abram’s  tent, 
and  at  his  altar,  but  here  also,  in  this  wilderness? 
Here,  where  I never  expected  it,  where  I was  out 
of  the  wat'  of  my  duty?  Lord,  how  is  it?’'  John  14. 
22.  S.nne  make  the  answer  to  this  question  to  be 
negative,  and  so  look  upon  it  as  a penitent  reflec- 
tion: “ Have  I here  also,  in  mv  distress  and  afflic- 
tion, looked  after  God?  No,  I was  as  careless  and 
unmindful  of  him  as  ever  I used  to  be;  and  yet  he 
has  thus  visited  and  regarded  me:”  for  God  often 
prevents  us  with  his  favours,  and  is  found  of  those 
that  seek  him  not,  Isa.  65.  1 . 

HI.  The  name  which  this  gave  to  the  place,  v. 
14,  Beer-lahai-roi,  The  well  of  him  that  lives  and 
sees  me.  It  is  probable  that  Hagar  put  this  name 
upon  it;  and  it  was  retained  long  after,  in  per- 
petuam  rei  memoriarn — a lasting  memorial  of  this 
event.  This  was  the  place,  where  the  God  of 
glory  manifested  the  special  cognizimce  and  car6  he 
took  of  a poor  woman  in  distress.  Note,  1.  He 
that  is  all-seeing,  is  ever-living;  he  lives  and  sees 
us.  2.  Those  that  are  graciously  admitted  into 
communion  with  God,  and  receive  seasonalfle  com- 
forts from  him,  should  tell  others  what  he  has, done 
for  their  souls,  that  they  also  may  be  encouraged  to 
seek  him,  and  trust  in  him.  3.  God’s  gracious  ma- 
nifestations of  himself  to  us  are  to  be  had  in  ever- 
lasting remembrance  by  us,  and  should  never  be 
forgdtten. 

1 5.  Artd  Hagar  bare  Abram  a son : and 

Vo,.  I _0 


Abram  called  his  son’s  name,  which  Hagar 
bare,  Ishmael.  16.  And  Abram  zcos  fom- 
score  and  six  years  old,  when  Hagar  bare 
Ishmael  to  Abi  am. 

It  is  here  taken  for  granted,  though  not  expressly 
I’ecoi'ded,  that  Hagar  did  as  the  angel  commiuided 
her,  returned  to  her  mistress,  and  submitted  her- 
self; and  then,  in  the  fulness  of  time,  she  brought 
torth  her  son.  Note,  Those  who  obep  divine  pre- 
cepts, shall  ha\e  the  comfort  of  divine  promises. 
Tnis  was  the  son  of  the  bond-woman  that  was  boim 
after  the  Jlesh,  Gal.  4.  23,  representing  the  unbe- 
lieving Jews,  V.  25.  Note,  1.  Many  who  can  call 
Abraham^a/'/icr,  yet  are  bomi  after  the  flesh.  Matt. 
3.  9.  2.  The  carnal  seed  in  the  church  are  sooner 

brought  forth  than  the  spiritual.  It  is  an  easier 
thing  to  persuade  men  to  assume  the  fonri  of  gcdli- 
ness,  than  to  submit  to  the  power  of  godliness. 

CHAP.  XVII. 

This  chapter  contains  articles  of  agreement  covenanted 
and  concluded  upon  between  the  great  Jehovah,  the  Fa- 
ther of  mercies,  on  the  one  part,  and  pious  Abram,  the 
Father  of  the  faithful,  on  the  other  part.  Abram  is  there- 
fore called  the  friend  of  God,  not  only  because  he  was 
the  man  of  his  council,  but  because  he  was  the  man  of 
his  covenant;  both  these  secrets  were  with  him:  mention 
was  made  of  this  covenant,  ch.  15.  18,  but  here  it  is  par- 
ticularly drawn  up,  and  put  into  the  form  of  a covenant, 
that  .-t  bram  might  have  strong  consolation.  Here  is,  1. 
The  circumstances  of  the  making  of  this  covenant,  the 
time  and  manner,  v.  1,  and  the  posture  Abram  was  in,  v. 
3.  II.  The  covenant  itself.  In  the  general  scope  of  it, 
V.  1.  And  afterward,  in  the  particular  instances.  1. 
That  he  should  be  the  father  of  many  nations,  v.  4,  6. 
and,  in  token  of  that,  his  name  was  changed,  v.  6.  2. 
That  God  would  be  a God  to  him  and  his  seed,  and 
would  give  them  the  land  of  Canaan,  v.  7,  8.  And  the 
seal  of  this  part  of  the  covenant  was  circumcision,  v.  9... 
14.  3.  'I'hat  he  should  have  a son  by  Sarai,  and  in  to- 

ken of  tlial,  her  name  was  changed,  v.  15,  16.  This  pro- 
mise Abram  received,  v.  17.  And  his  request  for  Ish- 
mael (\.  18.)  was  answered,  abundantly  to  his  satisfac- 
tion, V.  19.  . 22.  111.  The  circumcision  of  Abram  and 

his  family,  according  to  God’s  appointment,  v.  22. .27. 

1.  4 ND  when  Abram  was  ninety  yearn 
AIl  old  and  nine,  the  Lord  appeared 
to  Abram,  and  said  unto  him,  I am  tlie  Al- 
mighty God  ; walk  before  me,  and  be  thou 
perfect.  2.  And  I w ill  make  my  covenant 
between  me  and  thee,  and  wall  multiply 
thee  exceedingly.  .3.  And  Abram  fell  on 
his  face : and  God  talked  with  him,  saying. 
Here  is, 

I.  The  time  when  God  made  Abram  this  gra- 
cious visit;  when  he  was  99  years  old,  full  13  years 
after  the  birth  of  Ishmael.  1.  So  long,  it  should 
seem,  God’s  extraordinary  appearances  to  Abram 
were  intermitted;  and  all  the  communion  he  had 
with  God,  was  only  in  the  usual  way  of  ordinances 
and  providences.  Note,  There  are  some  special 
comforts  which  are  not  the  daily  bread,  no  not  of 
the  best  saints,  but  they  are  favoured  with  them 
now  :md  then.  On  this  side  heaven,  they  have  con- 
venient food,  but  not  a continual  feast.  ' 2.  So  long 
the  promise  of  Isaac  was  deferred.  (1.)  Perhaps 
to  correct  Abram’s  over-hasty  marrying  of  Hagar. 
Note,  The  comforts  we  sinfully  anticipate,  are 
justly  delayed.  (2.)  That  Abram  and  Sarai  being 
so  far  stricken  in  age,  God’s  power,  in  this  matter, 
might  be  the  more  ma,gnified,  and  their  faith  the 
more  tried.  See  Deut.  32.  36.  John  11.  6,  15.  (3.^ 
That  a child  so  long  wanted  for,  might  be  an  Isaac, 
a son  indeed,  Isa.  54.  1. 

II.  The  way  in  which  God  made  this  covenant 
with  him ; The  Lord  appeared  to  Abram,  in  the 


106 


GENESIS,  XVII. 


Shechinah,  some  visible  display  of  God’s  immediate 
glorious  pxesence  with  him.  Is'ote,  God  .first  makes 
himself  known  to  us,  and  gives  us  a sight  of  him  by 
faith,  and  then  takes  us  into  his  covenant. 

TIL  The  posture  Abram  put  himself  into  upon 
this  occasion.  He  fell  on  his  face  while  God  talked 
with  him,  -v.  h.  Either,  1.  As  one  overcome  by  the 
brightness  of  tne  divine  glory,  and  unable  to  bear 
the  sight  of  it,  tuough  he  had  seen  it  several  times 
before:  Daniel  and  John  did  likewise,  though  they 
were  also  acquainted  with  the  visions  of  the  Al- 
mighty, Dan.  8.  17. — 10.  9,  15.  Rev.  1.  17.  Or, 
2.  As  one  ashamed  of  himself,  and  blushing  to  think 
of  the  honours  done  to  one  so  uuwoithv  : he  looks 
upon  himself  with  humilitv,  and  upon  (Jod  with  re- 
verence, and,  in  token  of  both,  falls  on  his  face, 
putting  Itimself  into  a posture  of  adoration.  Note, 
(1.)  God  graciously  condescends  to  talk  with  th  se 
whom  he  takes  into  nis  covenant  and  communion 
with  himself.  He  talks  with  them  l)y  his  word, 
Prov.  6.  22.  He  talks  with  them  by  his  l/iirit, 
John  14.  26.  This,  honour  have  all  his  saints.  (2.) 
Those  that  are  admitted  into  fellowship  with  God, 
are,  and  must  be,  very  humble  and  very  reverent 
in  their  approaches  to  him.  If  we  say  we  have  fel- 
lowship with  him,  and  the  familiarity  breeds  con- 
tempt, we  deceive  ourselves.  (3.)  Those  that 
would  receive  comfort  from  God,  must  set  them- 
selves to  give  glory  to  God,  and  to  worship  at  his 
footstool. 

IV.  The  general  scope  and  summary  of  the  cove- 
nant, la.id  down  as  the  foundation  on  which  all  the 
rest  was  built;  it  is  no  other  than  the  covenant  of 
grace,  still  m tde  with  all  believers  in  Jesus  Christ, 
V.  1.  Observe  here, 

1.  What  we  may  expect  to  find  God  to  us  ; lam 
the  Almighty  God;  by  this  name  he  chose  to  make 
himself  known  to  Abram  rather  than  by  his  name 
Jehovah,  Exod.  6.  3.  Housed  it  to  Jacob,  ch.  35. 
11.  They  called  him  by  this  name,  ch.  28.  3. — 43. 
14. — 48.  3;  It  is  the  name  of  God  that  is  mostly 
used  throughout  the  book  of  Job,  at  least  thirty 
times  in  the  discourses  of  that  book.  After  Moses, 
Jehovah  is  more  frequently  used,  and  this  very 
rarely;  I am  El-shaddai;  it  bespeaks  the  almighty 
power  of  God,  either,  (1.)  As  an  axtenger,  from 

he  laid  waste,  so  some;  and  they  think  God 
took  this  title  from  the  destruction  of  the  old  world. 
This  is  countenanced  by  Isa.  13.  6,  and  Joel  1.  15. 
Or,  (2.)  As  a benefactor,  o’  for  ■^'.vHwho,  and  ’a 
sufficient.  He  is  a God,  that  is  enough  ; or,  as  our 
old  English  translation  reads  it  here  very  signifi- 
cantly, I am  God  all-sufficient.  Note,  The  God 
with  whom  we  have  to  do,  is  a God  that  is  enough. 
[1.]  He  is  enough  in  himself;  he  is  self-s\ifficient; 
he  has  every  thing,  and  he  needs  not  any  thing. 
[2.]  He  is  enough  to  us,  if  we  be  in  covenant  with 
him:  we  have  all  in  him,  and  we  ha\e  enough  in 
him;  enough  to  satisfy  our  most  enlarged  desires, 
enough  to  supply  the  defect  of  e\  cry  thing  else,  and 
to  secure  to  us  a happiness  for  our  immortal  souls: 
see  Ps.  16.  5,  6.-73.  25. 

2.  Wh:it  God  requires  that  we  lie  to  him;  the 
covenant  is  mutu:il.  Walk  bfore  me,  and  be  thou 
perfect,  that  is,  upright  and  sincere;  fi'i-  herein  the 
covenant  of  grace  is  well-ordered,  tliat  sincerity  is 
our  gospel  perfection.  Observe,  (1.)  That  to  be 
religious,  is  to  walk  before  God  in  our  integrity;  it 
is  to  set  God  always  before  us,  and  to  think,  and 
speak,  and  act,  in  every  thing,  as  those  that  are 
always  under  his  eye.  It  is  to  have  a constant  re- 
gard to  his  word  as  our  rule,  and  to  his  glory  as  our 
end,  in  all  our  actions,  and  to  be  continually  in  his 
fear.  It  is  to  be  inward  with  him,  in  all  the  duties 
of  religious  worshi]),  for  in  them  particularly  we 
walk  before  God,  1 Sam.  2.  30,  and  to  be  entire  for 
him,  in  all  holy  conversation.  I know  no  religion 


but  sincerity.  (2.)  That  upright  walking  with 
God,  is  the  condition  of  our  interest  in  his  all-suffi- 
ciency. If  we  neglect  him,  or  dissemble  with  him, 
we  forfeit  the  benefit  and  comfort  of  our  relation  to 
him.  (3.)  A continual  regard  to  God’s  all-suffi- 
ciency, will  have  a great  influence  upon  our  upright 
walking  with  him. 

4.  As  for  me,  behold,  my  covenant  is  with 
thee,  and  thou  shall  Ik?  a father  of  many 
nations.  5.  Neither  shall  thy  name  any 
more  be  called  Abram;  but  thy  name  shall 
be  Abraham  ; lor  a father  of  many  nations 
have  1 made  thee.  G.  And  1 will  make 
thee  exceeding  fruitful,  and  I will  make 
nations  of  thee,  and  kings  shall  come  out  ol 
thee. 

The  promise  here  is  introduced  with  solemnity  : 

As  for  me,”  s lys  the  gj'e  it  God,  “ behold,  behold 
and  admire  it,  behold  and  l)e  assured  of  it,  my  co- 
venant is  with  thee;”  as  before,  v.  2,  I will  make 
my  covenant.  Note,  The  covenant  of  grace  is  a 
covenant  of  God’s  own  making;  this  he  glories  in, 
( as  for  me,)  and  so  may  wc.  Now  here, 

I.  It  is  promised  to  Abram,  that  he  should  be  a 
father  of  many  nations:  that  is,  1.  That  his  seed 
after  the  flesh,  should  lie  v ery  numerous,  both  in 
Isaac  and  Ishmael,  and  in  the  sons  of  Keturah; 
something  extraordinary  is  doubtless  included  in 
this  promise,  and  we  may  suppose  that  the  e\  ent 
answered  to  it,  and  that  there  have  been,  and  are, 
more  of  the  children  of  men  descended  from  Abra- 
ham, than  from  any  one  m ui  at  an  equal  distance 
with  him  from  Noah,  the  common  root.  2.  That 
all  believers,  in  every  age,  should  be  looked  upon 
as  his  spiritual  seed,  and  that  he  should  be  called, 
not  only  the  friend  of  God,  but  the  father  of  the 
faithful.  In  this  sense,  the  Apostle  directs  us  to 
understand  this  promise,  Rom.  4.  16,  17.  He  is 
the  father  of  those  in  every  nation,  that  by  faith  en- 
ter into  covenant  with  God,  and  (as  the  Jewish 
writers  express  it)  are  gathered  under  the  wings  of 
the  divine  Majesty. 

II.  In  token  of  this,  his  name  was  changed  from 

Abram,  a high  father,  to  Abraham,  the  father  of  a 
multitude.  This  was,  1.  To  put  an  honour  upon 
him:  it  is  spoken  of  as  the  glory  of  the  church,  that 
she  shall  be  called  by  a nevj  name,  which  the  mouth 
of  the  Lord  shall  name,  Isa.  62.  2.  Princes  digni- 
fied their  favourites,  by  conferring  new  titles  upon 
them;  thus  was  Abraham  dignified  by  him  thafis 
indeed  the  Fountain  of  honour:  all  believers  have  a 
new  name.  Rev.  2.  17.  Some  think  it  added  to  the 
honour  of  Abraham’s  new  name,  that  a letter  of  the 
name  Jehovah  was  inserted  into  it,  as  it  was  a dis- 
grace to  Jeconiah  to  have  the  first  syllable  cf  his 
name  cut  off,  because  it  was  the  same  with  the  first 
syllable  of  that  sacred  name,  Jer.  22.  28.  Believers 
are  named  from  Christ,  I'-ph.  3.  15.  2.  To  encoi.- 

rage  and  confirm  the  f lith  cf  Abraham;  while  he 
was  childless,  perhaps  even  his  own  n-mie  was 
sometimes  an  occasion  ( f grief  to  him:  why  should 
he  be  called  a high  fathei-,  who  was  not  a father  at 
all?  But  now  that  God  had  ])romiscd  him  a nume- 
rous issue,  and  had  given  him  a name  whi  'h  signi- 
fied so  much,  that  name  was  his  joy.  Nc'te,  God 
calls  things  that  are  not,  as  though  they  were.  It  is 
the  apostle’s  ol)servation  iqjon  this  very  thing,  Rom. 
4.  17;  he  called  Abraham  the  father  of  a multitude, 
because  he  should  ]3rove  to. be  so  in  due  time,  though 
as  yet  he  had  but  one  child. 

7.  And  1 will  establish  my  rovonant  be- 
tween me  and  thee,  and  thy  seed  after  thee, 


107 


GENESIS,  XVIL 


in  their  generations,  for  an  everlasting  cove- 
nant, to  be  a God  unto  thee,  and  to  thy 
seed  after  thee.  8.  And  1 will  give  unto 
thee,  and  to  thy  seed  after  thee,  the  land 
wherein  thou  art  a stranger,  all  the  land  of 
Ganaan,  for  an  everlasting  possession  ; and 
I will  be  their  God.  9.  And  God  said  unto 
Abraham,  Thou  slialt  keep  my  covenant 
therefore,  thou,  and  thy  seed  after  thee,  in 
their  generations.  1 0.  This  is  my  covenant, 
which  ye  shall  keep,  between  me  and  you, 
and  thy  seed  after  thee ; eveiy  man-child 
among  you  shall  be  circumcised.  1 1 . And 
ye  shall  circumcise  the  tlesli  ot  your  fore- 
skin ; and  it  shall  be  a tolvcn  of  the  cove- 
nant betwixt  me  and  you.  1^.  And  he  that 
is  eight  days  old,  shall  be  circumcised  among 
ou,  every  man-child  in  your  generations, 
e that  is  born  in  the  house,  or  bought  ^^uth 
money  of  any  stranger,  which  is  not  of  thy 
seed.  13.  He  that  is  born  in  thy  house, 
and  he  that  is  bought  with  thy  money,  must 
needs  be  circumcised : and  my  covenant 
shall  be  in  your  flesli  for  an  everlasting  co- 
venant. 1 4.  And  the  uncircumcised  man- 
child,  whose  tlesh  of  his  fore-skin  is  not  cir- 
cumcised, that  soul  shall  be  cut  off  from  his 
people ; he  hath  broken  my  covenant. 

Here  is, 

I.  The  continuance  of  the  covenant;  intimated  in 
three  things.  1.  It  is  established;  not  to  be  altered 
or  revoked:  it  is  fixed,  it  is  ratified,  it  is  made  as 
firm  as  the  divine  power  and  tru^h  can  make  it.  2. 
It  is  entailed;  it  is  a covenant,  not  with  Abraham 
only,  (then  it  v/ould  die  with  him,)  but  with  his 
seed  after  him,  not  onlv  his  seed  after  the  flesh,  but 
his  spiritual  seed.  3.  It  is  everlasting  in  the  evan- 
gelical sense  and  meaning  of  it.  The  covenant  of 
grace  is  everlasting;  it  is  fro7n  everlasting  in  the 
counsels  of  it,  and  to  e erlasting  in  the  consequen-'es 
of  it;  and  the  external  administration  of  it  is  trans- 
mitted with  the  seal  of  it  to  the  seed  of  believers, 
and  the  internal  administration  of  it  by  the  Spirit, 
to  Christ’s  seed  in  every  age. 

II.  The  contents  of  the  covenant;  it  is  a co\  enant 
of  promises,  exceeding  great  and  precious  promises. 
Here  are  two,  which,  indeed,  are  all  sufficient.  1. 
That  God  would  be  their  God,  t.  7,  8.  Ail  the 
privileges  of  the  covenant,  all  its  joys,  and  all  its 
hopes,  are  summed  up  in  this:  a man  needs  desire 
no  more  than  this,  to  make  him  happy.  What  God 
is  himself,  that  he  will  be  to  his  people;  his  wisdom 
their’s,  to  guide  and  counsel  them;  his  power 
their’s,  to  protect  and  suppoit  them ; his  goodness 
their’s,  to  supply  and  cnmfi'rt  them.  What  faith- 
ful worshippers  can  expe  t from  the  God  they 
serve,  believers  sh  dl  find  in  God  as  their’s.  This 
is  enough,  yet  not  all.  2.  That  C maan  should  be 
their  everlasting  p''s'-'cssi''n,  v.  8.  God  had  before 
prorriised  this  land  to  Abraham,  and  his  seed,  ch. 
15.  18.  But  here,  wliere  it  is  ]^r  niised  f r an  ever- 
lasting possession,  surely  it  must  be  looked  upon  as 
a type  of  heaven’s  happiness,  that  e\  erlasting  rest 
which  remains  for  the  people  of  God,  Heb.  4.  9. 
7’his  is  that  better  country  to  wliirh  Abraham  had 
an  eye,  and  the  gr.mt  of  which  was  that  which  an- 
swered to  the  vast  extent  and  compass  of  that  pro- 
mise, that  God  would  be  to  them  a God;  so  that  if 
•iod  had  not  prepared  and  designed  this,  he  would 


have  been  ashamed  to  be  called  their  God,  Heb. 
11.  16.  As  the  land  of  Canaan  was  secured  to 
the  seed  of  Abraham,  according  to  the  flesh,  so 
heaven  is  secured  to  all  his  spiritual  seed,  by  a co- 
venant, and  for  a possession,  truly  everlasting. 
The  offer  of  this  eternal  life  is  made  in  the  word, 
and  confirmed  by  the  sacraments,  to  all  that  are 
under  the  external  administration  of  the  c(  v enant  ; 
and  the  earnest  of  it  is  given  to  all  believers,  Eph. 

I.  14.  Canaan  is  here  said  to  be  the  land  wherein 
Abraham  was  a stranger;  and  heaven  is  a land  to 
which  we  are  strangers,  for  it  dees  not  yet  appear 
what  we  shall  be. 

III.  The  token  of  the  coven  mt,  : nd  that  is  cir- 
cumcision, for  the  sake  of  which  the  covenant  is 
itself  called  the  covenant  of  circu7ncision.  Acts  7. 
8.  It  is  here  said  to  be  the  covenant  which  Abra- 
ham and  his  seed  must  keep,  as  a copy  or  counter- 
part, V.  9,  10.  It  is  called  a sign  and  seal,  Rom.  4. 

II,  for  it  was,  1.  A confirmation  to  Abraham  and 

his  seed,  of  those  promises  which  were  God’s  part 
of  the  covenant,  assuring  them  that  they  should  be 
fulfilled;  that  in  due  time  Canaan  should'  be  their’s: 
and  the  continuance  of  this  ordinance,  after  Canaan 
was  their’s,  intimates  that  that  promise  locked  fur- 
ther, to  another  Canaan,  which  they  must  still  be 
in  expectation  of:  see  Heb.  4,  8.  2.  An  obligation 

upon  Abraham  and  his  seed,  to  that  duty  which 
was  their  part  of  the  covenant;  not  only  to  the  duty 
of  accepting  the  covenant  and  consenting  to  it,  anci 
the  putting  away  of  the  conniption  of  the  flesh, 
(which  were  more  immediately  and  primarily  sig- 
nified by  circumcision,)  but,  in  general,  to  the  ob- 
servation of  all  God’s  commands,  as  they  should  at 
anv  time  hereafter  be  intimated  and  made  known 
to  them;  for  circumcision  made  men  debtors  to  do 
the  whole  law,  Gal.  5.  3.  They  who  will  h ive  God 
to  be  to  them  a God,  must  consent  and  resolve  to  be 
to  him  a people. 

Now,  (1.)  Circumcision  was  a bloody  ordinance; 
for  all  things  by  the  law  were  purged  with  blood, 
Heb.  9.  22.  See  Exod.  24.  8.  But  the  blood  of 
Christ  being  shed,  all  bloody  ordinances  are  now 
aliolished;  circumcisio  n therefore  gives  way  to  bap- 
tism. (2.)  It  was  peculiar  to  the  males;  though 
the  women  also  were  included  in  the  covenant,  for 
the  man  is  the  head  of  the  woman.  In  our  king- 
dom, the  oath  of  allegiance  is  required  only  from 
men:  some  think  that  the  blood  of  the  males  only 
was  shed  in  circumcision,  because  respect  was  had 
in  it  to  Jesus  Christ,  and  his  blood.  (3.)  It  was 
the  flesh  of  the  fore-skin  that  was  to  lie  cut  off,  be- 
cause it  is  by  ordinary  generation  that  sin  is  propa- 
gated, and  with  an  eye  to  the  Promised  Seed,  who 
was  to  come  from  the  loins  of  Abraham.  Christ 
having  not  yet  offered  himself  for  us,  God  would 
have  man  to  enter  into  covenant  by  the  offering  of 
some  part  of  his  own  body,  and  no  part  could  be 
better  spared.  It  is  a secret  part  of  the  body:  for 
the  true  circumcision  is  that  of  the  heart:  this  ho- 
nour God  put  upon  an  uncomely  part,  ] Cor.  12. 
23,  24.  (4.)  The  ordinance  was  to  be  administered 
to  children  when  they  were  eight  days  old,  and  not 
sooner:  that  they  might  gather  some'  strength  to  be 
able  to  undergo  the  pain  rf  it,  and  that  at  least  me 
sibbath  might  pass  ever  them.  (5.)  The  children 
rf  the  stranger,  rf  whom  the  master  of  the  family 
was  the  tnie  domestic  owner,  were  to  be  circum- 
cised, f.  12,  13,  which  looked  favrurctbly  upon  the 
gentiles,  who  shculd,  in  due  time,  be  brought  into 
the  family ' f Abraham  by  faith:  see  Gal.  3.  14. 
(6. ) Tlie  religious  observance  of  this  institution  was 
required,  under  a very  sev  ere  penalty,  xk  14.  The 
contempt  of  circumcision  was  a contempt  of  the  co- 
venant; if  the  parents  did  nrt  circumcise  their  chil- 
dren, it  was  at  their  peril,  as  in  the  case  of  Moses, 
Exod.  4.  24,  25.  With  respect  to  these  that  were 


[08 


GENESIS,  XVll. 


not  circumcised  in  their  infancy,  if,  when  they 
grew  up,  they  did  not  themselves  come  under  this 
ordinance,  God  would  surely  reckon  with  them.  If 
they  cut  not  off  the  flesh  of  their  foi'c-skin,  God 
would  cut  them  off  from  their  people.  It  is  a dan- 
gerous thing  to  make  1 ght  of  divine  institutions,  and 
to  live  in  the  neglect  of  them. 

15.  And  God  said  unto  Abraham,  As  for 
Sarai  thy  wife,  thou  shalt  not  call  her  name 
Sarai,  but  Sarah  shall  her  name  he.  16. 
And  I will  bless  her,  and  give  thee  a son 
also  of  her : yea,  I will  bless  her,  and  she 
shall  be  a mother  of  nations  ; kings  of  peo- 
ple shall  be  of  her.  17.  Then  Abraham 
fell  upon  his  face,  and  laughed,  and  said  in 
his  heart.  Shall  a child  be  born  unto  him 
that  is  an  hundred  years  old?  And  shall  Sa- 
rah, that  is  ninety  years  old,  bear  ? 18.  And 
Abraham  said  unto  God,  O that  Ishmael 
might  live  before  thee!  19.  And  God  said, 
Sarah  thy  wife  shall  bear  thee  a son  indeed  ; 
and  thou  shalt  call  his  name  Isaac:  and  I 
will  establish  my  covenant  with  him  for  an 
everlasting  covenant,  and  with  his  seed 
after  him.  20.  x\nd  as  for  [shmael,  I have 
heard  thee:  Behold,  I have  blessed  him,  and 
wall  make  him  fruitful,  and  will  multiply 
him  exceedingly ; twelve  princes  shall  he 
beget,  and  I will  make  him  a great  nation. 
21.  But  my  covenant  will  I establish  with 
Isaac,  w'liich  Sarali  shall  bear  unto  thee  at 
this  set  time  in  the  next  year.  22.  And  he 
left  off  talking  wdth  him,  and  God  went  up 
from  Abraham. 

Here  is, 

I.  The  promise  made  to  Abram  of  a sou  by  Sarai, 
that  son  in  whom  the  promise,  made  to  him,  should 
be  fulfilled,  th  .t  he  should  be  the  father  of  many 
nations;  fors/zc  also  shall  he  a mother  of  nations,  and 
kings  of  fieofile  shall  be  of  her,  v.  16.  Note,  1.  God 
reveals  the  purposes  of  his  good-will  to  his  people 
by  degrees.  God  had  told  Abraham,  long  before, 
that  he  should  have  a son  by  Sarai.  2.  The  bless- 
ing of  the  Lord  makes  fruitful,  and  adds  no  sorrow 
with  it,  no  such  sorrow  as  was  in  Hagar’s  case.  “ I 
will  bless  her  with  the  blessing  of  fruitfulness,  and 
then  thou  shalt  have  a son  of  her.*’  3.  Civil  go- 
vernment and  order  are  a great  blessing  to  the 
church.  It  is  promised,  not  only  that  people,  but 
kings  of  people,  should  be  of  her;  not  a headless 
rout,  but  a well-modelled,  well-governed  society. 

II.  The  ratification  of  this  promise  was  the  change 
of  Sarai’s  name  into  Sarah,  v.  15,  the  same  letter 
added  to  her  name  that  was  to  Abraham’s,  and  for 
the  same  reasons.  Sarai  signifies  mij  princess,  as 
if  her  honour  were  confined  to  one  family  only;  Sa- 
rah signifies  a princess,  namely  of  multitudes;  or, 
signifying  that  from  her  should  come  the  Mes- 
siah, the  Prince,  even  the  Prince  of  the  kings  of 
the  earth. 

III.  Abraham’s  joyful,  thankful  entertainment  of 
this  gracious  promise,  v.  17.  U])on  this  occasion, 
he  expressed,  1.  Grca^ he  fell  on  his  face. 
Note,  The  more  honours  and  favours  God  confers 
upon  us,  the  lower  we  should  be  in  our  own  eyes, 
and  the  more  reverent  and  submissive  before  God. 
2.  Great  joy;  he  laughed,  it  was  a laughter  of  de- 
light, not  of  distnist.  Note,  Even  the  jjromises  of 
a. holy  (iod,  as  well  as  his  performances,  are  the 


II  joys  cf  holy  souls;  there  is  the  joy  of  faith,  as  well 
|!  as  the  joy  of  fruition.  Now  it  was  that  Abraham 
rejoiced  to  see  Christ’s  day;  now  he  saw  it,  and  was 
; glad,  John  8.  56,  for  as  he  saw  heaven  in  the  promise 
of  Canaan,  so  he  saw  Christ  in  the  promise  of  Isaac. 

; 3.  Great  admiration;  hhall  a child  be  born  to  him 
[ that  is  an  100  years  old?  He  does  not  here  speak  cf  it 
as  at  all  doubtful,  (for  we  are  sure  that  he  stagger- 
I ed  not  at  the  promise,  Rem.  4.  20.)  but  as  very  svon- 
derful,  and  that  which  could  not  be  effected  but  by 
the  almighty  power  of  God,  and  as  very  kind,  and 
a favour  which  was  the  more  affecting  and  obliging 
for  this,  that  it  was  extremely  surprising,  Ps.  12^ 
1,  2. 

IV.  Abraham’s  prayer  for  Ishmael,  18,  O that 
Ishmael  might  Iwe  before  theel  This  he  speaks, 
not  as  desiring  that  Ishmael  might  be  preferred  be- 
fore the  son  he  should  have  by  Sarah;  but,  dread- 
ing lest  he  should  be  abandoned  and  forsaken  cf 
God,  he  puts  up  this  petition  on  his  behalf.  Now 
that  God  is  talking  with  him,  he  thinks  he  has  a 
very  fair  opportunity  to  speak  a good  word  for  Ish- 
mael, and  he  will  not  let  it  slip.  Note,  1.  Though 
we  ought  not  to  prescribe  to  God,  yet  he  gives  us 
leave,  in  prayer,  to  be  humbly  free  with  him,  and 
particular  in  m iking  known  our  requests,  Phil.  4.  6. 
Whatever  is  the  matter  of  r ur  care  and  fear,  should 
be  spread  before  God  in  prayer.  2.  It  is  the  duty 
of  parents  to  pray  for  their  children,  for  all  their 
children,  as  Job,  wdio  offered  burnt-offerings,  ac- 

! cording  to  the  number  of  them  all.  Job  1.  5.  Abra- 
1 ham  would  not  have  it  thought,  when  God  promised 
him  a son  by  Sarah,  which  he  so  much  desired, 
that  then  his  son  by  Ha  gar  was  forgotten;  no,  still 
i he  bears  him  upon  his  heart,  and  shows  a conceiTi 
I f'l’  him.  The  prespeot  of  fiirther  favours  must  not 
! niake  us  unmindful  of  former  favours.  3.  The  great 
]*thing  we  should  desire  of  God  for  our  children,  is, 

' that  they  may  live  liefore  him,  that  is,  that  they 
I may  be  kept  in  covenant  with  him,  and  may  have 
[ grace  to  walk  before  him  in  their  uprightness;  spi- 
ritual blessings  are  the  best  blessings,  and  which  we 
should  be  most  earnest  with  God  for,  both  for  our- 
selves, and  ethers.  Those  live  well,  that  live  be- 
fore God. 

V.  God’s  answer  to  his  prayer;  and  it  is  an  an- 
swer cf  peace;  Abraham  could  not  say  that  he 
sought  God’s  face  in  \'ain. 

1.  Common  blessings  are  secured  to  Ishmael,  v. 
20,  As  for  Ishmael,  whom  thou  art  in  so  much 
care  about,  I have  heard  thee;  he  shall  find  favour 
for  thy  sake;  I have  blessed  him,  that  is,  I have 
many  blessings  in  store  for  him.  (1.)  His  posterity 
shall  be  numerous;  I mill  multiply  him  exceedingly, 
more  than  h’s  neighbours:  this  is  the  fniit  of  the 
blessing,  as  that,  ch.  1.  28.  (2.)  They  shall  be  con- 
siderable; twelve  princes  shcdl  he  beget:  we  may 
charitably  hope  that  spiritual  blessings  also  were 
bestowed  upon  him,  though  the  visilfle  church  was 
not  brought  out  of  his  loins,  and  the  covenant  w'as 
not  lodged  in  his  family.  Note,  Great  plenty  of 
outward  good  things  is  often  given  to  those  childrer. 
of  godly  parents,  who  are  born  after  the  flesh,  for 
their  parents’  sake. 

2.  Cor>rno72?-blessings  arc  reserved  for  Isaac,  and 

appropriated  to  him,  t.  19,  21.  If  Abraham,  m 
his  prayer  for  Ishmael,  meant  that  he  would  have 
the  covenant  made  with  him,  and  the  Promised 
Seed  to  come  from  him;  then,  God  did  not  answer 
him  in  the  letter,  but  in  that  sense  which  was  equi- 
valent, nay,  which  was  every  way  better.  (1.)  God 
repeats  to  him  the  promise  of  a son  by  Sarah;  she 
shall  bear  thee  a son  indeed.  Note,  [1.]  Even  true 
believers  need  to  have  God’s  promises  doubled  and 
repeated  to  them,  that  thev  may  have  strong  con- 
solation, Heb.  6.  18.  [2.1  Children  of  the  promi.se 

are  children  indeed.  (2.)  He  names  that  child, 


109 


GENESIS,  XVIIl. 


cnlls  him  Isaac,  Laughter;  because  Abraham  re- 
joiced in  spirit,  when  this  son  was  promised  him. 
Note,  If  God’s  promises  be  our  joy,  his  mercies  pre- 
mised shall  in  due  time  be  our  exceeding  joy.  Christ 
will  be to  them  that  look  for  him;  they 
that  now  rejoice  in  hope,  shall  shortly  rejoice  in 
having  that  which  they  hope  for:  this  is  laughter 
that  is  not  mad.  (3.)  He  entails  the  covenant  open 
that  child;  I will  establish  my  covenant  with  him. 
Note,  God  takes  whom  he  pleases  into  covenaiit 
vith  himself,  according  to  the  good  pleasure  of  his 
will:  see  Rom.  9.  8,  18.  Thus  was  the  covenant 
settled  between  God  and  Abraham,  with  its  se\  e- 
ral  limitations  and  remainders,  and  then  the  co\  e- 
nant  ended;  God  left  off  talking  with  him,  and  the 
vision  disappeared,  God  went  ufi  from  Abraham. 
Note,  Our  communion  with  God  here  is  broken 
and  interrupted ; in  heaven  it  will  be  a continual  and 
everlasting  feast. 

23.  And  Abraham  took  Ishmael  his  son, 
and  all  that  were  born  in  his  house,  and  all 
that  were  bought  with  his  money,  ever}' 
male  among  the  men  of  Abraham’s  house ; 
and  circumcised  the  flesh  of  their  fore-skin 
in  the  self-same  day,  as  God  had  said  unto 
him.  24.  And  Abraham  ims  ninety  years 
old  and  nine,  when  he  was  circumcised  in 
the  flesh  of  his  fore-skin.  25.  And  Ishmael 
his  son  was  thirteen  years  old  when  he  was 
circumcised  in  the  flesh  of  his  fore-skin.  26. 
In  the  self-same  day  was  Abraham  ^ irciim- 
cised,  and  Ishmael  his  son.  27.  And  all 
the  men  of  his  house,  born  in  the  house, 
and  bought  with  money  of  the  stranger,  were 
circumcised  with  him. 

We  have  here  Abi'aham’s  obedience  to  the  law 
of  circumcision;  he  himself,  and  all  his  family,  were 
circumcised;  so  receiving  the  token  of  the  covenant, 
and  distinguishing  themselves  from  other  families 
that  had  no  part  nor  lot  in  the  matter.  1.  It  was 
an  imfdicit  obedience;  he  did  as  God  said  unto  him, 
and  did  not  ask  why  or  wherefore.  God’s  will  was 
not  only  a law  to  him,  but  a reason;  he  did  it,  be- 
cause God  bid  him.  2.  It  was  a sfieedy  obedience; 
in  the  self-same  day,  v.  23,  26.  Sincere  obedience 
is  not  dilatory,  Ps.  119.  60.  While  the  command 
is  yet  sounding  in  our  ears,  and  the  sense  of  duty  is 
fresh,  it  is  good  to  apply  ourselves  to  it  immediately, 
lest  we  deceive  ourselves  by  putting  it  off  to  a more 
convenient  season.  3.  It  was  an  universal  obedi- 
ence; he  did  not  circumcise  his  family,  and  excuse 
himself,  but  set  them  an  example;  nor  did  he  take 
the  comfort  of  the  seal  of  the  covenant  to  himself 
only,  but  desired  that  all  might  share  with  him  in 
it:  this  is  a good  example  to  masters  of  families; 
they  and  their  houses  must  serve  the  Lord.  Though 
God’s  covenant  was  not  established  with  Ishmael, 
yet  he  was  circumcised;  for  children  of  believing 
parents,  as  such,  have  a right  to  the  privileges  of 
the  visible  church,  and  the  seals  of  the  covenant, 
whatever  they  may  prove  afterward;  Ishmael  is 
Idessed,  and  therefore  circumcised.  4.  Abraham 
did  this,  though  much  might  be  oljjected  against  it: 
though  circumcision  was  painful,  though  to  grown 
men  it  was  shameful;  though,  while  they  were  s;  re 
and  unfit  for  action,  their  enemies  might  take  ad- 
v uitage  against  them,  as  Simeon  and  Levi  did 
ag  linst  the  Shechemites;  though  Abraham  was  99 
yc  r.s  old,  and  had  been  justified  and  accepted  of 
G al  long  since;  though  so  strange  a thing  done  reli- 
giously, might  be  turned  to  his  reproach  by  the  Ca- 
••a.anite  and  the  Perizzite  that  dwelt  then  in  the 


land;  yet  God’s  command  was  sufficient  to  answer 
these,  and  a thousand  such  objections;  what  God 
requires,  we  must  do,  not  co7if erring  with  Jiesh  and 
blood. 

CHAP.  XVIIl. 

We  have  an  account  in  this  cliapter  of  another  interview 
between  God  and  Abraham,  probably,  within  a few  da  vs 
after  the  former,  as  a reward  ol'  his  cheerful  obedience 
to  the  law  of  circumcision.  Here  is,  I.  The  kind  visit, 
which  God  made  him,  and  the  kind  entertainment  which 
he  gave  to  that  visit,  v.  1 . . 8.  II.  The  matters  dis- 
coursed ol  between  them.  I.  The  purposes  of  God’s  love 
concerning  Sarah,  v.  9. . 15.  2.  The  purposes  of  God’s 

wrath  concerning  Sodom.  (1.)  The  discovery  God  made 
to  Abraham  of  his  design  to  destroy  Sodom,  v.  16.  .22. 
(2.)  The  intercession  Abraham  made  for  Sodom,  v. 
23. . 33. 

1.  A ND  the  Lord  appeared  unto  him  in 
J\.  the  plains  of  Mamie : and  he  sat  in 
the  tent-door  in  the  heat  of  the  day ; 2.  And 
he  lift  up  his  eyes  and  looked,  and,  lo,  three 
men  stood  by  him : and  when  he  saw  them., 
he  ran  to  meet  them  fiom  the  tent-door, 
and  bowed  himself  toward  the  ground,  3. 
And  said.  My  Lord,  if  now  1 have  found 
favour  in  thy  sight,  pass  not  away,  I pray 
thee,  from  thy  servant : 4.  Let  a little  wa- 

ter, I pray  you,  be  fetched,  and  wash  your 
feet,  and  rest  yourselves  under  the  tree : 5. 
And  I will  fetch  a morsel  of  bread,  and 
comfort  ye  your  hearts  ; after  that,  ye  shall 
pass  on : for  therefore  are  ye  come  to  your 
servant.  And  they  said.  So  do,  as  thou 
liast  said.  6.  And  Abraham  hastened  into 
the  tent  unto  Sarah,  and  said.  Make  ready 
quickly  three  measures  of  fine  meal,  knead 
it,  and  make  cakes  upon  the  hearth.  7. 
And  Abraham  ran  unto  the  herd,  and  fetch- 
ed a calf  tender  and  good,  and  gave  it  unto 
a young  man ; and  he  hasted  to  dress  it. 
8.  And  he  took  butter,  and  milk,  and  the 
calf  which  he  had  dressed,  and  set  it  before 
them  ; and  he  stood  by  them  under  the  tree, 
and  they  did  eat. 

This  appearance  of  God  to  Abraham  seems  to 
have  had  in  it  more  of  feedom  and  familiarity,  and 
less  of  grandeur  and  majesty,  than  those  we  have 
hitherto  read  of;  and  therefore  more  resembles  that 
gi-eat  visit,  which,  in  the  fulness  of  time,  the  Son  of 
God  was  to  make  to  the  world;  when  the  Word 
would  be  made  flesh,  and  appear  as  one  of  us.  Ob- 
serve here, 

I.  How  Abraham  expected  strangers,  and  how 
richly  his  expectations  were  answered,  1'.  1,  He  sat 
in  the  tent-door,  in  the  heat  of  thedaxj  ; not  so  much 
to  repose  or  divert  himself,  as  to  seek  an  opportuni- 
ty of  doing  good,  by  giving  entertainment  to  stran- 
gers and  travellers,  there  being  perhaps  no  inns  to 
accommodate  them.  Note,  1.  We  are  likely  to 
have  the  most  comfort  of  those  good  works  thdt  we 
arc  most  free  and  forward  to.  2.  God  graciously 
vi.sits  those  in  whom  he  has  first  raised  the  expecta- 
tion of  him,  and  manifests  liimself  to  those  that  wait 
for  him.  When  Abraham  was  thus  sitting,  he  saw 
three  men  coming  toward  him.  These  three  men 
were  three  spiritual  heavenly  beings,  now  assuming 
human  bodies,  that  they  might  be  visible  to  Abra- 
ham, and  conversable  with  him.  Some  think  that 
they  were  all  created  angels,  others,  that  one  of 


no 


GENESIS,  XVIII. 


them  was  the  Son  of  God,  the  Angel  of  tlie  cove- 
nant, whom  Abraham  distinguished  from  the  rest, 
V.  3,  and  who  is  called  Jehovah,  v.  13.  1 he  apos- 

tle improves  this,  for  the  encouragement  ot  hospi- 
t 3itv,  Heb.  13.  2.  Those  that  have  been  forward 
to  entertain  strangers,  have  enterta'.ned  angels,  to 
the.r  unspeakable  honour  and  satisfa<.tion.  VV  here, 
upo.i  a prudent  and  impartial  judgment,  we  see  no 
c.oise  to  suspect  ill,  charity  teaches  us  to  hope  well, 
an.i  to  show  kindness  accordingly;  it  is  better  to  feeu 
five  drones,  or  wasps,  than  to  starve  one  bee. 

11.  How  Abraham  entertained  those  strangers, 
and  how  kindly  his  entertainment  was  accepted. 
Tne  Holy  Gliost  takes  particular  notice  of  the  \ ery 
free  and  affectionate  welcome  which  Abraham  ga\«' 
to  the  strangers.  1.  He  was  complaisant  ana  re- 
spectful to  them;  forgetting  his  age,  he  ra/i  to  meet 
them  in  the  most  obliging  manner,  and  bowed  him- 
self toward  the  ground,  though  as  yet  he  knew  no- 
thing of  them,  but  that  they  appeared  graceful  le- 
spectable  men.  Note,  Religion  does  not  destroy, 
but  improves  good  mannei  s,  and  teaches  us  to  hon- 
ou.-  all  men.  Decent  civility  is  a great  ornament  to 
p ety.  2.  He  was  very  earnest  and  importunate  for 
their  stay,  and  took  it  as  a great  favour,  v.  3,  4. 
Note,  (1.  ) It  becomes  those  whom  God  has  blessed 
with  plenty,  to  be  liberal  and  open  hearted  in  their 
ente’  tamnients,  according  to  t.ieir  ability,  and  (_not 
to  compliment,  but  cordially)  t bid  their  friends 
welcome:  we  should  take  a pleasure  in  showing 
kindness  to  any;  for  both  flod  and  man  love  acheer- 
fu  giver.  Wwo  wonXd  eat  the  bread  of  him  that  has 
an  evil  eye?  Prov.  2.3. ’6,  7.  (2.)  Those  that  would 
have  coiTiiTuinion  with  God,  must  earnestly  desire 
it,  and  pray  for  it.  God  is  a Guest  worth  entreating. 
3.  His  entertainment,  though  it  was  very  free,  yet 
w IS  plain  and  homely,  and  there  was  nothing  m it 
of  the  gaiety  and  nireness  of  these  times.  H.s  di- 
tiing-ro  nn  was  an  harbour  under  a tree;  no  ru  h 
table-linen,  iiO  side-board  set  with  plate;  his  feast 
was  a joint  or  two  of  veal,  and  some  cakes  baked  on 
the  hearth,  and  b'^th  hastily  dressed  up;  liere  were 
no  dainties,  no  varieties,  no  forced-meats,  no  sweet- 
meats, but  good  plain  wholesome  food,  though  Abra- 
ham was  \ ery  rich,  and  his  guests  very  honour  do.e. 
Note,  We  ought  not  to  be  curious  in  our  diet:  let 
us  be  thankful  for  food  convenient,  though  it  be 
homely  and  common;  and  not  be  desirous  of  dainties, 
for  they  are  deceitful  meat  to  those  that  lo\e  them 
and  set  their  hearts  upon  them.  4.  He  and  his  wife 
were  both  of  them  \ ery  attentive,  and  busy,  in  ac- 
commodating their  guests  with  the  best  they  had, 
S irih  hersc.f  is  cook  and  baker;  Abraham  runs  to 
fetch  the  calf,  brings  out  the  milk  and  butter,  and 
thinks  it  not  below  liim  to  wait  at  table,  that  he 
might  show  how  heartily  welcome  his  guests  were. 
Note,  (1.)  Those  that  have  real  merit,  need  not 
take  St  ite  upon  them.  (2.)  Hearty  friendship  wdl 
stoop  to  any  thing  but  sin,  Cltrist  himself  has  taught 
us  to  wash  one  aitother’s  feet,  in  humble  love.  Tliey 
that  thus  abase  themseh  es,  shall  be  exalted.  Here 
Abraham’s  faith  showed  itself  in  good  works;  and 
so  n\ust  our’s,  e’se  it  is  dead.  Jam.  2.  21,  26.  The 
f dher  of  the  f.dthful  was  famous  for  charity,  and 
gene  osity,  and  good  house-keeping;  and  we  must 
learn  <4  him  to  do  good,  and  communicate.  Job  did 
n t e ith  s morsel  alone,  JcId  31.  17. 

1).  And  thry  said  uitto  liiin,  Where /s  Sa- 
rah tiiy  wifi',  .'  And  lie  said,  Behold,  in  the 
lent.  10.  .And  he  said,  1 will  certainly  re- 
turn unto  thee  according  to  tlie  time  of  life  ; 
and,  lo,  Sarah  thy  wife  sliall  have  a son. 
And  Sarah  heard  it  in  the  tent-door,  vvhicli 
beliind  him.  11.  Now  Abraham  and 


I Sarah  were  old  and  well-stricken  in  age ; and 
' it  ceased  to  be  with  Sarah  after  the  manner 
I of  women.  1 2.  Therefore  Sarah  laughed 
j within  herself,  saying,  after  1 am  waxed  old 
1 shall  1 have  pleasure,  my  loid  being  old  also  \ 

I 1.3.  And  tiie  Lord  said  unto  ^Vbraliam, 

I Wherefore  did  Sarah  laugh,  saying.  Shall  I 
! of  a surety  bear  a cliild,  wiiicii  am  old  ? 
1 4 Is  any  thing  too  liard  for  tlie  Lord  ? At 
the  time  appointed,  1 will  return  unto  thee, 

I according  to  the  time  of  life,  and  Saiah  shall 
: have  a son.  1 5.  Then  Sarah  denied,  say- 
I ing,  I laughed  not;  for  she  was  all  aid.  And 
he  said,  Nay  ; but  thou  didst  laugh. 

These  heavenly  guests,  (being  sent  to  conhnn  the 
promise  late’y  made  to  Abraham,  that  he  should 
h ive  a son  by  Sarah,)  while  they  are  receiving 
Abiy.ham’s  kind  entertainment,  thus  I’eturn  his 
kindness:  he  receives  ange’s,  and  has  angels’ reward; 
a gracious  message  from  Heaven,  Mutt.  10.  41. 

1.  Care  is  taken  that  Sarah  should  be  within  hear 
ing.  S .0  must  conceix  e by  faith,  and  therefore  the 
promise  must  be  made  to  her,  Heb.  11.  11.  It  was 
t!\e  modest  us  ige  of  that  time,  that  the  women  did 
not  sit  .,t  meat  with  men,  at  least,  not  xvith  strangers, 
but  confined  themselves  to  their  own  apartments; 
therefore  Sarah  is  here  out  of  sight;  but  she  must 
not  be  out  of  hearing.  The  angels  inquire,  xn  9, 
I There  is  Sarah  thy  wife?  By  naming  her,  they 
ga\  e intimation  enough  to  Abraham  that  though  they 
seemed  strangers,  yet  they  very  we  1 knew  him  and 
lus  family;  by  inquiring  after  her,  they  showed  a 
friend’y  kind  concern  for  the  family  and  relations  of 
one  whom  they  found  respectful  to  them.  It  is  a 
piece  of  common  civility,  which  ought  to  proceed 
trom  a principle  of  Christian  love,  and  then  it  is 
s metified.  And  by  speaking  of  her,  (she  over-hear- 
ing it,)  they  drew  her  to  listen  to  what  was  further 
to  Ire  said.  JThere  is  Sot'ah  thy  xv  fe  ? sav  the  angels; 
Behold,  in  the  tent,  said  Abraham.  Where  should 
she  be  else  ? There  she  is  in  her  place,  as  she  used 
to  be,  and  is  now  within  call.  Note,  1.  The  daugh- 
ters of  Sarah  must  learn  of  her,  to  be  chaste  keepers 
at  home,  Titus  2.  5.  There  is  ncth.ing  got  by  gad- 
ding. 2.  Those  are  most  likely  to  receive  comfort 
from  God  and  his  promises,  that  are  in  their  place, 
i and  in  the  way  of  their  duty,  Luke  2.  8. 
j II.  The  promise  is  then  renewed  and  ratified, 
that  she  should  have  a son,  x>.  10,  I xvill  certain- 
ly return  unto  thee,  and  visit  thee  next  time,  with 
tlife  performance,  as  now  I do,  xvith  the  premise.” 
God  will  return  to  those  that  bid  him  welcome,  that 
entertain  his  visits:  “I  will  return  thy  kindness,  Sa- 
rah thy  wife  shall  have  a son  it  is  repeated  again, 
x>.  14.  Thus  the  promises  of  the  Messiah  were  often 
repeated  in  the  Old  Testament,  for  the  strengthen- 
ing ot  the  faith  of  (iod’s  people.  M'e  are  slow  of 
heart  to  believe,  and  therefore  have  need  of  line 
upon  line  to  the  same  purport.  This  is  tlxat  word  of 
promise  which  the  apostle  quotes,  Rom.  9.  9,  as 
that,  by  the  virtue  of  which  Isaac  wasbrrn.  Note, 
1.  The  same  blessings  whicli  ethers  have  from  com- 
i mon  i)rovidencc,  believers  have  from  the  ]>romise, 

' which  makesthem  very  sweet, and  very  sir.  e.  2.  The 
s]>iritual  seed  of  Abraham  owe  their  life,  and  joy, 

, and  hope,  and  .all,  to  the  jiromise.  They  are  bom 
' liy  the  word  of  God,  1 Pet.  1.  23. 

111.  Sarali  thinks  this  too  good  news  to  be  true, 
and  therefore  cannot  as  yet  find  in  her  heart  to  be- 
lieve it,  V.  12,  Sarah  laughed  wifhhi  herself  It 
I was  not  a pleasing  laughter  of  faith,  like  Abraham’s, 

I ch.  17.  17,  but  it  was  a laughter  of  doubting  and 


Ill 


GENESIS,  XVIIl. 


mi  ftrust  Note,  The  same  thing  may  be  done 
from  very  different  principles,  which  God  oidy  can 
judge  cf,  who  knows  the  heart.  Tire  great  objec- 
tion which  Sarah  could  not  get  over,  was  her  age. 
“ I am  waxed  old,  and  past  child-bearing  in  tlie 
course  of  nature;  especially  having  been  hitherto 
biiren;  and  (which  magnifies  the  difficulty)  My 
lord  m old  alno.”  Observe  here,  1.  Sarali  calls 
Abraham  her  lord;  it  was  the  only  good  wr  rd  in 
tills  saying,  and  the  Holy  Cihost  takes  ir  ticc  cf  it 
to  her  honour,  and  reconimends  it  to  the  imitation  of 
all  christain  wives,  1 Pet.  3.  6,  Sarah  obeyed  Abra- 
ham, calling  him  lord,  in  token  of  respect  and  sub- 
jection. Thus  must  the  wife  reverence  her  hus- 
band, Eph.  5.  33.  And  thus  must  we  be  apt  to  take 
notice  of  what  is  spoken  decently  and  well,  to  the 
honour  of  them  that  speak  it,  though  it  may  be  mix- 
ed with  that  which  is  amiss,  over  which  we  should 
cast  a mantle  of  love.  2.  Human  improbability  of- 
ten sets  up  in  contradictim  to  the  dix  ine  promise. 
The  objections  of  sense  are  very  apt  to  .stuinlile  and 
puzzle  the  weak  faith  even  of  true  believers.  It  is 
hard  to  cleave  to  the  First  Cause,  when  second 
causes  frown.  3.  Even  there  where  istrue  faith,  yet 
there  are  often  sore  confli  ts  with  unbelief;  Sarah 
could  say,  I.ord,  I believe,  (Heb.  11.  11.)  and  yet 
must  say,  l.ord,  helfi  my  unbelief. 

IV.  The  angel  reproves  the  indecent  expressions 
of  her  distrust,  r;.  13,  14.  Observe,  1.  Though  Sa- 
rah was  most  kindly  and  generously  entertaining 
these  angels,  yet,  when  .she  did  amiss',  they  reprov- 
ed her  for  it,  as  Christ  rejiroved  Martha  iii  her  own 
house,  Luke  10.  40,  41.  If  our  friends  be  kind  to 
us,  we  must  net  therefore  be  so  unkind  to  them  as 
to  suffer  sin  upon  them.  2.  God  gave  this  reproof 
to  Sarah  by  Abraham  her  husband;  to  him  he  said, 
IVhy  did  Sarah  laugh?  Perhaps,  he  had  not  told 
her  of  the  promise  that  hud  been  given  him  some 
time  before  to  this  purport;  if  he  had  communicated 
it  to  her  with  its  ratifications,  she  would  hardly 
have  been  so  suipriscd  at  it  now.  Or,  Abraham  xvas 
told  of  it,  that  he  might  tell  her  of  it;  mutual  reproof, 
when  there  is  occasion  for  it,  is  one  of  the  duties 
of  that  relation.  3.  The  reproof  itself  is  ])lain,  and 
backed  with  a good  reason.  Wherefore  did  Sarah 
laugh?  Note,  (1.)  It  is  good  to  inquire  into  the  rea- 
son of  our  laughter,  that  it  may  not  be  the  laughter 
of  a fool,  Eccl.  7.  6.  “ W'herefore  did  I laugh 

(2.)  Our  unbelief  and  distnist  are  a great  offence  to 
the  God  of  heaven.  He  justly  takes  it  ill,  to  have 
the  objections  of  sense  set  un  in  contradiction  to  his 
promise,  as  Luke  1.  18.  Here  is  a question  asked, 
which  is  enough  to  answer  all  the  cavils  of  flesh 
and  blood;  Is  any  thing  too  hard  for  the  Lord? 
Keb.  too  wonderful,  that  is,  [1.1  Is  anything  so 
secret  as  to  escape  his  cognizance?  No,  not  Sarah’s 
laughing,  though  it  was  only  within  herself  Or, 
[2.]  Is  any  thing  so  difficult  as  to  exceed  liis  pow- 
er? No,  not  the  giving  of  a child  to  Sarah  in  her 

- old  age. 

* V.  Sarah  foolishly  endeavours  to  conceal  her  fault, 
u.  15,  She  denied,  saying,  I did  not  laugh;  think- 
ing nobody  could  dis]5rove  her:  she  told  this  lie,  be- 
cause she  was  afraid;  but  it  was  in  vain  to  attempt 
concealing  it  from  an  all-seeing  eye;  she  was  told,  to 
her  shame.  Thou  didst  laugh.  Now,  1.  There 
seems  to  be  in  Sarah  a retraction  of  her  distrust. 
Now  that  she  perceived,  by  laying  circumstances 
together,  that  it  was  a divine  promise  which  had 
been  made  ccnceiTiing  her,  she  renounces  all  doubt- 
ing distrustful  thoughts  about  it.  But,  2.  There  was 
withal  a sinful  attempt  to  cover  a sin  with  a lie.  It 
IS  a shame  to  do  amiss,  but  a greater  shame  to  deny 
it;  for  thereby  we  add  iniquity  to  our  iniquity.  Fear 
of  a rebuke  often  betrays  us  into  this  snare.  See  Isa. 
57.  11,  Whom  hast  thou  feared,  that  thou  hast  lied? 
But  we  deceive  ourselves,  if  we  think  to  impose  up- 


I on  God;  he  can  and  will,  bring  truth  to  light,  to  our 
i shame.  He  that  covers  his  sin,  cannot  firosfier;  for 
the  day  is  coming,  w hich  will  discover  it. 

16.  And  the  men  rose  up  from  thence, 
and  look('d  low  ard  Sodom  : and  Abraham 
went  witli  them  to  bring  them  on  the 
way.  1 7.  And  the  Lord  said,  Shall  J 
hide  from  Abraham  tliat  thing  which  J do; 

18.  S(?eing  that  Abraliarn  shall  surely  be- 
come a great  and  mighty  nation,  and  all  the 
nations oj  the  earth  shall  be  blessed  in  him? 

19.  b'or  I know  him,  that  he  will  command 
his  children  and  his  household  after  him, 
and  they  shall  keep  the  w^ay  of  the  Lord,  to 
do  justice  and  judgment ; that  the  Lord 
may  bring  upon  Abraham  that  which  he 
hath  spoken  of  him.  20.  And  the  Lord 
said.  Because  the  cry  of  Sodom  and  Gomor- 
rah is  great,  and  because  their  sin  is  very 
grievous  ; 21.1  will  go  dow  n nows  and  see 
whether  they  have  done  altogether  according 
to  the  cry  of  it,  w Inch  is  to  come  unto  me ; 
and  if  not,  I will  know.  22.  And  the  men 
turned  their  faces  from  thence,  and  w^ent  to- 
ward Sodom  : but  A braham  stood  yet  be- 
fore the  1r4RD. 

The  mes.sengers  from  heaven  had  now  despatched 
one  part  of  their  business,  which  was  an  errand  of 
grace  to  Abraham  and  Sarah,  and  which  they  de- 
livered first;  but  now  they  have  before  them  work  of 
another  nature:  Sodom  is  to  be  destroyed,  and  they 
must  do  it,  ch.  19.  13.  Note,  As  with  the  Lori 
there  is  mercy,  so  he  is  the  God  to  whom  vengeance 
belongs.  Pursuant  to  their  commission,  we  here 
find,  1.  T\yeX  they  looked  toward  Sodom,  V.  16,  they 
set  their  faces  against  it  in  wrath:  as  God  is  said  to 
look  unto  the  host  of  the  Egyptians,  Exod.  14.  24. 
Note,  Though  God  has  long  seemed  to  connive  at 
sinners,  from  which  they  have  inferred  that  the 
Lord  does  not  see,  does  not  regard;  yet,  when  the 
day  of  his  wrath  comes,  he  will  look  towards  them. 
2.  That  they  toward  Sodom,  v.  22,  and  accor- 
dingly, we  find  two  of  them  at  Sodom,  ch.  19.  1. 
Whether  the  third  was  the  Lord,  before  whom 
Abraham  yet  stood,  and  to  whom  he  drew  near,  v. 
23,  as  most  think,  or  whether  the  third  left  them  be- 
fore they  came  to  Sodom,  and  the  Lord  before 
xvhom  Abraham  stood,  was  the  Shechinah,  or  that 
appearance  of  the  Divine  Glory  which  Abraham 
had  formerly  seen  and  conversed  with,  is  uncertain. 
However,  we  have  here,  (1.)  The  honour  Abraham 
did  to  his  guests;  he  went  with  them  to  bring  them 
on  the  way,  as  one  that  was  loath  to  part  with  such 
good  company,  and  was  desirous  to  pay  his  utmost 
respects  to  them.  This  is  a piece  of  civility,  proper 
to  be  showed  to  our  friends;  but  it  must  be  done  as 
the  apostle  directs,  (3  John  6.)  after  a godly  sort. 
(2. ) The  honour  they  did  to  him ; for  those  that  hon- 
our God,  he  will  honour;  God  cfimmunicated  to 
Abraham  his  pui-pose  to  destroy  Sodom,  and  not  on- 
ly so,  but  entered  into  a free  conference  with  him 
about  it.  Having  taken  him,  more  closely  than  be- 
fore, into  covenant  with  himself,  ch.  17,  he  here 
admits  him  into  more  intimate  communion  with  him- 
self than  ever,  as  the  man  of  his  counsel.  Observe 
here, 

I.  God’s  friendly  thoughts  concerning  Abraham, 
{y.  17.  .19.)  where  we  have  his  resolution  to  make 
known  to  Abraham  his  purpose  conceming  Sodom, 


112  GENESIS,  XVJll. 


with  the  reasons  of  it.  If  Abraham  had  not 
brought  them  on  their  way,  perhaps  he  had  not 
been  thus  favoured;  but  he  that  loves  to  walk,  with 
wise  men,  shall  be  wise,  Prov.  13.  20.  See  how 
God  is  pleased  to  argue  with  himself;  Shall  I hide 
from  Abraham  (or,  as  some  read  it,  Am  I conceal- 
ing from  Abraham)  that  thing  which  I do?  “ Can 
I go  about  such  a thing,  and  not  tell  Abraham?” 
Thus  does  God,  in  his  counsels,  express  liimself, 
after  the  manner  of  men,  with  deliberation.  But 
why  must  Abraham  be  of  the  cabinet  council?  The 
Jews  suggest  that  because  God  had  granted  the  land 
of  Canaan  to  Abraham  and  his  seed,  therefore  he 
would  not  destroy  those  cities  which  were  a part  of 
that  land,  without  his  knowledge  and  consent.  But 
God  here  gives  two  other  reasons. 

1.  Abraham  must  know,  for  he  is  a friend  and  a 
favourite,  and  one  that  God  has  a particular  kind- 
ness for,  and  great  things  in  store  for.  He  is  to  be- 
come a great  nation;  and  not  only  so,  but  in  the 
Messiah  which  is  to  come  from  his  loins.  All  nations 
of  the  earth  shall  be  blessed.  Note,  The  secret  of 
the  Lord  is  with  them  that  fear  him,  Ps.  25.  14. 
Prov.  3.  32.  Those  that  by  faith  live  a life  of  com- 
munion with  God,  cannot  but  know  more  of  his 
mind  than  other  people,  though  not  with  a pro- 
j)hetical,  yet  with  a prudential,  practical,  know- 
ledge. They  have  a better  insight  than  others  into 
what  is  present,  (Hos.  14.  9.  P=  107.  43.)  and  a 
better  foresight  of  what  is  to  come,  at  least,  so  much 
as  suffices  for  their  conduct  and  for  their  comfyrt. 

2.  Abraham  must  know,  for  he  will  teach  his 
household,  ik  19,  I know  .dbraham  very  well,  that 
he  will  command  his  children  and  his  household  after 
him. 

Consider  this,  (1. ) Asa  veiy  bright  part  of  Abra- 
ham’s character  and  example.  He  not  only  pray- 
ed with  his  family,  but  he  taught  them  as  a man  of 
knowledge,  nay,  he  commanded  them  as  a man  in 
authority,  and  was  prophet  and  king,  as  well  as 
priest,  in  his  own  house.  Observe,  [1.]  God  having 
made  the  covenant  with  him  and  his  seed,  and  his 
household  being  circumcised,  pursuant  to  that,  he 
was  very  careful  to  teach  and  rule  them  well. 
Those  that  expect  family-blessings,  must  make 
conscience  of  family-duty.  If  our  children  be  the 
Lord’s,  they  must  be  nursed  for  him ; if  they  wear 
his  livery,  they  must  be  trained  up  in  his  work. 
[2.]  Abraham  not  only  took  care  of  his  children, 
but  of  his  household;  his  servants  were  catechised 
serv'ants.  Masters  of  families  should  instinct,  and 
inspect  the  manners  of,  all  under  their  roof.  The 

fioorest  servants  have  precious  souls  that  must  be 
ooked  after.  [3.  ] Abraham  made  it  his  care  and 
business  to  promote  practical  religion  in  his  family. 
He  did  not  fill  their  heads  with  matters  of  nice 
speculation,  or  doubtful  disputation ; but  he  taught 
them  to  keep  the  way  of  the  Lord,  and  to  do  judg- 
ment and  justice,  that  is,  to  be  serious  and  devout 
in  the  worship  of  God,  and  to  be  honest  in  their 
dealings  with  all  men.  [%.]  Abraham,  herein,  had 
an  eye  to  posterity,  and  was  in  care  not  only  that 
his  household  with  him,  but  that  his  household  after 
him,  should  keep  the  way  of  the  Lord;  that  religion 
might  flourish  in  his  f imily,  when  he  was  in  his 
grave.  [5.  ] His  doing  this,  was  the  fiilfilling  of  the 
conditions  of  the  promises  which  God  had  made 
him.  Those  only  can  expect  the  liencfit  of  the 
promises,  that  make  consc’ence  of  their  duty. 

(2. ) We  mav  consider  this  as  the  reason  why  God 
would  make  known  to  him  his  pur])osc  concerning 
Sodom,  because  he  was  communicative  of  his  know- 
ledge, and  improved  it  for  the  benefit  of  those  that 
were  under  his  charge.  Note,  To  him  that  hath, 
shall  be  given,  Matth.  13.  12. — 25.  29.  Those  that 
make  a good  use  of  their  knowledge,  shall  know 
more.  i 


II.  God’s  friendly  talk  with  Abraham;  in  which 
he  makes  known  to  him  his  purpose  conccii.iiig 
Sodom,  and  allows  him  a liberty  of  appfication  lo 
him  about  that  matter.  1.  He  tells  him  of  the  e\'i- 
dence  thei’e  was  against  Sedom,  v.  20,  7'he  cry  oj 
Sodom  is  great.  Note,  Some  sins,  and  the  sins  (f 
some  sinners,  ciy  aloud  to  Heaven  for  vengeance. 
The  iniquity  of  Sodom  was  crying  iniquity,  that  is, 
it  was  so  very  provoking,  that  it  even  urged  Gcd  to 
punish.  2.  The  inquiry  he  would  make  upon  this 
evidence,  v.  21,  I will  go  down  nowand  see.  Not 
as  if  there  were  any  thing  concerning  which  Gcd  is 
in  doubt,  or  in  the  dark ; but  he  is  pleased  thus  to 
express  himself  after  the  manner  of  men,  (1.)  To 
show  the  incontestable  equity  of  all  his  judicial  pro- 
ceedings. Men  are  apt  to  suggest  that  his  way  is 
not  equal;  but  let  them  know  that  his  judgments  are 
the  re.sult  of  an  eternal  council,  and  are  never  rash 
or  sudden  resolves.  He  never  punishes  upon  re- 
port, or  common  fame,  or  the  information  of  others, 
but  upon  his  own  certain  and  infallible  knowledge. 
(2.)  To  give  example  to  magistrates,  and  those  in 
authority,  with  the  utmost  care  ancl  diligence  to 
inquire  into  the  merits  of  a cause,  before  they  give 
judgment  upon  it.  (3.)  Perhaps  the  decree  is  here 
spoken  of  as  not  yet  peremptory,  that  room  and  en- 
couragement might  be  given  to  Abraham  to  make 
intercession  for  them.  Thus  God  looked  if  there 
were  any  to  intercede,  Isa.  59.  16. 

23.  And  Abraham  drew  near,  and  said, 
Wilt  thou  also  destroy  the  righteous  with  the 
wicked  ? 24.  Peradventure  there  be  hfty 

righteous  within  the  city : wilt  thou  also  de- 
stroy and  not  spare  the  place  for  the  fifty 
righteous  that  are  therein  ? 25.  I’hat  be  far 

from  thee  to  do  after  this  manner,  to  slay 
the  righteous  with  the  wicked  : and  that  the 
righteous  should  be  as  the  wicked,  that  be 
far  from  thee:  Shall  not  the  Judge  of  all 
the  earth  do  right  ? 26.  And  the  Lord 
said.  If  I find  in  Sodom  fifty  righteous 
within  the  city,  then  I will  spare  all  the  place 
for  their  sakes.  27.  And  Abraham  answer- 
ed and  said,  Bch.old  now,  I have  taken  upon 
me  to  speak  unto  the  Lord,  which  am  hut 
dust  and  ashes : 28.  Peradventure  there 

shall  lack  five  of  the  fifty  righteous : wilt 
thou  destroy  all  the  city  for  lack  of  five  ? 
And  he  said.  If  I find  there  forty  and  five,  I 
will  not  destroy  it.  29.  And  he  spake  unto 
him  yet  again,  and  said,  Peradventure  there 
shall  be  forty  found  there.  And  he  said,  I 
will  not  do  it  for  forty’s  sake.  30.  And  ho 
said  unto  him.  Oh  let  not  the  Lord  be 
angiy,  and  I will  speak  : Peradventure  there 
shall  be  thirty  found  there.  , And  he  said,  I 
will  not  do  it,  if  I find  thirty  there.  31. 
And  he  said.  Behold  now,  I have  taken 
upon  me  to  speak  unto  the  Lord:  Perad- 
venture there  shall  be  found  twenty  theiD. 
And  ho  said,  I will  not  destroy  it  for  twen- 
L’s  sake.  32.  And  he  said,  Oh  let  not  the 
Lord  be  angiy,  and  I ^^•ill  speak  yet  but 
this  once  : PeradventuVe  ten  shall  lie  found 
there.  And  he  said,  1 will  not  destroy  it  for 
ten's  sake.  3?'.  And  tk.e  Lord  Vvcnt  his 


GENESIS,  XVITl. 


way,  as  soon  as  he  had  left  communing  with 
Abraham : and  Abraham  returned  unto  his 
place. 

Communion  with  God  is  kept  up  by  the  word  and 
by  prayer.  In  the  word,  God  speaks  to  us;  in 
prayer,  we  speak  to  him.  God  had  spoken  to 
Abraham  his  purposes  concerning  Sodom ; now  from 
thence  Abraham  takes  occasion  to  speak  to  God  on 
Sodom’s  behalf.  Note,  God’s  word  then  does  ns 
good,  when  it  furnishes  us  with  mutter  for  prayer, 
and  excites  us  to  it.  When  God  has  spoken  to  us, 
we  must  consider  wliat  we  have  to  say  to  him  upon 
t. 

Observe, 

I.  The  solemnity  of  Abraham’s  address  to  God 
on  this  occasion,  x’.  23,  Abraham  drew  near.  The 
expression  intimates,  1.  A holy  concern;  he  engaged 
his  heart  to  approach  to  God,  Jer.  30.  21,  “Shall 
Sodom  be  destroyed,  and  I not  speak  one  good  word  I 
for  it.^”  2.  A holy  confidence;  he  drew  near  with 
an  assurance  of  faith,  drew  near  as  a prince.  Job 
31.  37.  Note,  When  we  address  ourselves  to  the 
duty  of  prayer,  we  ought  to  remember  that  we  are 
drawing  near  to  God,  that  we  may  be  filled  with  a 
reverence  of  him.  Lev.  10.  3. 

II  The  general  scope  of  this  prayer.  It  is  the 
first  solemn  prayer  we  have  upon  record  in  the 
Bible:  and  it  is  a prayer  for  the  sparing  of  Sodom. 
Abraham,  no  doubt,  greatly  abhorred  the  wicked- 
ness of  Sodom,  he  would  not  have  lived  among 
them,  as  Lot  did,  if  they  would  have  given  him  the 
best  estate  in  their  country;  and  yet  he  prayed  ear- 
nestly for  them.  Note,  Though  sin  is  to  be  hated, 
sinners  are  to  be  pitied  and  prayed  for.  God  de- 
lights not  in  their  death,  nor  should  we  desire,  but 
deprecate,  the  woeful  day.  1.  He  begins  with  a 
prayer,  that  the  righteous  among  them  might  be 
spared,  and  not  involved  in  the  common  calamity; 
having  an  eye  particularly  to  just  Lot,  whose  disin- 
genuous carriage  toward  him  he  had  long  since  for- 
given and  forgotten;  witness  his  friendly  zeal  to 
rescue  him  before  by  his  sword,  and  now  by  his 
prayers.  2.  He  improves  this  into  a petition,  that 
all  might  be  spared  for  the  sake  of  the  righteous 
that  were  among  them,  God  himself  countenancing 
this  request,  and  in  effect  putting  him  upon  it  by  his 
answer  to  his  first  address,  v.  26.  Note,  We  must 
pray,  not  only  for  ourselves,  but  for  others  also;  for 
we  are  members  of  the  same  body,  at  least,  of  the 
same  body  of  mankind.  All  we  are  brethren. 

III.  The  particular  graces  eminent  in  this  prayer. 

1.  Here  is  great  faith;  and  it  is  the  prayer  of 
faith  that  is  the  prevailing  prayer.  His  faith  pleads 
with  God,  orders  the  cause,  and  fills  his  mouth  with 
arguments.  He  acts  faith  especially  upon  the 
righteousness  of  God,  and  is  very  confident,  (1.) 
That  God  will  not  destroy  the  righteous  with  the 
wicked,  v.  23.  No,  that  be  far  from  thee,  v,  25. 
We  must  never  entertain  any  thought  that  dero- 
gates from  the  honour  of  God’s  righteousness.  See 
Rom.  3.  5,  6.  Note,  [1.]  The  righteous  are  min- 
led  with  the  wicked  in  this  world.  Among  the 
est  there  are,  commonly,  some  bad,  and  among 
the  worst  some  good.  Even  in  Sodom,  one  Lot. 
[2.]  Though  the  righteous  be  among  the  wicked,  ' 
yet  the  righteous  God  will  not,  certainly  he  will  not 
destroy  the  righteoies  with  the  wicked.  Though  in  1 
this  world  they  may  be  involved  in  the  same  com-  1 
mon  calamities,  yet  in  the  great  day,  a distinction  I 
will  be  made.  (2.)  That  the  righteous  shall  not  be  s 
as  the  wicked,  V.  25.  Though  they  may  suffer  wiYA  : 
them,  yet  they  do  not  suffer  like  them.  Common  < 
calamities  are  quite  another  thing  to  the  righteous,  ] 
than  what  they  are  to  the  wicked,  Isa.  27.  7.  (3.) 

That  the  J udge  of  all  the  earth  will  do  right;  un-  : 
doubtedly  he  will,  because  he  is  the  Judge  of  all  the  i 
VoL.  I.— P 


earth;  it  is  the  apostle’s  argument,  Rom.  3.  5,  6. 
Note,  [1.]  God  is  the  Judge  of  all  the  earth;  he 
gives  charge  to  all,  takes  cognizance  of  all,  and  will 
pass  sentence  upon  all.  [2.]  That  God  Almighty 
never  did,  nor  ever  will  do,  any  wrong  to  any  of  the 
creatures,  either  by  withhcJding  that  which  is  right, 
or  by  exacting  more  than  is  right.  Job  34.  10,  11. 

2.  Here  is  great  humility.  (1.)  A deep  sense  cf 
his  own  unwoi’thincss,  v.  27,  liehold  now,  I hax'c 
taken  upon  me  to  s/k  ak  inito  the  Ijjrd,  who  am  but 
dust  and  ashes;  and  again,  xa  31,  he  speaks  as  one 
amazed  at  his  own  bcddness,  and  the  liberty  Goti 
graciously^  allowed  him,  considering  God’s  great- 
ness,— lie  is  the  Lord;  and  his  own  meanness, — but 
dust  and  ashes.  Note,  [1.]  The  greatest  of  men, 
the  most  considerable  and  deserving,  are  but  dust 
and  ashes,  mean  and  vile,  before  God;  despicable, 
frail  aJid  dying.  [2.  ] \\  henever  we  draw  near  to 
I God,  it  becomes  us  reverently  to  acknowledge  the 
I vast  distance  that  there  is  between  us  and  God.  He 
is  the  Lord  of  glory,  we  are  worms  of  the  earth. 
[3.]  The  access  we  have  to  the  throne  of  grace, 
and  the  freedom  of  speech  allowed  us,  are  just  mat- 
ter of  humble  wonder,  2 Sam.  7.  18.  (2.)  An  awful 
dread  of  God’s  displeasure.  0 let  not  the  Lord  be 
angry,  v.  30,  and  again,  v.  32.  Note,  [1.]  The 
importunity  which  believers  use  in  their  addresses 
to  God,  is  such,  that  if  they  were  dealing  with  a 
man  like  themselves,  they  could  not  but  fear  that 
he  would  be  angry  with  them.  But  he  with  whom 
we  have  to  do,  is  God  and  not  man;  and,  however 
he  may  seem,  is  not  really,  angry  with  the  prayers 
of  the  upright,  (Ps.  80.  4.)  fer  they  are  his  delight, 
(Prov.  15.  8.)  and  he  is  pleased  when  he  is  wrest- 
led with.  [2.  ] That  even  when  we  receive  special 
tokens  of  the  divine  favour,  we  ought  to  be  jealous 
over  ourselves,  lest  we  make  ourselves  obnoxious  to 
the  divine  displeasure;  and  therefore  we  must  bring 
the  Mediator  with  us  in  the  arms  of  our  faith,  to 
atone  for  the  iniquity  of  our  holy  things. 

_ 3.  Here  is  great  charity.  (1.)  A charitable  opi- 
nion of  Sodom’s  character:  as  bad  as  it  was,  he 
thought  there  were  several  good  people  in  it.  It 
becomes  us  to  hope  the  best  of  the  worst  places. 
Of  the  two,  it  is  better  to  err  in  that  extreme.  (2.) 
A charitable  desire  of  Sodom’s  welfare:  he  used  all 
his  interest  at  the  throne  of  grace  for  mercy  for 
them.  We  never  find  him  thus  earnest  in  pleading 
with  God  for  himself  and  his  family,  as  here  for 
Sodom. 

4.  Here  are  great  boldness,  and  believing  confi- 
dence. (1.)  He  took  the  liberty  to  pitch  upon  a 
certain  number  of  righteous  ones  which  he  sup- 
posed might  be  in  Sodom.  Suppose  there  be  fifty, 
V.  24.  (2.)  He  drew  upon  God^  concessions,  again 

and  again.  As  God  granted  much,  he  still  begged 
more,  with  the  hope  of  gaining  his  point.  (3. ) He 
brought  the  terms  as  low  as  he  could  for  shame, 
(having  prevailed  for  mercy  if  thei-e  were  but  ten 
righteous  ones  in  five  cities,)  and  perhaps  so  low, 
that  he  concluded  they  would  have  been  spared. 

IV.  The  success  of  the  prayer.  He  that  thus 
wrestled,  prevailed  wonderfully ; as  a prince  he  had 
power  with  God:  it  was  but  to  ask  and  have.  1. 
God’s  general  good-will  ajjpears  in  this,  that  he 
consented  to  spare  the  wicked  for  the  sake  of  the 
righteous.  See  how  swift  God  is  to  show  mercy; 
he  even  seeks  a reason  for  it.  See  what  great 
blessings  good  people  are  to  any  place,  and  how 
little  those  befriend  themselves,  that  hate  and  per- 
secute them.  2.  His  particular  favour  to  Abraham 
appeared  in  this,  that  he  did  not  leave  off  granting, 
till  Abraham  left  off  asking.  Such  is  the  power  rf 
prayer.  \Wiy  then  did  Abraham  leave  off  asking, 
when  he  had  prevailed  so  far  as  to  get  the  place 
spared,  if  there  were  but  ten  righteous  in  it?  Either, 
(1. ) Because  he  owned  that  they  deserved  to  j)erish. 


i 14 


GENESIS,  XIX. 


if  there  were  not  so  many;  an  the  dresser  of  the  vine-  ij 
y<rrd,  %vho  consented  that  the  barren  tree  should  be  I 
cut  down,  if  one  year’s  trial  more  did  net  make  it  j 
Wilful,  Luke  13.  9.  Or,  (2.)  Because  Ged  re- jj 
strained  his  spirit  from  asking  any  further.  When  i 
God  has  determined  the  ruin  of  a place,  he  forbids 
it  to  be  praved  for,  Jer.  7.  16. — 11.  14. — 14.  11.  j 
Lastly,  Here  is  the  breaking  up  of  the  confer-  j 
ence,  v.  33.  1.  7'he  Lord  went  his  way.  The  ! 

visions  of  God  must  not  be  constant  in  this  world, 
where  it  is  by  faith  only  that  we  are  to  set  God  be-  j 
fore  us.  Go(l  did  not  go  away,  till  Abraham  had  ll 
said  all  he  had  to  say;  for  he  is  never  weary  of  hear-  jj 
ing  prayer,  Isa.  59.  1.  2.  Abraham  returned  unto  jj 

his  place,  not  puffed  up  with  the  honour  done  him,  'j 
nor  by  these  extraordinary  interviews  taken  off 
.from  the  ordinary  course  of  duty;  he  returned  to  ' 
his  place,  to  obsen  e what  the  event  would  be;  and  ! 
it  proved  that  his  prayer  was  heard,  and  yet  Sodom 
not  spared,  because  there  were  not  ten  righteous  in 
it.  We  cannot  expect  too  little  from  man,  nor  too 
much  from  God. 

CHAP.  XIX. 

The  contents  of  this  chapter  we  have,  2 Pet.  2.  6.  .8,  where 
we  find  that  God,  turning  the  cities  of  Sodom  and  Go- 
morrah into  ashes,  condemned  them  loith  an  overthrow, 
and  delivered  just  Lot.  It  is  the  history  of  Sodom’s  ruin, 
and  Lot’s  rescue  from  that  ruin.  We  read,  ch.  18,  of 
God’s  coming  to  take  a view  of  the  present  state  of 
Sodom ; what  its  wickedness  was,  and  what  righteous 
persons  there  were  in  it : now  here  we  have  the  result 
of  that  inquiry.  I.  It  was  found,  upon  trial,  that  Lot 
was  very  good,  v.  1.  .3,  and  it  did  not  appear  that  there 
was  one  more  of  the  same  character.  11.  It  was  found 
that  the  Sodomites  were  very  wicked,  and  vile,  v.  4.  .11. 
III.  Special  care  was  therefore  taken  for  the  securing  of 
Lot  and  his  family,  in  a place  of  safety,  v.  12.  .23.  IV. 
Mercy  having  rejoiced  therein,  ju.stice  shows  itself  in  the 
ruin  of  Sodom,  and  the  death  of  Lot’s  wife,  v.  24.  .26. 
with  a general  repetition  of  the  story,  v.  27.  .29.  V.  A 
foul  sin  that  Lot  was  guilty  of,  in  committing  incest  with 
his  two  daughters,  v.  30.  .38. 

I.  A ND  tliere  came  two  angels  to  Sodom 

at  even  ; and  Lot  sat  in  the  gate  of 
Sodom : and  Lot  seeing  them  rose  up  to  meet 
them  ; and  he  bowed  liimself  with  his  face 
toward  the  ground ; 2,  And  he  said,  Be- 
hold now,  my  lords,  turn  in,  1 pray  you,  in- 
to your  servant’s  house,  and  tarry  all  night, 
and  wash  your  feet;  and  ye  shall  rise  up 
early,  and  go  on  your  ways.  And  they  said. 
Nay;  but  w’c  wall  abide  in  the  street  all 
night.  3.  And  lie  jiressed  upon  them  great- 
ly; and  they  turned  in  unto  liim,  and  enter- 
ed into  his  house ; and  he  made  them  a 
feast,  and  did  bake  unleavened  bread,  and 
they  did  eat. 

These  angels,  it  is  likely,  were  two  of  the  three 
that  had  just  before  been  with  Abraham ; the  two 
created  angels  that  were  sent  to  execute  God’s  pur- 
pose concerning  Sodom.  Observe  here, 

I.  There  was  but  one  good  man  in  Sodom,  and 
these  heavenly  messengers  soon  found  him  out. 
Wherever  we  are,  we  should  inquire  out  those  of 
the  place  that  live  in  the  fear  of  God,  and  should 
choose  to  associate  ourselves  with  them;  Matth.  10. 

II,  Inquire  who  is  nvorthy,  and  there  abide.  Those 
of  the  same  country,  when  they  are  in  a foreign 
country,  love  to  be  together. 

II.  I At  sufficiently  distinguished  himself  from  the  I 
rest  of  his  neighbours,  at  this  time,  which  ])lainly 
set  a mark  upon  him.  He  that  did  not  act  like  the 
rest,  must  not  fare  like  the  rest.  1.  I.,ot  sat  in  the 
gate  of  Sodom  at  even;  when  the  rest,  it  is  likely. 


were  tippling  and  drinking,  he  sat  alrne,  waitiiig 
for  an  opportunity  to  do  good.  2.  He  was  ex  - 
tremely respectful  to  men  whose  mien  and  aspect 
were  sober  and  serious,  though  they  did  not  come 
in  state.  He  bowed  himself  to  the  ground,  when 
he  met  them,  as  if,  upon  the  first  view,  he  discerned 
something  di\  ine  in  them.  3 He  was  hospitable, 
and  verj'  free  and  generous  in  his  invitations  and 
entertainments.  He  courted  these  strangers  to  his 
house,  and  to  the  best  accommodations  he  had,  and 
gave  them  all  the  evidences  that  he  could  of  his 
sincerity;  for,  (1. ) When  the  angels,  to  try  whether 
he  were  hearty  in  the  invitation,  declined  the  ac- 
ceptance of  it,  at  first,  (which  is  the  common  usage 
of  modesty,  and  no  reproach  at  all  to  truth  and 
honesty, ) their  refusal  did  but  make  him  more  im- 
portunate ; for  he  pressed  upon  them  greatly,  v. 
3.  Partly,  because  he  would  by  no  means  have 
them  to  expose  themselves  to  the  inconveniences 
and  perils  of  lodging  in  the  street  of  Sodom;  and 
partly,  because  he  was  desirous  of  their  company 
and  converse..  He  had  not  seen  two  such  honest 
faces  in  Sodom  this  great  while.  Note,  Those  that 
live  in  bad  places,  should  know  how  to  value  the 
society  of  those  that  are  wise  and  good,  and  ear- 
nestly desire  it.  (2. ) When  the  angels  accepted 
his  invitation,  he  treated  them  nobly;  he  made  a 
feast  for  them,  and  thought  it  well-bestowed  on 
such  guests.  Note,  Good  people  should  be  (with 
prudence)  generous  people. 

4.  But  before  they  lay  down,  the  men  of 
tlie  city,  even  the  men  of  Sodom,  compassed 
the  house  round,  both  old  and  young,  all  the 
people  from  every  quarter:  5.  And  they 
called  unto  Lot,  and  said  unto  him.  Where 
are  the  men  which  came  in  to  thee  this 
night  ? Bring  them  out  unto  us,  that  we 
may  know  them.  6.  And  Lot  went  out  at 
the  door  unto  them,  and  shut  the  door  after 
him.  7.  And  said,  T pray  you,  brethren,  do 
not  so  wickedly.  8.  Behold  now,  T have 
two  daughters  which  have  not  known  man  ; 
let  me,  I pray  you,  bring  them  out  unto  you, 
and  do  ye  to  them  as  is  good  in  your  eyes : 
only  unto  these  men  do  nothing  ; for  there- 
fore came  they  under  the  shadow  of  my 
roof.  9.  And  they  said.  Stand  back.  And 
they  said  again,  This  one  felloio  came  in  to 
sojourn,  and  he  will  needs  be  a judge : now 
will  we  deal  worse  with  thee  than  with 
them.  And  they  pressed  sore  upon  the  man, 
even  Lot,  and  came  near  to  break  the  door. 
10.  But  the  men  put  forth  their  hand,  and 
pulled  Lot  into  the  house  to  them,  and  shut 
to  the  door.  1 1 . And  they  smote  the  men 
that  icere  at  the  door  of  the  house  with  blind- 
ness, both  small  and  great:  so  that  they 
wearied  themselves  to  find  the  door. 

Now  it  appeared,  beyond  contradiction,  that  the 
cry  of  Sodom  was  no  louder  thtin  there  was  cause 
for.  This  night’s  work  was  enough  to  fill  the  mea- 
sure. For  we  find  here, 

I.  That  they  were  all  wicked,  v.  4.  Wicked- 
ness was  gi'own  universal,  and  they  were  unani- 
mous in  any  vile  design.  Here  were  old  and  young, 
and  all  from  every  quarter,  engaged  in  this  riot;  the 
old  were  not  past  it,  and  the  young  were  soon  come  up 
to  it;  either  they  had  no  magistrates  to  keep  the 
peace,  and  protect  the  peaceable;  or  their  magis- 


GENESIS,  XIX. 


115 


tj  .ites  were  themselves  aiding  and  abetting.  N ote, 
When  the  disease  of  sin  is  become  epidemical,  it  is 
fatal  to  any  place,  Isa.  1.  5. . 7. 

II.  That  they  were  arrived  at  the  highest  pitch 
of  wickedness;  they  were  sinners  before  the  Lord 
exceedingly,  ch.  13.  13,  for, 

1.  It  was  the  most  unnatural  and  abominable 
wickedness  that  they  were  now  set  upon,  a sin  th  it 
still  bears  their  name,  and  is  called  Sodomy.  They 
tvere  carried  headlong  by  those  vile  affections, 
(R  im.  1.  26,  27.)  which  are  worse  than  brutish,  and 
the  eternal  reproach  of  the  human  nature,  and 
wiiich  cannot  be  thought  of  without  horror,  ^y  those 
that  have  the  least  spark  of  virtue,  and  anv  remains 
of  natural  light  and  conscience.  Note,  Those  that 
allow  themselves  in  unnatural  uncleanness,  are 
m irked  for  the  vengeance  of  eternal  fire.  See 
Jude  7. 

2.  They  were  not  ashamed  to  own  it,  and  to  pro- 
secute their  design  by  force  and  arms.  The  prac- 
tice had  Ijeen  bad  enough,  if  it  had  been  carried  on 
by  intrigue  and  wheedling;  but  they  proclaim  war 
with  virtue,  and  bid  open  defiance  to  it.  Hence 
daring  sinners  are  said  to  declare  their  sin  as  Sodom, 
Isa.  3.  9.  Note,  Those  that  are  become  impudent 
in  sin,  generally  prove  impenitent  in  sin;  and  it  will 
be  their  ruin.  Those  have  hard  hearts  indeed,  that 
sin  with  a high  hand,  Jer.  6.  15. 

3.  When  Lot  interposed,  with  all  the  mildness 
imaginable,  to  check  the  rage  and  fury  of  their  lust, 
they  were  most  insolently  rude  and  abusive  to  him. 
He  ventured  himself  among  them,  6.  He  spoke 
civilly  to  them,  called  them  brethren,  v.  7,  and 
begged  of  them  not  to  do  so  wickedly;  and,  being 
greatly  disturbed  at  their  vile  attempt,  unadvisedly 
and  unjustifiably  offered  to  prostitute  his  two  daugh- 
ters to  them,  V.  8.  It  is  true,  of  two  evils  we  must 
choose  the  less  ; but  of  two  sins  we  must  choose 
neither,  nor  ever  do  evil,  that  good  may  come  of  it. 

• He  reasoned  with  them,  pleaded  the  laws  of  hospi- 
tality, and  the  protection  of  his  house  which  his 
guests  were  entitled  to;  but  you  had  as  good  offer 
reason  to  a roaring  lion  and  a raging  bear,  as  to 
these  headstrong  sinners,  who  were  governed  only 
by  lust  and  passion.  Lot’s  arguing  with  them,  does 
but  exasperate  them ; and,  to  complete  their  wick- 
edness, and  fill  up  the  measure  of  it,  they  fall  foul 
upon  him.  (1.)  They  ridicide  him,  charge  him 
with  the  absurdity  of  pretending  to  be  a magistrate, 
when  he  was  not  so  much  as  a free-man  of  their 
city,  V.  9.  Note,  It  is  common  for  reprovers  to  be 
unjustly  upbraided  as  usurpers;  and  while  offering 
the  kindness  of  a friend,  to  be  charged  with  assum- 
ing the  authority  of  a judge:  as  if  a man  might  not 
speak  reason,  without  taking  too  much  upon  him. 
(2. ) They  threaten  him,  and  lay  violent  hands  upon 
him;  and  the  good  man  is  in  danger  of  being  pulled 
in  pieces  bv  this  outrageous  rabble.  Note,  [1.] 
Those  that  hate  to  be  reformed,  hate  those  that  re- 
rove them,  though  with  ever  so  much  tenderness, 
resumptuous  sinners  do  by  their  consciences  as  the 

Sodomites  did  by  Lot,  baffle  their  checks,  stifle 
their  accusations,  press  hard  upon  them,  till  they 
have  seared  them  and  quite  stopped  their  mouths, 
and  so  made  themselves  ripe  for  ruin.  [2.]  Abuses 
offered  to  God’s  messengers  and  to  faithful  re- 
provers, soon  fill  the  measure  of  a people’s  wicked- 
ness, and  bring  destruction  without  remedy.  See 
Prov.  29.  1.  and  2.  Chron.  36.  16.  If  reproofs 
remedy  not,  there  is  no  remedy.  See  2 Chron. 
25.  16. 

III.  That  nothing  less  than  the  power  of  an  an- 
gel could  save  a good  man  out  of  their  wicked  hands. 
It  was  now  past  dispute  what  Sodom’s  character 
was,  and  what  course  njust  be  taken  with  it;  and 
therefore  the  angels  immediately  give  a specimen 
I f what  they  further  intended. 


1.  They  rescue  Lot,  z>.  10.  Note,  (1.)  He  that 
watereth,  shall  be  watered  also  himself.'  Lot  was 
solicitous  to  protect  them,  and  now  they  take  effec- 
tual care  for  his  safety,  in  return  for  his  kindness. 
(2. ) Angels  are  employed  for  the  special  preserva- 
tion of  those  that  expose  themselves  to  danger  by 
well-doing.  The  saints,  at  death,  are  pulled  like 
Lot  into  a house  of  perfect  safety,  and  the  door  sliut 
for  ever  against  those  that  pursue  them. 

2.  They  chastise  the  insolence  of  the  Sodomites, 

Lhey  smote  them  with  blindness.  This  was 
dpigned,  (1.)  To  put  an  end  to  their  attempt,  and 
disable  them  to  pursue  it.  Justly  were  they  struck 
blind,  wlio  had  been  deaf  to  reason.  Violent  perse- 
cutors are  often  infatuated,  so  that  they  cannot  push 
on  their  malicious  designs  against  God’s  messengers. 
Job.  5.  14,  15.  Yet  these  Sodomites,  after  they 
were  struck  blind,  continued  seeking  the  door,  to 
break  it  down,  till  they  were  tired.  No  judgments 
will,  of  themseh  es,  change  the  conmpt  natures  and 
purposes  of  wicked  men.  If  their  minds  had  not 
been  blinded  as  well  as  their  bodies,  they  would 
have  said,  as  the  magicians.  This  is  the  finger 
of  God,  and  would  have  submitted.  (2. ) It  was  to 
be  an  earnest  of  their  utter  ruin  the  next  day. 
W'  hen  God,  in  a way  of  righteous  judgment,  blinds 
me^i,  their  condition  is  already  desperate,  Rom.  11. 

12.  And  the  men  said  unto  Lot,  Hast 
thou  iiere  any  besides  ? Son  in  law,  and 
thy  sons,  and  thy  daughters,  and  whatsoever 
■ thou  hast  in  the  city,  bring  them  out  of  tliis 
place : 1 3.  For  we  will  destroy  this  place, 

because  the  cry  of  them  is  waxen  great  be- 
fore the  face  of  the  Lord  ; and  the  Lord 
hath  sent  us  to  destroy  it.  1 4.  And  Lot  went 
out,  and  spake  unto  liis  sons  in  law,  which 
married  his  daughters,  and  said.  Up,  get  you 
out  of  this  place  ; for  the  Lord  will  destroy 
this  city : but  he  seemed  as  one  that  mock- 
ed unto  his  sons  in  law. 

We  ha^  e here  the  preparation  for  Lot’s  deliver- 
ance. 

I.  Notice  is  given  him  of  the  approach  of  Sodom’s 
ruin,  V.  13,  11  e will  destroy  this  place.  Note,  The 
holy  angels  are  ministers  of  God’s  wrath  for  the 
destruction  of  sinners,  as  well  as  of  his  mercy  for 
the  preser\ation  and  deliverance  of  his  people. 
In  this  sense,  the  good  angels  become  trail  angels, 
Ps.  78.  49. 

II.  He  is  directed  to  gi\  e notice  to  his  friends  and 
relations,  that  they,  if  they  Avould,  might  be  saved 
with  him,  tj.  12,  “ Hast  thou  here  any  besides,  that 
thou  art  concerned  for?  If  thou  hast,  go  tell  them 
what  is  coming.”  Now  this  implies,  1.  The  ccm- 
mand  of  a great  duty,  which  was,  to  do  all  he  could 
for  the  salvation  of  those  about  him,  to  snatch  them 
as  brands  out  of  the  fire.  Note,  Those  who  throi’gl; 
grace  are  themselves  delivered  out  cf  a sinful  st.  ti . 
should  do  what  they  can  for  the  delix  erance  cf 
others,  especially  their  relations.  2.  The  offer  of 
great  favour.  They  do  not  ask  whether  he  knew 
any  righteous  ones  in  the  city  fit  to  be  spared;  no, 
they  knew  there  were  none;  but  they  ask  what  re- 
lations he  had  there;  that,  whether  righteous  oi 
unrighteous,  they  might  be  saved  with  him.  Note, 
Bad  people  often  fare  the  better  in  this  world  for 
the  sake  of  their  good  relations.  It  is  good  being 
akin  to  a godly  man. 

III.  He  aimlies  himself  accordingly  to  his  sons  in 
law,  V.  14.  Observe,  1.  The  fair  wai-ning  that  Lot 
gave  them.  Up,  get  you  out  of  tlm  place.  The 
manner  of  expression  is  startling  and  quickening. 


•116 


GENESIS,  XIX. 


It  was  no  time  to  trifle,  when  the  destruction  was 
just  at  the  door.  They  had  not  forty  days  to  turn 
them  in,  as  the  Ninevites  had.  Now  or  never, 
they  must  make  their  escape.  At  midnight  this 
cry  was  made.  Such  as  this,  is  our  call  to  the  un- 
converted,  to  turn  £md  live.  2.  The  slight  they  | 
put  upon  this  warning.  He  seemed  to  them  as  one 
that  mocked.  They  thought,  perhaps,  that  the  as- 
sault which  the  Sodomites  had  just  now  made  upon 
his  house,  had  disturbed  his  head,  and  put  liim  into 
such  a fright,  that  he  knew  not  what  he  said;  or 
they  thought  that  he  was  not  in  earnest  with  them. 
They  who  lived  a merr}"  life,  and  made  a jest  of 
every  thing,  made  a jest  of  that,  and  so  they  perish- 
ed in  the  overthrow.  Thus  many  who  are  warned 
of  the  misery  and  danger  they  are  in  by  sin,  make 
a light  matter  of  it,  and  think  their  ministers  do  but 
jest  with  them;  such  will  perish  with  their  blood 
upon  their  own  heads. 

15,  And  wlien  the  morning  arose,  then 
the  angels  hastened  Lot,  saying,  Arise, 
take  thy  wife,  and  thy  two  daughters,  whicli 
are  here;  lest  thou  be  consumed  in  the  ini- 
quity of  the  city.  1 6.  And  while  he  linger- 
ed, the  men  laid  hold  upon  his  hand,  and 
upon  the  hand  of  his  wife,  and  upon  the 
hand  of  his  two  daughters ; the  Lord  being 
merciful  unto  him : and  they  brought  him 
forth,  and  set  him  without  the  city.  17. 
And  it  came  to  pass,  when  they  had  brought 
them  forth  abroad,  that  he  said.  Escape  for 
thy  life  ; look  not  behind  thee,  neither  stay 
thou  in  all  the  plain ; escape  to  the  moun- 
tain, lest  thou  be  consumed.  1 8.  And  Lot 
said  unto  them.  Oh,  not  so,  my  Lord.  19. 
Behold  now,  thy  servant  hath  found  grace 
in  thy  sight,  and  thou  hast  magnified  thy 
mercy,  which  thou  hast  showed  unto  me  in 
saving  my  life ; and  I cannot  escape  to  the 
mountain,  lest  some  evil  take  me,  and  I die. 
20.  Behold  now,  this  city  is  near  to  flee  un- 
to, and  it  is  a little  one : oh,  let  me  escape 
thither,  {is  it  not  a little  one  ?)  and  my  soul 
shall  live.  21.  And  he  said  unto  him.  See, 

I have  accepted  thee,  concerning  this  thing 
also,  that  I will  not  overthrow  this  city,  for 
the  which  thou  hast  spoken.  22.  Haste  thee, 
escape  thither ; for  I cannot  do  any  thing 
till  thou  be  come  thither.  Therefore  the 
uame  of  the  city  was  called  Zoar.  23.  The 
sun  was  risen  upon  the  earth  when  Lot  en- 
tered into  Zoar. 

Here  is, 

I.  The  rescue  of  Lot  out  of  Sodom.  Though 
there  were  not  ten  righteous  men  in  Sodom,  for 
whose  sakes  it  might  be  spared,  yet  that  one  righte- 
ous man  that  was  among  them,  delivered  his  own 
soul,  Ezek.  14.  14.  Early  in  the  morning,  his  own 
guests,  in  kindness  to  him,  turned  him  out  of  doors, 
and  his  family  with  him,  v.  15.  His  daughters  that 
were  married,  perished  with  their  unbelieving  hus- 
bands; but  those  thatcontinued  with  him,  werepre- 
■^erved  with  him.  Observe, 

1.  With  what  a gi’acious  violence  Lot  was  brought 
out  of  Sodom,  V.  16.  It  seems,  though  he  did  not 
make  a jest  of  the  warning  given,  as  his  sons-in-law 
did,  yet  he  lingered,  he  trifled,  he  did  not  make  so 


much  haste  as  the  case  required.  Thus  many  that 
are  under  some  convictions  about  the  misery  of  their 
spiritual  state,  and  the  necessity  of  a change,  yet 
defer  that  needful  work,  and  foolishly  linger.  Lot 
did  so,  and  it  might  have  been  fatal  to  him,  if  the 
angels  had  not  laid  hold  on  his  hand  and  brought 
him  forth,  and  saved  him  with  fear,  Jude  361  Here 
in  it  is  said.  The  Lord  ’ivas  merciful  to  him;  other 
wise  he  might  have  justly  left  him  to  perish,  since 
he  was  so  loth  to  depart.  Note,  (1.)  The  salvation 
of  the  most  righteous  men  must  be  attributed  to 
God’s  mercy,  not  to  their  own  merit.  We  are  sav- 
ed by  grace.  (2. ) God’s  power  also  must  be  a '- 
knowledged  in  the  bringing  of  souls  out  of  a sinful 
state.  If  God  had  not  brought  us  forth,  we  had  ne- 
ver come  forth.  (3.)  If  God  had  not  been  merciful 
to  us,  our  lingering  had  been  our  min. 

2.  With  what  a gracious  vehemence  he  was  urg- 
ed to  make  the  best  of  his  way,  when  he  was  brought 
forth,  V.  IT".  (1.)  He  must  still  apprehend  himself 
in  danger  of  being  consumed,  and  be  quickened  by 
the  law  of  self-preservation  to  flee  for  his  life.  Note, 
A holy  fear  and  trembling  are  found  necessary  to 
the  working  out  of  our  salvation.  (2.)  He  must 
therefore  mind  his  business  with  the  utmost  care  and 
diligence.  He  must  not  hanker  after  Sodom,  Look 
not  behind  thee;  he  must  not  loiter  by  the  way. 
Stay  not  in  all  the  plain,  for  it  would  all  be  made 
one  dead  sea;  he  must  not  take  up  short  of  the  place 
of  refuge  appointed  him.  Escape  to  the  mountain. 
Such  as  these,  are  the  commands  given  to  those  who 
through  grace  are  delivered  out  of  a sinful  state  and 
condition.  [1.]  Return  not  to  sin  and  Satan,  for 
that  is  looking  back  to  Sodom.  [2.  ] Rest  not  in  self 
and  the  world,  for  that  is  staying  in  the  plain.  And, 
[3.]  Reach  toward  Christ  and  Heaven,  for  that  is 
escaping  to  the  mountain,  short  of  which  we  must 
not  take  up. 

II.  The  fixing  of  a place  of  refuge  for  him.  The . 
mountain  was  first  appointed  for  him  to  flee  to,  but, 

1.  He  begged  for  a city  of  refuge,  one  of  the  five 
that  lav  together,  called  Bela,  ch.  14.  2,  18.  . 20.  It 
was  Lot’s  weakness  to  think  a city  of  his  own  choos- 
ing safer  than  the  mountain  of  God’s  appointing. 
And  he  argued  against  himself,  when  he  pleaded. 
Thou  hast  magnified  thy  mercy  in  saving  my  life, 
and  I cannot  escape  to  the  mountain;  for  could  not 
he  that  had  plucked  him  out  of  Sodom,  when  he 
lingered,  carry  him  safe  to  the  mountain,  though  he 
began  to  tire?  Could  not  He  that  had  saved  him 
from  greater  evils,  save  him  from  the  lesser?  He 
insists  much  in  his  petition  upon  the  smallness  of  the 
place.  It  is  a little  one,  is  it  not?  Therefore,  it  was 
to  be  hoped,  not  so  bad  as  the  rest.  This  gave  a new 
name  to  the  place;  it  was  called  7oar,  a little  one. 
Intercessions  for  little  ones  are  worthy  to  Ije  re- 
membered. 

2.  God  granted  him  his  request,  though  there  was 
much  infirmity  in  it,  v.  21,  22.  See  what  favour 
God  showed  a time  saint,  though  weak.  (1.)  Zoar 
was  spared,  to  gratifv  him.  Though  his  intercession 
for  it  was  not,  as  Abraham’s  for  Sodom,  from  a prirj 
ci])le  of  generous  charity,  but  merely  from  self- 
interest,  yet  God  granted  him  his  request,  to  show 
how  much  the  feiwent  prayer  of  a righteous  man 
avails.  (2.)  Sodom’s  ruin  was  suspended,  till  he 
was  safe.  I cannot  do  any  thing  till  thou  become 
thither.  Note,  The  very  presence  of  good  men  in 
a place  helps  to  keep  off  judgments.  See  what  care 
God  takes  for  the  preservation  of  his  people.  The 
winds  are  held,  till  God’s  servants  are  sealed.  Rev. 
7.  3.  Ezek.  9.  4. 

Lastly,  It  is  taken  notice  of,  that  the  sun  was 
risen  when  Lot  entered  into  Zoar.  For  when  a 
good  man  comes  into  a place,  he  brings  light  idong 
with  him,  or  should  do. 


117 


GENESIS,  XIX. 


24.  Then  the  Lord  rained  upon  Sodom 
and  upon  Gomorrah  brimstone  and  fire  from 
the  Lord  out  of  heaven ; 25.  And  he  over- 
threw those  cities,  and  all  the  plain,  and  all 
the  inhabitants  of  the  cities,  and  that  which 
grew  upon  the  ground. 

Then,  when  Lot  was  got  safe  into  Zoar,  then  this 
min  came;  for  good  men  are  taken  away  from  the 
evil  to  come.  Then,  when  the  sun  was  risen  bright 
and  clear,  promising  a fair  day,  then  this  storm 
arose,  to  show  that  it  was  not  from  natural  causes. 
Concerning  this  destmction,  observe, 

1.  That  God  was  the  immediate  Author  of  it.  It 
was  destruction  from  the  Almighty,  The  Lord  rain- 
ed,— -from  the  Lord,  v . 24,  that  is,  God  trom  him- 
self, by  his  own  immediate  power,  and  not  in  the 
common  course  of  nature.  Or,  God  the  Son  ti’om 
God  the  Father;  for  the  Father  has  committed  all 
judgment  to  the  Son.  Note,  He  that  is  the  Saviour, 
will  be  the  Destroyer  of  those  that  reject  the  sal- 
vation. 

2.  That  it  was  a strange  punishment.  Job  31.  3. 
Never  was  the  like  before  or  since.  Hell  was  rain- 
ed from  Heaven  upon  them.  Fire  and  brimstone, 
and  a horrible  temfiest,  this  was  the  fiortion  of  their 
cup,  Ps.  11.  6;  not  2i  flash  of  lightning,  which  is  de- 
structive  enough,  when  God  gives  it  commission, 
l)ut  a shovjer  of  lightning.  Brimstone  was  scattered 
upon  their  habitation.  Job.  18.  15,  and  then  the  fire 

fastened  upon  them.  God  could  iiave  drowned 
them,  as  he  did  the  old  world;  but  he  would  show 
ihat  he  has  many  arrows  in  his  quivei',  fire  as  well 
as  water. 

3.  That  it  was  a judgment  that  laid  all  waste;  it 
overthrew  the  cities,  and  destroyed  all  the  inhabit- 
ants of  them,  the  plain,  and  all  that  grew  upon  the 
groimd,  V.  25.  It  was  an  utter  ruin,  and  irrepara- 
ble; th  it  fruitful  valley  remains  to  this  day  a great 
lake,  or  dead  sea;  it  is  called  the  Suit  Sea,  Numb, 
o'l.  12.  Travellers  say  that  it  is  ab  ait  thirty  miles 
Icng,  and  ten  miles  broad;  it  has  no  living  creature 
iji  ,t;  it  is  not  moved  by  the  wind;  the  smell  of  it 
is  offensive;  things  do  not  easily  sink  in  it.  The 
(ireeks  call  it  Asphaltites,  for  a sort  of  jfitch  wjnch 
it  casts  up.  Jordan  falls  into  it,  and  is  lost  there. 

4.  That  it  was  a punishment  that  answered  to 
their  sin.  Burning  lusts  against  nature  were  justly 
punished  with  this  preternatural  burning.  They 
that  went  after  strange  fiesh,  were  destroyed  by 
strange  fire,  Jude  7.  They  persecuted  the  angels 
with  their  rabble,  and  made  Lot  afraid;  and  now 
God  persecuted  them  with  his  tempest,  and  made 
them  afraid  with  his  storm,  Ps.  83.  15. 

5.  That  it  was  designed  for  a standing  revelation 
r f the  wrath  of  God  against  sin  and  sinners  in  all 
: gcs:  it  is,  accordingly,  often  referred  to  in  the  scrip- 
ture, and  made  a pattern  of  the  ruin  of  Israel,  Deut. 
29.  23.  ofBabvlnn,  Isa.  13.  19.  ritFdom,  Jer.  49.  18. 
of  Moab  and  Ammon,  Zeph.  2.  9.  Nay,  it  was 
tvpic  il  of  the  vengeance  of  eternal  fire,  Jude  7,  and 
the  ruin  of  all  that  live  ungodli/.  2 Pet.  2.  6.  espe- 
ci  illv,  that  despise  the  gospel.  Matt.  10.  15.  It  is 
in  allusion  to  this  destruction,  that  the  place  of  the 
damned  is  < ften  renresented  by  a lake  that  burns, 
PS  Sodom  did,  with  fire  and  brimstone.  Let  us 
learn  from  it,  (1.)  The  evil  of  sin,  and  the  hurtful 
nature  of  it.  Iniquitv  tends  to  ruin.  (2.)  The  ter- 
rors of  the  Lord.  See  what  a fearful  thing  it  is  to 
fall  into  the  hands  of  the  living  God! 

26.  But  his  wife  looked  back  from  be- 
hind him,  and  she  became  a pillar  of  salt. 

This  also  is  written  for  our  admonition;  rur  Sa- 
viour refers  to  it,  Luke  17.  32,  Remember  Loot’s 
wife.  As  by  the  example  of  Sodom,  the  tvicked 


are  warned  to  turn  from  their  wickedness;  so  by  the 
example  of  Lot’s  wife,  the  righteous  are  warned  not 
to  turn  from  their  righteousness.  See  Ezek.  3.  .18, 
20.  We  have  here, 

1.  The  sin  of  Lot’s  wife:  she  looked  back  from  be- 

hind him.  This  seemed  a small  thing,  but  we  are 
sure,  by  the  punishment  of  it,  that  it  was  a great  sir, 
and  exceeding  sinful.  (1.)  She  disobeyed  an  e.x- 
press  command,  and  so  sinned  after  the  similitude 
of  Adam’s  transgression  which  ruined  us  all.  (2. ) 
Unbelief  was  at  the  bottom  of  it;  she  questioned 
whether  Sodom  would  be  destroyed,  and  thought  she 
still  might  have  been  safe  in  it.  (3. ) She  looked 
back  upon  her  neighbours  whom  she  had  left  behind, 
with  more  concern  than  was  fit,  now  that  their  day 
of  grace  was  over,  arid  Divine  Justice  was  glorifying 
itself  in  their  ruin.  See  Isa.  66.  24.  (4. ) Probably, 

she  hankered  after  her  house  and  goods  in  Sodom, 

I and  was  loath  to  leave  them.  Christ  intimates  this 
to  be  her  sin,  Luke  17.  31,  32.  she  too  much  regard- 
ed her  stuff.  (5.)  Her  looking  back  bespoke  an 
inclination  to  go  back;  and  therefore  our  Saviour 
uses  it  as  a warning  against  apostasy  from  our 
Christian  profession.  We  have  all  renounced  the 
world  and  the  flesh,  and  have  set  our  faces  heaveji- 
ward;  we  are  in  the  plain,  upon  our  probation;  and 
it  is  at  our  peril,  if  we  return  into  the  interests  we 
profess  to  have  abandoned.  Drawing  back  is  to 
perdition,  and  looking  back  is  towards  it.  Let  us 
therefore  fear,  Heb.  4.  1. 

2.  The  punishment  of  Lot’s  wife  for  this  sin.  She 
was  struck  dead  in  the  place;  yet  her  body  did  net 
fall  down,  but  stood  fixed  and  erect  like  a pillar  c r 
monument,  not  liable  to  waste  or  decay  as  human 
bodies  exposed  to  the  air  are,  but  metamorphosed 
into  a metallic  substance  which  would  last  perpetu- 
ally. Come,  behold  the  goodness  and  severity  ef 
God,  Rom.  11.  22;  towai'd  I^ot  that  went  forward, 
goodness;  toward  his  wife  that  looked  back,  se\  e- 
rity.  Though  she  was  nearly  related  to  a righteous 
man,  though  better  than  her  neighbours,  and  though 
a monument  of  distinguishing  mercy  in  her  delive:- 
ance  out  of  Sodom,  yet  God  did  not  connive  at  Iicr 
disobedience;  for  great  privileges  will  not  secure  us 
from  the  wrath  of  Gou,  if  we  do  not  carefully  and 
faithfully  improve  them.  This  pillar  of  salt  should 
season  us.  Since  it  is  such  a dangerous  thing  to  look 
back,  let  us  always  press  forward,  Phil.  3.  13,  14. 

27.  And  Abraham  gat  up  early  in  the 
morning  to  the  place  where  he  stood  before 
the  Lord  : 28.  And  he  looked  toward  So- 
i dom  and  Gomorrah,  and  toward  all  the  land 
of  the  plain,  and  beheld,  and  lo,  the  smoke 
of  the  countiy  went  up  as  the  smoke  of  a 
furnace.  29.  And  it  came  to  pass,  when 
God  destroyed  the  cities  of  the  plain,  that 
God  remembered  Abraham,  and  sent  1 nt 
out  of  the  midst  of  the  overthrow,  when  he 
overthrew  the  cities  in  tlie  which  Lotdwe't. 

Our  communion  with  God  consists  in  our  gi-acious 
regard  to  him,  and  his  gracious  regard  to  us; 
have  here  therefore  the  communion  that  was  be- 
tween God  and  Abraham,  in  the  ei'ent  concerning 
Sodom,  as  before,  in  the  consultation  concerning  it; 
for  communion  with  (ind  is  to  be  kept  up  in  pro\  i- 
denccs  as  well  as  in  ordinances. 

1.  Here  is  Abraham’s  pious  reg  rd  to  God  in  this 
event,  in  two  things;  (1.)  A careful  expectation  of 
the  event,  v.  27,  He  gat  up  early  to  look  toward 
Sodom;  and,  to  intimate  that  his  design  herein  was 
to  see  what  became  of  his  prayers,  he  went  to  the 
veiy  place  where  he  had  stood  before  the  Lord,  and 
set  himself  there,  as  upon  his  watch-tower,  Hab.  ? 


118 


GENESIS,  XIX. 


1.  Note,  When  we  have  prayed,  we  must  look  af-  i 
ter  our  prayers,  and  observe  the  success  of  them;  ' 
we  must  direct  our  prayer  as  a letter,  and  then  look  j 
up  for  an  answer;  direct  our  prayer  as  an  arrow, 
and  then  look  up  to  see  whether  it  reach  the  mark,  | 
Ps.  5.  3.  Our  inquiries  after  news  must  be  in  ex- 
pectation of  an  answer  to  our  prayers.  (2.)  An  aw- 
ful observation  of  it;  he  looked  toward  Sodom,  (v.  i 
2«. ) not  as  Lot’s  wife  did,  tacitly  reflecting  upon  the  ; 
divine  severity:  but  humbly  adding  it,  and  acqui- 
escing in  it.  Thus  the  saints,  when  they  see  the 
smoke  of  Babylon’s  torment  rising  up  for  ever,  (like 
Sodom’s  here,}  will  say  again  and  again.  Alleluia, 
Rev.  19.  3.  Those  that  have,  in  the  day  of  grace, 
most  earnestly  interceded  for  sinners,  will,  in  the 
day  of  judgment,  be  content  to  see  them  perish,  and 
will  glorify  God  in  it. 

2.  Here  is  God’s  favourable  regard  to  Abraham, 
V.  29.  As  before,  when  Abraham  prayed  for  Ish- 
mael,  God  heard  him  for  Isaac;  so  now,  when  he 
prayed  for  Sodom,  he  heard  him  for  Lot.  He  re- 
membered Abraham,  and,  for  his  sake,  sent  Lot  out 
of  the  overthrow.  Note,  (1.)  God  will  certainly 
give  an  answer  of  peace  to  the  prayer  of  faith,  in 
his  own  way  and  time;  though,  for  a while,  it  seem 
to  be  forgotten,  yet,  sooner  or  later,  it  will  appear 
to  be  remembered.  (2. ) The  relations  and  friends  of 
godly  people  fare  the  better  for  their  interest  in  God, 
and  intercessions  with  him ; it  was  out  of  respect  to 
Abraham  that  Lot  was  rescued:  perhaps  this  word 
encouraged  Moses  long  afterward  to  pray,  Exod. 
32.  13,  Lord,  remember  Abraham;  and  see  Isa. 
)3.  11. 

30.  And  Lot  went  up  out  of Zoar,  and  dwelt 
in  the  mountain,  and  his  two  daughters  with 
him;  for  he  feared  to  dwell  in  Zoar : and  he 
dwelt  in  a cave,  he  and  his  two  daughters. 
31.  And  the  first-born  said  unto  the  younger, 
Our  father  is  old,  and  there  is  not  a man  in 
the  earth  to  come  in  unto  us  after  the  man- 
ner of  all  the  earth.  32.  Come,  let  us  make 
our  father  drink  wine,  and  we  will  lie  with 
him,  that  we  may  preserve  seed  of  our  fa- 
ther. 33.  And  they  made  their  father  drink 
wine  that  night : and  the  first-born  went  in, 
and  lay  with  her  father;  and  he  perceived 
not  when  she  lay  down,  nor  when  she  arose. 
34.  And  it  came  to  pass  on  the  morrow, 
that  the  first-born  said  unto  the  younger. 
Behold,  I lay  yesternight  with  my  father : 
let  us  make  him  drink  wine  this  night  also  ; 
and  go  thou  in,  and  lie  with  him,  that  we 
may  preserve  seed  of  our  father.  35.  And 
they  made  their  father  drink  wine  that  night 
also : and  the  younger  arose,  and  lay  with 
him ; and  he  perceived  not  when  she  lay 
down,  nor  when  she  arose.  36.  Thus  were 
both  the  daughters  of  Lot  with  child  by 
their  father.  37.  And  the  first-born  bare  a 
son,  and  called  his  name  Moab : the  same 
is  the  father  of  the  Moabites  unto  this  day. 
38.  And  the  younger,  she  also  bare  a son, 
and  called  his  name  Ben-ammi : the  same  is 
the  father  of  the  children  of  Ammon  unto 
this  day. 

Here  L, 

I.  The  great  trouble  and  distress  that  Lot  was 


brought  into,  after  his  deliverance,  v.  30.  1.  He 

was  frightened  out  of  Zoar,  durst  not  dwell  there  ; 
either,  because  he  was  conscious  to  himself  that  it 
was  a refuge  of  his  own  choosing,  and  that  therein 
he  had  foolishly  prescribed  to  God,  and  therefore 
he  could  not  but  distrust  his  safety  in  it;  or,  because 
he  found  it  as  wicked  as  Sodom,  and  therefore  con- 
cluded it  could  not  long  survive  it;  or,  perhaps,  he 
obseiwed  the  rise  and  increase  of  those  waters, 
which,  after  the  conflagration,  perhaps  from  Jordan, 
began  to  overflow  the  plain,  and  which,  mixing  with 
the  ruins,  by  degrees  made  the  Dead  Sea;  in  those 
waters  he  concluded  Zoar  must  needs  perish 
(though  it  had  escaped  the  fire,)  because  it  stood 
upon  the  same  flat.  Note,  Settlements  and  shelters 
ot  our  own  chocsing,  and  in  which  we  do  not  follow 
God,  commonly  prove  uneasy  to  us.  2.  He  was 
forced  to  betake  himself  to  the  mountain,  and  to  take 
up  with  a cave  for  his  habitation  there.  Methinks, 
it  was  strange  that  he  did  not  return  to  Abraham, 
and  put  himself  under  his  protection,  to  whom  he 
had  once  and  again  owed  his  safety:  but  the  truth  is, 
there  are  some  good  men,  that  are  not  wise  enough 
to  know  what  is  best  for  themselves.  Observe,  (1.) 
He  was  now  glad  to  go  to  the  mountain,  the  place 
which  God  had  appointed  for  his  shelter.  Note,  It 
is  well,  if  disappointment  in  our  way  drive  us  at  last 
to  God’s  way.  (2. ) He  that,  a while  ago,  could  not 
find  room  enough  for  himself  and  his  stock  in  the 
whole  land,  but  must  Justle  with  Abraham,  and  get 
as  far  from  him  as  he  could,  is  now  confined  to  a 
hole  in  a hill,  where  he  has  scarcely  room  to  turn 
him,  and  there  he  is  solitai  y and  trembling.  Note, 
It  is  just  with  God  to  reduce  those  to  poverty  and 
restraint,  who  have  abused  their  liberty  and  plenty. 
See  also  in  Lot  what  those  bring  themselves  to,  at 
last,  that  forsake  the  communion  of  saints  for  secu- 
lar advantages;  they  will  be  beaten  with  their  own 
rod. 

H.  The  great  sin  that  Lot  and  his  daughters  were 
guilty  of,  when  they  wei-e  in  this  desolate  place.  It 
is  a sad  story: 

I.  His  d;uighters  laid  a very  wicked  plot  to  bring 

him  to  sin;  and  tlieir’s  was,  doubtless  the  greater 
guilt.  They  contrived,  under  pretext  of  cheering 
up  the  spirits  of  their  f ther  in  his  present  condi- 
tion, to  make  him  drunk,  : nd  then  to  lie  with  him, 
V.  31,  32.  (1.)  Some  think  that  their  pretence 

was  plausible;  their  f ther  had  no  sons,  they  had  no 
husbands,  nor  knew  they  where  to  have  any  of  the 
holy  seed;  or,  if  thev  had  children  by  others,  their 
father’s  name  would  not  be  preserved  in  them; 
some  think  that  they  h.d  the  Messiah  in  their  eye, 
who  they  hoped,  might  descend  from  their  father; 
for  he  came  firm  Terah’s  elder  son,  w;.s  separated 
from  the  rest  of  Shem’s  posterity,  as  well  as  Abra- 
ham, and  was  now  signally  delivered  cut  of  Sodom. 
Their  mother,  and  the  rest  cf  the  family  were  gone, 
they  might  not  marry  with  the  cursed  Canaanites; 
and  therefore  they  sujrposed  that  the  end  they 
aimed  at,  and  the  extremity  they  were  brought  to, 
would  excuse  the  irregularity.  Thus  the  learned 
Monsieur  Allix.  Note,  Good  intentions  arc  often 
abused  to  patronise  bad  actions.  But,  (2.)  What- 
ever their  pretence  was,  it  is  certain  that  their 
project  was  verj'  wicked  and  vile,  and  an  impiident 
affront  to  the  vervlightand  law  of  nturc.  Note,  [1.] 
The  sight  of  God’s  most  tremendous  jv\dgment3 
upon  sinners,  will  not,  of  itself,  without  the  grace 
of  God,  restrain  eril  liearts  from  evil  ])ractices:  one 
would  wonder  how  the  fire  of  lust  could  possibly 
kindle  upon  them,  who  had  so  lately  Ireen  the  eye- 
witnesses of  Sodom’s  flanies.  [2.]  Solitude  has  its 
temptations  as  well  as  company,  and  particularly 
to  uncleanness.  M’hen  Joscj)h  was  alone  with  his 
mistress,  he  was  in  danger,  ch.  39.  11.  Relations 
that  dwell  together,  especially  if  solitaiy,  have 


GENESIS,  XX.  nu 


need  carefully  to  watch  against  the  least  evil 
thought  of  this  kind,  lest  Satan  get  an  advantage. 

2.  Lot  himself,  by  his  own  folly  and  unwariness, 
was  wretchedly  overcome,  and  suffered  himself  so 
far  to  be  imposed  upon  by  his  own  children,  as,  two 
nights  together,  to  be  drunk,  and  to  commit ' icest, 
V.  33,  tS'c.  Lord,  what  is  man!  ^^"hat  are  the  best 
of  men,  when  God  leaves  them  to  themselves!  See 
here,  (1.)  The  peril  of  security;  Lot,  who  not  only 
kept  himself  sober  and  chaste  in  Sodom,  but  was  a 
constant  mourner  for  the  wickedness  of  the  place, 
and  a witness  against  it,  is  yet,  in  the  mountain, 
where  he  was  alone,  and,  as  he  thought,  quite  out 
of  the  way  of  temptation,  thus  shamefully  overta- 
ken: let  him  therefore  that  thinks  he  stands,  stands 
high,  and  stands  firm,  take  heed  lest  he  fall.  No 
mountain,  on  this  side  the  holy  hill  abo\  e,  can  set  us 
out  of  the  reach  of  Satan’s  fiery  darts.  (2.)  The 
peril  of  drunkenness;  it  is  not  only  a great  sin  itself, 
but  it  is  the  inlet  of  many  sins;  it  may  prove  the 
inlet  of  the  worst  and  most  unnatural  " sins,  which 
may  be  a perpetual  wound  and  dishonour.  Excel- 
lently does  Mr.  Herbert  describe  it, 

“ He  that  is  drunken,  may  his  Mother  kill 
“ Big  with  his  Sister.” 

A man  may  do  that  without  reluctance,  when  he  is 
drunken,  which,  when  he  is  sober,  he  could  not 
think  of  without  horror.  (3. ) The  peril  of  tempta- 
tion from  our  dearest  relations  and  friends,  whom 
we  love  and  esteem,  and  expect  kindness  from. 
Lot,  whose  temperance  and  ch  astity  were  impreg- 
nable against  the  batteries  of  foreign  force,  was  sur- 

f)rised  into  sin  and  shame  by  the  base  treachery  of 
lis  own  daughters;  we  must  dread  a snare  wherever 
w'e  are,  and  be  always  upon  our  guard. 

In  the  close,  we  have  an  account  of  the  birth  of 
the  two  sons,  or  grandsons,  (cad  them  which  you 
will,)  of  Lot — Moab  and  Ammon,  the  fathers  of 
two  nations,  neighbours  to  Israel,  and  which  we 
often  read  of  in  the  Old  Testament;  both  together 
are  called  the  children  of  Lot,  Ps.  83.  8.  Note, 
Though  prosperous  births  may  attend  incestuous 
conceptions,  yet  they  are  so  far  from  justifying 
tliem,  that  they  rather  pei-petuate  the  reproacli  cf 
them,  and  entail  infamy  upon  posterity;  yet  the 
tribe  of  Judah,  of  which  our  Lord  sprang,  descend- 
ed from  such  a birth,  and  Rvith,  a Moabitess,  has  a 
name  in  his  genealogy,  Matth.  1.  3,  5. 

Lastly,  Obseiwe  that,  after  this,  we  never  read 
any  more  of  Lot,  nor  what  became  of  him : no  doubt 
he  repented  of  his  sin;  and  was  pardoned;  but  from 
the  silence  of  the  scripture  concerning  him  hence- 
forward, we  may  learn  that  drunkenness,  as  it 
makes  men  forgetful,  so  it  makes  them  forgotten; 
and  many  a name,  which  otherwise  might  have 
been  remembered  with  respect,  is  buried  by  it  in 
contempt  and  oblivion. 

CHAP.  XX.  I 

We  are  here  returning  to  the  story  of  Abraham  j yet  that 
part  of  it  which  is  here  recorded,  is  not  to  his  honour. 
The  fairest  marbles  have  their  flaws,  and  while  there  are 
spots  in  the  sun,  we  must  not  expect  any  thing  spotless  , 
under  it.  The  scripture,  it  should  be  remarked,  is  im-  j 
artial  in  relating  the  blemishes  even  of  its  most  cele-  i 
rated  characters.  We  have  here,  I.  Abraham’s  sin  in  ! 
denying  his  wife,  and  Abimelech’s  sin  thereupon  in  i 
taking  her,  v.  1,  2.  II.  God’s  discourse  with  Abimelech  i 
in  a dream,  upon  this  occasion,  wherein  he  shows  him 
his  error,  v.  3^  accepts  his  plea,  v.  4 . . 6,  and  directs  him 
to  make  restitution,  v.  7.  III.  Abimelech’s  discourse 
with  Abraham,  wherein  he  chides  him  for  the  cheat  he 
had  put  upon  him,  v.  8 . . 10,  and  Abraham  excuses  it  as 
well  as  he  can,  v.  11 . . 13.  IV.  The  good  issue  of  the 
story,  in  which  Abimelech  restores  Abraham  his  wife,  v. 
14.. 16,  and  Abraham,  by  prayer,  prevails  with  God  for 
the  removal  of  the  judgment  Abimelech  was  under,  v. 
17,  18. 


1.  A ND  Abraham  journeyed  from  thence 
toward  the  south  country  , and  dwell 
between  Kadesh  and  Shur,  and  sojourned 
in  Gerar.  2.  And  Abraham  said  of  Sarah 
his  wife,  She  is  my  sister : and  Abimelech 
king  of  Gerar  sent,  and  took  Sarah. 

Here  is, 

1.  Abraham’s  remove  from  Mamre,  where  he 
had  lived  near  twenty  ye.as,  into  the  country  of 

, the  Philistines,  v.  1,  He  sojourned  in  Gerar.  W'e 

■ are  not  told  upon  what  occasion  he  removed,  whe- 
I ther  terrified  by  the  destinaction  of  Sodom;  or,  be- 
j cause  the  country  round  was,  for  the  present,  pre- 

■ Judiced  by  it;  or  as  some  of  the  Jewish  writers  say, 

I because  he  was  gr  eved  at  Lot’s  incest  with  his 

■ daughters,  and  the  reproach  which  the  Canaanites 
cast  upon  him  and  his  religion,  for  his  kinsman’s 

1 sake:  doubtless,  there  was  some  good  cause  for  his 
removal.  Note,  (1.)  In  a world  where  we  are 
I strangers  and  pilgiims,  we  cannot  expect  to  be  al- 
ways in  the  same  place.  (2. ) W'herever  we  are, 
we  must  look  upon  ourselves  but  as  sojourners. 

2.  His  sin  in  denying  his  wife;  as  before,  ch.  12, 

I 13,  which  was  not  only  in  itself  such  an  equivoca- 
. tion  as  bordered  upon  a lie,  and  which,  if  admitted 
I as  lawful,  would  be  the  ruin  of  human  converse,  and 
I an  inlet  to  all  falsehood;  but  was  also  an  exposing  of 
I the  chastity  and  honour  of  his  wife,  which  he  ought 
I to  have  been  the  protector  of.  But  beside  this,  it 
i had  here  a two-fold  aggravation,  (1.)  That  he  h..d 
j been  guilty  of  the  same  sin  before,  and  had  been  re- 
I proved  for  it,  and  conv  inced  cf  the  folly  of  the  sug- 
I gesticn  which  induced  him  to  it;  yet  he  returns  to 

j it.  Note,  It  is  possible  that  a good  man  may  not 
I only  fall  into  sin,  but  relapse  into  the  same  sin, 
through  the  surprize  and  strength  of  temptation, 

! and  the  infirmity  of  the  flesh.  Let  backsliders  re- 
I fient  then,  but  not  despair,  Jer.  3.  22.  (2. ) That 

! Sarah,  as  it  should  seem,  was  now  the  child  of  the 
promi.sed  seed,  or,  at  least,  in  expectation  of  being 
j so  quickly,  according  to  the  word  of  God;  he  ought 
j therefore  to  have  taken  particular  care  of  her  now, 
as  Judg.  13.  4. 

! 3.  The  peril  that  Sarah  was  brought  into  by  this 

: meims;  The  king  of  Gerar  sent,  and  took  her  to  his 
I house,  in  order  to  take  her  to  his  bed.  Note,  The 
j sin  of  one  often  occasions  the  sin  of  others;  he  that 
I breaks  the  hedge  of  God’s  commandments,  opens  a 
i gap  to  he  knows  not  how  many;  the  beginning  of 
j sin  is  as  the  letting  forth  of  water. 

j 3.  But  God  came  to  .\bimelech  in  a 
j dream  by  night,  and  said  to  him,  Behold, 
thou  art  but  a dead  man,  for  the  woman 
which  thou  hast  taken ; for  she  is  a man’s 
wife.  4.  But  Abimelech  had  not  come  near 
her : and  he  said.  Lord,  wilt  thou  slay  also 
a righteous  nation  ? 5.  Said  he  not  unto 

me.  She  is  my  sister  ? And  she,  even  she 
herself,  said.  He  is  my  brother : In  the  in- 
tegrity of  my  heart,  and  innocency  of  my 
hands,  have  I done  this.  6.  And  God  said 
unto  him  in  a dream.  Yea,  I know  that 
thou  didst  this  in  the  integrity  of  thy  heart ; 
for  1 also  withheld  thee  from  sinning  against 
me : therefore  suffered  I thee  not  to  touch 
her.  7.  Now  therefore  restore  the  man  his 
wife  ; for  he  is  a prophet,  and  he  shall  pray 
for  thee,  and  thou-shalt  live : and  if  thou  re 


120 


genesis,  XX. 


store  her  not,  know  thou  that  thou  shalt 
surely  die,  thou,  and  all  that  are  thine. 

It  appears  by  this,  that  God  revealed  himself  by 
dreams,  (which  evidenced  themselves  to  be  divine 
and  supernatural,)  not  only  to  his  servants,  the  pro- 
phets, but  even  to  those  who  were  out  of  the  pale 
of  the  church  and  covenant;  but  then,  usu-dly  it  was 
with  some  regard  to  God’s  own  people,  as  in  Pha- 
raoh’s dream,  to  Joseph,  in  Nebuchadnezzar’s,  to 
Daniel,  and  here  in  Abimelech’s,  to  Abraham  and 
Sarah,  for  he  reproved  this  king  for  the  r sake,  Ps. 
105.  14,  15. 

I.  God  gives  him  notice  of  his  danger,  {y.  3. ) his 
danger  of  sin;  telling  him  that  the  woman  was  a 
man’s  wife,  so  that  if  he  take  her,  he  wrongs  her 
husband;  his  danger  of  death  for  this  sin,  Thou  art 
a dead  man;  and  God’s  saying  so  of  a man,  makes 
him  so.  Note,  Every  wilful  sinner  ought  to  be  told 
that  he  is  a dead  man.  As  the  condemned  male- 
factor, and  the  patient  whose  disease  is  mortal,  are 
said  to  be  so:  If  thou  art  a bad  man,  certainly  thou 
art  a dead  man. 

II.  He  pleads  ignorance,  {y.  4,  5. ) that  Abraham 
and  Sarah  had  agreed  to  impose  upon  him,  and  not  to 
let  him  know  that  they  were  any  more  than  brother 
and  sister.  See  what  confidence  a man  may  have 
toward  God,  when  his  heart  condemns  him  not,  1 
John  3.  21.  If  our  consciences  witness  to  our  integ- 
rity, and  that,  however  we  may  have  been  cheated 
into  a snare,  we  have  not,  knowingly  and  wittingly 
sinned  against  God,  it  will  be  our  rejoicing  in  the 
day  of  evil.  He  pleads  with  God  as  Abraham  had 
done,  ch.  18.  23,  Wilt  thou  slay  a righteous  nation? 
Not  such  a nation  as  Sodom,  which  was  indeed 
justly  destroyed,  but  a nation  which,  in  this  matter, 
was  innocent. 

III.  God  gives  a very  full  answer  to  what  he  had 
said. 

1.  He  allows  his  plea,  and  admits  that  what  he 
did,  he  did  in  the  integrity  of  his  heart,  t;.  6,  Yea,  I 
know  it.  Note,  It  is  matter  of  comfort  to  those  that 
are  honest,  that  God  knows  their  honesty,  and  will 
acknowledge  it,  though  perhaps  men  that  are  pre- 
judiced against  them,  either  cannot  be  convinced 
of  it,  or  will  not  own  that  they  are. 

2.  He  lets  him  know  that  he  was  kept  from  pro- 
ceeding in  the  sin,  merely  by  the  good  hand  of  God 
upon  him.  I withheld  thee  from  sinning  against 
me.  Abimelech  was  hereby  kept  from  doing 
wrong,  Abraham  from  suffering  wrong,  and  Sarah 
from  both.  Note,  (1.)  There  is  a great  deal  of  sin 
devised  and  designed,  that  is  never  executed.  As 
bad  as  things  are  in  the  world,  they  are  not  so  bad 
as  the  Devil  and  wicked  men  would  have  them. 
(2.)  It  is  God  that  restrains  men  from  doing  the  ill 
they  would  do;  it  is  not  from  him  that  there  is  sin, 
but  it  is  from  him  that  there  is  not  more  sin,  either 
by  his  influence  upon  men’s  minds,  checking  their 
inclination  to  sin,  or  by  his  jirovidcnce,  taking  away 
the  opportunity  to  sin.  (3.)  It  is  a great  mercy  to 
be  hindered  from  committing  sin;  of  this  (iod  must 
have  the  glory,  whoever  is  the  instrument,  1 Sam. 
25.  32,  33. 

3.  He  charges  him  to  make  restitution,  v.  7,  Mw 
therefore,  now  that  thou  art  better  informed,  restore 
the  man  his  wife.  Note,  Ignorance  will  excuse  no 
longer  than  it  continues;  if  we  ignorantly  did  wrong, 
that  will  not  excuse  us,  if  we  knowingly  persist  in 
it.  Lev.  5.  3.. 5.  The  reasons  why  he  must  be  just 
and  kind  to  Abraham,  are,  (1.)  Because is  a pro- 
tihet;  near  and  dear  to  God,  for  whom  God  does  in 
a particular  manner  concern  himself.  God  liighly 
resents  tlie  injuries  done  to  his  prophets,  and  takes 
them  as  done  to  himself.  (2. ) Being  a prophet,  he 
<thall  pray  for  thee;  that  is  a projjhet’s  reward,  and 
a good  reward  it  is.  It  is  intimated  that  there  ^vas 


great  efficacy  in  the  prayers  of  a prophet,  and  that 
good  men  should  be  ready  to  help  those  with  their 
prayers,  that  stand  in  need  of  them,  and  should 
make,  at  least,  this  return  for  the  kindnesses  that 
are  done  them.  Abiaham  was  accessary  to  Abime- 
lech’s trouble,  and  therefore  was  obliged  in  justice 
to  pray  for  him.  (3. ) It  is  at  thy  peril,  if  thou  do 
not  restore  her;  know  thou  that  thou  shalt  surely 
die.  Note,  He  that  does  wrong,  whoever  he  is, 
prince  or  peasant,  shall  certainly  receive  for  the 
wrong  which  he  has  done,  unless  he  repent  and 
make  restitution.  Col.  3.  25.  No  injustice  can  be 
made  passable  with  God,  no  not  by  Caesar’s  image 
stamped  upon  it. 

8.  Therefore  Abimelech  rose  early  in  the 
morning,  and  called  all  his  servants,  and 
told  all  these  things  in  their  ears:  and  the 
men  were  sore  afraid.  9.  Then  Abimelech 
called  Abraham,  and  said  unto  him.  What 
hast  thou  done  unto  us  ? And  what  have  I 
offended  thee,  that  thou  hast  brought  on 
me,  and  on  my  kingdom,  a great  sin  ? Thou 
hast  done  deeds  unto  me  that  ought  not  to 
be  done.  10.  And  Abimelech  said  unto 
Abraham,  What  sawest  thou,  that  thou  hast 
done  this  thing?  11.  And  Abraham  said. 
Because  I thought.  Surely  the  fear  of  God  is 
not  in  this  place ; and  they  will  slay  me  for 
my  wife’s  sake.  12.  And  yet  indeed  sAe  is 
my  sister  -,  she  is  the  daughter  of  my  father, 
but  not  the  daughter  of  my  mother;  and 
she  became  my  wife.  13.  And  it  came  to 
pass,  when  God  caused  me  to  wander  from 
my  father’s  house,  that  I said  unto  her.  This 
is  thy  kindness  which  thou  shalt  show  unto 
me  : at  every  place  whither  we  shall  come, 
say  of  me.  He  is  my  brother. 

Abimelech,  being  thus  warned  of  God  in  a dream, 
takes  the  warning,  and,  as  one  truly  afraid  of  sin 
and  its  consequences,  he  rises  early  to  pursue  the 
directions  given  him. 

I.  He  has  a caution  for  his  servants;  (i».  8.)  Abra- 
ham himself  could  not  be  more  careful  than  he  was, 
to  command  his  household  in  this  matter.  Note, 
Those  whom  God  has  con\  inced  of  sin  and  danger, 
ought  to  tell  others  what  God  has  done  for  their 
souls,  that  thev  also  may  be  awakened,  and  brought 
to  a like  holy  fear. 

II.  He  has  a chiding  for  Abraham.  Observe, 

1.  The  serious  reproof  which  Abimelech  gave  to 
Abraham,  v.  9,  10.  His  reasoning  with  Abraham 
uixin  this  occasion  was  stixing,  and  yet  very  milcL 
Nothing  could  be  said  better;  he  does  not  rcjiroach 
him,  nor  insult  ever  him;  docs  not  say,  “Is  this 
your  ])rofcssion?  I see,  though  you  will  not  swear, 
you  will  lie.  If  these  be  prophets,  I will  beg  to  Ix^ 
freed  from  the  sight  of  them;”  but  he  fairly  repre- 
sents the  injury  Aln’aham  had  done  him,  and  calmly 
signifies  his  resentment  of  it.  (1.)  He  calls  that 
sin  which  he  now  found  that  he  had  been  in  danger 
of,  a great  sin.  Note,  Even  the  light  of  nature 
teaches  men  that  the  sin  of  adultery  is  a veiy  great 
sin:  be  it  observed,  to  the  shame  of  many  who  call 
themselves  Christians,  and  yet  make  a light  matter 
of  it.  (2.)  He  looks  upon  it,  that  both  himself  and 
his  kingdom  would  have  been  exposed  to  the  (vrath 
of  God,  if  he  had  iieen  guilty  of  that  sin,  though  ig 
norantly.  Note,  The  sms  of  kings  olten  prove  the 
jilagues  of  kingdoms;  rulers  should  therefore,  for 
their  people’s  sake,  dread  sin.  (3.)  He  charges 


121 


GENESIS,  XXL 


Abraham  with  doing  that  which  was  not  justifiable, 
in  disowning  his  marriage;  this  he  speaks  of  justly, 
and  yet  tenderly ; he  does  not  call  him  a liar  and 
cheat;  but  tells  him  he  had  done  deeds  that  ought 
not  to  be  done.  Note,  Equivocation  and  dissimula- 
tion, liowevcr  they  may  be  palliated,  are  very  bad 
t’linvs,  and  l)y  no  means  to  be  admitted  in  any  case. 
(4.)  He  tal  cs  it  as  a very  great  injury  to  himself 
and  his  family,  that  Abraham  had  thus  exposed 
them  to  sin;  “ JVhut  have  I offended  thee?  If  I had 
been  thy  worst  enemy,  thou  couldest  not  have  done 
me  a worse  turn,  nor  taken  a more  effectual  course 
to  !)e  avenged  on  me.”  Note,  We  ought  to  reckon 
that  tliose  do  us  the  greatest  unkindness  in  the 
world,  that  any  ways  tempt  or  expose  us  to  sin, 
though  they  mav  pretend  friendship,  and  offer  that 
whicli  is  grateful  enough  to  the  corrupt  nature. 
(5.)  He  challenges  him  to  assign  a cause  for  his 
suspecting  them  as  a dangerous  people  for  an  honest 
man  t ' live  among,  7’.  10,  “ What  sawest  thou,  that 
thou  hast  do7ie  this  thing?  What  reason  hadst  thou 
to  think  that  if  we  had  known  her  to  be  thy  wife, 
thou  wouldest  have  been  exposed  to  any  danger  by 
it.^”  Note,  A suspicion  of  our  goodness  is  justly 
i-eckoned  a greater  affront  than  a slight  upon  our 
greatness. 

2.  The  poor  excuse  that  Abraham  made  for 
himself. 

(1.)  He  pleaded  the  bad  opinion  he  had  of  the 
place,  V.  11.  He  thought  within  himself,  (though 
he  could  not  give  any  good  reason  for  his  thinking 
so,)  Surely  the  fear  of  God  is  not  in  this  place, 
and  then  they  will  si  ly  me.  ” [1.]  Little  good  is  to 
be  ox])ectcd  there,  where  no  fear  of  God  is:  see 
Ps.  36.  1.  [2.]  There  are  many  places  and  per- 

jons,  that  have  more  of  the  fear  of  God  in  them, 
than  we  think  they  have:  perhaps  they  are  not 
called  bv  our  dividing  name,  they  do  not  wear  our 
b ulges,  they  do  not  tie  themselves  to  that  which  we 
have  an  opinion  of;  and  therefore  we  conclude  they 
liave  not  the  fear  of  God  in  their  hearts,  which  is 
very  injurious  both  to  Christ  and  Christians,  and 
makes  us  obnoxious  to  God’s  judgment,  Matt.  7.  1. 
[3.]  Unch  iritableness  and  censoriousness  are  sins 
duit  are  the  cause  of  many  other  sins.  M’hen  men 
liuA  e once  persuaded  themselves  concerning  such 
and  such,  that  they  have  not  the  fear  of  God,  they 
think  that  will  justify  them  in  the  most  unjust  and 
iinchristian  practices  toward  them.  Men  would  not 
do  ill,  if  they  did  not  first  think  ill. 

(2.)  He  excused  it  from  the  guilt  of  a downright 
ie,  by  making  it  out,  that,  in  a sense,  she  was  his 
■iister,  V.  12.  Some  think  she  was  own  sister  to  Lot, 
who  is  called  his  brother  hot,  ch.  14.  16,  the  ugh  he 
was  his  nep.htnv;  .so  Sarah  is  called  his  sistir.  But 
they  to  whom  he  said.  She  is  my  sister,  understood 
that  she  was  so  his  sister,  as  not  to  be  capable  of 
I)cing  his  wife;  so  that  it  was  an  equivocation,  with 
an  intent  to  deceive. 

(3.)  He  clears  himself  from  the  imputation  of  an 
affront  designed  to  Abimelech  in  it,  by  alleging  that 
it  had  been  his  practice  before,  according  to  an 
agreement  between  him  and  his  wife,  when  they 
first  became  sojourners,  7>.  13,  “ When  God  caused 
me  to  wander  from  my  father's  house,  then  we  set- 
tled this  matter.”  Note,  [1.]  God  is  to  be  acknow- 
ledged in  all  our  wanderings.  [2.  ] Those  that  tra- 
vel abroad,  and  converse  much  with  strangers,  as 
thev  have  need  of  the  wisdom  of  the  serpent,  so  it 
is  requisite  that  that  wisdom  be  ever  tempered  with 
the  innocence  of  the  dove.  It  may,  for  aught  I 
know,  be  suggested,  that  God  denied  to  Abraham 
and  Sarah  the  blessing  of  children  so  long,  to  punish 
them  for  this  sinful  compact  which  they  had  made, 
to  deny  one  another;  if  they  will  not  own  their  mar- 
riage, why  should  God  own  it?  But  we  may  sup- 
pose that,  after  this  reproof  which  Abimelech  gave 
VoL.  I. — Q 


them,  they  agreed  never  to  do  so  again,  and  then 
presently  we  read,  ch.  21.  1,  2,  that  Sarah  conceived. 

14.  And  Abimelech  took  sheep,  and  oxen, 
and  men  servants,  and  women  servants, 
and  g;ave  them  unto  Abraliam,  and  restored 
him  Sarah  his  wife.  15.  And  Abimelech 
said.  Behold,  my  land  is  before  thee  : dwell 
where  it  pleaseth  thee.  16.  And  unto  Sa- 
rah he  said.  Behold,  I have  given  thy  bro- 
ther a thousand  pieces  of  silver  : behold,  he 
is  to  thee  a covering  of  the  eyes,  unto  all 
tliat  are  with  thee,  and  with  all  other : thus 
she  was  reproved.  17.  So  Abraham  pray- 
ed unto  God:  and  God  healed  Abimelech, 
and  his  wife,  and  his  maid  servants ; and 
they  bare  children.  18.  For  the  Lord  had 
fast  closed  up  all  the  wombs  of  the  house  of 
Abimelech,  because  of  Sarah  Abraham’s 
wife. 

Here  is, 

1.  The  kindness  of  a prince,  which  Al)imelech 
showed  to  Abraham.  See  how  unjust  Abraham’s 
jealousies  were;  he  fancied  that  if  they  knew  that 
Sarah  was  his  wife,  they  would  kill  him;  but,  instead 
of  that,  when  they  did  know,  they  were  kind  to 
him,  frightened  at  least  to  be  so,  l)y  the  divine  re- 
bukes they  were  under.  (1.)  He  gives  him  his 
royal  licence  to  dwell  where  he  pleased  in  his  ccun- 
trv;  courting  his  stay,  because  he  saw  that  God  was 
with  him,  v.  15.  (2.)  He  gives  him  his  royal  pifts, 
V.  14,  sheep  and  o.xen,  and  v.  16,  a thousand  pieces 
of  silver.  This  he  gave  when  he  restored  Sarah, 
either,  [1.]  By  way  of  satisfaction  for  the  wr;  ng  he 
had  offered  to  do,  in  taking  her  to  his  house;  when 
the  Philistines  restored  the  Ai’k,  being  plagued  ff  r 
detaining  it,  they  sent  a present  with  it.  The  law 
appointed,  that  when  restitution  was  made,  some- 
thing should  be  added  to  it.  Lev.  6.  5.  Or,  [2.]  To 
engage  Abraham’s  ]7rayers  for  him;  not  as  if  ])ray- 
ers  should  be  bought  and  sold;  but  those,  whose 
spiritual  things  we  reap  of,  we  should  endeavour  to 
be  kind  to,  1 Cor.  9.  11.  Note,  It  is  our  wisdom  to 
get  and  keej)  an  interest  with  these  that  have  an 
interest  in  heaven;  and  to  make  those  our  friends, 
who  are  the  friends  of  God.  (3.)  He  gives  to  Sa- 
rah good  instruction,  tells  her  that  her  husband  (her 
brother,  he  calls  him,  to  upbraid  her  with  calling 
him  so)  must  be  to  her  for  a covering  of  the  eyes, 

; that  is,  she  must  look,  at  no  ether,  nor  desire  to  be 
looked  at  by  anv  other.  Note,  Yokefellows  must 
be  to  each  other  for  a co\  crir:g  of  the  eyes.  The 
marriage-covenant  is  a covenant  with  the  eyes,  like 
: Job’s,  eh.  31.  1. 

I 2.  The  kindness  of  a prophet,  which  Abraham 
showeol  to  Abimelech;  he  prayed  for  him,  v.  17, 
18.  This  honour  God  would  put  upon  Abraham, 
that  though  Abimelech  had  restored  Sarah,  yet  the 
judgment  he  was  under  should  be  i-emoved  ujoon 
the  praA’or  of  Abraham,  and  not  before.  Thus  God 
healed  Miriam,  when  Moses,  w’hom  she  had  most 
affronted,  ]iravcd  for  her.  Numb.  12.  13,  and  was 
reconciled  to  Job’s  friends,  when  Job,  whom  they 
i had  grieved,  prayed  for  them,  (Job  44.  8.  .10.)  and 
i so  did,  as  it  were,  give  it  under  his  hand,  that  he 
i Avas  reconciled  to  them.  Note,  The  prayers  of 
j good  men  mav  be  a kindness  to  great  men,  and 
j ought  to  be  valued. 

CHAP.  XXI. 

In  this  chapter,  we  have,  I.  Isaac,  the  child  of  promise, 

born  into  Abraham’s  family,  v.  1 . . 8.  II.  Ishmael,  the 


122 


GENESIS,  XXI. 


son  of  the  bond-woman,  cast  out  of  it,  v.  9. . 21.  III. 

Abraham’s  league  with  his  neighbour  Abimelech,  v.  22 

...  32.  IV.  His  devotion  to  his  God,  v.  33,  34. 

1.  A ND  the  Lord  visited  Sarah  as  he  had 
said,  and  the  Lord  did  unto  Sarah  as 
he  had  spoken.  2.  For  Sarah  conceived, 
and  bare  Abraham  a son  in  his  old  age,  at 
the  set  time  of  which  God  had  spoken  to 
him.  3.  And  Abraham  called  the  name  of  his 
son  that  was  born  unto  him,  whom  Sarah 
bare  to  him,  Isaac.  4.  And  Abraham  cir- 
cumcised his  son  Isaac  being  eight  days 
old,  as  God  had  commanded  him.  5.  And 
A braham  was  an  hundred  years  old,  when 
his  son  Isaac  was  born  unto  liim.  6.  And 
Sarah  said,  God  hath  made  me  to  laugh,  so 
that  all  that  hear  will  laugh  with  me.  7. 
And  she  said.  Who  would  have  said  unto 
Abraham,  that  Sarah  should  have  given 
chiltlren  suck  ? for  I have  born  him  a son 
in  his  old  age.  8.  And  the  child  grew, 
and  was  weaned : and  Abraham  made  a 
great  feast  the  same  day  that  Isaac  was 
weaned. 

Long  looked  for  comes  at  last.  The  vision  con- 
cerning the  promised  seed  is  for  an  appointed  time, 
and  now  at  an  end,  it  speaks,  and  does  not  lie;  few 
under  the  Old  Testament  were  brought  into  the 
world  with  such  expect:ition  as  Isaac  was;  not  for 
the  sake  of  any  great  personal  eminence  at  which 
he  was  to  arrive,  but  because  he  was  to  be,  in  this 
very  thing,  a type  of  Christ,  that  Seed  which  the 
holy  God  so  long  promised,  and  holy  men  so  long 
expected.  In  this  account  of  the  first  days  of  Isaac, 
we  may  observe, 

I.  The  fulfilling  of  God’s  promise  in  the  concep- 
tion and  birth  of  Isaac,  v.  1,  2.  Note,  God’s  pro- 
vidences look  best  and  brightest,  when  they  are 
compared  with  his  word,  and  when  we  observe  how 
God  in  them  all,  acts  as  he  has  said,  as  he  has  s/io- 
ken.  1.  Isaac  was  born  according  to  the  promise. 
The  Lord  visited  Sarah  in  mercy,  as  he  had  said. 
Note,  No  word  of  God  shall  fall  to  the  ground;  for 
he  is  faithful  that  has  promised,  and  God’s  faithful- 
ness is  the  stay  and  support  of  h's  peoyile’s  faith. 
He  was  bom  at  the  set  time  nvhich  God  had  spoken 
to  him,  V.  2.  Note,  God  is  always  punctual  to  his 
time;  though  his  promised  mercies  come  not  at  the 
time  we  set,  they  will  certainly  come  at  the  time 
that  He  sets,  and  that  is  the  best  time.  2.  He  was 
born  by  virtue  of  the  promise;  Sarah  by  faith  re- 
ceived strength  to  conceive,  Heb.  11.  11.  God 
therefore,  by  promise,  gave  that  strength.  It  was 
not  by  the  power  of  common  providence,  but  by  the 
power  of  a special  promise,  that  Isaac  was  born.  A 
sentence  of  death,  as  it  were,  passed  upon  the  se- 
cond causes;  Abraham  was  old,  and  Sarah  old,  and 
both  as  good  as  dead;  and  then  the  word  of  God 
took  place.  Note,  True  believers,  by  virtue  of 
God’s  promises,  are  enabled  to  do  that  which  is 
above  the  power  of  human  nature,  for  by  them  they 
partake-oj  a divine  nature,  2 Pet.  1.  4. 

II.  Abraham’s  obedience  to  God’s  precept  con- 
cerning Isaac.  1.  He  named  him,  as  God  com- 
manded him,  V.  3.  God  directed  him  to  name  him 
for  a memorial,  Isaac,  laughter;  and  Abraham, 
whose  office  it  was,  gave  him  that  name,  though  he 
might  have  designed  him  some  other  name  of  a 
more  pompous  signification.  Note,  It  is  fit  that  the 
luxuriancy  of  human  iin  ention  should  always  yield 


to  the  sovereignty  and  plainness  of  divine  institution; 
yet  there  was  good  reason  for  the  name.  ( 1. ) When 
Abraham  received  the  promise  of  him,  he  laughed 
for  joy,  ch.  17.  17.  Note,  When  the  sun  of  comfort 
is  risen  upon  the  soul,  it  is  good  to  remember  how 
welcome  the  dawning  of  the  day  was,  and  with  what 
exultation  we  embraced  the  promise.  (2. ) When 
Sarah  received  the  promise,  she  laughed  with  dis- 
trust and  diffidence.  Note,  When  God  gives  us 
the  mercies  we  began  to  despair  of,  we  ought  to 
remember  with  sorrow  and  shame  our  sinful  dis- 
trusts of  God’s  power  and  premise,  when  we  were 
in  pursuit  of  them.  (3.)  Isaac  was  himself,  after- 
ward, laughed  at  by  Ishmacl,  v.  9,  and  perhaps  his 
name  bid  him  expect  it.  Note,  God’s  favourites 
are  of  the  world’s  laughing-stocks.  (4.)  The  pnv 
mise  which  he  was,  not  only  the  son,  but  the  heir 
of.  was  to  be  the  joy  of  all  the  saints  in  all  ages,  and 
that  which  would  fill  their  mouths  with  laughter. 
2.  He  circumcised  him,  v.  4.  The  covenant  being 
established  with  him,  the  seal  of  the  covenant  was 
administered  to  him:  and  though  a blocdy  ordi- 
nance, and  he  a darling,  yet  it  must  not  be  omitted; 
no,  nor  deferred  beyond  the  eighth  day.  God  had 
kept  time  in  performing  the  promise,  and  therefore 
Abraham  must  keep  time  in  obeying  the  precept. 

III.  The  impressions  which  this  mercy  made 
upon  Sarah. 

1.  It  filled  her  with  joy,  v.  6,  “ God  has  ?nade 
me  to  laugh;  he  has  given  me  both  cause  to  rejc  ice, 
and  a heart  to  rejoice.”  Thus  the  mother  ( f cur 
Lord,  Luke  1.  46,  47.  Note,  (1.)  God  bestows 
mercies  upon  his  people  to  encourage  their  joy  in 
his  work  and  service:  and  whatever  is  the  matter 
of  our  joy,  God  must  be  acknowledged  as  the  Au- 
thor of  it,  unless  it  be  the  laughter  of  the  fool.  (2. ) 
When  mercies  have  been  long  deterred,  they  aic 
the  more  welcome  when  they  come.  (3.)  It  adds 
to  the  comforts  of  any  mercy,  to  have  cur  fnends 
rejoice  with  us  in  it.  See  Luke  1.  58.  I'hey  that 
hear  us,  will  laugh  with  me:  for  laughing  is  catch- 
ing. Others  would  rejoice  in  this  instance  of  God’s 
jower  and  goodness,  and  be  encouraged  to  trust  in 
tim.  See  Ps.  119.  74. 

2.  It  filled  her  with  wonder,  v.  7.  Observe  here, 

(1.)  What  it  was  she  thought  so  wonderful,  that 
Sarah  should  give  children  suck,  that  she  should 
not  only  bear  a child,  but  be  so  strong  and  heartv 
at  that  age,  as  to  give  it  suck.  Note,  Mothers,  if 
they  be  able,  ought  to  be  nurses  to  their  own  chil- 
dren. Sarah  was  a person  of  quality;  was  aged; 
nursing  might  be  prejudicial  either  to  herself,  or  to 
the  child,  or  to  bo-th;  she  had  choice  of  inirses,  tx) 
doubt,  in  her  own  family;  and  yet  she  would  do  her 
duty  in  this  matter;  anol  her  daughters  the  good 
wives  are,  while  they  thus  do  well,  1 Pet.  3.  5,  6. 
See  Lam.  4.  3.  (2.)  How  she  expressed  her  won- 

der, “ JVho  would  have  said  it?  The  thing  was  so 
highly  improbable,  so  near  to  impossible,  that  if 
any  one  but  God  had  said  it,  we  could  not  have  be- 
lies ed  it.”  Note,  God’s  favours  to  his  covenant 
people  are  such  as  surpass  both  their  own  and 
other’s  thoughts  and  expectations;  who  could  ima- 
gine that  God  should  do  so  much  for  the  se  that  de- 
serve so  little,  nay,  for  those  that  deserve  so  ill.'* 
See  Eph.  3.  20.  2 Sam.  7.  18,  19.  Who  would 
has  e said  that  God  should  send  his  Son  to  die  for 
us,  his  Spirit  to  sanctify  us,  his  angels  to  attend  us.^ 
Who  wculd  have  said  that  such  great  sins  slioidd 
be  pardoned,  such  mean  services  accepted,  and  such 
worthless  worms  taken  into  covenant  and  commu- 

1 ion  with  the  great  and  holy  God.^ 

IV.  A short  account  of  Isaac’s  infancy,  v.  8,  The  ' 
child  grew,  special  notice  is  taken  of  this,  though 

a thing  of  course,  to  intimate  that  the  children  f 
the  promise  are  growing  children:  See  Luke  i.  80. 

2.  40.  They  that  are  bern  of  God,  shall  increase 


GENESIS,  XXL 


more  and  more  with  the  increase  of  God,  Col.  2. 
12.  He  grew  so  as  not  always  to  7ieed  milk,  but 
\ as  able  to  bear  strong  meat,  and  then  he  ivas 
ivec  ned:  See  Heb.  5.  13,  14.  And  then  it  was  that 
Abraham  7nade  a great  feast  for  his  friends  and 
neighbours,  in  thankfulness  to  God  for  his  mercy  to 
Ii.m.  He  made  this  feast,  not  on  the  day  that  Isaac 
v.  iis  born,  that  would  have  been  too  great  a distur- 
bance to  Sarah;  nor  on  the  day  that  he  was  circum- 
ched,  that  would  have  been  too  great  a diversion 
from  the  ordinance;  but  on  the  day  that  he  was 
weaned,  because  God’s  blessing  upon  the  nursing 
of  children,  and  the  preservation  of  them  through 
the  perils  of  the  infant-age,  are  signal  instances  of 
the  care  and  tenderness  of  the  Divine  Providence, 
which  ought  to  be  acknowledged,  to  its  praise : see 
Ps.  22.  9,  10.  Hos.  11.  1,  2. 

9.  And  Sarah  saw  the  son  of  Hagar  the 
Egyptian,  which  she  had  born  unto  Abra- 
ham, mocking.  10.  Wherefore  she  said 
unto  Abraham,  Cast  out  this  bond-woman, 
and  her  son : for  the  son  of  this  bond-wo- 
man shall  not  be  heir  with  my  son,  even 
with  Isaac.  11.  And  the  thing  was  very 
grievous  in  Abraham’s  sight  because  of  his 
son.  12.  And  God  said  unto  Abraham, 
Let  it  not  be  grievous  in  thy  sight  because 
of  the  lad,  and  because  of  thy  bond-woman ; 
in  all  that  Sarah  hath  said  unto  thee,  hear- 
ken unto  her  voice ; for  in  Isaac  shall  thy 
seed  be  called.  1 3.  And  also  of  the  son  of 
the  bond-woman  will  I make  a nation,  be- 
cause he  is  thy  seed. 

The  casting  out  of  Ishmael  is  here  considered  of, 
and  resolved  on. 

1.  Ishmael  himself  gave  the  occasion,  by  some 
affronts  he  gave  to  Isaac  his  little  brother;  some 
think,  on  the  day  that  Abraham  made  the  feast,  for 
joy  that  Isaac  was  safely  weaned,  which,  the  Jews 
say,  was  not  till  he  was  three  years  old;  others  say, 
five.  Sarah  herself  was  an  eye-witness  of  the 
abuse;  she  saw  the  son  of  the  Rgyfx fan,  mocking, 
V.  9,  mocking  Isaac,  no  doubt,  for  it  is  said,  with 
reference  to  this.  Gal.  4.  29,  that  he  that  was  bom 
after  the  flesh,  persecuted  him  that  was  bom  after 
the  Spirit.  Ishmael  is  here  called  the  son  of  the 
Egyptian,  because,  as  some  think,  the  400  years’ 
affliction  of  the  seed  of  Abraham  by  the  Egyptians 
began  now,  and  was  to  be  dated  from  hence,  ch.  15. 
13.  She  saw  him  playing  with  Isaac,  so  the  LXX. 
and,  in  play,  mocking  him.  Ishmael  was  fourteen 
years  older  than  Isaac;  and  when  children  are  to- 

S;ther,  the  elder  should  be  careful  and  tender  of 
e younger:  but  it  argued  a very  base  and  sordid 
disposition  in  Ishmael,  to  be  abusive  to  a child  that 
was  no  way  a match  for  him.  Note,  1.  God  takes 
notice  of  what  children  say  and  do  in  their  play: 
and  will  reckon  with  them,  if  they  say  or  do  amiss, 
though  their  parents  do  not.  2.  Mocking  is  a great 
sin,  and  very  provoking  to  God.  3.  There  is  a 
rooted  remaining  enmity  in  the  seed  of  the  serpent 
against  the  Seed  of  the  woman.  The  children  of 
promise  must  expect  to  be  mocked.  This  is  perse- 
cution which  they  that  live  godly,  must  count  upon. 

4.  None  are  rejected  and  cast  out  from  God,  but 
those  who  have  first  deserved  it;  Ishmael  is  con- 
tinued in  Abraham’s  family,  till  he  becomes  a dis- 
turbance, grief,  and  scandal  to  it. 

II.  Sarah  made  the  motion,  v.  10,  Cast  out  this 
bond-woman.  This  seems  to  be  spoken  in  some 
''eat,  yet  it  is  quoted.  Gal.  4.  30,  as  if  it  had  been 


123 

!!  spoken  by  a spii-it  of  projihesy;  and  it  is  the  sentence 
passed  on  all  hypocrites  and  carnal  pec];le,  th  u.i,h 
,j  they  have  a place  and  name  in  the  visible  chare li; 

all  that  are  bom  after  the  flesh  and  not  born  ; gain, 
j that  rest  in  the  law  and  reject  the  gospel-premise, 

I shall  certainly  be  cast  out.  It  is  made  to  point  par- 
I ticularly  at  the  rejection  of  the  unbelieving  Jews, 
j|  who,  though  they  were  the  seed  of  Abraham,  vet 
I because  they  submitted  not  to  the  gospel-covenant, 
jiwere  unchurched  and  disfranchised:  and  that 
which,  above  any  thing,  provoked  God  to  cast  them 
off,  was,  their  mocking  and  persecuting  of  the  ges- 
pel-church,  God’s  Isaac,  in  its  infancy,  1 Thess.  2. 
16.  Note,  There  are  many  who  are  familiarly 
conversant  with  the  children  of  God  in  this  world, 
and  yet  shall  not  partake  with  them  in  the  inheri- 
tance ot  sons.  Ishmael  might  be  Isaac’s  play-fel- 
low and  school-fellow,  yet  not  his  fellow-heir. 

III.  Abraham  was  averse  to  it,  v.  11,  The  thing 
was  very  grievous  in  Abraham's  sight.  1.  It  griev- 
ed him  that  Ishmael  had  given  such  a provocation. 
Note,  Children  ought  to  consider  that  the  more 
their  parents  love  them,  the  more  they  are  grieved 
at  their  misconduct,  and  particularly  their  quarrels 
among  themselves.  2.  It  grieved  him  that  Sarah 
insisted  upon  such  a punishment.  “Might  it  not 
suffice  to  correct  him;  would  nothing  less  serve  than 
to  expel  him?”  Note,  Even  the  needful  extremities 
which  must  be  used  with  wicked  and  incorrigible 
children,  are  very  grievous  to  tender  parents,  who 
cannot  thus  afflict  willingly. 

IV.  God  determined  it,  V.  12,  13.  We  may  well 

suppose  Abraham  to  be  greatly  agitated  about  this 
matter;  loath  to  displease  Sarah,  and  vet  loath  to 
expel  Ishmael;  in  this  difficulty,  God  tells  him  what 
his  will  was,  and  then  he  is  satisfied.  Note,  A good 
man  desires  no  more  in  doubtful  cases  tlian  to  know 
his  duty,  and  what  God  would  have  him  do;  and 
\vhen  he  is  clear  in  that,  he  is,  or  should  be,  easy. 
3 o make  Abraham  so,  God  sets  this  matter  befoi'e 
him  in  a true  light,  and  shows  him,  1.  That  the  cast- 
ing out  of  Ishmael  was  necessary  to  the  establishment 
of  Isaac  in  the  rights  and  privileges  of  the  covenant. 
In  Isaac  shall  thy  seed  be  called:  both  Christ  and 
the  church  must  descend  from  Abraham  tlirough 
the  loins  of  Isaac;  this  is  the  entail  of  the  promise 
upon  Isaac,  and  is  quoted  by  the  apostle,  (Rom.  9. 
r.)  to  show  that  not  all  who  came  from  Abraham’s 
loins,  were  the  heirs  of  Abraham’s  covenant, 
Isaac,  the  promised  son,  must  be  the  father  of  the 
promised  seed;  therefore,  “Away  with  Ishmael, 
send  him  f r enough,  lest  he  corrupt  the  manners, 
or  attempt  to  invade  the  rights  of  Isaac.”  It  will 
be  his  security  to  have  hi's  rival  banished.  The 
covenant-seed  of  Abraham  must  be  a peculiar  peo- 
ple,  a people  by  themselves,  from  the  very  first 
distinguished,  not  mingled  with  those  that  were  out 
of  covenant,  for  this  reason,  Ishmael  must  be  sepa- 
rated. Abraham  was  called  alone,  and  so  must 
Isaac  be.  See  Isa.  51.  2.  It  is  prob  'ble  that  Sarah 
little  thought  of  this,  (John  11.  51.)  but  God  took 
what  she  said,  and  turned  it  into  an  oracle,  as  after- 
ward, ch.  27.  10.  2.  That  the  casting  out  of  Ish- 

mael should  not  be  his  ruin,  v.  13,  He  shall  be  a 
nation,  because  he  is  thy  seed.  M’e  are  not  sui-e 
that  it  was  his  eternal  ruin;  it  is  presumption  to  say 
that  all  those  who  are  left  out  of  the  etenial  dispen- 
sation of  God’s  covenant,  are  therefore  excluded 
from  all  his  mercies:  those  may  be  saved,  who  :ire 
not  thus  honoured.  However,  we  are  sure  it  was 
not  his  temporal  laiin.  Though  he  was  chased  out 
of  the  church,  he  w s not  chased  out  of  the  world. 

I will  make  him  a nation.  Note,  (l.)'Nations  are 
of  God’s  making;  he  founds  them,  he  forms  them, 
he  fixes  them.  (2.)  Many  are  full  of  the  bless- 
ings of  God’s  providence,  that  are  stranerers  to  the 
blessings  of  his  covenant.  (3. ) The  children  of  t his 


124 


GENESIS,  XXL 


world  often  fare  the  better,  as  to  outward  things,  j 
for  their  relation  to  the  children  of  God.  | 

14.  And  Abraham  rose  up  early  in  the 
morning,  and  took  bread,  and  a bottle  ol 
water,  and  gave  it  unto  Hagar,  putting  it  on 
her  shoulder,  and  the  child,  and  sent  her 
away : and  she  departed,  and  wandered  in 
the  wilderness  of  Beer-sheba.  1 5.  And  the 
water  was  spent  in  the  bottle,  and  she  cast 
tlie  child  under  one  of  the  shrubs.  16.  And 
she  went,  and  sat  her  down  over  against 
hiiji  a good  way  oft,  as  it  were  a bow-shot : 
for  she  said.  Let  me  not  see  the  death  of  the 
child.  And  she  sat  over  against  him,  and 
lift  up  her  voice,  and  wept.  1 7.  And  God 
heard  the  voice  of  the  lad  ; and  the  angel  of 
God  called  to  Hagar  out  of  heaven,  and 
said  unto  her.  What  aileth  thee,  Hagar  ? 
Fear  not;  for  God  hath  heard  the  voice  of 
tlie  lad  where  he  is.  1 8.  Arise,  lift  up  the 
lad,  and  hold  him  in  thine  hand;  for  1 will 
make  him  a great  nation.  19.  And  God 
opened  her  eyes,  and  she  saw  a well  of 
water;  and  slie  went,  and  filled  the  bottle 
with  water,  and  gave  the  lad  drink.  20. 
And  God  was  with  the  lad;  and  he  grew, 
and  dwelt  in  the  wilderness,  and  became  an 
archer.  21.  And  he  dwelt  in  the  wilderness 
of  Paran  : and  his  mother  took  him  a wife 
out  of  the  land  of  Egypt. 

ve  is, 

I.  'i'he  casting  out  of  the  bond-woman  and  her  son 

from  the  family  of  Abraham,  v.  14.  Abraham’s 
obedience  to  the  divine  command  in  this  matter  was 
sfieedij;  carlv  in  the  morning',  we  may  suppose  im- 
mediately r.fter  he  had,  in  the.  night’s  \ isions,  re- 
ceived orders  to  d' this.  It  was  also  it 

was  contrary  to  his  judgment,  at  least,  to  his  own 
inclination,  to  do  it;  yet  as  soon  as  he  perceives  that 
it  is  the  mind  of  God,  he  makes  no  objections,  but 
silently  does  ns  he  is  bidden,  as  one  trained  up  to  an 
implicit  obedience.  In  sending  them  away  without 
any  attendants,  on  foot,  and  slenderly  provided  for, 
it  is  probable  that  he  observed  the  directions  given 
him.  If  Hagar  and  Ishmael  had  conducted  them- 
selves well  in  Abraham’s  family,  they  might  have 
continued  there;  but  they  threw  themselves  out  by 
their  own  pi'ide  and  insolence,  which  were  thus 
justly  chastised.  Note,  By  abusing  our  privileges, 
we  forfeit  them.  Those  that  know  not  when  they 
are  well  off  in  such  a desirable  place  as  Abraham’s 
family,  deserve  to  be  cashiered,  and  to  be  made  to 
know  the  worth  of  mercies  by  the  want  of  them. 

II.  Their  wandering  in  the  wilderness,  missing 
their  way  to  the  place  Abraham  designed  them  for 
a settlement. 

1.  They  were  reduced  to  great  distress  there; 
their  provisions  were  spent,  and  Ishmael  was  sick; 
he  that  used  to  be  full  fed  in  Abraham’s  house, 
where  he  waxed  fat  and  kicked,  now  fainted  and 
sunk,  when  he  was  brought  to  short  allowance. 
Hagar  is  in  tears,  and  sufficiently  mortified;  now 
she  wishes  for  the  crumbs  she  had  wasted,  and 
made  light  ''f,  at  her  master’s  table;  like  one  under 
the  power  of  the  spirit  of  bondage,  she  despaivs  of 
relief,  counts  upon  nothing  but  the  death  of  the 
child,  (t.  15,  16.)  though  God  had  told  her,  before 
he  was  born,  that  he  sliculd  live  to  be  a man,  a 


great  man.  We  are  apt  to  forget  former  promises, 
when  present  providences  seem  to  contradict  them; 
for  we  live  by  sense. 

2.  In  this  distress,  God  graciously  appeared  for 
their  relief;  he  heard  the  voice  of  the  lad,  v.  17. 
We  read  not  of  a word  he  said;  but  his  sighs,  and 
greans,  and  calamitous  state,  cried  loud  in  the  ears 
of  mercy.  An  angel  was  sent  to  comfort  Hagar, 
and  it  was  not  the  first  time  that  she  had  met  with 
God’s  comforts  in  a wilderness;  she  had  thankfully 
acknowledged  the  former  kind  visit  which  God 
made  her  in  such  a case,  ch.  16.  13,  and  therefore 
God  now  visited  her  again  with  seasonable  succours. 
(1.)  The  angel  assures  her  of  the  cognizance  God 
took  of  her  distress;  God  has  heard  the  voice  of  the 
lad  where  he  is,  though  he  is  in  a wilderness:  for 
wherever  we  are,  tliere  is  a way  open  heaven- 
ward; therefore  lift  u/i  the  lad,  and  hold  him  in  thy 
hand,  v.  18.  Note,  God’s  readiness  to  help  \is 
when  we  are  in  trouble.,  must  not  slacken,  but 
quicken,  our  endeavours  to  help  ourselves.  (2.) 
He  repeats  the  promise  concerning  her  son,  that  he 
should  be  a great  nation,  as  a reason  why  she 
should  bestir  herself  to  help  him.  Note,  It  should 
engage  our  care  and  pains  about  children  and  young 
people,  to  consider  that  we  know  not  what  God  has 
designed  them  for,  nor  what  great  use  Providence 
may  make  of  them.  (3. ) He  directs  her  to  a pre- 
sent supply,  V.  19,  he  ojiened  her  eyes,  which  were 
swollen,  and  almost  blinded,  with  weeping;  and 
then  she  saw  a well  of  water.  Note,  Many  that 
have  reason  enough  to  be  comforted,  go  mourning 
from  day  to  day,  because  they  do  not  see  the  reason 
they  have  for  comfort.  There  is  a well  of  water 
by  them  in  the  covenant  of  grace,  but  they  are  not 
aware  of  it;  they  ha^•e  not  the  benefit  of  it,  till  the 
same  God  that  opened  their  eyes  to  see  their 
wound,  opens  them  to  see  their  remedv,  John  16. 
6,  7.  Now  the  apostle  tells  us,  that  those  things 
concerning  Hagar  and  Ishmael  are 
Gal.  4.  24,  they  are  to  be  allegorized;  this  then  will 
serve  to  illustrate  the  follv  of  those,  [1.  ] Who  like 
the  unljelieving  Jews,  seek  for  righteousness  bv  the 
law  and  the  carnal  ordinances  of  it,  and  not  bv  the 
promise  made  in  Christ,  thereby  running  them- 
selves into  a wilderness  of  want  and  despair.  Their 
comforts  are  soon  exhausted,  and  if  God  save  them 
not  by  his  special  prerogative;  and  by  a miracle  of 
mercy  open  their  eyes,  and  undeceive  them,  they 
are  undone.  [2.]  Their  folly  also,  who  seek  foi 
satisfaction  and  happiness  in  the  world  and  the 
things  of  it.  Those  that  forsake  the  comfi  rts  of 
the  covenant  and  communion  with  God,  and  clioosc 
their  portion  in  this  earth,  take  up  with  a bottle  of 
water,  poor  and  slender  proe  ision,  and  that,  soon 
spent;  they  wander  endlessly  in  pursuit  of  satisfac- 
tion, and,  at  length,  sit  down  short  of  it. 

III.  The  settlement  of  Ishmael,  at  last,  in  the  wil- 
derness of  Paran,  t>.  20,  21,  a wild  place,  fittest  for 
a wild  man;  and  such  an  one  he  was,  ch.  16.  12. 
They  that  are  born  after  the  flesh,  take  ii])  with  the 
wilderness  of  this  world,  while  the  children  cf 
the  promise  aim  at  the  heavenly  Canaan,  and  can- 
not be  at  rest  till  they  are  there.  Observe,  1.  He 
had  some  tokens  of  God’s  presence,  God  was  with 
the  lad;  his  outward  prosperity  wav  owing  to  this. 
2.  By  trade  he  was  an  archer,  which  intimates  that 
craft  was  hi«  excellency,  and  spert  Ins  business;  re- 
jected Esau  was  a cunning  hunter.  3.  He  matched 
among  his  mother’s  relations;  she  trrk  him  a wife 
out  of  Egvpt;  as  great  an  archer  as  he  was,  lie  did 
not  think  he  took  his  aim  well  in  the  business  of 
marriage,  if  he  proceeded  without  his  mother’s 
advice  and  consent. 

22.  And  it  came  to  pass  at  tliat  time,  that 
Abimelech,  and  Phichol  the  cdiief  captain 


126 


GENESIS,  XXL 


of  his  host,  spake  unto  Abraham,  saying, 
God  is  with  thee  in  all  that  thou  doest.  23. 
Now  therefore  swear  unto  me  here  by  God, 
that  thou  wilt  not  deal  falsely  with  me,  nor 
with  my  son,  nor  with  my  son’s  son  : but  ac- 
cording to  the  kindness  that  1 have  done  unto 
thee,  tlioii  shalt  do  unto  me,  and  to  the  land 
wherein  thou  hast  sojourned.  24.  And 
Abraham  said,  I will  swear.  25.  And 
Abraham  reproved  Abimelech,  because  of  a 
well  ol  water,  which  Abimelech’s  servants 
had  violently  taken  away.  26.  And  Abi- 
melech said,  1 wot  not  who  hath  done  this 
thing : neither  didst  thou  tell  me,  neither  yet 
heard  I of  it  but  to-day.  27.  And  Abra- 
ham took  sheep  and  oxen,  and  gave  tliem 
unto  Abimelech  : and  both  of  them  made  a 
covenant.  28.  And  Abraham  set  seven 
ewe-lambs  of  the  flock  by  themselves.  29, 
And  Abimelech  said  unto  Abraham,  What 
mean  these  seven  ewe-lambs,  which  thou 
hast  set  by  themselves  ? 30.  And  he  said. 
For  those  seven  ewe-lambs,  shalt  thou  take 
of  my  hand,  that  they  may  be  a witness  unto 
me,  that  1 have  digged  this  well.  31. 
Wherefore  he  called  that  place  Beer-sheba : 
because  there  they  sware  both  of  them.  32. 
Thus  they  made  a covenant  at  Beer-sheba : 
then  Abimelech  rose  up,  and  Phichol  the 
chief  captain  of  his  host,  and  they  returned 
into  tlie  land  of  the  Philistines. 

We  ha\"e  here  an  account  of  the  treaty  between 
Abimelech  and  Abraham,  in  which  appears  the  ac- 
complishment of  that  promise,  c/i.  12.  2,  that  God 
would  make  his  name  great.  His  friendship  is 
A'alued,  is  courted,  though  a stranger,  though  a 
tenant  at  will  to  the  Canaanites  and  Perizzites. 

I.  The  league  is  proposed  by  Abimelech,  and 
Phichol  his  prime-minister  of  state,  and  general  of 
his  army.  1.  The  inducement  to  it  was  God’s  fa- 
vour to  Abraham,  v.  22,  “ God  is  with  thee  in  all 
thou  doest,  and  we  cannot  but  take  notice  of  it.  ” 
Note,  (1.)  God  in  his  providence  sometimes  shows 
his  people  such  tokens  for  good,  that  their  neigh- 
bours cannot  but  take  notice  of  it,  Ps.  86.  17.  Their 
affairs  do  so  visibly  prosper,  and  they  ha\  e such  re- 
markable success  in  their  undeitakings,  that  a con- 
fession is  extorted  from  all  about  them,  of  God’s 
presence  with  them.  (2.)  It  is  good  being  in  favour 
with  those  that  are  in  fa^■our  with  God,  and  hav  ing 
an  interest  in  them  that  have  an  interest  in  heaven, 
Zech.  8.  23,  We  will  go  with  you,  for  we  have 
heard  that  God  is  with  you.  We  do  well  for  our- 
selves, if  we  have  fellowship  with  those  that  have 
fellowship  with  God,  1 John  1.  3.  2.  The  tenor  of 

it  was,  in  general,  that  there  should  be  a firm  and 
constant  friendship  between  the  two  families,  which 
should  not  upon  any  account  be  violated.  This 
bond  of  friendship  must  be  strengthened  by  the 
bond  of  an  oath,  in  which  the  true  God  was  ap- 
pealed to,  both  as  a Witness  of  their  sincerity,  and 
an  Avenger,  in  case  either  side  were  treacherous, 
V.  23.  Observe,  (1.)  He  desires  the  entail  of  this 
league  upon  his  posterity,  and  the  extent  of  it  to  his 
people.  He  would  have  his  son,  and  his  son’s  son, 
and  his  land  likewise,  to  ha\  e the  benefit  of  it. 
Good  men  should  secure  an  alliance  and  communion 
"■i'-h  the  f.ivcurites  of  heaven,  not  for  themselves 


' only,  but  for  their’s  also.  (2.)  He  reminds  Abra- 
ham of  the  fair  treatment  he  had  found  among 
j them,  according  to  the  kindness  I have  done  unit 
thee.  As  those  that  have  recei\  ed  kindness,  must 
return  it,  so  those  that  have  showed  kindness,  muv 
expect  it. 

II.  It  is  consented  to  by  Abraham,  with  a particu- 
lar clause  inserted  about  a well.  In  Abraham’s 
part  of  this  transac  tion,  1.  He  was  ready  to  enter 
into  this  league  with  Abimelech,  finding  him  to  be 
a man  of  honour  and  conscience,  and  that  had  the 
fear  of  God  before  his  eyes,  v.  24,  / will  swear. 
Note,  (1.)  Religion  does  not  make  men  morose  and 
unconversable;  I am  sure  it  ought  not;  we  must  not, 
under  colour  of  shunning  bad  companv,  l)e  sour  to 
all  company,  and  jealous  of  every  body.  (2. ) An 
honest  mind  does  not  startle  at  giving  assurances;  if 
Abraham  saj-  that  he  will  be  true  to  Abimelech,  he 
is  not  afraid  to  swear  it:  an  oath  is  for  confii  ma- 
tion.  2.  He  pi-udently  settled  the  matter  concern- 
ing a well,  which  Abimelech’s  servants  had  quarrel- 
led with  Abraham  about.  Wells  cf  water,  it  seems, 
were  choice  goods  in  that  country : thanks  be  to  God, 
that  they  are  not  so  scarce  in  cur’s.  (1.)  Abraham 
mildly  told  Abimelech  of  it,  v.  25.  Note,  If  our 
brother  trespass  against  us,  \ve  must,  with  the  meek- 
ness of  wisdom,  tell  him  his  fault,  that  the  matter 
may  be  faiily  accommodated,  and  an  end  made  of  it. 
Matt.  18.  15.  (2.)  He  acquiesced  in  Abimelech’s 

justification  of  himself  in  this  matter,  v.  26,  I wot 
not  who  has  done  this  thing.  Many  are  suspected 
of  injustice  and  unkindness,  that  are  perfectly  inno- 
cent, which  we  ought  to  be  glad  to  be  convinced  of: 
the  faults  cf  servants  must  not  be  imputed  to  their 
masters,  unless  they  know  of  them,  and  justify  them; 
and  no  more  can  be  expected  from  an  honest  man, 
than  that  he  be  ready  to  do  right,  as  soon  as  he 
knows  that  he  has  done  wrong.  (3.)  He  took  care 
to  have  his  title  to  the  well  cleared  and  confirmed, 
to  prevent  any  disputes  or  quarrels  for  the  future, 
V.  30.  Itis  justice,  as  well  as  wisdom,  to  do  thus,  in 
fxerfietuam  rei  memoriam — that  the  circumstance 
may  be  fierfietually  remembered.  3.  He  made  a 
very  handsome  present  to  Abimelech,  r.  27.  It  was 
not  any  thing  curious  or  fine  that  he  presented  to 
him,  but  that  which  was  valuable  and  useful,  sheefi 
and  oxen,  in  gratitude  for  Abimelech’s  kindness  to 
him,  and  in  token  of  hearty  friendship  between 
them;  the  interchanging  of  kind  offices  is  the  im- 
proving of  love;  that  which  is  mine,  is  my  friend’s. 
4.  He  ratified  the  covenant  by  an  oath,  and  register- 
ed it  by  giving  a new  name  to  the  place,  v.  31. 
Beer-sheba,  the  well  of  the  oath,  in  remembrance  cf 
the  covenant  they  sware  to,  that  they  might  be  ever 
mindful  of  it;  or,  the  well  of  sex<en,  in  remembrance 
of  the  seven  lambs  given  to  Abimelech,  as  a consi- 
deration for  his  confirming  Abraham’  title  to  that 
well.  Note,  Bargains  made,  must  be  remembered, 
that  we  may  make  them  good,  and  may  not  break 
our  word  through  oversight. 

33.  And  Abraham  planted  a grove  in 
Beer-sheba,  and  called  there  on  the  name  of 
the  Lord,  the  everlasting  God  34.  And 
.Abraham  sojourned  in  the  Philistines’  land 
many  days. 

Obsen'e,  1.  Abraham,  being  got  into  a good  neigh 
bourhood,  knew  when  he  was  well  off,  and  continu- 
ed a great  while  there:  there  he  planted  a grove  for 
a shade  to  his  tent,  or  perhaps  an  orchard  for  fmit 
trees;  and  there,  though  we  cannot  say  he  settled, 
for  God  would  have  him,  while  he  lived,  to  be  a 
stranger  and  a pilgrim;  yet  he  .9q;o7/r??e(/many  days, 
as  many  as  would  consist  with  his  character,  as 
Abraham  the  Hebrew,  or  passenger. 


126  GENESIS,  XXII. 


2.  There  he  made  not  only  a constant  practice,  I 
but  an  open  profession  of  his  religion.  There  he 
called  on  the  name  of  the  Lord,  the  everlasting  God, 
probably,  in  the  grove  he  planted,  which  was  his 
oratory  or  house  of  pr  yer.  Christ  prayed  in  a gar- 
den, on  a mountain.  (i.)  Abraham  kept  up  public 
worship,  to  which,  probably,  his  neighbours  resort- 
ed, that  they  might  join  with  him.  Note,  Good 
men  should  not  ouly  retain  their  goodness  wherever 
they  go,  but  do  ali  they  can  to  propagate  it,  and 
make  others  good.  (2.)  In  calling  on  the  Lord,  we 
must  eye  him  as  everlasting  Got/,  the  G’oc/ q/'j 
the  ’luor'ld  ; so  some.  Though  God  had  made  him- 
self known  to  Abraham  as  his  God  in  particular, 
and  in  covenant  with  him,  yet  he  forgets  not  to  give 
glory  to  him  as  the  Lord  of  all : the  everlasting  God, 
who  was  before  all  worlds,  and  will  be  when  time 
and  days  shall  be  no  more.  See  Isa.  40.  28. 

CHAR  XXII. 

VVe  have  here  that  famous  story  of  .\braham’s  offering-  up 
his  son  Isaac,  that  is,  his  offering  to  offer  him,  which  is 
justly  looked  upon  as  one  of  the  wonders  of  the  cliurch. 
Here  is,  I.  The  strange  command  which  God  gave  to 
Abraham  concerning  it,  V.  1,  2.  II.  Abraham’s  strange 
obedience  to  this  command,  v 3 . .10.  111.  The  strange  is- 
sue of  this  trial.  1.  The  sacrificintr  of  Isaac  was  coun- 
termanded, v.  11,  12.  2.  .\nother  sacrifice  was  provided, 
V.  13,  14.  3.  The  covenant  was  renewed  with  Abraham, 
hereupon,  v.  15..  19-  Lastly,  An  account  of  some  of 
Abraham’s  relations,  v.  20  . . 24. 

1.  4 came  to  pass  after  these 

-a\.  things,  that  God  did  tempt  Abraham, 
and  said  unto  him,  Abraham.  And  he  said. 
Behold  here  I ant.  2.  And  he  said.  Take 
now  thy  son,  thine  only  son  Isaac,  \^'hom 
tlioLi  Invest,  and  get  thee  into  the  land  of 
Moriah  ; and  offer  him  there  for  a burnt-of- 
fering upon  one  of  the  mountains  which  I 
>'’ill  tell  thee  of. 

Here  is  the  trial  of  Abraham’s  faith,  whether  it 
c<  intinued  so  strong,  so  vigorous,  so  victorious,  af- 
ter  a long  settlement  in  communion  with  God,  as  it 
was  at  first,  when  by  it  he  left  his  country:  then,  it 
was  made  to  appear  that  he  loved  God  better  than  his 
father:  now,  that  he  loved  him  better  than  his  son. 
Observe  here, 

I.  The  time  when  Abraham  was  thus  tried;  (v. 
1.)  after  these  things  ; -dher  aW  the  other  exercises 
he  had  had,  all  the  hardships  and  difficulties  he  had 
gone  through : now,  perhaps,  he  was  beginning  to 
think  the  storms  were  all  blown  over;  but  after  all 
this  encounter  comes,  which  is  sharper  than  any 
yet.  Note,  Many  former  trials  will  not  supersede, 
or  secure  us  from  finther  trials;  we  have  not  yet  put 
off  the  harness,  1 Kings  20.  11.  See  Ps.  30.  6,  7. 

II.  The  Author  of  the  trial;  G'of/  tempted  him, 
not  to  draw  him  to  sin,  so  Satan  tempts:  if  Abraham 
had  sacrificed  Isaac,  he  had  not  sinned;  his  orders 
would  have  justified  him,  and  borne  him  out;  God 
tempted  him,  to  discover  his  graces,  how  strong 
they  were,  that  they  might  be  found  to  praise,  and 
hotiour,  and  glory,  1 Pet.  1.  7.  Thus  God  tempt- 
ed Job,  that  he  might  appear  not  only  a good  man, 
but  a great  man.  God  did  tempt  Abraham;  he  did 
lift  ufi  Abraham,  so  some  read  it;  as  a scholar  that 
improves  well,  is  lifted  up  when  he  is  put  into  a high- 
er form.  Note,  Strong  faith  is  often  exercised  with 
strong  trials,  and  put  upon  hard  services. 

III.  The  trial  itself;  God  appeared  to  him  as  he 
had  formerly  done,  called  him  by  name,  Abraham, 
that  name  which  had  been  given  him  in  ratification 
of  the  promise.  Abraham,  like  a good  servant, 
readily  answered,  '‘Here  am  I;  what  says  my 
Lonl  unto  his  servant  ?”  Probably,  he  expected 
som  ■ renewed  promise  like  those,  ch.  15.  1,  and  ' 


I 17.  1.  But,  to  his  great  amazement,  that  which 
God  has  to  say  to  him,  is,  in  short,  Abraham,  go,  kill 
thy  son  ; and  this  commiuid  is  given  him  in  such 
aggravating  language,  as  makes  the  temptation  abun- 
dantly more  grievous.  When  God  speaks,  Abra- 
ham, no  doubt,  takes  notice  of  every  word,  and  lis- 
tens attentively  to  it;  and  eveiy  word  here  is  a sword 
in  his  bones;  the  trial  is  steeled  with  trying  phrases. 

I Is  it  any  pleasure  to  the  Almighty  that  lie  she  uld 
I afflict?  No,  it  is  not;  yet  when  Abraham’s  faith  is  to 
! be  tried,  God  seems  to  take  pleasure  in  the  aggrava- 
ticn  of  the  trial,  v.  2.  Observe, 

‘ 1.  The  person  to  be  offered;  (1.)  Take  thy  son, 

I net  thy  bullocks  and  thy  lambs;  how  willingly  would 
Abraham  have  parted  with  them  by  thousands  to 
i redeem  Isaac  ! No,  1 will  take  no  bullock  out  of  thy 
house,  Ps.  50.  9.  “I  must  have  thy  son:  not  thy 
j servant,  no,  not  the  steward  of  thine  house,  that 
I shall  not  serve  the  tuni;  I must  have  thy  son.” 
Jeiihthah,  in  pursuance  of  a vow,  offered  a daugh- 
ter ; but  Abraham  must  offer  his  son,  in  whom  the 
I family  was  to  be  built  up.  “ Lord  let  it  be  an  adopt- 
ed No,  (2.)  “ Thine  otily  son  ; thine  only  son 
by  Sarah."  Ishmael  was  lately  cast  out  to  the  grief 
of  Abraham ; and  now  Is:iac  only  was  left,  and  must 
he  go  too  ? Yes,  (3.)  “ Take  Isaac,  him,  by  name, 
thy  laughter,  that  son  indeed,"  ch.  17.  19,  not  “ Send 
for  Ishmael  back,  and  ofler  him;  no,  it  must  be 
Isaac:”  “ But,  Lord,  I love  Isaac,  he  is  to  me  as  my 
own  soul;  Ishmael  is  not,  and  wiltthcu  take  Isaac 
also?  All  this  is  against  me:”  Yes,  (4. ) That  son 
whom  thou  lovest.  It  was  a trial  of  Abraham’s  love 
to  God,  and  therefore  it  must  be  in  a beloved  sen, 
and  that  string  must  be  touched  most  upon:  in  the 
Hebrew  it  is  expressed  more  emphatically,  and,  I 
think,  might  very  well  be  read  thus.  Take  now  that 
son  of  thine,  that  only  one  of  thine,  whom  thou 
lovest,  that  Isaac.  God’s  command  must  over-rule 
all  these  considerations. 

2.  The  place;  in  the  land  of  il/oria/z, three  days’ jour- 
ney off;  so  that  he  might  have  time  to  consider  it, 
and,  if  he  did  it,  might  do  it  deliberately,  that  it 
might  be  a service  the  more  reasonable,  and  the 
more  honourable. 

3.  The  manner;  /(/m  for  a burnt-offering  ; 
he  must  not  only  kill  his  son,  but  kill  him  as  a sacri- 
fice, kill  him  devoutly,  kill  him  by  rule,  kill  him 
with  all  that  pomp  and  ceremony,  with  all  that  se- 
dateness and  composure  of  min'd,  with  which  he 
used  to  offer  his  burnt-offerings. 

3.  And  Abraham  rose  up  early  in  Ihe 
morning,  and  saddled  his  ass,  and  took  two 
of  his  young  men  with  him,  and  Isaac  his 
son  ; and  clave  the  wood  for  the  burnt-offer- 
ing, and  rose  up,  and  went  unto  the  place  of 
which  God  had  told  him.  4.  Then  on  the 
third  day  Abraham  lift  up  his  eyes,  and  saw 
the  place  afar  off.  5.  And  Abraham  said 
unto  his  young  men.  Abide  ye  here  with  the 
ass ; and  1 and  the  lad  will  go  yonder  and 
worship,  and  come  again  to  you.  6.  And 
Abraham  took  the  wood  of  the  burnt-offer- 
ing, and  laid  ?/ upon  Isaac  his  son;  and  he 
took  the  fire  in  his  hand,  ant!  a knife  ; and 
1 they  went  both  of  them  together.  7.  And 
'Isaac  spake  unto  Abraham  his  father,  and 
I said.  My  fatherland  he  said.  Here  am  I, 

' my  son.  And  he  said.  Behold,  the  fire  and 
the  w ood : but  where  wthc  lamb  for  a burnt- 
j offering  ? 8.  And  Abraham  said,  My  son, 

I God  will  provide  himself  a lamb  for  a burnt- 


12’ 


GENESIS,  XXII. 


ofTering  ; so  they  went  both  of  them  togeth- 
er. 9.  And  tliey  came  to  the  place  which 
God  hadtol  i him  oi';  and  Abraham  built  an 
;i  tar  there,  and  he  laid  the  wood  in  order, 
;i:.d  bound  Isaac  his  son,  and  laid  him  on 
the  ahar  upon  the  wood.  10.  And  Abra- 
ham stretched  forth  his  hand,  and  took  a 
knife  to  slay  his  son. 

W'e  have  hei  e Abraham’s  obedience  to  this  se- 
vere command;  Bcin^  tried,  he  offered  uji  Isaac, 
Heb.  11.  17.  Observe, 

I.  'I'he  difficulties  which  he  brake  through  in  this 
act  of  obedience;  much  might  have  been  objected  j 
against  it.  As,  ; 

1.  It  Seemed  directly  against  an  antecedent  law  j 
of  God,  tvhich  forbids  murder,  under  a severe  pen-  n 
aky,  ch.  9.  5,  6.  Now  can  the  unchangeable  God  ij 
contradivt  himself  ^ He  that  hates  robbery  for  burnt-  ji 
c^ering,  (Isa.  61.  8.)  cannot  delight  in  murder  for  it.  n 

2.  How  would  it  consist  with  natural  affection  to  j' 

his  own  son  i It  would  be  not  only  murder,  but  the  i 
worst  of  murders.  Cannot  Abraham  be  obedient,  jj 
but  he  must  be  unnatural  ? If  God  insist  upon  ahu-  ( 
man  s icrifice,  is  there  none  but  Isaac  to  be  the  offer- 
ing;  and  none  but  Abraham  to  be  the  offerer  } Must  ! 
the  f .ther  of  the  faithful  be  the  monster  cf  all  fa-  !' 
thers  ? || 

3.  (iod  gave  him  no  reason  for  it.  When  Ishmael  || 
was  to  be  cast  out,  a just  cause  was  assigned,  which 
Satisfied  Abraham;  but  here  Isaac  must  die,  and 
Abraham  must  kill  him,  and  neither  the  one  nor  the 
other  must  know  on  what  account.  If  Isaac  had 
been  to  die  a martyr  for  the  truth,  or  his  life  had 
been  the  ransom  of  some  other  life  more  precious, 
it  li ad  been  another  matter;  or  if  he  had  died  as  a 
ci'iminal,  a rebel  against  God  or  his  parents,  as  in 
the  case  of  the  idolater,  (Deut.  13.  8,  9.)  or  thestub- 
boni  son,  (Deut.  21.  18,  19.)  it  might  have  passed 
as  a sacrifice  to  justice;  but  the  case  is  not  so:  he  is  a 
dutiful,  obedient,  hopeful,  s'  n;  “ Lord,  what  profit 
is  tliere  in  his  blood  r” 

4.  How  would  tills  consist  with  the  promise  ? 
W as  it  not  said  that  in  Isaac  shall  thy  seed  be  called? 
But  what  comes  of  that  seed,  if  this  pregnant  bud 
be  broken  off  so  soon  ? 

5.  How  should  he  ever  look  Sarah  in  the  face 
again  ? M'ith  what  face  can  he  return  to  her  and 
his  f unily,  witii  the  blood  cf  Isaac  sprinkled  on  his 
garments,  a.nd  staining  all  his  raiment  ? Surely  a 
bloody  husba?id  hast  thou  been  unto  me,  would  Sa- 
rah say,  as  Exod.  4.  25,  26,  and  it  would  be  likely  to 
alienate  her  affections  for  ever  both  from  him  and 
from  his  God. 

6.  \Vhat  would  the  Egyptians  say,  and  the  Ca- 
naanites  and  Perizzites  wliich  dwelt  then  in  the 
land?  It  would  bean  eternal  reproach  to  Abraham, 
and  to  his  altars.  “Welcome  nature,  if  this  be 
grace.  ” These,  and  m any  the  like  objections,  might 
h ive  been  made;  but  he  was  infallibly  assured  that 
it  was  indeed  a command  of  God,  and  not  a delusion;  I 
and  that  was  sufficient  to  answer  them  all.  Note, 
God’s  commands  must  not  be  disputed,  but  obeyed: 
we  must  not  consult  with  flesh  and  blood  about  them, 
(Gal.  1.  15.  16. ) but  with  gracious  obstinacy  persist 
in  our  obedience  to  them. 

II.  The  see  eral  steps  of  this  obedience;  all  which 
help  to  magnify  it,  and  to  show  that  he  was  guided 
by  prudence,  ajid  governed  by  faith,  in  the  whole 
transaction. 

1.  He  rises  early,  xk  3.  Bi'obably,  the  command 
Avas  given  in  the  visions  of  the  night,  and  early  the 
next  morning,  he  set  himself  about  the  execution  of 
it,  did  not  delay,  did  not  demur,  did  not  take  time  to 
deliberate;  for  the  command  was  peremptoiy,  and  I 


would  not  admit  a debate.  Note,  These  that  do 
the  will  of  God  heartily,  will  do  it  speedily:  while 
we  . elay,  time  is  lost,  and  the  heart  liardened. 

2.  He  gets  things  ready  for  a sacrifice,  and  as  il 
he  himself  had  been  a Gibeonite,  it  should  seem, 
with  his  own  hands  he  cleaves  the  wood  for  the 
bui-nt-oflering,  that  that  might  not  be  to  seek,  when 
the  sacrifice  was  to  be  offered;  spiritual  sacrifices 
must  be  thus  prepared  for. 

3.  It  is  \ ery  probaljle  that  he  said  nothing  cf  it  to 
Sar.di;this  is  a journey  which  she  must  know  no- 

' thing  of,  lest  she  prevent  it.  There  is  so  iimch  in 
! our  own  hearts  to  hinder  our  progress  in  duty,  that 
[ we  haA  e need,  as  much  as  may  be,  to  keep  cut  of 
the  wav  ( f other  hindrances. 

4.  He  carefully  looked  ab(  ut  him,  to  discover  the 
place  ajipointed  for  the  sacrifice,  which  God  had 
promised  by  some  sign  to  direct  him  to.  Pi’cbably 
the  direction  was  given  by  an  appearance  of  the  Di- 
vine Glory  in  the  place,  some  pillar  cf  fire  reaching 
from  heaven  to  earth,  visible  at  a distance,  and  to 
which  he  pointed,  when  he  said,  {y.  5.)  “ We  will 
go  yonder,  w'here  you  see  the  light,  and  worship.  ” 

5*.  He  left  his  ser\  ants  at  some  distance  off,  (r. 
5. ) lest  they  should  ha  e interposed,  and  created 
him  some  disturbance  in  his  strange  oblation;  for 
Isaac  was,  no  doubt,  the  darling  of  the  whole  family. 
Thus,  when  Christ  was  entering  upon  his  agony  in 
the  garden,  he  took  only  three  of  his  disciples  with 
him,  and  left  the  rest  at  the  garden  door.  Note,  It 
is  our  wisdom  and  duty,  when  we  are  going  to  wor- 
ship God,  to  lay  aside  all  those  thoughts  and  cares 
which  may  divert  us  from  the  service,  leave  them  at 
the  bottom  of  the  hill,  that  we  may  attend  on  the 
Lord  without  distraction. 

6.  He  obliged  Isaac  to  carry  the  wood,  (both  to 
try  his  obedience  in  a lesser  matter,  first,  and  that 
he  might  typify  Christ,  who  carried  his  own  cross, 
John  19.  17.)  while  he  himself,  though  he  knew 
what  he  did,  with  a steady  and  undaunted  resolu- 
tion, carried  the  fatal  knife  and  fire,  x).  6.  Note, 
Those  that  through  grace  arc  resoh  ed  upon  the 
substance  of  any  service  or  suffering  for  God,  must 
O'  erlook  the  little  circumstances  which  make  it 
doubly  difficult  to  flesh  and  blood. 

7.  Without  any  ruffle  or  disorder,  he  talks  it 
over  with  Isaac,  as  if  it  had  been  but  a ccnimon 
sacrifice  that  he  was  going  to  offer,  x'.  7,  8.  (1.  )It  was 
a verv  affecting  question  tluk  Isaac  asked  him,  as 
they  were  going  together  ; My  father,  said  Isaac; 
it  was  a melting  word,  which,  ( ne  wruld  think, 
should  strike  deeper  in  the  brc:.st  cf  Alirahimi, 
than  his  knife  could  in  the  bre  ;st  of  Isaac.  He 
might  have  said,  or  thought  at  least,  “ Call  me  not 
thy  father,  who  am  now  to  be  thy  murderer  ; can  a 
father  be  so  barbarous,  so  perfectly  lost  to  all  the 
tenderness  of  a father?”  Yet  he  keeps  his  temper, 
and  keeps  his  countenance,  to  admiration;  he  calm- 
ly waits  for  his  son’s  question,  and  this  is  it.  Behold, 
the  fire  and  the  xvood,  but  where  is  the  lamb?  See 
how  expert  Isaac  was  in  the  law  and  custom  of  sa- 
crifices: this  it  is  to  be  well-catechised.  This  is, 
[1.]  A trying  question  to  Abraham.  How  could 
he  endure  to  think  that  Isaac  is  himself  the  lamb? 
So  it  is,  but  Abraham,  as  yet,  dares  not  tell  him  so; 
where  God  knows  the  faith  to  be  armour  of  proof 
he  will  laugh  at  the  trial  of  the  innocent.  Job.  9.  23. 
[2.]  It  is  a teaching  question  to  us  all;  that  when 
we  are  going  to  worship  God,  we  should  seriously 
consider  whether  we  have  everv  thing  ready,  espe- 
cially the  Lamb  for  a bumt-offering;  behold,  the 
fire  is  ready,  that  is,  the  Spirit’s  assistance,  and 
God’s  acceptance;  the  wood  is  readv,  the  instituted 
ordinances  designed  to  kindle  our  affections,  (which 
indeed,  without  the  Spirit,  are  but  like  wood  with- 
out fire,  but  the  Spirit  works  by  them,)  all  things 
are  now  ready;  but  where  is  the  lamb?  Where  is 


GENESIS,  XXII. 


the  heart?  Is  that  ready  to  be  offered  up  to  God,  I 
to  ascend  to  him  as  a burnt-offering?  (2.)  It  was  a 
very  firudent  answer  which  Abraham  gave  him,  v, 

8,  My  son,  God  will  provide  himself  a lamb.  This  | 
was  the  language,  either  [1.]  Of  his  obedience;  \ 
“ We  must  offer  the  lamb  which  God  has  appointed  ' 
now  to  be  offered;”  thus  giving  him  this  general  i 
rule  of  submission  to  the  divine  will,  to  prepare 
him  for  the  application  cf  it  to  himself  very  quick- 
ly. Or,  [2.]  Ofhis/a/^A;  whether  he  meant  it  so 
or  not,  this  pro\  ed  to  be  the  meaning  of  it;  a sacri- 
fi  e was  pro\  ided  instead  of  Isaac.  Thus,  First, 
Christ,  the  great  Sacrifice  cf  atonement,  was  of 
God’s  providing;  when  none  in  heaven  or  earth 
could  have  found  a lamb  for  that  burnt-offering, 
God  himself  found  the  ransom,  Ps.  89.  20.  Second- 
ly, All  our  sacrifices  of  acknowledgment  are  of 
God’s  pro\  iding  too.  It  is  he  that  prepares  the 
heart,  Ps.  10.  17.  The  broken  and  contrite  spirit 
is  a sacrifice  of  God,  Ps.  51.  17,  of  his  pros  iding. 

8.  With  the  same  resolution  and  composedness 
of  mind,  after  many  thoughts  of  heart,  he  applies 
himself  to  the  completing  of  the  saci’ifice,  v.  9,  10. 
He  goes  on  with  a holy  wilfulness,  after  many  a 
weary  step,  and  with  a heavy  heart  he  arrives,  at 
length,  at  the  fatal  place,  builds  the  altar,  an  altar 
of  earth,  we  may  suppose,  the  saddest  that  ever  he 
built,  (and  he  had  built  many  an  one,)  lays  the  wood 
in  order  for  his  Isaac’s  funeral  pile,  and  now  tells 
him  the  amazing  news;  “ Isaac,  thou  art  the  lamb 
which  God  has  provided.  ” Isaac,  for  aught  that 
appears,  is  as  willing  as  Abraham  ; we  do  not  find 
that  he  made  any  objection  against  it,  any  petition 
for  his  life,  that  he  attempted  to  make  his  escape, 
much  less  that  he  struggled  with  his  aged  father, 
or  made  any  resistance:  Abraham  does  it,  God 
will  have  it  done,  and  Isaac  has  learned  to  submit 
to  both;  Abraham,  no  doubt,  comforting  him  with 
the  same  hopes,  with  which  he  himself  hy  faith  was 
comforted.  Yet  it  is  necessary  that  a sacrifice  be 
bound.  The  great  Sacrifice,  which,  in  the  fulness 
of  time,  was  to  be  offered  up,  must  be  bound,  and 
therefore  so  must  Isaac.  But  with  what  heart 
could  tender  Abraham  tie  those  guiltless  hands, 
that  perhaps  had  often  been  liftad  up  to  ask  his 
blessing,  and  stretched  out  to  embrace  him,  and 
were  now  the  more  straitly  bound  with  the  cords  of 
love  and  duty ! Howe\'er,  it  must  be  done.  Hav- 
ing bound  him,  he  lays  him  upon  the  altar,  and  his 
hand  upon  the  head  of  his  sacrifice ; and  now,  we  j 
may  suppose,  with  floods  of  tears,  he  gives  and 
takes,  the  final  farewell  of  a parting  kiss,  perhaps 
he  takes  another  for  Sarah,  from  her  dying  son. 
This  being  done,  he  resolutely  forgets  the  bowels 
of  a father,  and  puts  on  the  awful  gravity  of  a sacri- 
ficer;  with  a fixed  heart,  and  an  eye  lifted  up  to 
heaven,  he  takes  the  knife,  and  stretches  out  his 
hand  to  give  the  fatal  cut  to  Isaac’s  throat.  Be  as- 
tonished, O heavens,  at  this;  and  wonder,  O earth! 
Here  is  an  act  of  faith  and  ol^edieuce,  which  de- 
serves to  be  a spectacle  to  God,  angels,  and  men. 
Abraham’s  darling,  Sarah’s  laughter,  the  church’s 
hope,  the  heir  of  promise,  lies  ready  to  bleed  and 
die  by  his  own  father’s  hand,  who  never  shrinks  at 
the  doing  of  it.  Now  this  obedience  of  Abraham 
in  offenng  up  Isaac,  is  a lively  representation,  (1.) 
Of  the  love  of  God  to  us,  in  delivering  up  his  only- 
begotten  Son  to  suffer  and  die  for  us,  as  a sa''rifice; 
it  pleased  the  Lord  himself  to  bruise  him.  See  Isa. 
53.  10.  Zech.  13.  7.  Abraham  was  ol)liged,  both 
in  duty  and  gratitude,  to  part  with  Isaac,  and  parted 
with  him  to  a friend ; but  God  was  under  no  obliga- 
tions to  us,  for  we  were  enemies.  (2.)  Of  our  duty 
to  God,  in  retuim  of  that  love;  we  must  tread  in  the 
steps  of  this  faith  of  Abraham.  God,  by  his  word, 
calls  us  to  part  with  all  for  Christ;  all  our  sins, 
though  they  have  been  as  a right  hand,  or  a right 


eye,  or  an  Isaac;  all  those  things  that  are  competi* 
tors  and  rivals  with  Christ  for  the  sovereignty  of  the 
heart;  (Luke  14.  26.)  and  we  must  cheerfully  let 
them  all  go.  God,  by  his  providence,  which  is 
truly  the  voice  of  God,  calls  us  to  pai-t  with  an  Isaac 
sometimes,  and  we  must  do  it  with  a cheerful  re- 
signation and  submission  to  his  holy  will,  1 Sam.  3. 
18. 

11.  And  the  angel  of  tlie  Lord  called 
unto  him  out  of  heaven,  and  said,  Abraham, 
Abraham : and  he  said.  Here  am  I.  1 2. 
And  he  said.  Lay  not  thine  hand  upon  the 
lad,  neither  do  thou  any  thing  unto  him : 
for  now  I know  that  thou  fearest  God,  see- 
ing thou  hast  not  with-held  thy  son,  thine 
only  son,  from  me.  1 3.  And  Abraham  lift- 
ed up  his  eyes,  and  looked,  and  behold,  be- 
hind him  a ram  caught  in  a thicket  by  liis 
horns:  and  Abraham  went  and  took  the 
ram,  and  offered  him  up  for  a burnt-offering 
in  the  stead  of  his  son.  14.  And  Abraham 
called  the  name  of  that  place  Jehovah- 
jireh : as  it  is  said  to  this  day.  In  the 
mount  of  the  Lord  it  shall  be  seen. 

Hitherto  this  story  has  been  very  melancholy, 
and  seems  to  hasten  towards  a most  tragical  period; 
but  here  the  sky,  of  a sudden,  clears  up,  the  sun 
breaks  out,  a bright  and  pleasant  scene  opens  ; the 
same  hand  that  had  wounded  and  cast  down,  here 
heals  and  lifts  up;  for  though  he  cause  grief,  he 
will  have  compassion.  The  angel  of  the  Lord,  that 
is,  God  himself,  the  etenial  Word,  the  Angel  cf  the 
co\  enant,  who  was  to  be  the  great  Redeemer  and 
Comforter,  he  interposed,  and  gave  a happy  issue 
to  this  trial. 

I.  Isaac  is  rescued,  v.  11,  12.  The  command  to 
offer  him  was  intended  only  for  trial,  and  it  appear- 
ing, upon  trial,  that  Abrah  vm  did  indeed  lo\  e God 
better  than  he  loved  Isaac,  the  end  of  the  command 
was  answered;  and  therefore  the  order  is  counter- 
manded, without  any  reflection  at  all  upon  the  un- 
changeableness of  the  divine  councils;  Lay  not 
thine  hand  upon  the  lad.  Note,  1.  Our  creature- 
comforts  are  then  most  likely  to  be  continued  to  us, 
when  we  are  most  willing  to  resign  them  up  tc 
God’s  will.  2.  God’s  time  to  help  and  relieve  his 
people,  is,  when  they  are  brought  to  the;  greatest 
extremity.  The  more  imminent  the  danger  is,  and 
the  nearer  to  be  put  into  execution,  the  more  won- 
derful, and  the  more  welcome  is  the  deliverance. 

II.  Abraham  is  not  only  appro\  ed,  but  applaud- 
ed. He  obtains  an  honourable  testimony,  that  he  is 
righteous.  JVow  I know  that  thou  fearest  God: 
God  knew  it  before,  but  now,  Abraham  had  given 
a most  memorable  e\  idence  of  it.  He  needed  do 
no  more;  what  he  had  done,  was  sufficient  to  prove 
the  religious  regard  he  had  to  God  and  his  authori- 
ty. Note,  1.  When  God,  by  his  providence,  hin- 
ders the  performance  of  our  sincere  intentions  in 
his  services,  he  graciously  accepts  the  will  for  the 
deed,  and  the  honest  endeav  our,  though  it  come 
short  of  finishing.  2.  The  best  evidence  of  our 
fearing  God,  is,  our  being  willing  to  serve  and  ho- 
nour him  with  that  which  is  dearest  to  us,  and  to 
part  with  all  to  him,  ovfor  him. 

III.  Another  sacrifice  is  provided  instead  of  Isaac, 
an  13.  Now  that  the  altar  was  built,  and  the  woool 
laid  in  order,  it  was  necessary  that  something 
should  be  offered.  For,  1.  God  must  be  acknow- 
ledged with  thankfulness  for  the  deliierance  of 
Isaac;  and  the  sooner  the  better,  when  here  is  an 
altar  ready.  2.  Abraham’s  words  must  be  made 


124 


GENESIS,  XXI 1. 


good,  God  u-ill  firovide  himself  a lamb.  God  will 
not  disappoint  those  expectuticns  of  his  people, 
which  are  of  his  own  raising;  but,  according  to  their 
fiiith,  it  is  to  them.  Thou  slialt  decree  a thing,  and 
it  shall  be  establidhed.  3.  Reference  must  be  had 
to  the  promised  Messiah,  the  blessed  Seed.  (1.) 
Christ  was  sacrificed  in  our  stead,  as  this  ram  in- 
stead of  Isaac,  and  his  death  was  our  discharge  ; 

‘ Here  am  /,  (said  he)  let  these  go  their  way."  (2.) 
I'hough  that  blessed  seed  was  lately  promised,  and 
now  typified  by  Isaac,  yet  the  offering  of  him  up 
should  be  suspended  till  the  latter  end  of  the  worlcl: 
and,  in  the  mean  time,  the  sacrifice  of  beasts  should 
be  accepted,  as  this  ram  was,  as  a pledge  of  that  ex- 
piation which  should  one  day  be  made  by  that  great 
sacrifice.  And  it  is  obser\  able,  that  the  temple, 
the  place  of  sacrifice,  was  afterward  built  upon  this 
mount  Moriah,  (2  Chron.  3.  1.)  and  mount  Cah  a- 
ry,  where  Christ  was  crucified,  was  not  far  off. 

IV.  A new  name  Avas  given  to  that  place,  to  the 
honour  of  God,  and  for  the  encouragement  of  all 
believers  to  the  end  of  the  world,  cheerfully  to  trust 
in  God  in  the  way  of  obedience;  Jehovah-jireh,  The 
Lord  will  proxnde,  v.  14.  probably  alluding  to 
what  he  had  said,  v.  8,  God  will  provide  himself  a 
lamb.  It  was  not  OAving  to  any  contrivance  of 
Abraham,  nor  Avas  it  in  ansAver  to  his  prayer, 
though  he  was  a distinguished  intercessor;  but  it 
was  purely  the  Lord’s  doing.  Let  it  be  recorded 
for  generations  to  come,  1.  That  the  Lord  will  see; 
he  will  always  have  his  eye  upon  his  people,  in 
their  straits  and  distresses,  that  he  may  come  in 
with  seasonable  succour  in  the  critical  juncture.  2. 
That  he  Avill  be  seen,  be  seen  in  the  mount,  in  the 
gp’eatest  perplexities  of  his  people;  he  Avill  not  only 
manifest,  but  magnify,  his  Avisdom,  poAver,  and 
goodness  in  their  deli\  erance;  Avhere  God  sees  and 
provides,  he  should  be  seen  and  praised:  and, 
perhaps,  it  may  refer  to  God  manifest  in  the  flesh. 

15.  And  the  angel  of  the  Lord  called 
unto  Abraham  out  of  heaven  the  second 
time,  16.  And  said,  By  myself  have  I 
sworn,  saith  the  Lord,  for  because  thou  j 
hast  done  this  thing,  and  hast  not  with-held 
thy  son,  thine  only  son  : 1 7.  That  in  bless- 

ing 1 will  bless  thee,  and  in  multiplying  1 
will  multiply  thy  seed  as  the  stars  of  the 
heaven,  and  as  the  sand  which  is  upon  tlie  j 
sea-shore;  and  thy  seed  shall  possess  the 
gate  of  his  enemies ; 1 8.  And  in  tiiy  seed 

shall  all  the  nations  of  the  earth  be  blessed  ; 
because  thou  hast  obeyed  my  voice.  1 9. 1 
So  Abraham  returned  unto  his  young  men, ! 
and  they  rose  up,  and  ^vent  together  to 
Beer-sheba ; and  Abraham  dwelt  at  Beer- 
sheba. 

Abraham’s  obedience  Avas  graciously  accepted, 
but  that  was  not  all;  here  Ave  have  it  recompensed, 
abundantly  recompensed,  before  he  stirred  from 
the  place;  probably,  Avhile  the  ram  he  had  sacri- 
ficed, was  yet  buniing,  God  sent  him  this  gi’acious 
message,  renewed  and  ratified  his  covenant  Avith 
him.  All  coA^enants  Avere  made  by  sacrifice,  so 
was  this  by  the  typical  sacrifices  of  Isaac  and  the 
ram;  Aery  high  expressions  of  God’s  favour  to 
Abraham  are  employed  in  this  confii-mation  of  the 
covenant  Avith  him,  expressions  exceeding  any  he 
had  yet  been  blessed  Avith.  Note,  Extraoi-dinary 
services  shall  be  croAvned  Avith  extraordinary  ho- 
nours and  comforts;  and  favours  in  the  promise, 
though  not  yet  performed,  ought  to  be  accounted 
real  and  A^aluable  recompenses. 

VoL.  I— R 


I.  God  is  pleased  to  make  mention  of  Abraham’s 
obedience  as  the  consideration  cf  the  covenant;  and 
he  speaks  of  it  Avith  an  encomium,  xk  1,  Because 
thou  hast  done  this  thing,  and  hast  not  withheld  thy 
son,  thy  only  son;  he  lays  a strong  emphasis  upon 
that,  and,  v.  18,  praises  it  as  an  act  ot  obedience; 
in  it  thou  hast  obeyed  my  voice,  and  to  obey  is  bet- 
ter than  sacrifice.  Not  that  this  was  a proportion- 
able  consideration;  but  God  graciously  put  this 
honour  upon  that  by  Avhich  Abraham  had  honoured 
God. 

II.  God  noAv  confirmed  the  promise  Avith  an  oath. 
It  was  said  and  sealed  before;  but  xiow,  it  is  SAvorn. 
By  myself  have  I sworn;  for  he  could  SAvear  by  no 
greater,  Heb.  6.  13.  Thus  he  interposed  himself 
by  an  oath,  as  the  apostle  expresses  it  there,  v.  17; 
he  did  (to  speak  Avith  reverence)  e\  en  paAvn  his 
OAvn  life  and  being  upon  it,  As  I live:  that  by  all 
those  immutable  things,  in  Avhich  it  was  impossible 
for  God  to  lie,  he  and  his  might  have  strong  conso- 
lation. Note,  If  Ave  exercise  faith,  GodAvill  encou- 
rage it.  Improve  the  promises,  and  God  will  ratify 
them. 

III.  The  particular  promise  here  rencAved,  is 
that  of  a numerous  effspring,  v.  17,  Multiplying, 
1 xvill  multiply  thee.  Note,  Those  that  are  willing 
to  part  with  any  thing  for  God,  shall  have  it  made 
up  to  them  Avith  unspeakable  advantage.  Abraham 
has  but  one  son,  and  is  Avilling  to  part  Avith  that  one, 
in  obedience  to  God;  “M’tdl,”  said  God,  “thou 
shalt  be  recompensed  Avith  the  usands  and  millions.” 
What  a figure  does  the  seed  of  Abraham  make  in 
histor)^!  Hoav  numerous,  hoAv  illustrious  Avere  his 
known  descendants,  who,  to  this  day,  triumph  in 
this,  that  they  haAe  Abraham  to  their  father! 
Thus  he  receives  a thousand-fold  in  this  life.  Matt. 
19.  29. 

IV.  The  promise,  doubtless,  points  to  the  Mes- 

siah, and  the  gi’ace  of  the  gospel.  This  is  the  oath 
SAvom  to  our  father  Abraham,  Avhich  Zecharias  re- 
fers to,  Luke  1,  73,  &c.  And  so  here  is  a promise, 
1.  Of  the  great  blessing  of  the  Spirit ; In  blessing 
I will  bless  thee,  namely,  Avith  that  best  of  blessings, 
the  gift  of  the  holy  Ghost;  the  promise  of  the  Spi- 
rit was  that  blessing  of  Abraham,  which  was  to 
come  upon  the  Gentiles  through  Jesus  Christ,  Gal. 
3.  14.  2.  Of  the  increase  of  the  church;  that  be- 

lievers, his  spiritual  seed,  should  be  as  many  as  the 
stars  of  heaven.  3.  Of  spiritual  Aictories;  Thy 
seed  shall  possess  the  gate  of  his  enemies.  Believers, 
by  their  faith,  oa  ercome  the  Avorld,  and  triumph 
OA'er  all  the  poAvers  cf  darkness,  and  are  more  than 
conquerors.  Probably,  Zecharias  refers  to  this  part 
of  the  oath,  Luke  1.  74,  That  we  being  delivered 
out  of  the  hand  of  our  enemies,  might  serve  him 
without  fear.  But  the  croAvn  of  all,  is,  the  last  pro- 
mise, 4.  Of  the  incarnation  of  Christ.  In  thy  Seed, 
one  particular  person  that  shall  descend  from  thee 
(for  he  speaks  not  of  many,  but  of  one,  as  the  apos- 
tle obserA'es,  Gal.  3.  16.)  shall  all  the  nations  of  the 
earth  be  blessed,  or  shall  bless  themselves,  as  the 
phrase  is,  Isa.  65.  16.  In  him  all  may  be  happy  if 
they  Avill,  and  all  that  belong  fo  him,  shall  be  so, 
and  shall  think  themseh  es  so.  Christ  is  the  great 
Blessing  of  the  world.  Abraham  Avas  ready  to  give 
up  his  son  for  a sacrifice  to  the  honour  of  Ood,  and 
on  that  occasion  God  promised  to  give  his  sou  a sa- 
crifice for  the  salvation  of  man. 

20.  And  it  came  to  pass  after  these  things, 
that  it  was  told  Abraham,  saving.  Behold, 
Milcah,  she  hath  also  born  children  unto  thy 
brother  Nahor ; 21.  Hnz  his  first-born,  and 
Buz  his  brother,  and  Kemuel  the  father  of 
Aram,  22.  And  Chesed,  and  Hazo,  and 
Pildash,  and  Jidlaph,  and  Bethuel.  23 


GENESIS,  XXIll. 


KiO 

vrul  Bethuel  begat  Rebekah : these  eight 
Milcah  did  hear  to  Nahor  Abraham’s  bro- 
ther. 24.  And  his  concubine,  whose  name 
was  Reumali,  she  bare  also  Tebah,  and 
Galiam,  and  Thahash,  and  Maachah. 

This  is  recorded  here,  1.  To  sliow  that  though 
Abraham  saw  his  own  family  highly  dig-nified  with 
peculiar  privileges,  admitted  into  covenant,  and 
blessed  with  the  entail  of  the  promise;  yet  he  did 
not  look  with  contempt  and  disdain  upon  his  rela- 
tions, but  was  glad  to  hear  of  the  increase  and  pros- 
perity of  their  families.  2.  To  make  way  for  the 
following  story  of  the  marriage  of  Isaac  to  Rebe- 
kah, a daughter  of  this  family. 

CHAP.  XXIII. 

Here  is,  I.  Abraham  a mourner  for  the  death  of  Sarah,  v. 
1,  2.  II.  Abraham  a purchaser  of  a burying-place  for 
Sarah.  1.  The  purchase  humbly  proposed  by  Abraham, 
V.  3,  4.  2.  Fairly  treated  of,  and  agreed  to,  with  a great 
deal  of  mutual  civility  and  respect,  v.  5.. 15.  The  pur- 
chase-money paid,  V.  16.  3.  The  premises  conveyed  and 
secured  to  Abraham,  v.  17,  18,  20.  5.  Sarah’s  fune- 
ral, V.  19. 

1.  A ND  Sarah  was  an  hundred  and  se- 
jlV  ven  and  twenty  years  old:  these  laere 
the  years  of  the  life  of  Sarah.  2.  And  Sa- 
rah died  in  Kirjath-arba ; the  same  is  He- 
bron in  the  land  of  Canaan  : and  .-Miraham 
came  to  mourn  for  Saraii,  and  to  tveep  for 
her. 

We  h'lve  here,  1.  Sar.ih’s  age,  v.  1.  Almost  40 
years  before,  she  had  called  herself  old,  ch.  18.  12. 
Old  people  will  die  ne\  er  the  soone  •,  Itut  may  die 
the  better,  for  reckoning  themseb  es  old.  2.  Her 
death,  v.  2.  The  longest  li\  er  must  die  at  last. 
Abraham  and  Sarah  had  lived  comfort  ably  together 
many  years;  but  death  parts  those  wlioni  nothing 
else  could  p irt.  The  sped  .1  f.  lends  and  f i\  ourites 
of  heaven  are  not  exempted  fron>  the  stroke  of 
death.  She  died  in  the  land  of  Canaan,  whei  e she 
had  been  above  60  yeais  a sojourner.  3.  Abraham’s 
mourning  for  her;  and  he  was  a true  mourner.  He 
did  not  only  perform  the  ceremonies  of  mourning, 
according  to  the  custom  of  those  times,  as  the 
mourners  that  go  about  the  streets;  but  he  did  sin- 
cerely lament  the  great  loss  he  h id  of  a good  wife, 
and  gave  proof  of  the  constan  ryof  his  affection  to 
her  to  the  last.  Two  words  are  used;  he  came  both 
to  mourn  and  to  rjeef}.  His  sorrow  was  not  coun- 
terfeit, but  real.  He  came  to  her  tent,  and  sat 
down  by  the  corpse,  there  to  pay  the  tribute  of  his 
tears,  that  his  eye  might  affect  his  heart,  and  that 
he  might  pay  the  greater  respect  to  the  memory  of 
her  that  was  gone.  Note,  it  is  not  only  lawful,  but 
it  is  a duty,  to  lament  the  death  of  our  near  rela- 
tions, both  in  compliance  with  the  providence  of 
God  who  thus  calls  to  weeping  and  niounhng,  and 
in  honour  of  those  to  whom  honour  is  due.  Tears 
are  a tribute  due  to  our  deceased  friends;  when  the 
body  is  sown,  it  must  be  watered;  but  we  must  not 
sorrow  as  those  that  have  no  hope;  for  we  have  a 
good  hope  through  grace  both  concerning  them,  imd 
concerning  ourselves. 

3.  And  Abrahiun  stood  up  from  before 
his  dead,  and  spake  nnto  the  sons  of  Heth, 
saying,  4.  \.am  a stranger  and  a sojourner 
with  yon  : give  me  a possession  of  a burying- 
place  with  you,  that  I may  bury  my  dead 
out  of  my  siglit.  5.  And  the  children  of 
Heth  answered  Abraham,  saying  unto  him, 


6.  Hear  us,  my  lord;  thou  art  a mighty 
prince,  among  us:  in  the  choice  of  our  se- 
pulchres bury  thy  dead ; none  of  us  shall 
withhold  from  thee  his  sepulchre,  but  that 
thou  mayest  bury  thy  dead.  7.  And  Abra- 
ham stood  up,  and  bowed  himself  to  the 
people  of  the  land,  even  to  the  children  of 
Heth.  8.  And  he  communed  with  them, 
saying.  If  it  be.  your  mind  that  I should  buiy 
my  dead  out  of  my  sight ; hear  me,  and  en 
treat  for  me  to  Ephron  the  son  of  Zohar, 
9.  That  he  may  give  me  the  cave  of  Alach- 
pelah,  which  he  hath,  which  is  in  the  end 
of  his  field ; for  as  much  money  as  it  is 
worth,  he  shall  give  it  me  for  a possession 
j of  a burying-place  among^  you.  10.  And 
Ephron  dwelt  among  the  children  of  Heth : 
and  Ephron  the  Hittite  answered  Abra- 
ham in  the  audience  of  the  children  of  Heth, 
even  of  all  that  went  in  at  the  gate  of  liis 
city,  saying,  11.  Nay,  my  lord,  hear  me: 
the  field  give  I thee ; and  the  cave  that  is 
therein,  I give  it  thee ; in  the  presence  of 
the  sons  of  my  people  gi\  e J it  thee  ; buiy  thy 
dead.  12.  And  Abraham  bowed  down  him- 
self before  the  people  of  the  land.  1.3.  And 
he  spake  unto  Ephron  in  the  audience  of  the 
people  of  the  land,  saying.  But  if  thou  irih 
give  it,  I pray  thee,  hear  me : 1 will  give 
thee  money  for  the  field  ; take  it  of  me,  and 
I will  bury  my  dead  there.  14.  And  Ephron 
answered  Abraham,  saying  unto  him,  15. 
My  lord,  hearken  unto  me : the  land  is  7cortk 
four  hundred  shekels  of  silver ; what  is  that 
betwixt  me  and  thee  ? Bury  therefore  thy 
dead. 

Here  is, 

I.  The  humble  request  which  Abraham  made  to 
his  neighbours  the  Hittites,  for  a burying-place 
\ among  them,  r.  3,  4.  It  was  strange  he  had  this 
to  do  now;  but  we  are  to  impute  it  rather  to  God’s 
providence  than  to  his  improvidence,  as  appears 
Acts  7.  5,  where  it  is  said  God  gave  him  no  inherit- 
ance in  Canaan.  It  were  well,  if  all  those  who  take 
care  to  provide  burying-places  for  their  bodies  after 
death,  were  as  careful  to  provide  a resting-place  foi- 
their  souls.  Observe  here,  ^ 

1.  The  con\  enient  diversion  which  this  affair  gai'C, 
for  the  present,  to  Abraham’s  grief;  he  stood  ufi 
from  before  his  dead.  Those  that  find  themselves 
in  danger  of  over-grieving  for  their  dead  relations, 
and  are  entering  into  that  temptation,  must  take 
heed  of  poring  upon  their  loss,  and  of  sitting  alone 
and  melancholy.  There  must  be  a time  of  standuig 
up  from  before  their  dead,  and  ceasing  to  mourn. 
For,  thanks  be  to  God,  our  hajminess  is  not  bouiui 
up  in  the  life  of  any  creature.  Care  of  the  funer.il 
may  be  improved  to  divert  grief  for  the  death,  as 
here,  at  first,  when  it  is  most  in  danger  of  tyran 
nising.  Weeping  must  not  hinder  sowing. 

2.  The  argument  he  used  with  the  children  of 
Heth;  which  was  this,  “ / am  a stranger  and  a so- 
journer ’iviih  you,  therefore  I am  unprovided,  ana 
must  become  a humble  suitor  to  you  for  a burying- 
place.”  This  was  one  occasion  which  Abi-aham 
took  to  confess  that  he  was  a stranger  and  a pilgrim 


131 


GENESIS 

upon  earth;  he  was  not  ashamed  to  own  it  thus 
publicly,  Heb.  1 1.  13.  ' Note,  Tlie  death  of  our  re- 
lations should  effectually  remind  us  that  we  are  not 
at  lioine  in  th  s world.  When  they  are  gone,  say, 
“We  aj-e  going.” 

3.  His  uneasiness,  till  this  affair  was  settled,  inti- 
mated in  that  word,  (hat  I may  bury  7ny  dead  out 
of  my  sight.  Note,  Deat'a^will  make  those  unplea- 
sant to  our  sight,  who,  while  tliey  lived,  were  the 
desire  of  our  eves.  The  countenmce  that  was 
f’-esh  and  ]i\  elv  becomes  pale  and  ghastly,  and  fit 
to  be  i emo\  ed  into  the  land  of  darkness.  While 
she  v/as  in  his  sight,  it  renewed  his  grief,  which  he 
wo  I'd  prevent. 

U.  ['he  generous  offer  which  the  children  of 
Heth  made  to  him,  v.  5,  6.  They  compliment  him, 

1.  \A'’rth  a title  of  respect;  Thou  art  a firince  of 
God  among  us.  So  the  word  is,  not  only  great,  but 
good.  He  called  himself  a stranger  and  a sojourner; 
they  call  him  a great  pj-ince;  for  those  that  humble 
themselves,  shall  be  exalted.  God  had  promised 
to  m ike  Abraham’s  name  great.  2.  With  a tender 
of  tlie  best  of  their  ljurying-places.  Note,  Even 
the  light  of  nature  teaches  us  to  be  civil  and  respect- 
ful towards  all,  though  they  be  strangers  and  so- 
journers. The  noble  generosity  of  these  Canaan- 
ites  shames  and  condemns  the  closeness,  and  selfish- 
ness, and  ill-humour,  of  many  that  call  themselves 
Israelites.  Observe,  These  Canaanites  would  be 
glad  to  mingle  their  dust  with  Abraham’s,  and  to 
have  their  last  end  like  his. 

III.  The  particular  proposal  which  Abraham 
made  to  them,  a'.  7 . . 9.  He  returns  tliem  his 
thanks  for  their  kind  offer,  with  all  possible  de- 
cency and  respect;  though  a great  man,  an  old  man, 
and  now  a mourner,  yet  he  stands  up,  and  bows 
himself  humbly  before  them,  v.  7.  Note,  Religion 
teaches  good  manners;  and  those  abuse  it,  that 
place  it  in  rudeness  and  clownishness.  He  then 
pitches  upon  the  place  he  thought  most  convenient, 
namely,  the  cave  of  Machpelah,  which  probably, 
lay  near  him,  and  had  not  yet  been  used  for  a bury- 
ing-place.  The  present  owner  was  Ephron;  Abra- 
ham cannot  pretend  to  any  interest  in  him,  but  he 
desires  that  they  would  imj^rove  their’s  with  him, 
to  get  the  purclv'se  of  that  cave,  and  the  field  in 
which  it  was.  Note,  A moderate  desire  to  obtain 
that  which  is  convenient  for  us,  by  fair  and  honest 
means,  is  not  such  a coveting  of  that  which  is  our 
neighbour’s,  as  is  forbidden  in  the  tenth  command- 
ment. 

IV.  The  present  which  Ephron  made  to  Abra- 
ham of  his  field,  7'.  10,  11,  The  field  gwe  I thee. 
Abraham  thought  he  must  be  entreated  to  .9e//  it; 
but,  upon  the  first  naention  of  it,  with'^mt  entreaty, 
he  freely  gwes  it.  Some  men  Inve  more  generosity 
than  they  are  thought  to  have.  Abraham,  no 
doubt,  h id  taken  all  occasions  to  oblige  his  neigh- 
bours, and  do  them  any  seiu  ice  that  lay  in  his  pow- 
er; and  now  they  return  his  kindness:  for  he  that 
’ivatereth,  shall  be  watered  also  himself.  Note,  If 
those  that  profess  religion,  adorn  their  profession  by 
eminent  civilitv  and  scrviceableness  to  all,  thev 
shall  find  it  will  redound  to  their  own  comfort  and 

* advantage,  as  well  as  to  the  glory  of  God. 

V.  Abraham’s  modest  and  sincere  refusal  to 
Ephron’s  kind  offer,  7».  12,  13.  Abundance  of 
thanks  he  returns  him  for  it,  v.  12;  makes  his  obei- 
sance to  him  before  the  people  of  the  land,  that  they 
might  I .“spect  Ephron  the  more,  for  the  respect 
they  saw  Abraham  gi\ie  him,  1 Sam.  15.  30;  but  re- 
solves to  give  him  money  for  the  field,  even  the 
full  value  of  it.  It  was  not  in  pride  that  Abraham 
refused  the  gift,  because  he  scorned  to  be  beholden 
to  Ephron;  but,  1.  \v\  justice.  Abraham  was  rich 
in  sih  er  and  gold,  ch.  13.  2,  and  was  abletopav  for 
<-he  field,  and  therefore  would  not  take  advantage 


, XXlll. 

of  Ephron’s  gencroiity.  Note,  Henesty,  as  well  as 
honour,  forbids  us  to  sponge  upon  our  neighbours, 
and  to  impose  ujicii  th'  se  tluit  are  free.  Job  re- 
flected upon  it  witii  comfort,  when  he  was  poor, 
that  he  had  not  eaten  the  fruits  of  his  land  without 
money,  Job  31.  39.  2.  In  prudence.  He  would  pay 

for  it,  lest  Ephron,  when  this  good  humour  was 
over,  should  upbraid  him  with  it,  and  say,  I have 
made  Abraham  rich,  ch.  14.  23.  Or,  lest  the  next 
heir  should  question  Abi’aham’s  title,  (because  that 
grant  was  made  without  any  consideration,)  and 
claim  back  the  field.  Thus  David  afterward  re- 
fused Araunah’s  offer,  2 Sam.  24.  24.  We  know 
not  what  affronts  we  may  hereafter  receive  from 
those  that  are  now  most  kind  and  generous. 

VI.  The  price  of  the  land  ascertained  by  Ejihrcn, 
but  not  insisted  on,  v.  14,  15,  The  land  is  worth 
400  shekels  of  silver,  about  50  pounds  of  our  money; 
but  what  is  that  between  me  and  thee?  He  would 
rather  oblige  h's  friend  than  have  so  much  money 
in  his  pocket.  Herein  Ejihron  discovers,  1.  A great 
contempt  of  wcrlcVy  wealth.  “ What  is  that  be- 
tween me  and  thee?  It  is  a small  matt-er,  not  worth 
speaking  of.”  Many  a one  would  have  said,  “ It  is 
a deal  of  money,  it  will  go  far  in  a child’s  jiortion;” 
but  Ephron  says,  “What  is  that?”  Note,  It  is  an 
excellent  thing  for  peo]de  to  have  low  and  mean 
thoughts  of  this  world  and  the  wealth  of  it;  it  is  that 
which  is  not,  and  in  the  abundance  of  which  a 
man’s  life  does  not  consist,  I-ike  12.  15.  2.  Great 

courtesy  and  obligingness  to  his  friend  and  neigh  • 
hour.  Ephron  was  m t jeali'us  of  Abraham  as  a 
foreigner  and  an  inmate,  nor  cm  ious  at  him  as  a 
m m likely  tothrixe  and  grow  rich;  he  bore  him  no 
ill-will  for  his  singularity  in  I'e’igion,  but  was  much 
kinder  to  him  than  most  peep'e  now-a-days  are  to 
their  own  brothers.  M hat  is  that  betwecri  me  and 
thee?  Note,  No  little  thing  sho  dd  occas'on  denmrs 
and  differences  between  true  Hends.  When  we 
are  tempted  to  be  hot  in  resenting  affronts,  high  in 
demanding  our  rights,  or  hard  in  denx  ing  a kind- 
; ness,  we  should  answer  tlie  temptation  with  tliis 
' question,  “What  is  that  between  me  and  my 
, friend?” 

1 6.  And  Abraham  hearkened  unto  Ephron; 
, and  Abraham  weiglted  to  Ephron  the  silver, 

’ which  lie  had  named  in  llie  audience  of  the 
I sons  of  Heth,  four  hundred  shekels  of  sil- 
ver, current  money  with  the  merchant.  17. 
And  the  field  of  Ephron,  which  n:ns  in 
Machpelah,  which  n-rts  before  Alamre,  the 
field,  and  the  cave  which  teas  therein,  and 
all  the  trees  that  mere  in  the  field,  that  were 
in  all  the  borders  round  about,  were  made 
sure  18.  Unto  Abraham  for  a possession, 
in  the  presence  of  the  children  of  Heth,  be- 
fore all  that  went  in  at  the  gate  of  his  city. 
19.  And  after  this,  Abraham  buried  Sarah 
his  wife  in  the  cave  of  the  field  of  Mach- 
pelah, before  Mamre : the  same  is  Hebron 
, in  the  land  of  Canaan.  20.  And  the  field, 
and  the  cave  that  is  therein,  were  made  sure 
unto  Abraham  for  a possession  of  a bu]'}ing 
■place  by  the  sons  of  Heth. 

V’e  have  here  the  conclusirn  of  the  treatx'  be- 
tween Abraham  and  Ejihrrn  about  ihe  burying- 
place.  The  bargain  was  puliliclv  made  before  ;:11 
, the  neighbours,  in  the  firesencr  and  audience  of  the 
sons  of  Heth,  v.  16,  17.  Note,  Prudence,  as  well 
as  jubti  e.  directs  us  to  be  fair,  and  open,  and  above 
board,  in  ear  dealings;  fraudulent  contracts  hate  the 


132 


GENESIS,  XXIV. 


light,  and  choose  to  be  clandestine;  but  they  that  de- 
sign honestly  in  their  bargains,  care  not  who  are 
witnesses  to  them.  Our  law  countenances  sales 
made  in  market-overt,  and  by  deed  enrolled. 

I.  Abraham,  without  fraud,  covin,  or  further  de- 
lay, pays  the  money:  v.  16.  he  pays  it  readily, 
without  hesitation;  pays  it  in  full,  without  diminu- 
tion; and  pays  it  by  weight,  current  money  witli  the 
merchant,  without  deceit.  See  how  anciently  mo- 
ney was  used  for  the  help  of  commerce;  and  see 
how  honestly  money  should  be  paid  where  it  is  due. 
Obsen^e,  Though  all  the  land  of  Canaan  was  Abra- 
ham’s by  promise,  yet  the  time  of  his  possessing 
being  not  come,  what  he  had  now  occasion  for,  he 
bought  and  paid  for.  Note,  Dominion  is  not  founded 
in  grace.  The  saints’  title  to  an  eternal  inheritance 
does  not  entitle  them  to  the  possessions  of  this  world, 
nor  justi  y them  in  doing  wrong. 

II.  Ephron  honestly  and  fairly  makes  him  a good 
title  to  the  land,  v.  17,  18,  20.  The  field,  witn  all 
its  appurtenances,  is  conveyed  to  Abraham  and  his 
heirs  for  ever,  in  open  court,  (not  by  writing,  it  does 
not  appear  that  writing  was  then  used,)  by  such  a 
public  solemn  declaration  before  witnesses  as  was 
sufficient  to  pass  it.  Note,  As  that  which  is  bought 
must  be  honestly  paid  for;  so  that  which  is  sold, 
must  be  honestly  delivered  and  secured. 

III.  Abraham,  thereupon,  takes  possession,  and 
buries  Sarah  in  the  cave  or  vault,  (whether  framed 
by  nature  or  art,  is  not  certain,)  which  was  in  the 
purchased  field.  It  is  prolDable  that  Abraham  had 
buried  servants  out  of  his  f miily,  since  he  came  to 
Canaan,  but  the  graves  of  the  common  fieofile  (2 
Kings  23.  6. ) might  suffice  for  them ; now  that  Sarah 
was  dead,  a peculiar  place  must  be  found  for  her 
remains.  It  is  worth  noting,  1.  That  a burying- 
place  was  the  first  spot  of  ground  Abraham  was 
possessed  of  in  Canaan.  Note,  When  we  are  en- 
tering into  the  world,  it  is  good  to  think  of  our  going 
out  of  it;  for  as  soon  as  we  are  born,  we  begin  to 
die.  2.  That  it  was  the  only  piece  of  land  he  was 
ever  possessed  of,  though  it  was  all  his  own  in  re- 
version. Those  that  have  least  of  this  earth  find  a 
grave  in  it.  Abraham  provided,  not  cities,  as  Cain 
and  Nimrod,  but  a sepulchre,  (1.)  To  be  a constant 
memorandum  of  death  to  himself  and  his  posterity, 
tliat  he  and  they  might  learn  to  die  daily.  This 
sepulchre  is  said  to  be  at  the  end  oj  the  field,  v.  9, 
f ir,  whatever  our  yiossessions  are,  there  is  a sepul- 
chre at  the  end  of  them.  (2.)  To  be  a token  of  his 
belief  and  expectation  of  the  resurrection;  for  why 
should  such  care  be  taken  of  the  body,  if  it  be 
thrown  away  for  ever,  and  must  not  rise  again 
Abraham,  in  this,  said  plainly  that  he  sought  a bet- 
ter country,  that  is,  a heavenly.  Abraham  is  con- 
tent to  be  still  flitting,  while  he  liVes,  but  secures  a 
place  where,  when  he  dies,  his  flesh  may  rest  in 
hope. 

CHAP.  XXIV. 

Marriages  and  funerals  are  the  changes  of  families,  and 
the  common  news  among  the  inhabitants  of  the  villages. 
In  the  foregoing  chapter,  we  had  Abraham  burying  his 
wife,  here,  we  have  him  marrying  his  son.  These  sto- 
ries concerning  his  family,  with  their  minute  circum- 
stances, ate  largely  related,  while  the  histories  of  the 
kingdoms  of  the  world  then  in  being,  with  their  revolu- 
tions, are  buried  in  silence  ; for  the  Lord  knows  them 
that  are  his.  The  subjoining  of  Isaac’s  marriage  to  Sa- 
rah’s funeral  (with  a particular  reference  to  it,  v.  67.) 
shows  us,  that  as  one  generation  passes  away,  another 
generation  comes ; and  thus  the  entail  both  of  the  human 
nature,  and  of  the  covenant,  is  preserved.  Here  is,  I. 
Abraham’s  care  about  the  marrying  of  his  son,  and  the 
charge  he  gave  to  his  servant  about  it,  v.  1 . . 9.  II.  His 
servant’s  Journey  into  Abraham’s  country,  to  seek  a wife 
for  his  young  master  among  his  own  relations,  v.  10 . . 14. 
III.  The  kind  providence  which  brought  him  acquainted 
with  Rebekah,  whose  father  was  Isaac’s  cousin-german. 


r.  15 . .28.  IV.  The  treaty  of  marriage  with  her  relatuns 

V.  29  . . 49.  V.  Their  consent  obtained,  v.  hv  . . 60.  \'l. 

The  happy  meeting  and  marriage  between  Isaac  and  Re- 
bekah, V.  61 . . 67. 

1.  4 ND  Abraham  was  old,  and  weil- 
stricken  in  age ; and  the  Lord  had 
blessed  Abraham  in  all  things.  2.  And 
Abraham  said  unto  his  eldest  seiTant  of  his 
house,  that  ruled  over  all  that  he  had.  Put, 
I pray  thee,  thy  hand  under  my  thigh  : 3. 

And  1 wall  make  thee  swear  by  the  Lord, 
the  God  of  heaven,  and  the  God  of  the 
earth,  that  thou  shalt  not  take  a wife  unto 
my  son  of  the  daughters  of  the  Canaanites, 
among  whom  1 dwell : 4.  But  thou  shalt 

go  unto  my  country,  and  to  my  kindred,  and 
take  a wife  unto  my  son  Isaac.  5.  And  the 
serv  ant  said  unto  him,  Peradventure  the  wo- 
man will  not  be  willing  to  follow  me  unto 
this  land  : must  1 needs  biing  thy  son  again 
unto  the  land  from  whence  thou  earnest  « 
6.  And  Abraham  said  unto  him.  Beware 
thou,  that  thou  bring  not  my  son  thithei 
again.  7.  I’he  Lord  God  of  heaven,  which 
took  me  from  my  father’s  house,  and  from 
the  land  of  my  kindred,  and  which  spake 
unto  me,  and  that  sware  unto  me,  saying. 
Unto  thy  seed  will  I give  this  land  ; he  shall 
send  his  angel  before  thee,  and  thou  shalt 
take  a wife  unto  my  son  from  thence.  8. 
And  if  the  woman  will  not  be  willing  to  fol- 
low thee,  then  thou  shalt  be  clear  from  this 
my  oath ; only  bring  not  my  son  thither 
again.  9.  And  the  servant  put  his  hand 
under  the  thigh  of  Abraham  his  master,  and 
sware  to  him  concerning  that  matter. 

Three  things  we  may  observe  here  concerning 
Abraham. 

1.  The  care  he  took  of  a gord  son,  to  get  him 
married,  well-married.  It  was  high  time  to  think 
of  it  now,  for  Isaac  was  about  40  years  old,  and  it 
had  been  customary  with  his  ancestors  to  many  at 
30,  or  sooner,  ch.  11.  14,  18,  22,  24.  Abraham  be- 
lieved the  ])romise  of  the  building  up  of  his  family, 
and  therefore  did  not  make  haste;  not  more  haste 
than  good  speed.  Two  considerations  moved  him 
to  think  of  it  now,  (y.  1.)  1.  That  he  himself  was 

likely  to  leave  the  world  quickly,  for  he  was  old, 
and  well-stricken  hi  age,  and  it  would  be  a satisfac- 
tion to  him  to  see  his  son  settled,  before  he  died: 
and,  2.  That  he  had  a good  estate  to  leave  behind 
him,  for  the  Lord  had  blessed  him  in  all  things:  and 
the  blessing  of  the  I..ord,  that  makes  rich.  See 
how  much  religion  and  jiiety  befi’iend  outward  pros- 
perity. Now  Abraham’s  pious  care  conceming  his 
son,  was,  (1.)  That  he  should  not  marry  with  a 
daughter  of  Canaan,  but  wdth  one  of  his  kindred; 
because  he  saw  by  observation  that  the  Canaanites 
were  degenerating  into  gi'eat  wickedness,  and  knew 
by  revelation  that  they  were  designed  for  min;  and 
therefore  he  would  not  marry  his  son  among  them, 
lest  they  should  be  either  a snare  to  his  soul,  or,  at 
least,  a blot  to  his  name.  (2.)  That  yet  he  should 
not  leave  the  land  of  Canaan,  to  go  himself  among 
his  kindred,  nor  even  for  the  purpose  of  choosing 
a wife,  lest  he  should  be  tempted  to  settle  there. 
This  caution  is  given,  v.  6,  and  repeated,  v,  8, 


133 


GENESIS. 

“ Bring  not  my  son  thither  again,  whate\  er  comes 
of  it.  Let  him  rather  want  a wife  than  expose 
himself  to  that  temptation.”  Note,  Parents,  in  dis- 
posing of  their  children,  should  carefully  consult  the 

elfare  of  their  souls,  and  their  furtherance  in  the 
V'ay  to  heaven.  Those  who  through  grace  have 
t icaped  the  corruption  that  is  in  the  world  through 

1 list,  and  have  brought  up  their  children  according- 
ly, should  take  heed  of  doing  any  thing  by  which 
they  may  be  again  entangled  therein,  and  overcome, 

2 Pet.  2.  20.  Beware  that  you  bring  them  not 
* hither  again,  Heb.  11.  15. 

II.  The  charge  he  gave  to  a good  servant;  pro- 
bably, Eliezer  of  Damascus,  one  whose  conduct, 
lidelity,  and  affection  to  him  and  his  family,  he  had 
long  expeiience  of.  He  trusted  him  with  this  great 
affair,  and  not  Isaac  himself;  because  he  would  not 
have  Isaac  go  at  all  into  that  country,  but  marry 
there  by  proxy;  and  no  proxy  so  fit  as  this  steward 
of  his  house.  The  matter  is  settled  between  the 
master  and  the  servant  with  a great  deal  of  care  and 
solemnity.  1.  The  servant  must  be  bound  by  an 
oath  to  do  his  utmost  to  get  a wife  for  Isaac,  from 
among  his  relations,  v.  2 . . 4.  Abraham  swears 
him  to  it,  both  for  his  own  satisfaction,  and  for  the 
engagement  of  his  servant  to  all  possible  care  and 
diligence  in  this  matter.  Thus  God  swears  his  ser- 
vants to  their  work,  that,  having  sworn,  they  may 
perform  it.  Honour  is  here  done  to  the  eternal 
God;  for  he  it  is,  that  is  sworn  by,  to  whom  alone 
those  appeals  ought  to  be  made.  And  some  think 
honour  is  done  to  the  covenant  of  circumcision,  by 
the  ceremony  here  used  of  futting  his  hand  under 
his  thigh.  Note,  Swearing,  being  an  ordinance,  not 
peculiar  to  the  church,  but  common  to  mankind,  is  to 
be  performed  by  such  signs  as  are  the  appointments 
and  common  usages  of  our  country,  for  binding  the 
person  sworn.  2.  He  must  be  clear  of  his  oath,  if, 
when  he  had  done  his  utmost,  he  could  not  prevail. 
This  proviso  the  servant  piaidently  inserted,  v.  5, 
putting  the  case,  that  the  woman  would  net  fullow 
liim;  and  Abraham  allowed  the  exception,  v.  8. 
Note,  Oaths  are  to  be  taken  with  great  caution,  and 
the  matter  sworn  to  should  be  rightly  understood 
and  limited,  because  it  is  a snare  to  devour  that 
which  is  holy,  and,  after  vows,  to  make  the  inquiry 
which  should  have  been  made  before. 

III.  The  confidence  he  put  in  a good  God,  who, 
he  doubts  not,  will  give  his  servant  success  in  this 
undertaking,  v.  7.  He  remembers  that  God  had 
wonderfully  brought  him  out  of  the  land  of  his  na- 
tivity, by  the  effectual  call  of  his  grace;  and  there- 
fore doubts  not  but  he  will  succeed  him  in  his  care 
not  to  bring  his  son  thither  again.  He  remembers 
also  the  promise  God  had  made  and  confirmed  to 
him,  that  he  would  give  Canaan  to  his  seed;  and 
thence  infers  that  God  would  own  him  in  his  en- 
deai'our  to  match  his  son,  not  among  those  dei  oted 
11  dions,  but  to  one  that  was  fit  to  be  the  mother  of 
such  a seed.  “Fear  not,  therefoi’e,  he  shall  send 
his  angel  before  thee  to  make  thy  way  prosperous.” 
Note,  1.  Those  that  carefully  keep  in  the  way  of 
duty,  and  go\  ern  themselves  by  the  principles  of 
their  religion  in  their  designs  and  undertakings,  have 
good  re.ison  to  expect  prosperity  and  success  in 
them.  God  will  cause  that  to  issue  in  our  comfort, 
in  which  we  sincerely  aim  at  his  glory.  2.  God’s 
promises,  a .d  our  own  experiences,  are  sufficient  to 
enc(  urage  our  dependence  upon  God,  and  our  ex- 
pect dions  from  him,  in  all  the  affairs  of  this  life.  3. 
God's  angels  are  ministering  spirits,  sent  forth, 'not 
onl\'  for  the  jirotection,  but  for  the  guidance,  of  the 
lieirs  of  promise,  Heb.  1.  14,  ‘‘He  shall  send  his 
angel  before  thee,  and  then  thou  wilt  speed  welL” 

10.  And  the  servant  took  ten  camels,  of 
the  camels  of  his  master,  and  departed ; for 


, XX1\  . 

all  the  goods  of  his  master  were  in  his  hand : 
and  lie  arose,  and  went  to  Mesopotamia, 
unto  the  city  of  Nahor.  11.  And  he  made 
his  camels  to  kneel  down  without  tire  city 
by  a well  of  water,  at  the  time  of  the  even- 
ing, even  the  time  that  women  go  out  to 
draw  ivater.  12.  And  he  said,  O Lord 
God  of  my  master  Abraham,  I pray  thee, 
send  me  good  speed  this  day,  and  sho^v 
kindness  unto  my  master  Abraham.  13. 
Behold,  I stand  here  by  the  well  of  water; 
and  the  daughters  of  the  men  of  the  city 
come  out  to  draw  water:  14.  And  let  it 
come  to  pass,  that  the  damsel  to  whom  I 
shall  say.  Let  down  thy  pitcher,  I pray  thee, 
that  1 may  drink  ; and  she  shall  say.  Drink, 
and  I will  give  thy  camels  drink  also : let 
the  same  be  she  that  thou  hast  appointed  for 
thy  servant  Isaac ; and  thereby  shall  1 know 
thou  hast  showed  kindness  unto  my  master. 
15.  And  it  came  to  pass,  before  he  had  done 
speaking,  that,  behold,  Rebekah  came  out, 
who  was  born  to  Bethuel,  son  of  Milcah, 
the  wife  of  Nahor,  Abraham’s  brother,  with 
her  pitcher  upon  her  shoulder.  16.  And 
the  damsel  was  very  fair  to  look  upon,  a 
virgin,  neither  had  any  man  known  her : 
and  she  went  down  to  tlie  well,  and  filled 
her  pitcher,  and  came  up.  17.  And  the 
servant  ran  to  meet  her,  and  said.  Let  me, 
1 pray  thee,  drink  a little  water  of  thy 
pitcher.  1 8.  And  she  said.  Drink,  my  lord  : 
and  she  hasted,  and  let  down  her  pitcher 
upon  her  hand,  and  gave  him  drink.  19. 
And  when  she  had  done  giving  him  drink, 
she  said,  1 \\  ill  draw  ivater  for  thy  camels 
also,  until  they  have  done  drinking.  20. 

! And  she  hasted,  and  emptied  her  pitcher 
into  the  trough,  and  ran  again  unto  the  well 
j to  draw  water,  and  drew  for  all  his  camels. 
21.  And  the  man,  wondering  at  her,  held 
his  peace,  to  wit,  whether  the  Loud  had 
made  his  journey  prosperous,  or  not.  22. 
And  it  came  to  pass,  as  the  camels  had  done 
drinking,  that  the  man  took  a golden  car- 
I ring  ol' half  a shekel  weight,  and  two  brace- 
lets for  her  hands  of  ten  shekels  weight  of 
gold  ; 23.  And  said.  Whose  daughter  art 
thou?  Tell  me,  1 pray  thee : is  there  room 
in  thy  father’s  house  for  us  to  lodge  in?  24. 
And  she  said  unto  him,  1 am  the  daughter 
of  Bethuel,  the  son  of  Milcah,  which  she 
bare  unto  Nahor.  25.  She  said-moi  eover 
unto  him,  We  have  both  straw  and  proven- 
der enough,  and  room  to  lodge  in.  26.  And 
the  man  bowed  down  his  head,  and  wor- 
shipped  the  Lord.  27.  And  he  said.  Bless- 
ed be  the  Lord  God  of  my  master  Abra- 
ham, who  hath  not  left  destitute  my  master 
of  his  mercy  and  his  truth : I being  in  the 


134 


GENESIS,  XXIV 


way,  the  Lord  led  me  to  the  house  of  my 
master’s  brethren.  28.  And  t!ie  damsel 
ran,  and  told  them  of  her  mother’s  house 
these  things. 

Abraham’s  servant  now  begins  to  make  a figure 
in  this  story;  and  though  he  is  not  named,  yet  much 
is  here  recorded,  to  his  honour,  and  for  an  example 
to  all  servants,  who  shall  be  honoured,  if,  by  faith- 
fully serving  God  and  their  masters,  they  adorn  the 
doctrine  of  Christ.  Compare  Prov.  27.  18,  with 
Titus  2.  10,  for  there  is  no  respect  of  persons  with 
God,  Col.  3.  24,  25.  A good  servant  that  makes 
conscience  of  the  duty  of  his  place,  and  does  it  in 
the  fear  of  God,  though  he  make  not  a figure  in  the 
world,  nor  have  praise  of  men,  yet  shall  be  owned 
and  accepted  of  God,  and  have  praise  of  him.  Ob- 
serve here, 

I.  How  faithful  Abraham’s  servant  approved 
himself  to  his  master.  Having  received  his  charge, 
v/-ith  all  expedition  he  took  his  journey,  putting 
himself  into  an  equipage  fit  for  his  negotiation,  v. 
10,  and  he  had  all  the  goods  of  his  master,  that  is,  a 
schedule  or  particular  account  of  them,  vi  his  hand, 
to  show  to  those  with  whom  he  was  to  treat;  for, 
from  first  to  last,  he  consulted  his  master’s  honour. 
Isaac  being  a type  of  Christ,  some  make  this  fetch- 
ing of  a wife  for  him  to  signify  the  espousing  of  the 
church,  by  the  agency  of  his  servants  the  ministers. 
The  church  is  the  bride,  the  Lamb’s  wife,  Rev.  21. 
9.  Christ  is  the  Bridegroom,  and  ministers  the 
friends  of  the  Bridegroom,  (John  3.  29.)  whose 
work  it  is  to  persuade  souls  to  consent  to  him,  2 
Cor.  11.  2.  The  spouse  of  Christ  must  not  be  of 
the  Canaanites,  but  of  his  own  kindred,  born  again 
from  above.  Ministers,  like  Abraham’s  servant, 
must  lay  out  themselves  with  the  utmost  wisdom 
and  care  to  serve  their  master’s  interest  herein. 

II.  How  devoutlv  he  acknowledged  God  in  this 
affair,  like  one  of  that  h .ppy  household  which 
Abraham  h id  commanded  to  keeji  the  ssay  of  the 
Lord,  &c.  ch.  18.  19.  He  arrived  early  in  the 
evening  (after  many  days’  journeying)  at  the  place 
he  designed  for,  and  reposed  himself  by  a well  of 
water,  to  consider  how  he  might  manage  his  busi- 
ness for  the  best.  And, 

1.  He  acknowledged  God  by  a particular  ])rayer, 
V.  12.  . 14,  wherein,  (1.)  He  petitions  for  prosperi- 
ty and  good  success  in  tliis  affair;  SeJid  me  good 
speed,  this  day.  Note,  M e have  leave  to  be  parti- 
cular in  recommending  our  affairs  to  the  conduct 
and  care  of  the  D vine  Providence.  Those  that 
would  have  good  speed,  must  pray  for  it,  this  day, 
in  this  affair;  thus  we  must  in  all  our  ways,  acknow- 
ledge God,  Prov.  3.  6.  And  if  we  thus  look  up  to 
God  in  every  undertaking  wliich  we  are  in  care 
about,  we  shall  have  the  comfort  of  having  done  our 
duty,  whatever  the  issue  be.  (2. ) He  pleads  (Jod’s 
covenant  with  his  master  Abraham ; 0 (lad  of  my 
master  Abraham,  sho’tv  kindness  to  him.  Note,  As 
the  children  of  good  parents,  so  the  servants  of  good 
masters,  have  peculiar  encouragement  in  the  pray- 
ers they  offer  to  God  for  prosperity  and  success. 
(3.)  He  proposes  a sign,  x>.  14,  not  by  it  to  limit 
God,  or  with  a design  to  proceed  no  further,  if  he 
were  not  gratified  in  it;  but  it  is  a ])rayer,  [1.  ] That 
God  would  ])rovide  a good  wife  for  his  young  master; 
and  that  was  a good  pravcr.  He  knew  that  a pru- 
dent wife  is  from  the  Lord,  (Prov.  19.  14.)  and 
therefore  that  for  this  he  will  be  inquired  of.  He 
desires  that  his  master’s  wife  miglit  be  a humble  and 
industrious  woman,  Ijrcd  up  to  care  and  labour,  mid 
willing  to  put  her  liand  to  :iny  work  that  was  to  be 
done;  and  that  she  might  be  of  a courteous  disposi- 
tion, and  chantable  to  strangers.  When  he  came 
to  seek  a wife  for  his  master,  he  did  not  go  to  the 


playhouse  or  the  park,  and  pray  that  he  might  meet 
one  there,  but  to  the%vell  of  wa  ter,  expecting  to  find 
one  there  well -employed.  [2.]  That  he  would 
please  to  make  his  way,  in  this  matter,  plain  and 
clear  before  him,  by  the  concurrence  of  minute  cir- 
cumstances in  his  favour.  Note,  First,  It  is  the 
comfort,  as  well  as  the  belief,  of  a good  man,  that 
God’s  providence  extends  itself  to  the  smallest  oc- 
currences, and  admirably  serves  its  own  pui-poses 
by  them.  , Our  times  are  in  God’s  hand;  not  on^) 
events  themselves,  but  the  times  of  them.  Seconal 
ly.  It  is  our  wisdom,  in  all  our  affairs,  to  follow  Pro- 
vidence; and  folly  to  force  it.  Thirdly,  It  is  very 
desirable,  and  that  which  we  may  lawfully  l)ray 
for,  while  in  the  general  we  set  (Jod’s  will  bef  re 
us  as  our  rule,  that  he  will,  by  hints  of  providence, 
direct  us  in  the  way  of  our  duty,  and  give  us  indica- 
tions what  his  mind  is.  Thus  he  guides  his  peojile 
with  his  eye,  (Ps.  32.  8. ) and  leads  them  in  a plain 
path,  Ps.  27.  11. 

2.  God  owned  him  b}'  a particular  providence. 
He  decreed  the  thing,  and  it  was  established  to  him. 
Job  22.  28.  According  to  his  faith,  so  was  it  unto 
him.  The  answer  to  this  prayer,  was,  (1.)  Speedy, 
before  he  had  made  an  encl  oj  s/ieaking,  v.  15,  as  it 
is  written,  (Isa.  65.  24.)  iVliilt  they  are  yet  speaking, 
I will  hear.  'Phough  we  are  backward  to  pray, 
God  is  forward  to  hear  prayer.  (2.)  Satisfactory: 
the  first  that  came  to  draw  water,  was,  and  did,  in 
every  thing,  according  to  his  own  heart.  [1.]  bhe 
was  so  well  qualified,  that  in  all  respects  she  an- 
swered the  characters  he  wished  fcr  in  the  w.  a;  m 
that  was  to  l)e  his  master’s  wife,  handsome  ..n  I 
healthful,  humble  and  industrious,  verv  courtei.us 
and  obliging  to  a stranger,  and  having  all  the  marks 
of  a good  disposition:  when  she  came  to  the  well, 
(n.  16.)  she  went  down,  and  filled  her  pitcher,  an  I 
came  np  to  go  home  with  it;  she  did  not  stand  ti 
gaze  upon  the  stnuige  man  and  his  camels,  b..t 
minded  her  business,  and  would  not  have  been  di- 
verted from  it  but  Ijy  an  opportunity  of  doing  good; 
she  did  not  curic^usly  or  confidently  enter  into  dis- 
course with  him,  but  modestly  answered  him  with 
all  the  decorum  that  became  her  sex.  What  a de- 
generate age  do  we  live  in,  in  which  appear  al  tae 
instances  of  pride,  luxury,  and  laziness,  the  reverse 
of  Rebekah’s  character,  whose  daughters  few  are. 
Those  instances  of  goodness  which  were  then  in  ho- 
nour, are  now  in  contempt.  [2.]  Providence  so  or- 
dered it,  that  she  did  that  which  exactly  answered 
to  his  sign,  and  was  wonderfully  the  counteiq^art  cf 
his  proposal;  she  not  only  gave  him  drink,  but, 
which  was  more  than  could  ha^  e been  expected, 
she  offered  her  service  to  give  his  camels  drink, 
which  was  the  verv  sign  lie  pro]iosed. 

Note,  First,  God,  in  his  ])ro\'idence,  docs  some- 
times wonderfully  own  the  jirayerof  faith,  and  gra- 
tify the  innocent  desires  of  his  praying  people,  even 
in  little  things;  that  he  may  show  the  extent  of 
his  care,  and  may  encourage  them  at  idl  times  to 
seek  to  him,  and  trust  in  him ; yet  we  must  take  heed 
of  being  over  bold  in  jirescribing  to  God,  lest  the 
event  should  weaken  our  faith  rather  thim  strength- 
en it.  Secondly,  It  is  good  to  take  all  opportunities 
of  showing  a Aumble,  courteous,  charitable  disposi- 
tion, because,  some  time  or  other,  it  may  turn  more 
to  our  honour  and  benefit  than  we  think  of;  some 
hereby  have  entertained  angels,  and  Rebekah  here- 
by,  (juite  I)eyond  her  expectation  at  this  time,  was 
hrought  into  the  line  of  Christ  and  the  covenant. 
Thirdly,  There  may  be  a great  deal  of  obliging 
kindness  in  that  which  costs  but  little:  our  Saviour 
has  promised  a reward  for  a cup  of  cold  water,  like 
this  here.  Matt.  10.  42.  Fourthly,  The  concur- 
rence of  jn-ovidences  and  their  minute  circumstim 
ces,  for  the  furtherance  of  our  success  in  any  busi 
ness,  ought  to  be  particularly  observed,  with  won 


GENESIS,  XXIV. 


der  and  thankfulness,  to  the  glory  of  God;  the  man 
nvondered,  v.  21.  We  have  been  wanting  to  our- 
selves, both  in  duty  and  in  comfort,  by  neglecting  to 
observe  Providence.  [3.]  Upon  inquiry,  he  found, 
to  his  great  satisfaction,  that  she  was  a near  relation 
to  his  master,  and  that  the  family  she  was  of,  was 
considerable,  and  able  to  give  him  entertainment,  v. 
23.  .25.  Note,  Providence  sometimes,  wonderfully 
directs  those  that  by  faith  and  prayer  seek  direction 
from  heaven  in  the  choice  of  suitable  yoke-fellows: 
happy  mairiages  those  are  likely  to  be,  that  are  made 
in  the  fear  of  God;  and  those,  we  are  sure,  arc  made 
in  heaven. 

3.  Abi'aham’s  servant  acknowledges  God  in  a 
particular  thanksgh  ing.  He  first  paid  his  respects 
to  Rebekah,  in  gr.ititude  for  her  civility,  (v.  22. ) 
obliging  her  with  such  ornaments  and  attire  as  a 
maid,  especially  a bride,  cannot  forget,  (Jer.  2.  32.) 
which  yet,  we  should  think,  ill-suited  the  JiUcher  of 
water;  but  the  ear-rings  and  bracelets  she  some- 
times wore,  did  not  make  her  think  herself  above 
the  labours  of  a virtuous  woman,  (Prov.  31.  13.) 
who  works  willingiy  with  her  hands;  nor  the  ser- 
vicesof  a child,  who  while  under  age,  differs  nothing 
from  a servant,  Gal.  4.  1.  Having  done  this,  he 
turns  his  wonder  (x».  21.)  into  woi-shipping,  v.  26, 
27,  Blessed  be  the  Lord  God  of  my  master  Abra- 
ham. Observe  here,  (1.)  He  had  prayed  for  good 
speed,  {y.  12.)  and  now  that  he  had  sped  well,  he 
gives  thanks.  Note,  What  we  win  by  prayer,  we 
must  wear  with  praise;  for  mercies,  in  answer  to 

grayer,  lay  us  under  particular  obligations.  (2.) 

Le  had  as  yet  but  a comfortable  firosfiect  of  mercy, 
and  was  not  certain  what  the  issue  might  prove;  yet 
he  gives  thanks.  Note,  When  God’s  favours  are 
coming  towards  us,  Ave  must  meet  them  with  our 
praises.  (3.)  He  blesses  God  for  success,  when  he 
was  negotiating  for  his  master.  Note,  We  should 
be  thankful  for  our  friends’  mercies  as  for  our  own. 
(4  ) He  gives  thanks  that,  being  in  the  way,  at  a less 
what  course  to  steer,  the  Lord  had  led  him.  Note, 
In  doubtful  cases,  it  is  very  comfortable  to  see  God 
leading  us,  as  he  led  Israel  in  the  wilderness  by  the 
illar  of  cloud  and  fire.  (5.)  He  thinks  himself  very 
appy,  and  owns  God  in  it,  that  he  was  led  to  the 
house  of  his  master’s  brethren,  those  cf  them  that 
were  come  out  of  Ur  of  the  Chaldees,  though  they 
were  not  come  to  Canaan,  but  remained  in  Haran. 
'I'hey  were  not  idolaters,  but  worshippers  ( f the 
true  God,  and  inclinable  to  the  religion  cf  Abr.diam’s 
family.  Note,  God  is  to  be  acknowledged  in  provid- 
ing suitable  yoke-fellows,  especially  such  as  are 
agreeable  in  religion.  (6.)  He  acknowledges  that 
God,  herein,  had  not  left  his  master  destitute  of  his 
mercy  and  truth.  God  had  promised  to  build  up 
Abraham’s  family,  yet  it  seemed  destitute  of  the 
benefit  of  that  promise;  but  now.  Providence  is 
working  toward  the  accomplishment  of  it.  Note, 
[1.]  God’s  faithful  ones,  how  destitute  soever  they 
may  be  of  worldly  comforts,  shall  never  be  left  des- 
titute of  God’s  mercy  and  tnith;  for  God’s  merev  is 
an  inexhaustible  fountain,  and  his  tnath  an  inviola- 
ble foundation.  [2.]  It  adds  much  to  the  ccinfrrt 
of  any  blessing,  to  see  in  it  the  continuance  of  God’s 
mercy  and  truth. 

29.  And  jlobckaii  had  a hiolhci-,  and  his 
nam?  was  Laban  : and  Laban  ran  ont  an!o 
the  man,  unto  the  well.  30.  ,\nd  it  ranu' 
to  pass,  wlien  he  saw  the  ear-ring,  and 
bracelets  upon  his  sister’s  hands,  and  when 
he  heard  the  words  of  Rebekah  his  sister, 
saying,  Thus  spake  the  man  unto  me  ; that 
he  came  unto  the  man ; and,  behold,  he  stood 
by  the  camels  at  the  well.  31.  And  he  said, 


13f. 

I Conu;  in,  thou  blessed  of  the  I.orij,  where- 
I fore  standest  thou  without  \ J^’or  I have  pre- 
pared the  house,  and  room  for  the  camels. 
32.  And  the  man  came  into  the  house  : and 
he  ungirded  his  camels,  and  gave  straw  and 
provender  for  the  camels,  and  \\  ater  to  wasii 
his  feet,  and  the  men’s  feet  that  icere  with 
him.  .33.  And  there  was  set  vieal  before 
liim  to  eat : but  he  said,  1 will  not  eat,  until 
1 have  told  mine  errand.  And  he  said, 
Speak  on.  34.  And  he  said,  1 am  Abra- 
ham’s servant.  35.  And  the  Lord  hath 
blessed  my  master  greatly;  and  he  is  be- 
come great:  and  he  hath  given  him  flocks, 
and  herds,  and  silver,  and  gold,  and  men- 
servants,  and  maid-servants,  and  camels, 
and  asses.  36.  And  Sarah  my  master’s 
w ife  bare  a son  to  my  master  when  she  was 
I old  : and  unto  him  hath  he  given  all  that  he 
hath.  37.  And  my  master  made  me  swear, 
saying.  Thou  shalt  not  take  a wife  to  my 
son  of  the  daughters  of  the  Canaanites,  in 
whose  land  I dwell : 38.  But  thou  shalt  go 
unto  my  father’s  house,  and  to  my  kindred, 
and  take  a wife  unto  my  son.  39.  And  J 
said  unto  my  master,  Perad venture  the  wo- 
man will  not  follow  me.  40.  And  he  said 
unto  me.  The  Lord,  before  whom  I walk, 
will  send  his  angel  with  thee,  and  prosper 
thy  way ; and  thou  shalt  take  a wife  for  my 
son  of  my  kindred,  and  of  my  father’s  house. 
41.  Then  shalt  thou  be  clear  from  tlm  my 
oath,  when  thou  comest  to  my  kindred,  and 
if  they  give  not  thee  e/.r,  thou  shalt  be  clear 
from  my  oath.  42.  And  J came  this  day 
unto  thp  well,  and  said,  O Lord  God  of  my 
master  Abraham,  if  now  thou  do  piosper  mv 
way  which  I go : 43.  Behold,  I stand  by 

the  well  of  water  ; and  it  shall  come  to  pass, 
that  when  the  virgin  cometh  forth  to  draw 
water.,  and  I say  to  her.  Give  me,  I pray 
thee,  a little  water  of  thy  pitcher  to  drink ; 
44.  And  she  say  to  me.  Both  drink  thou, 

! and  1 will  also  draw  for  thy  camels : let  the 
I same  he  the  u oman,  whom  the  Lord  hath 
i appointed  out  lor  my  master’s  son.  45.  And 
I before  1 had  doiu?  speaking  in  mine  heart, 

I behold,  Rebekah  came  forth  with  hei 
! pitcher  on  her  shoulder ; and  she  went  down 
I unto  the  well,  and  drew  watetf  and  I said 
i unto  her.  Let  me  drink,  I pray  thee.  46. 
And  she  made  haste,  and  let  down  her 
pitcher  from  her  shoulder,  and  said.  Drink, 
j and  I will  give  thy  camels  drink  also : so  1 
drank,  and  she  made  the  camels  drink  also. 
47.  And  I asked  her,  and  said.  Whose 
I daughter  art  thou  ? And  she  said,  The 
daughter  of  Bethuel,  Nahor’s  son,  whoni 
Alilcah  bare  unto  him:  and  I put  the  ear 
ring  upon  her  face,  and  the  bracelets  upon 


1-fi  GENESIS,  XXIV. 


her  hands,  48.  AikM  bowed  down  my  head,  || 
and  woi snipped  the  Lord,  and  blessed  the 
LiORD  God  of  my  master  Abraham,  which 
liad  led  me  in  the  right  way  to  take  my  mas- 
t"i’s  brother’s  daughter  unto  his  son.  49.  And 
now  if  you  will  djal  kindly  and  truly  with  my 
master,  tell  me;  and  if  not,  tell  me;  that  J may 
t urn  to  the  right  hand,  or  to  the  left.  50.  Then 
Liaban  and  Bethuel  answ^ered  and  said,  I'hc 
thing  proceedeth  from  the  Lord:  we  can- 
not speak  unto  thee  bad  or  good.  51.  Be- 
hold, Rebekah  is  before  thee,  take  her,  and 
go,  and  let  her  be  thy  master’s  son’s  wife, 
as  the  Lord  hath  spoken.  52.  And  it  came 
lo  pass,  that  when  Abraham’s  servant  heard 
their  words,  he  worshipped  the  Lord,  Z;o?c- 
?//g  himself  to  the  earth.  53.  And  the  ser- 
vant brought  forth  jewels  of  silver,  and  jew- 
els of  gold,  and  raiment,  and  gave  them  to 
Rebekah : he  gave  also  to  her  brother  and  to 
her  mother  precious  things. 

We  have  here  the  making  up  of  the  marriage  be- 
tween Isaac  and  Rebekah;  it  is  related  very  largely 
and  particularly,  even  to  the  minute  circumstances, 
which,  we  should  think,  might  have  been  spared, 
while  other  things  of  great  m nncnt  and  mystery  (as 
the  story  of  Melchizedeck)  are  related  in  few  words. 
Thus  (4od  conceals  that  which  is  curious  from  the 
wise  and  prudent,  reveals  to  babes  that  which  is 
cnmm''n,  and  level  to  their  capacity,  (Matt.  11.  25.) 
and  rules  and  saves  the  vjorld  by  the  foolUhness  o f 
hreachiug,  1 Cor.  1.  21.  Thus  also  we  are  directed 
to  t ike  notice  of  Gnd’s  providence  in  the  little  com- 
mon o'currences  of  human  life,  and  in  them  also  to 
exeixise  our  own  piaidence  and  other  graces;  for  the 
sci'ipture  was  not  intended  only  for  the  use  of  philo- 
s phers  and  statesmen,  l)ut  to  m ike  us  all  wise  and 
vi’-tuous  in  the  conduct  of  ourselves  and  families. 

Here  is, 

I.  Tlie  very  kind  rece])tion  given  to  Abraham’s 
servant  by  Reljekah’s  relations.  Her  brother  La- 
ban went  to  invite  and  conduct  him  in,  but  not  till  he 
saw  the  ear-rin^,  and  bracelets  upon  his  sister’s 
hands,  v.  30.  “ O,”  thinks  Laban,  “ here  is  a man 
that  there  is  something  to  be  got  by,  a man  that  is 
rich  and  generous;  we  will  be  sure  to  give  him  wel- 
come!” vVe  know  so  much  of  Lalxui’s  character, 
bv  the  following  stor  e,  as  to  think  that  he  would  not 
have  l)een  so  free  of  Ids  entertainment,  if  he  had  not 
hoped  to  be  well  paid  fir  h,  as  he  w is,  v.  53.  Note, 

f inan’s  gift  maketh  room  for  him;  (Prov.  18.  16.) 
vjhich  way  soever  it  tunieth,  it  prosfiereth,  Prov. 
1".  8.  1.  The  invit  iti<  n w iskind;x».  31,  Comein, 

thou  blessed  of  the  J.ord.  Thev  saw  he  was  rich, 
and  therefore  pronounced  him  blessed  of  the  Lord; 
or,  perhaps,  because  they  heai-d  from  Rebek all,  (a'. 
28.)  of  the  gracious  words  which  proceeded  out  of 
his  mouth,  they  concluded  him  a good  man,  and 
therefore,  blessed  of  the  Lord.  Note,  Those  that 
are  blessed  of  God,  shruld  be  welcome  to  us.  It  is 
good  owning  those  whom  God  owns.  2.  The  enter- 
tainment was  kind;  v.  32,  33.  Roth  the  house  and 
stable  were  well  furnished,  and  Abraham’.s  servant 
was  invited  to  the  free  use  of  both.  Particular  care 
was  taken  of  the  camels;  for  a good  man  regarded; 
the  life  of  his  beast,  Prov.  12.  10.  If  the  ox  knows 
his  owner  to  serve  him,  the  owner  should  know  his 
ox  to  provide  f ir  him  that  which  is  fitting  f r him. 

II.  The  full  account  which  he  gave  them  of  his 
errand,  and  the  court  he  makes  to  tliem  for  their 
consent  respecting  Rebekah.  Observe,  1.  How  in- 


tent he  was  upon  his  business;  though  he  was  come 
off  a journey,  and  come  to  a good  house,  he  w uld 
7iot  eat  till  he  had  told  his  errand,  v.  33.  Note,  The 
doing  of  our  work,  and  the  fulfilling  of  our  trust,  ei- 
ther for  Cfod  or  man,  should  be  preferred  by  us  be- 
fore our  necessary  food:  it  was  our  Saviour’s  meat 
and  drink,  John  4.  34.  2.  How  ingenious  he  was  in 

the  management  of  it:  he  approved  himself,  in  this 
matter,  both  a prudent  man,  and  a man  of  integrity, 
faithful  to  his  master  by  whom  he  was  trusted,  and 
Just  to  those  with  whom  he  now  treated. 

(1.)  He  gives  a short  account  of  the  state  of  his 
m.ister’s  family,  x’.  34. . 36.  He  was  welcome  be- 
fore, but  we  may  suppose  him  doubly  welcome, 
when  he  said,  I am  Abraham’s  servant;  Abraham’s 
name,  no  doubt,  was  well-known  among  them,  and 
respected,  and  we  may  suppose  them  not  altogether 
ignorant  of  his  state,  for  Abraham  knew  their’s,  ch, 
22.  20.  . 24.  Two  things  he  suggests,  to  recommend 
his  proposal.  [1.]  That  his  master  Abraham, 
through  the  blessing  of  God,  had  a very  good  estate; 
and,  [2.]  That  he  had  settled  it  all  upon  Isaac,  for 
whom  he  was  now  a suitor. 

(2.)  He  tells  them  the  charge  his  master  had 
given  him,  to  fetch  a wife  for  his  son  from  among 
his  kindred,  with  the  reason  of  it,  v.  37,  38.  Thus 
he  insinuates  a pleasing  hint,  that  though  Abraham 
was  removed  to  a country  at  so  great  a distance,  yet 
he  still  retained  the  remembrance  of,  and  a respev  t 
for  his  relations  that  he  had  left  behind.  The  high- 
est degrees  of  divine  affection  must  not  divest  us  of 
natural  affection.  He  likewise  obviates  an  objection, 
That  if  Isaac  were  deserving,  he  need  not  send  so 
far  off  for  a wife:  why  did  he  not  marry  nearei 
home.^  “ For  a good  reason;”  (says  he;)  “ my  nu-.s- 
ter’s  son  must  not  match  with  a Canaanitc.”  He 
further  recommends  his  proposal,  [1.]  From  tlie 
faith  his  master  had,  that  it  would  succeed,  v.  40. 
Abraham  took  encouragement  from  the  testimony 
of  his  conscience,  that  he  walked  before  God  in  a 
regular  course  of  holy  living,  and  thence  inferred 
that  God  would  prosper  him;  probably,  he  refers  to 
that  covenant  which  God  had  made  with  him,  ch. 
17.  1.  / am  God  all-sufficient,  walk  before  me. 

Therefore,  (says  he,)  the  God  before  whom  I %valk, 
will  send  his  angel.  Note,  While  we  make  con- 
science of  our  part  of  the  covenant,  we  may  take  the 
comfort  of  God’s  part  of  it;  and  we  should  learn  to 
apply  general  promises  to  particular  cases,  as  thei-e 
is  occasion.  [2.]  From  the  care  he  himself  had  ta 
ken  to  preserve  their  liberty  of  giving  or  refusing 
their  consent,  as  they  should  see  cause,  without  in- 
curring the  guilt  of  perjury,  x*.  39. . 41.  which  show- 
ed him,  in  general,  to  be  a cautious  man,  and  parti- 
cularly careful  that  their  consent  might  not  be 
forced,  lint  be  either  free,  or  not  at  all. 

(3. ) He  relates  to  them  the  wonderful  concur- 
rence of  providences,  to  countenance  and  further 
the  pro])nsal,  plainly  showing  the  finger  of  God  in 
it.  [1.]  He  tells  them  how  he  had  prayed  for  di- 
rection by  a sign,  v.  42 . . 44.  Note,  It  is  good 
dealing  with  those,  who  by  prayer  take  God  along 
with  them  in  their  dealings.  [2.]  How  God  had 
answered  his  prayer  in  the  veiy  letter  of  it.  Though 
he  did  but  speak  in  his  heart,  (x’.  45. ) which  per- 
ha])s  he  mentions,  lest  it  should  be  suspected  that 
Rel^ek  ,h  had  o\  erheard  his  prayer,  and  designedly 
humoured  it;  “No,”  says  he,  “I  ^jake  it  in  my 
heart,  so  that  none  heard  it  but  God,  to  whom 
thoughts  are  words,  and  from  him  the  answer 
came,”  XI.  46,  47.  [3.]  How  he  had  immediately 

acknowledged  God’s  goodness  to  him  therein,  lead- 
ing him.  as  he  expresses  it  here,  in  the  right  way. 
Note,  Grd’s  way  is  always  the  right  way,  Ps.  107. 
7,  and  those  are  well-led,  whom  he  leads. 

(4.)  He  fairly  refers  the  matter  to  their  consider- 
ation, and  waits  their  resolution,  v.  49,  " If  you 


137 


GENESIS,  XXIV. 


Hvui  deal  kindly  and  truly  with  my  master,  well 
and  good;  if  you  will  be  sincerely  kind,  you  will  ac- 
cept the  proposal,  and  I have  what  I come  for;  if 
not,  do  not  hold  me  in  sus/iense.”  Note,  Those 
who  deal  fairly,  have  reason  to  expect  fair  dealing. 

(5. ) I'hey  freely  and  cheerfully  close  with  the 
proposal,  upon  a very  good  principle,  v.  50,  “ The 
thing’  firoceedeth  jrom  the  Lord.  Providence 
smiles  upon  it,  and  we  have  nothing  to  say  against 
it.”  They  do  not  object  distance  of  place;  Abra- 
ham’s forsaking  them;  his  having  no  land  in  posses- 
sion, but  personal  estate  only:  they  do  not  question 
the  truth  of  what  this  man  said;  but,  [1.]  They 
trust  much  to  his  integrity.  It  were  well,  if  honesty 
did  so  universally  pi’evail  among  men,  that  it  might 
be  as  much  an  act  of  prudence,  as  it  is  of  good  na- 
ture, to  take  a man’s  word.  [2.  ] They  trust  more 
to  God’s  providence,  and  therefore  by  silence  give 
consent,  because  it  appears  to  be  directed  and  dis- 
posed by  infinite  wisdom.  Note,  A marriage  is 
likely  then  to  be  comfortable,  when  it  appears  to 
proceed  from  the  Lord. 

(6.)  Abraham’s  servant  makes  a thankful  ac- 
knowledgment of  the  good  success  he  had  met 
with,  [1.]  To  God,  v.  52,  he  worshifijied  the  Lord. 
Observe,  First,  As  his  good  success  went  on,  he 
went  on  to  bless  God.  I'liose  that  jiray  without 
ceasing,  should  in  every  thing  give  thayiks,  and  own 
God  in  every  step  of  mercy.  Secondly,  God  sent 
his  angel  before  him,  and  so  ga\  e him  success,  v. 
7,  40.  But  when  he  has  the  desired  success,  he 
worships  God,  not  the  angel.  Whatever  benefit 
we  have  by  the  ministration  of  angels,  all  the  glory 
must  be  given  to  the  Lord  of  the  angels,  Rev.  22. 
9.  [2.  ] He  pays  his  respects  to  the  family  also, 

and  particularly  to  the  bride,  v.  53.  He  presented 
her,  and  her  mother,  and  brother,  with  many  /ire- 
cious  things:  both  to  give  a real  proof  of  his  mas- 
te7’’s  riches  and  generosity,  and  in  gratitude  for  their 
civility  to  him,  and  further  to  ingratiate  himself 
with  them. 

51.  And  they  did  eat  and  drink,  he  and 
tlie  m;in  that  were  with  him,  and  tarried  all 
night;  and  they  rose  up  in  the  morning,  and 
he  said.  Send  me  away  unto  my  master. 

55.  And  her  brother  and  her  mother  said, 
Let  the  da  nsel  abide  with  us  a few  days, 
at  the  least,  ten ; after  that  she  shall  go. 

56.  And  lie  said  unto  them.  Hinder  me  not, 
seeing  the  Lord  hath  prospered  my  way  ; 
send  me  away,  that  I may  go  to  my  mas- 
ter. 57.  And  they  said,  We  will  call  the 
damsel,  and  inquire  at  her  mouth.  58.  And 
tliey  called  Ilebekah,  and  said  unto  her. 
Wilt  thou  go  witli  this  man  ? And  she  said, 
I will  go.  59.  And  they  sent  away  Rebe- 
kah  their  sister,  and  her  nurse,  and  Abra- 
ham’s servant,  and  his  men.  60.  And  they 
blessed  Rebekah,  and  said  unto  her.  Thou 
art  our  sister;  be  thou  the  mother  of  thou- 
sands of  millions,  and  let  thy  seed  possess 
the  gate  of  those  which  hate  them.  61. 
And  Rebekah  arose,  and  her  damsels,  and 
they  rode  upon  the  camels,  and  followed 
the  man;  and  the  servant  took  Rebekah, 
and  went  liis  way. 

Rebekah  is  here  taking  leave  of  her  father’s 
house. 

VoL.  I.— S 


I.  Abraham’s  servant  presses  for  a dismission; 
though  he  and  his  company  were  very  welcome, 
and  very  cheerful  there,  yet  he  said,  send  me  away, 
V.  54,  and  again,  v 56.  He  knew  his  master 
would  expect  him  home  with  some  impatience;  he 
had  business  to  do  at  home,  which  wanted  him,  and 
therefore,  as  one  that  preferred  his  work  before 
his  pleasure,  he  was  for  hastening  home.  Note, 
Lingering  and  loitering  no  way  become  a wise  and 
good  man;  when  we  have  despatched  our  business 
abroad,  we  must  not  delay  our  return  to  our  busi- 
ness at  home,  nor  be  longer  from  it  than  needs 
must:  for  as  the  bird  that  wanders  from  his  7iest,  so 
is  he  that  wo?iders  from  his  place,  Prov.  27.  8. 

H.  Rebekah’s  relations,  from  natural  affection, 
and  according  to  the  usual  expression  of  kindness  in 
that  case,  solicit  for  her  stay  some  time  among 
them,  V.  55.  They  could  not  think  of  parting  with 
her,  on  a sudden,  especially  as  she  was  about  to  re- 
mo\  e so  far  off,  and  it  was  not  likely  that  they 
would  ever  see  one  another  again;  Let  her  stay  a 
few  days,  at  least,  ten,  which  makes  it  as  reasona- 
ble a request,  as  the  reading  in  the  margin  seems  to 
make  it  unreasonable,  a year,  or,  at  least  ten 
months.  They  had  consented  to  the  marriage,  and 
yet  were  loath  to  part  with  her.  Note,  It  is  an  in- 
stance of  the  A'anity  of  this  world,  that  there  is 
nothing  in  it  so  agreeable,  but  it  h..s  its  allay,  AOilla 
est  sincera  voluptas — There  is  7io  unmingled  plea- 
sure. They  here  were  pleased  that  they  had 
matclied  a daughter  of  their  family  so  well;  and 
vet,  when  it  came  to  the  last,  it  was  with  great  re- 
luctance thiat  they  sent  her  away. 

III.  Rebekah  herself  determined  the  matter;  to 
her  they  appealed,  as  it  w is  fit  they  should,  v.  57, 
Call  the  damsel,  (who  was  retired  to  her  apartment 
with  a modest  silence,)  ’ewd  inquire  at  her  mouth. 
N(  te.  As  children  ought  ir  t to  ma.rrv  without  their 
parents’  consent,  so  p .rents  ( ught  n-,  t to  many 
them  without  their  own.  P-ef  re^the  matter  is  re- 
solved on,  “Ask  at  the  damsel’s  mouth;”  she  is  a 
party  principally  concerned,  and  therefore  ought  to 
be  principally  consulted.  Rebekah  consented,  not 
only  to  go,  but  to  go  immediately,  v.  58,  I will  go. 
We  may  h'  pe  that  the  ni  tice  she  h;  d taken  of  the 
servants’  piety  and  de\  otion,  gave  her  such  an  idea 
of  the  prevalence  of  religion  and  godliness  in  the 
family  she  was  to  go  to,  as  made  her  desirous  to 
hasten  thither,  and  willing  to  forget  her  own  peo- 
ple and  her  father’s  house,  where  religion  had  not 
so  much  the  ascendant. 

IV.  Hereupon,  she  is  sent  away  with  Abraham’s 

servant;  not,  we  may  suppose,  the  very  next  day 
after,  but  very  quickly:  her  friends  see  that  she 
puts  a good  heart  on  it,  and  so  they  dismiss  her,  1. 
With  suitable  attendants;  her  59,  her  ofew- 

sels,  V.  61.  It  seems  then,  that  when  she  went  to  the 
well  for  water,  it  was  not  because  she  had  not  ser- 
vants at  cornmand,  but  because  she  took  a pleasure 
in  exemplifying  humility  and  industry.  Now'  that 
she  was  going  among  strangers,  it  was  fit  to  take 
those  with  her  whom  she  was  acquainted  with. 
Here  is  nothing  said  of  her  portion;  her  personal 
merits  were  a portion  in  her;  she  needed  none  with 
her,  nor  did  that  ever  come  into  the  treaty  of  mar- 
riage. 2.  With  hearty  good  wishes;  (n. ’60.)  they 
blessed  Febekah.  Note,  hen  our  relations  are 
entering  into  a new  condition,  we  ought  by  praver 
to  recommend  them  to  the  blessing  and  grace  of 
God.  Now  that  she  was  going  to'be  a w'ife,  they 
prayed  that  she  might  be  a mother  both  of  a nu- 
merous and  of  a victorious  progeny.  Perhaps 
Abraham’s  servant  had  told  them  of  the  promise 
God  had  lately  made  his  master,  which,  it  is  likely, 
Abraham  acquainted  his  household  with,  that  God 
would  multiply  his  seed  as  the  stars  of  heaven,  and 
that  they  should  possess  the  gate  of  their  enemies. 


138 


GENESIS,  XXV. 


ch.  22.  17,  to  vvhich  promise  they  had  an  eye  in  this  | 
Messing,  Be  thou  the  mother  oi  that  seed.  | 

62.  And  Isaac  came  from  the  way  of  the 
well  Lahai-roi ; for  he  dwelt  in  the  south 
country.  63.  And  Isaac  went  out  to  medi- 
tate in  the  field  at  the  even-tide:  and  he 
lifted  up  his  eyes,  and  saw,  and,  behold,  the 
camels  icare  coming.  64.  And  Rebekah 
lifted  up  her  eyes,  and  when  she  saw  Isaac, 
siie  lighted  off  the  camel.  65.  For  she  had 
said  unto  the  serv^ant,  What  man  is  this 
that  walketh  in  the  field  to  meet  us  ? And 
the  servant  had  said,  it  is  my  master : there- 
fore she  took  a veil,  and  covered  herself. 
66.  And  the  servant  told  Isaac  all  things 
that  he  had  done.  67.  And  Isaac  brought  j 
her  into  his  mother  Sarah’s  tent,  and  took 
Rebekah,  and  she  became  his  wife ; and  he 
loved  her : and  Isaac  was  comforted  after 
his  mother’s  death. 

Isaac  and  Rebekah  are,  at  length,  happily 
brought  together.  i 

I.  Isaac  was  well  employed,  when  he  met  Re- 
bekah, V.  62,  63,  He  went  out  to  meditate,  or  pray 
in  the  field  at  even-tide.  Sonie  think  he  expected 
the  return  of  his  seiwants  about  this  time,  and  went 
out  on  purpose  to  meet  them.  But  it  should  seem, 
he  went  out  on  another  err  and,  to  take  the  advan- 
tage of  a silent  evening,  and  a solitary  field,  for 
meditation  and  prayer,  those  divine  exercises  by 
which  we  converse  with  God  and  our  own  heails. 
Note,  1.  Holy  souls  love  retirement;  it  will  do  us 
good  to  be  often  left  alone,  walking  alone,  and  sit- 
ting alone;  and  if  we  ha'  e the  art  of  improx  ing 
solitude,  Ave  shall  find  we  are  never  less  alone  than 
when  alone.  2.  Meditation  and  prayer  ought  to  be 
both  our  business  and  our  delight,  when  we  are 
alone;  while  we  have  a God,  a Christ,  and  a Hea- 
ven, to  acquaint  ourseh'es  with,  and  to  secure  our  I 
interests  in,  we  need  not  want  matter  either  for  ; 
meditation  or  prayer,  which,  if  they  go  together, 
will  mutually  befriend  each  other.  3.  Our  walks  , 
in  the  field  are  then  truly  pleasant,  when  in  them 
we  apply  ourselves  to  meditation  and  prayer;  we 
there  hax  e a free  and  open  prospect  of  the  heavens 
above  us,  and  the  earth  around  us,  and  the  hosts 
and  riches  of  both,  by  the  \ iew  of  which  we  should 
be  led  to  the  contemplation  of  the  Maker  and 
Owner  of  all.  4.  The  exercises  of  devotion  should 
be  the  refreshment  and  entertainment  of  the  even- 
ing, after  the  care  and  business  of  the  day,  to  re- 
lie', e the  fatigue  of  that,  and  before  the  repose  and 
sleep  of  the  night,  to  prepare  us  for  that.  Merciful 
providences  are  then  doubly  comfortable,  when 
they  find  us  well-employed,  and  in  the  way  of  our 
duty.  Some  think  Isaac  was  now  praying  for  good 
Success  in  this  affair  that  was  depending,  and  medi- 
tating upon  that  which  was  pro])er  to  encourage  his 
hope  in  God  concerning  it;  and  now,  when  he  sets 
himself,  as  it  were,  upon  his  watch-tower,  to  see 
what  God  would  answer  him,  as  the  prophet,  Hab. 

2.  1,  he  sees  the  camels  coming;  sometimes  God 
sends  in  the  mercy  prayed  for,  immediately.  Acts 
12.  12.  i 

II.  Rebekah  behaxed  herself  \ ery  becomingly, 
wlien  she  met  Isaac:  understanding  who  he  was,  , 
she  lighted  off  her  camel,  v.  64,  and  took  a veil,  ; 
and  '■overed  herself,  xk  65,  in  token  of  humility, 
modesty,  and  suljjection;  she  did  not  reproach  Isaac 
for  not  coming  himself  to  fetch  her,  or  at  least  to  j 
meet  her  a day’s  journey  or  two;  did  not  complain  i 


of  the  tediousness  of  her  journey,  or  the  difficulty 
of  leaA'ing  her  relations,  to  come  into  a strangt 
place;  but  ha\  ing  seen  Providence  going  before  hei 
in  the  affair,  she  accommodates  hei  seif  Avith  cheer 
fulness  to  her  neav  relation.  These  that  by  faith 
are  espoused  to  Christ,  and  Avould  be  presented  as 
chaste  virgins  to  him,  must,  in  cemformity  to  his 
example,  humble  themsel  es,  as  Rebekah,  who 
lighted,  when  she  saw  Isaac  on  foot,  and  must  put 
themselves  into  subjection  to  him  Avho  is  their  head, 
Eph.  5.  24,  as  Rebekah,  signifying  it  by  the  veil 
she  put  on,  1 Cor.  11.  10. 

III.  They  were  brought  together, (probably,  after 
some  further  acquaintance,)  to  their  mutual  com- 
fort, V.  67.  Observe  here,  1.  What  an  affectionate 
son  he  was  to  his  mother:  it  Avas  about  three  years 
since  she  died,  and  yet  he  was  net,  till  noAv,  com- 
forted concerning  it;  the  wound  which  that  affliction 
guA  e to  his  tender  spirit,  bled  so  long,  it  Avas  never 
healed,  till  God  brought  him  into  this  ucav  relation: 

1 thus  crosses  and  comforts  are  balances  to  each 
other,  (Eccl.  7.  14.)  and  help  to  keep  the  scale 
even.  2.  "Wdiat  an  affectionate  husband  he  Avas  to 
his  Avife.  Note,  Those  that  have  approved  them- 
selves Avell  in  one  relation,  it  may  be  hoped,  Avill  do 
so  in  another.  l:he  became  his  wife,  and  he  Ibycd 
her;  there  Avas  all  the  reason  in  the  Avoi-ld  Avhy  he 
should,  for  so  ought  men  to  love  their  wix’es  ex>en  as 
themselves.  Tlie  duty  of  the  relation  is  then  done, 
and  the  comfort  of  the  relation  is  then  enjoyed, 
Avhen  mutual  lo\  e governs;  for  there  the  Lord  com- 
mands the  blessing. 

CHAP.  XXV. 

The  sacred  historian,  in  this  chapter,  I.  Takes  his  leave  of 
Abraham,  Avith  an  account,  1.  Of  tiis  children  by  another 
Avife,  V.  1.  .4.  2.  Of  his  last  Avill  and  testament,  v.  5.  6. 

3.  Of  his  age,  death,  and  burial,  v.  7.  .10.  II.  He  takes 
his  leave  of  Ishmacl,  Avith  a short  account,  1.  Of  his 
children,  v.  12.  .16.  2.  Of  his  age  ai;d  death,  v.  17,  18. 

III.  He  enters  upon  the  history  of  Isaac.  1.  His  pros- 
perity, v.  11.  2.  The  conception  and  birth  of  his  two 
sons,  Avith  the  oracle  of  God  concerning  them,  v.  19.  .26. 
3.  Their  different  characters,  v.  27,  28.  4.  Esau’s  selling 
his  birth-right  to  Jacob,  v.  29.  .34. 

1.  ^I'^HEN  again  Abraham  look  a w ife;, 
JL  and  her  name Koturah.  2.  And 
she  bare  him  Zimran,  and  .lokshan,  and 
Medan,  and  Midian,  and  Ishbak,  and 
Shuali.  3.  And  Jokshan  begat  Sheba,  and 
Dedan.  And  the  sons  of  Dedan  were 
Asshurim,  Letushim,  and  Leummim.  4. 
And  the  sons  of  Alidian ; Ephah,  and  Epher, 
and  Hanoch,  and  Abidah,  and  Eldaah. 
All  these  taere  the  children  of  Keliirah.  5. 
And  Abraham  gave  all  that  he  had  unto 
Isaac.  6.  But  unto  the  sons  of  the  concu- 
bines, w’hich  Abraham  had,  Abraham  gave 
gifts,  and  sent  them  away  from  Isaac  his 
son,  while  he  yet  lived,  eastward,  unto  the 
east-country.  7.  And  these  are  the  days 
of  the  years  of  Abraham’s  life  which  he 
lived,  an  hundred  three  score  and  fifteen 
years.  8.  Then  Abraham  gave  up  the 
ghost,  and  died  in  a good  old  age,  an  old 
man,  and  full  of  years;  and  ^vas  gathered 
to  his  people.  9.  And  his  sons  Isaac  and 
Ishmael  buried  him  in  the  cave  of  Machpe- 
lah,  in  the  field  of  Ephron  the  son  of  Zohar 
the  Hittite,  which  is  before  Mamie;  10. 
The  field  which  Abraham  purchased  of  the 


GKNESIS,  XXV. 


139 


sons  of  Heth : tliere  was  Abraham  buried, 
and  Saral)  i)is  wife. 

Abraham  lived,  after  the  marriage  of  Isaac,  35 
years,  and  all  that  is  recorded  conceraing  him  du- 
ring that  time,  lies  here  in  a very  few  verses;  we 
hear  no  more  of  God’s  extraordinary  appearances 
to  him,  nr  trials  of  him ; for  all  the  days,  even  of 
the  best  and  greatest  saints,  are  not  eminent  days, 
some  slide  on  silently,  and  neither  come  nor  go  with 
observation;  such  were  these  last  days  of  Abraham. 
We  have  here, 

I.  An  account  of  his  children  by  Keturah,  ano- 
ther wife,  which  he  married  after  the  death  of  Sa- 
rah. He  had  buried  Sarah,  and  married  Isaac,  the 
two  dear  companions  of  his  life,  and  was  now  soli- 
tary; he  wanted  a nurse,  his  family  wanted  a go- 
verness, and  it  was  not  good  for  him  to  be  thus  | 
alone;  he  therefore  marries  Keturah,  probably  the  I 
chief  of  his  maid-servants,  born  in  his  house,  or ' 
bought  with  money.  Marriage  is  not  forbidden  to 
old  age.  lly  her  he  had  six  sons,  in  whom  the  pro- 
mise made  to  Abraham,  concerning  the  great  in- 
crease of  his  posterity,  was  in  pai-t  fulfilled,  which, 
it  is  likely,  he  had  an  eye  to  in  this  marriage.  The 
strength  he  received  by  the  promise,  still  remained 
in  him,  to  show  how  much  the  virtue  of  the  pro- 
mise exceeds  the  power  of  nature. 

II.  The  disposition  which  Abraham  made  of  his 
estate,  v.  5,  6.  After  the  birth  of  these  sons,  he 
set  his  house  in  order,  with  prudence  and  just'ce. 

1.  He  made  Isaac  his  heir,  as  he  was  bound  to  do, 
m justice  to  Sarah  his  first  and  principal  Avife,  and 
to  Rebekah  who  married  Isaac  upon  the  assurance 
of  it,  ch.  24.  36.  In  this  all  Avhich  he  settled  upon 
Isaac,  are  included,  perhaps  the  promise  of  the  land 
of  Canaan,  and  the  enta  1 of  the  covenant.  Or,  God 
having  already  mode  him  the  heir  of  the  promise, 
Abraham  therefore  made  him  heir  of  his  estate.  Our 
affection  and  g fts  should  attend  God’s.  2.  He  ga\  e 
portions  to  the  rest  of  his  children,  both  tolshmael, 
though  at  first  he  was  sent  empty  away,  and  to  his 
sons  by  Keturah.  It  was  justice  to  provide  for  them ; 
parents  that  do  not  imitate  him  here  are  worse  than 
infidels.  It  was  prudence  to  settle  them  in  places 
distant  from  Isaac,  that  they  might  not  pretend  to 
divide  the  inheritance  with  him,  nor  be  any  way  a 
care  or  expense  to  him.  Observe,  He  did  this 
zu/iile  he  yet  lived,  lest  it  should  not  have  been  done, 
or  not  so  well  done,  afterward.  Note,  In  many 
cases,  it  is  wisdom  for  men  to  make  their  own  hands 
their  executors,  and  what  they  find  to  do,  to  do  it 
while  they  live,  as  far  as  they  can.  The  sons  of 
the  concubines  were  sent  into  the  country  that  lay 
east  from  Canaan,  and  their  posterity  were  called 
the  children  of  the  east,  famous  for  their  numbers, 
Judg.  6.  5,  33.  Their  great  increase  was  the  fruit 
of  the  promise  made  to  Abraham,  that  God  would 
multiply  his  seed.  God,  in  dispensing  his  blessings, 
does  as  Abraham  did;  common  blessings  he  gives  to 
the  children  of  this  world,  as  to  the  sons  of  the  bond- 
woman;  but,  covenant  blessings  he  reserves  for  the 
heirs  of  promise.  All  that  he  has,  is  their’s,  for 
they  are  his  Isaac’s,  from  Avhom  the  rest  shall  be 
for  ever  separated. 

III.  The  age  and  death  of  Abraham,  v.  7,  8.  He 
lived  175  years;  just  100  years  after  he  came  to 
Canaan;  so  long  he  was  a sojourner  in  a strange 
country.  I'hough  he  lived  long,  and  lived  well, 
though  he  did  good,  and  could  be  ill-spared,  yet  he 
died  at  last.  Observe  how  his  death  is  here  de- 
scribed. 1.  He  gave  ufi  the  ghost.  His  life  was 
not  extorted  from  him,  but  he  cheerfully  resigned 
it ; into  the  hands  of  the  F ather  of  spirits  he  com- 
mitted his  spirit.  2.  He  died  in  a good  old  age,  an 
old  man;  so  God  had  promised  him.  His  death  was 
his  discharge  from  the  burthens  of  his  age;  an  old 


man  would  not  so  live,  always:  it  was  also  tlie 
crown  of  the  glory  of  his  old  age.  3.  He  was  full 
of  years;  or  full  of  life,  (as  it  might  be  supplied,) 
including  all  the  conveniences  and  comforts  of  life. 
He  did  not  live  till  the  woi'ld  was  weary  of  him,  but 
till  he  was  weary  of  the  Avorld;  he  had  had  enough 
of  it,  and  desired  no  more,  Vixi  quantum  satis  est 
— I have  lived  long  enough.  Seneca.  A good  man, 
though  he  should  not  die  old,  dies  full  of  days,  satis- 
fied with  living  here,  and  longing  to  live  in  a better 
place.  4.  He  was  gathered  to  his  people.  His 
body  Avas  gathered  to  the  congregation  of  the  dead, 
and  his  soul  to  the  congregation  of  the  blessed. 
Note,  Death  gathers  us  to  our  peojde.  Those  that 
are  our  people  while  Ave  live,  whether  the  people 
of  God,  or  the  children  of  this  world,  are  the  peo- 
ple to  whom  death  Avill  gather  us. 

IV.  His  burial,  v.  9,  10.  Here  is  nothing  re- 
corded of  the  pomp  or  ceremony  of  his  funeral; 
only  Ave  are  told,  1.  M'ho  buried  him;  His  sons 
Isaac  and  Ishmael,  It  was  the  last  office  of  respect 
they  had  to  pay  to  their  good  father.  Some  dis- 
tance there  had  formerly  been  between  Isat.c  and 
Ishmael;  but  it  seems  either  that  Abraham  had 
himself  brought  them  together  Avhile  he  lived,  or, 
at  least,  that  his  death  reconciled  them.  2.  Where 
they  buried  him;  in  his  own  burying-place,  which 
he  had  purchased,  and  in  Avhich  he  had  buried  Sa- 
rah. Note,  Those  that  in  life  have  been  verA^  dear 
to  each  other,  may  not  only  innocently,  but  laudably 
desire  to  be  buried  together,  that  in  their  deaths 
they  may  not  be  divided,  and  in  token  of  their  hopes 
of  rising  together. 

1 1.  And  it  came  to  pass  after  the  deatij 
of  Al)iaham,  that  God  blessed  his  son 
Isaac ; and  Isaac  dwelt  by  the  well  La- 
hai-roi.  12.  Now  these  are  the  genera- 
tions of  Ishmael,  Abraham’s  son,  whom 
Ha  gar  the  Egyptian,  Sarah’s  hand-maid, 
bare  unto  Abraham.  13.  And  these  are 
the  names  of  the  sons  of  Ishmael,  by  their 
names,  according  to  their  genei  ations : the 
tirst-born  of  Ishmael,  Nebajoth;  and  Kedar, 
and  Adbeel,  and  Mibsam.  1 4.  And  Mish- 
ma,  and  Dumah,  and  JNIassa,  15.  Hadar, 
and  Tema,  Jetiir,  Naphish,  and  Kedemah : 
16.  These  are  the  sons  of  Ishmael,  and 
these  are  their  names  by  their  towns,  and 
by  their  castles ; twelve  princes  according 
to  their  nations.  17.  And  these  are  the 
years  of  the  life  of  Ishmael,  an  hundred  and 
thirty  and  seven  years : and  he  gave  up  the 
ghost  and  died ; and  was  gathered  unto  his 
people.  18.  And  they  dwelt  from  Havilah 
unto  Shur,  that  is  before  Egypt,  as  thou  go- 
est  toward  Assyria  : and  he  died  in  the  pre- 
sence of  all  his  brethren. 

Immediately  after  the  account  of  Abraham’s 
death,  Moses  begins  the  story  of  Isaac,  {y.  11. ) and 
tells  us  where  he  dAvelt,  and  hoAv  remarkablv  God 
blessed  him.  Note,  The  blessing  of  Abraham  did 
not  die  with  him,  but  survi\  ed  to  all  the  children 
of  the  promise.  But  he  presently  digresses  from 
the  story  of  Isaac,  to  give  a short  account  of  Ish- 
mael, forasmuch  as  he  also  was  a son  of  Abraham, 
and  God  had  made  some  premises  concerning  him, 
which  it  was  requisite  we  should  knoAv  the  accom- 
plishment of. 

Observe  here  what  is  said, 

1.  Concerning  his  children;  he  had  tAvelve  sons. 


140 


GENESIS,  XXV. 


twelve  firincen  they  are  called,  (■?'.  16.)  heads  of 
families,  which,  in  process  cf  time,  became  nations, 
distinct  tribes,  numerous,  and  very  considerable. 
They  peopled  a very  large  continent  that  lay  be- 
tween Egypt  and  Assyria,  called  Arabia.  The 
names  of  his  twelve  sons  are  recorded.  Midian 
and  Kedar  we  often  read  of  in  scripture.  And  some 
very  good  expositor;  have  taken  notice  of  the  signi- 
fication of  those  three  names  which  are  put  together, 
(^’.  14.)  as  containing  good  advice  to  us  all,  Mish- 
ina, Duinah,  and  Massa,  that  is,  hear,  keep,  silence, 
and  bear;  we  have  them  together  in  the  same  or- 
der, Jam.  1.  19,  Be  swifi  to  hear,  slow  to  speak, 
slow  to  wrath.  The  posteiity  of  Ishmael  had  not 
only  tents  in  the  fields,  wherein  they  grew  rich  in 
times  of  peace;  but  they  had  towns  and  castles,  (z>. 

16. )  wherein  they  fortified  themselves  in  time  of 
war.  Now  the  number  and  strength  of  this  family 
were  the  fruit  of  the  promise  made  to  Hagar  con- 
cerning Ishmael,  ch.  16.  10.  and  to  Abraham,  ch. 

17.  20.  and  21.  13.  Note,  Many  that  are  strangei’s 
to  the  coven;.ints  of  promise,  yet  are  blessed  with 
outward  prosperity  for  the  sake  of  their  godly  an- 
cestors. Wealth  and  riches  shall  be  in  their  house. 

2.  Concerning  h'imself;  here  is  an  account  of  his 
age;  he  lived  137  years,  {y.  17.)  which  is  recorded, 
to  show  the  efficacy  of  Abraham’s  prayer  for  him, 
ch.  17.  18.  0 that  Ishmael  nii^ht  live  before  thee! 

Here  is  an  account  too  of  his  death;  he  also  was 
gathered  to  his  people;  but  it  is  not  said  that  he  was 
full  of  days,  though  he  lived  to  so  great  an  age:  he 
was  not  so  weary  of  the  world,  nor  so  willing  to 
leave  it,  as  his  good  f ither  was.  Those  words,  he  I 
fell  in  the  fircsence  of  all  his  brethren,  whether  they 
mean,  as  we  t ike  them,  he  died,  or  as  others,  his 
lot  fell,  are  designed  to  show  the  fulfilling  of  that 
word  to  Hagar,  ch.  16.  12,  He  shall  dwell  in  the 
presence  of  all  his  brethren,  that  is,  he  shall  flour- 
ish and  be  eminent  among  them,  and  shall  hold  his 
own  to  the  last.  Or,  he  died  with  his  friends  about 
him,  which  is  comfortable. 

19.  And  these  arc  the  generations  of 
[saac,  Abraham’s  son : Abraham  be^at 
Isaac  : 20.  And  Isaac  was  forty  years  old 

when  he  took  Rebekah  to  wife,  the  dangh- 
ter  of  Bethnel  the  Syrian  of  Padan-aram, 
the  sister  to  Laban  the  Syriaji.  21.  And 
Isaac  entreated  the  Lord  for  his  wife,  be- 
cause she  icas  barren  : and  the  Lord  was 
entreated  of  him,  and  Rebekah  his  wife 
conceived.  22.  And  the  children  struggled 
together  within  her;  and  she  said,  If  it  be 
so,  why  am  I thus  ? And  she  went  to  in- 
quire of  the  Lord.  23.  And  the  Lord 
said  unto  her,  T wo  nations  are  in  thy  womb, 
and  two  manner  of  people  shall  be  separa-  [ 
ted  from  thy  bowels ; and  the  one  people , 
shall  be  stronger  than  the  other  people  ; j 
and  the  elder  shall  serve  the  younger.  24. 
And  when  her  days  to  be  delivered  were 
fulfilled,  behold,  there  were  twins  in  her 
womb.  25.  And  the  first  came  out  red, 
all  over  like  an  hairy  garment;  and  they 
called  his  name  Esau.  26.  And  after  that 
came  his  brother  out,  and  his  hand  took 
hold  on  Esau’s  heel ; and  his  name  was 
called  Jacob ; and  Isaac  was  threescore 
years  old  when  she  bare  them.  27.  And 
the  boys  grew : and  Esau  was  a cunning 


hunter,  a man  of  the  field ; and  Jacob  icas 
a plain  man,  dwelling  in  tents.  28.  And 
Isaac  loved  Esau,  because  he  did  eat  of  his 
venison:  but  Rebekah  loved  Jacob. 

We  have  here  an  account  of  the  birth  of  Jacob 
and  Esau,  the  twin  sons  of  Isaac  and  Rebekah : their 
entrance  into  the  world  was  (which  is  not  usual) 
one  of  the  most  considerable  parts  of  their  story; 
nor  is  much  related  concerning  Isaac,  but  what  had 
reference  to  his  father  while  he  lived,  and  to  his 
sons  afterward.  For  Isaac  seems  not  to  have  been 
a man  of  action,  nor  much  tried,  but  to  have  spent 
his  days  in  quietness  and  silence. 

Now  conceiTiing  Jacob  and  Esau  we  ai*e  told, 

I.  That  they  were  prayed  for;  their  parents,  af- 
ter they  had  been  long  childless,  obtained  them  by 
prayer,  v.  20,  21,  Isaac  was  40  years  old  when  he 
was  married;  though  he  was  an  only  son,  and  the 
person  from  whom  the  premised  seed  was  to  come, 
yet  he  made  no  haste  to  marry.  He  was  60  years 
old  when  his  sons  were  born,  (y.  26.)  so  that,  after 
he  was  married,  he  had  no  child  for  20  years. 
Note,  Though  the  accomplishment  of  God’s  pro- 
mise is  always  sure,  yet  it  is  often  slow,  and  seems 
to  be  crossed  and  contradicted  by  Providence;  that 
the  f lith  of  believers  may  be  tried,  their  patience 
exercised,  and  mercies  long  waited  for  may  be  the 
more  w-elcome  when  they  come.  While  this  mercy 
was  delayed,  Isaac  did  not  approach  to  a hand- 
maid’s bed,  as  Abraham  had  dene,  and  Jacob  after- 
ward; f r he  loved  Rebekah,  ch.  24.  67.  But,  1. 
He  prayed:  he  entreated  the  Lord  for  h’s  wife; 
tliough  God  had  promised  to  multiply  his  family, 
he  prayed  for  't.  For  God’s  promises  must  not  su- 
persede, l^ut  encourage  our  prayers,  and  be  imprr  \ - 
ed  as  the  gr'  imd  of  our  faith.  Though  he  had 
prayed  f r tltis  mercy  very  often,  and  had  continued 
his  suyj]diration  many  years,  and  it  wms  not  granted, 
yet  he  did  not  leave  off  praying  for  it:  for  men 
ought  always  to  pray,  and  not  to  faint,  (Luke  18. 
1.)  to  pray  without  ceasing,  and  knock  till  the  door 
be  opened.  He  prayed  /or  his  wife;  some  read  it, 
with  his  wife.  Aote,  Huslrands  and  wives  sheuM 
prav  together,  whicli  is  intimated  in  the  apostle’s 
caution,  that  their  frayers  be  not  hindered,  1 Pet. 
3.  7.  The  Jews  have  a tradition,  that  Isaac,  at 
length,  took  h’s  wife  with  Inm  to  Mount  Moriah, 
where  God  had  jjromised  that  he  would  multiply 
Alrraham’s  seed,  ch.  22.  17,  and  there  in  his  prayer 
with  her,  and  for  her,  pleaded  the  promise  made 
in  that  very  place.  2.  God  heard  his  prayer,  and 
was  entreated  of  him.  Note,  Children  are  the  gift 
of  God.  Those  that  continue  instant  in  prayer,  as 
Isaac  did,  shall  find  at  last  that  they  did  not  seek  in 
vain,  Isa.  45.  19. 

II.  That  they  were  prophes'ed  of  before  they 
were  bom;  and  great  mysteries  were  wrapt  up  in 
the  prophecies  which  went  before  of  them,  v.  22, 
23.  Long  had  Isaac  prayed  for  a son;  and  now  his 
wife  is  with  child  of  two,  to  recompense  him  for  his 
long  waiting.  Thus  God  often  outdees  our  prav- 
ers,  and  gives  more  than  we  arc  able  to  ask  or  think. 
Now  Rebekah  being  with  child  of  these  two  sons, 
observe  here, 

1.  How  she  was  ])erplexcd  in  her  mind  concern- 
ing her  present  case:  the  children  struggled  to- 
gether within  her.  The  commotion  she  felt,  was 
altogether  extraordinaiy,  and  made  her  very  un- 
easy; whether  she  was  ai)])rehensive  that  the  l)irth 
would  be  her  death,  or  tliat  she  was  weary  of  the 
intestine  tumult,  or  that  she  suspected  it  to  be  an 
ill  omen,  it  seems  she  was  ready  to  v.’ish  that  either 
she  had  not  been  with  child,  or  that  she  might  die 
immediately,  and  not  bring  forth  such  a struggling 
brood.  If  it  be  so,  or,  since  it  is  so.  Why  am  j 


141 


GENESIS,  XXV. 


thus?  Before,  the  want  of  children  was  her  ti-ouble, 
a w,  the  struggle  of  the  children  is  no  less  so. 
Note,  (1.)  The  comforts  we  are  most  desirous  cf, 
are  sometimes  found  to  bring  along  with  them  more 
occasion  of  trouble  and  uneasiness  than  we  thought 
of;  vanity  being  written  upon  tdl  tilings  under  the 
sun,  God  thus  teaches  us  to  read  it.  (2. ) W e are 
too  apt  to  be  discontented  with  our  comforts,  be- 
cause of  the  uneasiness  that  attends  them.  We 
know  not  when  we  are  pleased;  we  know  neither 
how  to  want,  nor  how  to  abound.  This  strtiggle 
between  Jacob  and  Esau  in  the  womb,  represents 
the  struggle  that  is  between  the  kingdom  of  God 
and  the  kingdom  of  Satan,  [1.]  In  the  world;  the 
seed  of  the  woman,  and  the  seed  of  the  serpent, 
have  been  contending  ever  since  the  enmity  was 
put  between  them,  ch.  3.  15.  and  it  has  occasioned 
a constant  uneasiness  among  men.  Christ  himself 
came  to  send  fire  on  earth,  and  this  division,  Luke 
12.  49,  51.  But  let  not  this  be  an  offence  to  us.  A 
holy  war  is  better  than  the  peace  of  the  Devil’s  pa- 
lace. [2.]  In  the  hearts  ol  believers;  no  sooner  is 
Christ  formed  in  the  soul,  than  immediately  there 
begins  a conflict  between  the  flesh  and  the  spir.t. 
Gal.  5.  17.  The  stream  is  not  turned  without  a 
mighty  struggle,  which  yet  ought  not  to  discourage 
us.  It  is  better  to  have  a conflict  with  sin,  than 
tameW  to  submit  to  it. 

2.  What  course  she  took  for  her  relief.  She  went 
to  inquire  of  the  Lord.  Some  think  Melchizedek 
was  now  consulted  as  an  oracle,  or,  perhaps  some 
Urim  or  Terafihim  were  now  used  to  inquire  of  God 
by,  as  afterward  in  the  breast-plate  ot  judgment. 
Note,  The  word  and  prayer,  by  bcth  which  we 
now  inquire  of  the  Lcrd,  give  great  relief  to  those 
tliat  are,  upon  any  account,  perplexed.  It  is  an  ease 
to  the  mind  to  spread  our  case  before  the  Lord,  and 
ask  counsel  at  his  mouth.  Go  into  the  sanctuary , Ps. 
73.  17. 

3.  The  information  gi\  en  her  upon  her  inquiry, 
which  expounded  the  mystery.  T%vo  nations  are 
in  thy  womb,  v.  23.  She  was  now  big,  not  only 
with  two  children,  but  two  nations,  which  should 
not  only  in  their  manners  and  dispositions  greatly 
differ  from  each  other,  but  in  their  interests,  clash 
and  contend  with  each  other;  and  the  issue  of  the 
contest  should  be,  that  the  elder  should  serve  the 
younger,  which  was  fulfilled  in  the  subjection  of  the 

^ Edomites  for  many  ages,  to  the  house  of  Dai  id,  till 
they  revolted,  2 Chron.  21.  8.  Observe  here,  (1.) 
That  God  is  a free  Agent  in  dispensing  his  grace;  it 
is  his  prerogative  to  make  a difference  between 
those  Avho  have  not  as  yet  themselves  done  either 

Sood  or  evil.  This  the  Apostle  infers  from  hence, 
lorn.  9.  12.  (2.)  That  in  the  struggle  between 

grace  and  corruption  in  the  soul,  grace,  the  younger, 
sh  ill  certainly  get  the  upper  hand  at  last. 

III.  That  when  they  were  born,  there  was  a 
great  difference  between  them,  which  served  to 
confirm  what  had  been  foretold,  (y.  23. ) was  a pre- 
sage of  the  accomplishment  of  it,  and  served  greatly 
to  illustrate  the  type. 

1.  There  was  a great  difference  in  their  bodies, 
T’.  25.  Esau,  when  he  was  born,  was  rough  and 
hairy,  as  if  he  had  been  already  a grown  man; 
whence  he  had  his  name  Esau,  made,  reared  alrea- 
dy. This  was  an  indication  of  a veiy  strong  consti- 
tution, and  gave  cause  to  suspect  that  he  would  be  a 
very  robust,  daring,  active,  man.  But  Jacob  was 
smooth  and  tender,  as  other  children.  Note,  (1. ) The 
difference  of  men’s  capacities,  and  consequently  of 
their  condition  in  the  world,  arises  very  much  from 
the  difference  of  their  natural  constitution;  some  are 
plainly  designed  by  nature  for  actii  ity  and  honour, 

' tilers  as  manifestly  marked  for  obscurity.  This 
instance  of  the  divine  soi  ereignty  in  the  kingdom  of 
pi  ovidcnce,  may  perhaps  help  to  reconcile  us  to  the 


doctrine  of  the  divine  sovereignty  in  the  kingdom  of 
grace.  (2.)  It  is  God’s  usual  way  to  choose  the 
weak  things  of  the  world,  and  to  pass  by  the  migli 
ty,  1.  Cor.  1.  26,  27. 

2.  There  was  a manifest  contest  in  their  birtlis; 
Esau,  the  stronger,  came  out  first;  but  Jacob’s  hand 
took  hold  on  his  heel,  v.  26.  This  signified,  (1.) 
Jacob’s  pursuit  of  the  birth-right  and  blessing;  freni 
the  first,  he  reached  forth  to  have  catched  ho;d  of  it, 
and  if  possible,  to  have  prevented  his  brother.  (2. ) 
His  prevailing  for  it  at  last;  that,  in  process  of  time, 
he  should  undermine  his  brother,  and  gain  his  point 
This  passage  is  referred  to,  Hos.  12.  3,  and  from 
hence  he  had  his  name  Jacob,  a sufifilanter. 

3.  They  were  vei  y unlike  in  the  temper  of  their 
minds,  and  the  way  of  living  they  chose,  xk  27. 
They  soon  appeared  to  lie  of  veiy  different  disposi- 
tions. (1.)  Esau  was  a man  for  world;  a man 
addicted  to  his  sports,  fi  r lie  was  a hunter,  and  a 
man  that  knew  how  to  live  by  his  wits,  for  he  was  a 
cz/TziaV/^'- hunter;  recreation  was  his  business,  he  stu- 
died the  art  of  it,  and  spent  all  his  time  in  it-  He 
never  loved  a book,  nor  cared  for  being  within  doors, 
but  he  was  a man  of  the  field;  like  Nimrod  and  Ish- 
mael,  all  for  the  game,  and  never  well  but  when  he 
was  upon  the  stretch  in  pursuit  of  it;  in  short,  he  set 
up  for  a gentleman,  and  a soldier.  (2.)  Jacob  was 
a man  for  the  other  world;  he  was  not  cut  cut  ftr  a 
statesman,  nor  did  he  affect  to  look  gi’eat,  but  he  was 
a plain  man,  dwelling  in  tents  ; an  honest  man  that 
always  meant  well,  and  dealt  fairly,  that  preferi  ed 
the  true  delights  of  solitude  and  retirement,  to  all 
the  pretended  pleasure  of  busy  noisy  sports:  he 
dwe  t in  tents,  [1.]  As  a shepherd.  He  was  attached 
to  that  safe  and  silent  employment  of  keeping  sheep, 
to  which  also  he  bred  up  his  children,  ch.  46.  34. 
Or,  [2.]  as  a student.  He  frequented  the  tents  of 
Melchizedek,  < r Heber,  as  some  understand  it,  to 
be  taught  by  them  di\  ine  things.  And  this  was  that 
son  of  Isaac,  on  whom  the  covenant  was  entailed. 

4.  Their  interest  in  the  affections  of  their  parents 

was  likewise  different.  They  had  but  these  two 
children,  and  it  seems,  one  was  the  father’s  darling, 
and  the  other  the  mother’s,  x’.  28.  (1.)  Isaac, 

though  he  was  not  a stirring  man  himself,  (for  when 
he  went  into  the  fields,  he  went  to  meditate  and  pray, 
not  to  hunt,)  yet  he  loi  ed  to  have  his  son  active. 
Esau  knew  how  to  please  h m,  and  showed  a great 
respect  for  him,  by  treating  him  often  with  venison, 
which  gained  him  the  affections  of  the  good  old  man, 
and  won  upon  him  more  than  one  would  hai'e 
thought.  (2. ) Rebekah  was  mindful  of  the  oracle 
of  God,  which  had  given  the  preference  to  Jacob, 
and  therefore  she  preferred  him  in  her  love.  And  if 
it  be  lawful  for  parents  to  make  a difference  between 
their  children  upon  any  account,  doubtless  Rebekah 
was  in  the  right,  that  loved  him  whom  God  loved. 

29.  And  Jacob  sod  pottage  : And  Esaii 
came  from  the  field,  and  he  teas  faint : 30. 

And  Esau  said  to  Jacob,  feed  me,  1 pray 
thee,  with  that  same  red  pottage ; for  1 am 
faint : therefore  was  his  name  called  Edom. 
31.  And  Jacob  said.  Sell  me  this  day  thy 
birth-right.  32.  And  Esau  said.  Behold,  1 
am  at  the  point  to  die:  and  what  profit  shall 
this  birth-right  do  to  me  ? 33.  And  Jacob 

said.  Swear  to  me  this  day,  and  he  sware 
unto  him  : and  he  sold  his  birth-right  unto 
Jacob.  34.  Then  Jacob  gave  Esau  bread 
and  pottage  of  lentiles  ; and  he  did  eat  and 
drink,  and  rose  up,  and  went  his  way  : thus 
Esau  despised  his  birth-right. 


142 


GENESIS,  XXV. 


We  have  here  a bargain  made  between  Jacob  and 
Esau  about  tlie  birth-right,  which  was  Esau’s  by 
providence,  but  Jacob’s  by  promise.  It  was  a spir- 
itual privilege,  including  the  excellency  of  dignity, 
and  tiie  excellency  of  power,  as  well  as  the  double 
portion,  ch.  49.  3.  It  seemed  to  be  such  a birth- 
right as  had  then  the  blessing  annexed  to  it,  and  the 
entail  of  the  promise,  Now  see, 

I.  Jacob’s  pious  desire  of  the  birth-right,  which 
yet  he  sought  to  obtain  by  indirect  courses,  not 
agreeable  to  his  character  as  a plain  man.  It  was 
not  out  of  pride  or  aml)ition  th  t he  coveted  the 
birth-right,  ljut  with  an  eye  to  spiritual  blessings, 
which  he  had  got  w'cll -acquainted  with  in  his  tents, 
while  Esau  had  lost  the  scent  of  them  in  the  field. 
For  this,  he  is  to  be  commended,  that  he  coveted 
earnestly  the  best  gifts;  yet  in  this  he  cannot  be  jus- 
tified, that  he  took  advantage  of  his  brother’s  neces- 
sity, to  make  him  a very  hard  bargain,  v.  31,  Sell 
me  this  day  thy  birth-right.  Probably,  there  had 
formerly  been  some  communicaticn  between  them 
about  this  matter,  and  then  it  was  not  so  great  a sur- 
prise upon  Esau  as  here  it  seems  to  be;  and,  it  may 
be,  Esau  had  sometimes  spoken  slightly  of  the  birth- 
right and  its  appurtenances,  which  encouraged  Ja- 
cob to  make  this  proposal  to  him.  And  if  so,  Jacob 
is  in  some  measure,  excusable  in  what  he  did  to  gain 
his  point.  Note,  plain  men,  that  ha\  e their  conver- 
sation in  simplicity  and  godly  sincerity,  and  without 
worldly  wisdom,  are  often  found  wisest  of  all  for 
their  souls  and  eternity.  Those  are  wise  indeed, 
that  are  wise  for  another  world.  Jacob’s  wisdom 
appeared  in  two  things.  1.  That  he  chose  the  ex- 
act time;  took  the  opport  uiity  when  it  offered  itself, 
and  did  not  let  it  slip.  . 2.  That  having  made  the 
bargain,  he  made  it  sure,  and  got  it  confirmed  by 
Esau’s  oath,  Swear  to  me  this  day,  v.  33.  He  took 
Esau  when  he  was  in  the  mind,  and  would  not  leave 
him  a power  of  revocation.  In  a case  of  this  nature, 
it  is  good  to  be  sure. 

II.  Esau’s  profane  contempt  of  the  birth-right, 
and  the  foolish  sale  he  made  of  it.  He  is  called  fi7'0- 
fane  Esau  for  it,  Heb.  12.  16,  because,  _/br  one  mor- 
sel of  meat,  he  sold  his  birth-right ; as  dear  a morsel 
as  ever  was  eaten  since  the  forbidden  fruit;  and  he 
lived  to  regret  it,  when  it  was  too  late.  Never  was 
there  such  a foolish  bargain  as  that  which  Esau  now 
made;  and  yet  he  ^’alued  himself  upon  his  policy, 
and  had  the  reputation  of  a cunning-man;  and  per- 
haps had  often  bantered  his  brother  Jacob  as  a weak 
and  simple  man.  Note.  1.  There  are  those  that 
are  penny-wise  and  pound-foolish,  cunning  hunters 
that  can  out-wit  others  and  draw  them  into  their 
snares,  and  yet  are  themselves  imposed  upon  by  Sa- 
tan’s wiles,  and  led  ca])tive  by  him  at  his  will.  2. 
God  often  chooses  the  foolish  things  of  the  world, 
by  them  to  confound  the  wise.  Plain  Jacob  makes 
a fool  of  cunning  Esau.  ()l)serve  the  instances  of 
Esau’s  folly. 

(1.)  His  appetite  was  very  strong,  v.  29,  30.  Poor 
Jacob  had  got  some  Ijread  and  ixittage  (v.  34,)  for 
his  dinner,  and  was  sitting  down  to  it  contentedly 
enough,  without  venison;  when  Esau  came  from 
hunting,  hungry  and  weary,  and  i)erhaps  had  caught 
nothing.  And  now  Jacob’s  pottage  pleased  his  eye 
I)etter  than  ever  his  game  had  done.  Give  me  (says 
he)  some  of  that  red,  that  red,  as  it  is  in  the  original ; 
it  suited  his  own  colour,  v.  25,  and,  in  reproach  to 
liini,  for  this  he  was  ever  afterward  called  Kdorn, 
Red.  Nav,  it  should  seem,  he  was  so  faint,  that  he 
coidd  net  feed  himself,  nor  had  he  a servant  at  hand 
to  hel]3  I'.im,  but  entreats  his  brother  to  feed  him. 
Note,  [1.]  Tliose  that  addict  themselves  to  sport, 
•wearu  themselves  for  very  vanity,  Hab.  2.  13. 
The^'  might  do  the  most  needful  business,  and  gain 
the  greatest  advantages,  with  half  the  pains  they 
t*ke,  and  half  the  perils  they  run,  in  pursuit  of  their 


I foolish  pleasures.  [2.]  Those  that  work  with  qukt' 
ness,  are  more  constantly  and  comfortably  provided 
for,  than  those  that  hunt  with  noise;  bread  is  not  al- 
ways to  the  wise,but  they  that  trust  in  the  Lord  and  do 
good,  verily  they  shall  be  fed,  fed  with  daily  bread; 
not  as  Esau,  sometimes  feasting,  and  sometimes  faint 
ing.  [3.  ] The  gratifying  of  the  sensual  appetite, 
is  that  which  ruins  thousands  of  precitus  sculs: 
surely  if  Esau  was  hungry  and  faint,  he  might  ha\e 
got  a meal’s  meat  cheaper  than  at  the  expense  of  his 
birth-right;  but  he  was  unaccountably  fond  cf  the 
colour  of  this  pottage,  and  could  not  deny  himself 
the  satisfaction  of  a mess  of  it,  whatever  it'cost  him. 
Never  better  can  come  of  it,  when  men’s  hearts 
walk  after  their  eyes.  Job  31.  7,  and  when  they  serr  e 
their  own  bellies:  therefore.  Look  not  thou  upon  the 
wine,  or,  as  Esau,  upon  the  pottage,  when  it  is  red, 
when  it  gives  that  colour  in  the  cup,  in  the  dish, 
which  is  most  inr  iting,  Prov.  23.  31.  If  we  use  our- 
selves to  deny  ourselves,  we  break  the  force  of  most 
temptations. 

(2.)  His  reasoning  was  very  weak,  T.  32,  Behold 
lam  at  the  fioint  to  die  ; and  if  he  were,  would  no- 
thing serve  to  keep  him  ali\  e but  this  pottage  ? It 
the  famine  were  now  in  the  land,  {ch.  26.  1.)  as  Dr. 
Lightfoot  conjectures,  we  cannot  suppose  Isaac  so 
poor,  or  Rebekah  so  bad  a house-keeper,  but  that 
he  might  have  been  supplied  with  food  convenient, 
other  ways,  and  might  have  saved  his  birth-right; 
but  his  appetite  has  the  masteiy  of  him,  he  is  in  a 
longing  condition,  nothing  will  please  him  but  this 
red,  this  red  pottage,  and  to  palliate  his  desire,  he 
pretends  he  is  at  the  point  to  die;  if  it  had  been  so, 
was  it  not  better  for  him  to  die  in  honour  than  to  live 
in  disgrace;  to  die  under  a blessing  than  to  live  un- 
der a curse  I The  birth-right  wuis  typical  cf  spir- 
itual privileges,  those  cf  the  church  of  the  first-boni. 
Esau  was  now  tried  how  he  would  value  the^n,  and 
he  shows  himself  sensilile  only  of  present  griev- 
ances; may  he  but  get  relief  against  them,  he  cares 
not  for  his  birth-right.  Naboth  was  better  principled, 
who  would  lose  his  life  rather  than  sell  his  vineyard, 
because  his  part  in  the  earthly  Canaan  signified  his 
part  in  the  heavenly,  1 Kings  21.  3.  [1.]  If  we  look 
on  Esau’s  birth-right  as  only  a temporal  advantage, 
what  he  said,  had  something  of  truth  in  it,  namely, 
that  our  worldly  enjoyments,  even  those  that  we  are 
most  fond  of,  will  stand  us  in  no  stead  in  a dying  hour, 
Ps.  49.  6 . . 8.  They  will  not  put  by  the  stroke  of 
death,  nor  ease  the  pangs,  nor  remove  the  sting;  yet 
Esau,  Avho  set  up  for  a gentleman,  should  have  had 
a greater  and  more  nolile  spirit,  than  to  sell  even 
such  an  honour  a cheap  bargain.  [2.]  But  being  of 
a spiritual  nature,  his  undervaluing  of  it  was  the 
greatest  profaneness  imaginable.  Note,  It  is  egre- 
gious folly  to  part  with  our  interest  in  God,  and 
Christ,  and  Heaven,  for  the  riches,  honours  and 
])leasures  of  this  world;  as  l)ad  a l^argain  as  he  that 
sold  a birth-right  fora  dish  of  broth. 

(3. ) Repentance  was  hid  from  his  eyes,  v.  34,  He 
did  eat  and  drink,  pleased  his  palate,  satisfied 
his  cravings,  blessed  himself  when  he  thought  what 
a good  meal’s  meat  he  had  luul,  and  then  carelessly 
rose  up  and  went  his  way,  without  any  serious  re- 
flections upon  the  bad  bargain  he  had  made,  or 
anv  show  of  regret:  thus'  Esau  dcs])ised  his  birth- 
right; he  used  "no  means  at  all  to  get  the  bargain 

II  re\  oked;  made  no  a];pcal  to  his  father  alx  ut  it,  nor 
|j  proposed  to  his  brother  to  compeund  the  matter; 

I but  the  bargain  which  his  r.ccessity  had  made,  (sup- 
j posing  it  were  so,)  his  jirofaneness  confirmed  ex  post 

facto — after  the  cleed  ; and  by  his  subsequent  neglect 
and  contempt,  he  did,  as  it  were,  acknowledge  a 
fine,  and  by  justifying  himself  in  what  he  had  d'  ne, 
he  put  the  bargain  past  recall.  Note,  Peo])le  arero- 
ined,  not  so  much  by  doing  what  is  amiss,  as  by  doing 
it  and  not  repenting  of  it,  doing  it  and  standing  to  it 


143 


GENESIS,  XXVI. 


CHAP.  XXVI. 

In  this  ( napter,  we  have,  I.  Isaac  in  adversity,  by  reason  of 
a famine  in  the  land,  which  1.  Obliges  him  to  change  his 
quarters,  v.  1.  But,  2.  God  visits  him  with  direction 
and  comfort,  v.  2 . . 5.  3.  He  foolishly  denies  his  wife,  be- 
ing in  distress,  and  is  reproved  for  it  by  Abimelech,  v.  6 
. .11.  II.  Isaac  in  prosperity,  by  the  blessing  of  God  upon 
him,  V.  12  . . 14.  And  1.  The  Philistines  were  envious  at 
him,  V.  14.  . 17.  2.  He  continued  industrious  in  his  busi- 

ness, V.  18  . . 23.  3.  God  appeared  to  him,  and  encoura- 
ged him,  and  he  devoutly  acknowledged  God,  v.  24,  25. 
4.  The  Philistines,  at  length,  made  court  to  him,  and  made 
a covenant  with  him,  v.  26  . . 33.  5.  The  disagreeable 
marriage  of  his  son  Esau  was  an  allay  to  the  comfort  of 
his  prosperity,  v.  34,  35. 

1.  A ND  there  was  a famine  in  the  land,  be- 
i!jL  side  the  lirst  famine  tiiat  was  in  the  days 
of  Abraham.  And  Isaac  went  unto  Abime- 
lech king  of  the  Philistines  unto  Gerar.  2. 
And  the  Lord  appeared  unto  him,  and  said, 
Go  not  down  into  Egypt ; dwell  in  the  land 
which  I shall  tell  thee  of:  3.  Sojourn  in  this 
lard,  and  1 will  be  v\dththee,  and  will  bless 
thee;  lor  unto  t iiee,and  unto  thy  seed,  I will  give 
all  these  countries,  and  I will  perform  the  oath 
which  Iswareunto  Abraham  thy  father;  4. 
And  1 will  make  thy  seed  to  multiply  as  the 
stars  of  heaven,  and  will  give  unto  thy  seed 
all  these  countries ; and  in  thy  seed  shall  all 
the  nations  of  the  earth  bo  blessed  ; 5.  Be- 

cause that  Abraham  obeyed  my  voice,  and 
kept  n\y  charge,  my  commandments,  my 
statutes,  and  my  laws. 

Here, 

I.  G^cl  tried  Isaac  by  pro\  idence;  Isaac  had  been 

trained  up  in  a believing  dependence  upon  the  di- 
vine grant  of  the  land  of  Canaan  to  him  and  his 
heirs;  yet  now  that  there  is  a famine  in  the  land,  v. 
1,  what  shall  he  think  of  the  promise,  when  the  pro- 
mised land  will  not  find  him  bread.^  Is  such  a grant 
worth  accepting,  upon  such  terms,  and  after  so  long 
atime.^  Yes,  Isaac  will  still  cleave  to  the  covenant; 
and  the  less  valuable  Canaan  in  itself  seems  to  be, 
the  better  he  is  taught  to  value  it,  1.  Asa  token  of 
God’s  everlasting  kindness  to  him;  and  2.  As  a type 
of  heaven’s  everlasting  blessedness.  Note,  The  in-  I 
trinsic  worth  of  God’s  promises  cannot  be  lessened  ! 
in  a believer’s  eye  by  any  cross  providences.  i 

II.  He  directed  him  under  this  trial  by  his  word.  I 
Isaac  finds  himself  straitened  by  the  scarcity  of  ! 
provisions;  somewhither  he  must  go  for  supply;  it  j 
should  seem,  he  intends  for  Eg)'pt,  whither  his  | 
father  went  in  the  like  strait,  but  he  takes  Gerar  in  | 
his  way,  full  of  thoughts,  no  doubt,  which  way  he 
had  best  steer  his  course,  till  God  graciously  ap- 

eared  to  him,  and  determined  him,  abundantly  to  i 
is  satisfaction. 

1.  God  bid  him  stay  where  he  was,  and  not  go  \ 
down  into  Egyf}t,  v.  2,  3.  Sojourn  in  this  land:  \ 
there  was  a famine  in  Jacob's  days,  and  God  bid  1 
him  go  down  into  Egypt,  eh.  46.  '3,  4;  a famine  in  j 
Isaacs  days,  and  God  bid  him  not  to  go  down;  a fa- 
mine in  Abraham's  days,  and  God  left  him  to  his  ' 
liberty,  directing  him  neither  way;  this  variety  in  j 
the  divine  procedure  (considering  that  Egypt  was 
always  a place  of  trial  and  exercise  to  God’s  peo-  [ 
pie)  some  ground  upon  the  dilFerent  characters  of  ' 
these  three  patriarchs.  Abraham  was  a man  of  j 
\'cry  high  attainments,  and  intimate  communion 
with  God;  and  to  him  all  places  and  conditions  were 
alike.  Isaac  was  a very  good  man,  but  not  cut  out 
for  ha.'dship;  thei’efore  he  is  forbidden  to  go  to 


Egypt.  Jacob  was  inured  to  difficulties,  stiong, 
and  patient;  and  therefore  he  must  go  down  into 
Egypt,  that  the  trial  of  his  faith  might  be  to  praise, 
ana  honour,  and  glory.  Thus  God  proportions 
his  people’s  trials  to  their  strength. 

2.  He  promised  to  be  with  him,  and  bless  him,  v. 
5.  As  we  may  go  any-whither  with  comfort,  when 
God’s  blessing  goes  with  us;  so  we  may  stay  any 
where  contentedly,  if  that  blessing  rest  upon  us. 

3.  He  renewed  the  covenant  with  him,  which 
had  so  often  been  made  with  Abraham,  repeating 
and  ratifying  the  promises  of  the  land  of  Canaan,  a 
numerous  issue,  and  the  Messiah,  v.  3,  4.  Note, 
Those  that  must  live  by  faith,  have  need  often  to 
review,  and  repeat  to  themselves,  the  promises 
they  are  to  li\e  upon,  especially  when  they  are 
called  to  any  instance  of  suffering  or  self-denial. 

4.  He  recommended  to  him  the  good  example  of 
his  father’s  obedience,  as  that  which  had  preserved 
the  entail  of  the  covenant  in  his  family,  v.  5, 
Abraham  obeyed  my  voice,  “ Do  thou  do  so  too,  and 
the  promise  shall  be  sure  to  thee.”  Abraham’s 
obedience  is  here  celebrated,  to  his  honour;  for  by 
it  he  obtained  a good  report  both  with  God  and 
men.  A great  variety  of  words  is  here  used  to  ex- 
press the  di'.  ine  will,  to  which  Abraham  was  obe- 
dient, my  voice,  my  charge,  my  commandments, 
my  statutes,  and  my  laws,  which  may  intimate  that 
Abraham’s  obedience  was  uni\  ersal;  he  obeyed  the 
original  laws  of  nature,  the  revealed  laws  of  divine 
worship,  particularly  that  of  circumcision,  and  all 
the  extraordinary  precepts  God  ga\  e him,  as  that 
of  quitting  his  country,  and  that  (which  some  think 
is  more  especially  referred  to)  of  the  offering  up  of 
his  sen,  which  Isaac  nimself  had  reason  enough  to 
remember.  Note,  Those  only  shall  ha\'e  the  bene- 
fit and  comfon  of  God’s  covenant  w’itli  their  godly 
parents,  that  tread  in  the  steps  of  their  (bedicnce. 

6.  And  Isaac  dwelt  in  Gerar:  7.  And 
the  men  of  the  place  asked  hitn  ol  his  v\  ife  : 
and  he  said,  She  is  my  sister : for  he  feared 
to  .say,  She  is  my  wife  ; lest,  said  he,  the  men 
of  the  place  should  kill  me  for  Rehekah,  be- 
cause she  tms  fair  to  look  upon.  8.  And  it 
came  to  pass,  when  he  had  been  there  a 
long  time,  that  Abimelech  king  of  the  Phi- 
listines, looked  out  at  a window,  and  saw, 
and,  behold,  Isaac  was  sporting  with  Rebe- 
kah  his  wife.  9.  And  Abimelech  called 
Isaac,  and  said.  Behold,  of  a surety  she  is 
thy  wife : and  how  saidst  thou.  She  is  my 
sister  ? And  Isaac  said  unto  him,  Because 
I said,  lest  1 die  for  her.  10.  And  Abime- 
lech said.  What  is  this  thou  hast  done  unto 
us?  one  of  the  people  might  lightly  have 
lien  with  thy  wife,  and  thou  shouldest  have 
brought  guiltiness  upon  us.  11.  And  Abi- 
melech charged  all  his  people,  saying.  He 
that  toucheth  this  man  or  his  wife,  shall 
surely  be  put  to  death. 

Isaac  had  now  laid  aside  all  thoughts  of  going 
into  Egypt,  and  in  obedience  to  the  heavenly  vision, 
sets  up  his  staff  in  Gerar,  the  country  in  which  he 
was  born,  v.  6.  yet  there  he  enters  into  temptation, 
the  same  temptation  that  his  good  father  had  been 
once  and  again  surprised  and  overcome  by,  namely, 
to  deny  his  wife,  and  to  give  out  that  she  was  his 
sister.  Observe, 

1.  How  he  sinned,  v 7.  Because  his  wife  was 
handsome,  he  fancied  the  Philistines  would  find 


144 


GENESIS,  XXVI. 


some  way  cr  ether  to  take  him  off,  that  some  of 
them  might  marry  her;  and  therefore  she  rnust 
pass  for  his  sister.  It  is  an  unaccountable  thing, 
that  b..th  these  great  and  good  men  should  be 
guiltv  of  so  strange  a piece  of  dissimulation,  by 
whicli  they  so  mu.  h exposed  both  their  own  and 
their  wives’  reputation.  But  we  see,  (1.)  That 
\ erv  good  men  have  sometimes  been  gmlty  of  very 
grek  faults  and  follies.  Let  those  therefore  that 
stand,  take  heed  lest  they  fall,  and  those  that  are 
iallen,  not  despair  of  being  helped  up  again.  We 
see,  (2. ) That  there  is  an  aptness  in  us  to  imitate 
oven  the  weaknesses  and  infirmities  of  those  we 
have  a v.ilue  for;  we  have  need  therefore  to  keep 
our  foot,  lest,  while  we  aim  to  tread  in  the  steps  oi 
good  men,  we  sometimes  tread  in  their  Ay-steps. 

2.  How  he  was  detected,  and  the  cheat  discovered 
by  the  king  himself.  Abimelech  (not  the  same 
that  was  in  Abraham’s  days,  c/i.  20,  for  this  was 
near  100  vears  after  that)  was  the  common  name 
of  the  Philistine  kings,  as  Cxsar  of  the  Roman  em- 
perors: he  saw  Isaac  more  familiar  and  pleasant 
with  Rebekah  than  he  knew  he  would  be  with  his 
sister;  {v.  8.)  he  saw  him  sporting  with  her,  or 
laughing;  it  is  the  same  word  with  that  from  which 
Isaac  had  his  name;  he  was  rejoicing  ’with  the  nvife 
of  his  youth,  Prov.  5.  18.  It  becomes  those  in  that 
relation  to  he  pleasant  with  one  another,  as  those 
that  are  pleased  with  one  another.  No  where, 
may  a man  more  allow  himself  to  be  innocently 
merry,  than  with  his  own  wife  and  children.  Abi- 
melech charged  him  with  the  fraud,  (x>.  9.)  showed 
iiim  how  frivolous  his  excuse  was,  and  what  might 
nave  been  the  bad  consequences  of  it;  {v.  10.)  and 
then,  to  convince  him  how  groundless  and  unjust  his 
jealousy  of  them  was,  took  him  and  his  family 
under  his  particular  protection,  forbidding  any  in- 
jury to  be  done  to  him  or  his  wife,  upon  pain  of 
death,  v.  11.  Note,  (1.)  A lying  tongue  is  but  for 
a moment.  Truth  is  the  daughter  of  time;  and  in 
time,  it  will  out.  (2.)  One  sin  is  often  the  inlet  to 
many,  and  therefore  the  beginnings  of  sin  ought  to 
be  avoided.  (3.)  The  sins  of  professors  shame 
them  before  those  that  are  without.  (4. ) God  can 
make  those  that  are  incensed  against  his  people, 
though  there  may  be  some  colour  of  cause  for  it,  to 
know  that  it  is  at  their  peril,  if  they  do  them  any 
hurt.  See  Ps.  105.  14,  15. 

12.  Then  Isaac  sowed  in  that  land,  and 
received  in  the  same  year  an  hundred  fold ; 
and  the  Lord  blessed  him : 1 3.  And  the 

man  waxed  great,  and  went  forward,  and 
grew  until  he  became  very  great.  14.  For 
he  had  possession  of  flocks,  and  possession 
of  herds,  and  great  store  of  servants:  and 
the  Philistines  envii'd  him.  15.  For  all  die 
wells  wliich  his  father’s  servants  had  digged 
in  the  days  of  Abraham  his  father,  the  Phi- 
listines had  stopped  them,  and  filled  them 
with  earth.  16.  And  Abimelech  said  unto 
Isaac,  Go  from  us;  for  thou  art  much  migh- 
tier tlian  we.  17.  And  Isaac  departed 
thence,  and  pitched  his  tent  in  the  valley  of 
Gerar,  and  dwelt  there.  18.  And  Isaac 
digged  again  the  wells  of  water,  which  they 
had  digged  in  the  days  of  Abraham  his 
father ; for  the  Philistines  had  stopped  them 
after  the  death  of  Abraham  : and  he  called 
their  names  afti'r  the  names  by  which  his 
fatlicr  had  call  'd  them.  19.  And  Isaac’s 


servants  digged  in  the  valley,  and  found 
there  a well  of  springing  water.  20.  And 
the  herdmen  of  Gerar  did  strive  with  Isaac’s 
herdmen,  saying.  The  water  is  our’s : and 
he  called  the  name  of  the  well  Esek ; be- 
cause they  strove  with  him.  21.  And  they 
digged  another  well,  and  strove  for  that 
also : and  he  called  the  name  of  it  Sitnah. 
22.  And  he  removed  from  thence,  and  dig- 
ged another  well ; and  for  that  they  strove 
not : and  he  called  the  name  of  it  Reho- 
both  ; and  he  said.  For  now  the  Lord  hath 
made  room  for  us,  and  we  shall  be  fruitful 
in  the  land.  23.  And  he  went  up  from 
thence  to  Beer-sheba.  24.  And  the  Lord 
appeared  unto  him  the  same  night,  and 
said,  I am  the  God  of  Abraham  thy  father: 
fear  not,  for  I with  thee,  and  will  bless 
thee,  and  multiply  thy  seed  for  my  servant 
Abraham’s  sake.  25.  And  he  builded  an 
altar  there,  and  called  upon  the  name  of 
the  Lord,  and  pitched  his  tent  there : and 
there  Isaac’s  servants  digged  a well. 

Here  we  have, 

I.  The  tokens  of  God’s  good  will  to  Isaac;  he 
blessed  him,  and  prospered  him,  and  made  all 
that  he  had,  to  thrive  under  his  hands.  1.  His 
corn  multiplied  strangely,  v.  12.  He  had  no  land 
of  his  own,  but  took  land  cf  the  Philistines,  and 
sowed  it;  and  (be  it  observed  for  the  encouragement 
of  poor  tenants,  that  occupy  other  people’s  lands, 
and  are  honest  and  industrious)  God  blessed  him 
with  a great  increase.  He  reaped  an  hundred 
fold;  and  there  seems  to  be  an  emphasis  laid  upon 
the  time;  it  was  that  same  year,  when  there  was  a 
famine  in  the  land;  while  others  scarcely  reaped  at 
all,  he  reaped  thus  plentifully.  See  Isa.  65.  13, 
My  seri'ants  shall  eat,  but  ye  shall  be  hungry,  I’s. 
37.  19,  In  the  days  of  famine,  they  shall  be  satis-- 
fled.  2.  His  cattle  aiso  increased,  -v.  14.  And 
then,  3.  He  had  great  store  of  senmnts,  whom  he 
employed  and  maintained.  Note,  As  goods  ere 
increased,  they  are  increased  that  eat  them,  Ecrl. 
5.  11. 

II.  The  tokens  of  the  Philistines’  ill-will  to  him: 

they  envied  him,  v.  14.  It  is  an  instance,  1.  Of  the 
vanity  of  the  world,  that  the  more  men  have  of  it, 
the  more  they  are  envied,  and  exposed  to  censure 
and  injury.  Who  can  stand  before  envy?  Prov.  27. 
4.  See  Iwcl.  4.  4.  2.  Of  the  corniption  of  nature; 

for  that  is  a bad  principle  indeed,  which  makes 
men  griei’e  at  the  good  of  others;  as  if  it  must  needs 
lie  ill  with  me,  because  it  is  well  with  my  neigh- 
bour. (1.)  They  had  already  showed  their  ill-will 
to  his  family,  by  stopping  up  the  wells  which  his 
father  had  digged,  v.  15.  This  was  s/iitefulty 
done;  because  they  had  not  flocKS  of  their  own  to 
water  at  these  wells,  they  would  not  leave  them  for 
the  use  of  others;  so  absurd  a thing  is  malice.  And 
it  was  fierfdiously  done;  contrary  to  the  covenant 
of  friendship  they  had  made  with  Abraham,  ch.  21. 
31,32.  No  boncls  will  hold  ill-nature.  (2.)  They 
expelled  him  out  of  their  country,  v.  16,  17.  The 
king  of  Gerar  began  to  look  upon  him  with  a jealous 
eye.  Isaac’s  house  was  like  a court,  and  his  rirlics 
and  retinue  eclipsed  Abimelech’s;  and  therefore  lu 
must  go  further  off:  they  were  weary  of  his  neigh- 
bourhood, because  they  saw  that  the  Lord  Iilosscd 
him;  whereas,  for  that  reason,  they  should  the 

i rather  have  ccinlcd  liis  stay,  that  they  also  mi;  ht 


GENESIS,  XXVI. 


be  blessed  for  his  sake.  Isaac  does  not  insist  upon 
the  bargain  he  had  made  with  them  for  the  lands 
he  held,  nor  upon  his  occupying  and  improving  of 
them,  nor  does  he  offer  to  contest  with  them  by 
force,  though  he  was  become  very  gi-eat;  but  very 
peaceably  departs  thence  further  from  the  roj^al 
city,  and’perhaps  to  a part  of  the  country  less  fruit- 
fill.  Note,  We  should  deny  ourselves  both  in  our 
rights  and  in  our  conveniences,  rather  than  quarrel : 
a wise  and  a good  man  will  rather  retire  into  obscu- 
rity, like  Isaac  here  into  a valley,  than  sit  high,  to 
be  the  butt  of  envy  and  ill-will. 

III.  His  constancy  and  continuance  in  his  busi- 
ness still. 

1.  He  kept  up  his  husbandry,  and  continued  in- 
dustrious to  find  wells  of  water,  and  to  fit  them  for 
his  use,  V.  18,  Ifc.  Though  the  was  grown  very 
rich,  yet  he  was  as  solicitous  as  e\  er  about  the  state 
of  his  flocks,  and  still  looked  well  to  his  herds; 
when  men  grow  gi’eat,  they  must  take  heed  of 
thinking  themselves  too  big  and  too  high  for  their 
business.  Though  he  was  driven  from  the  conve- 
niences he  had  had,  and  coidd  not  follow  his  hus- 
bandry with  the  same  ease  and  advantage  as  before, 

et  he  set  himself  to  make  the  best  of  the  country 

e was  come  into,  which  it  is  every  man’s  prudence 
to  do.  Observe,  (1.)  He  opened  the  wells  that  his 
father  had  digged,  (y.  18.)  and,  out  of  respect  to 
his  father,  called  them  by  the  same  names  that  he 
nad  given  them.  Note,  In  our  searches  after  truth, 
that  fountain  of  living  water,  it  is  good  to  make  use 
of  the  discoveries  of  former  ages,  which  have  been 
clouded  by  the  corruptions  of  later  times.  Inquire 
for  the  old  way,  the  wells  which  our  fathers  digged, 
which  the  adversaries  of  truth  have  stopped  up ; 
^sk  thine  elders,  and  they  shall  teach  thee.  (2.) 
His  servants  digged  new  wells,  v.  19.  Note, 
Though  we  must  use  the  light  of  former  ages,  it 
does  not  therefore  follow  that  we  must  rest  in  it, 
and  make  no  advances;  we  must  still  be  building 
upon  their  foundation,  running  to  and  fro,  that 
knowledge  may  be  increased,  Dan.  12.  4. 

In  digging  his  wells,  [1.]  He  met  with  much  op- 
position, V.  20,  21.  Those  that  open  the  fountains 
of  truth,  must  expect  contradiction.  The  two 
first  wells  they  digged,  were  called  Esek  and  Sitnah, 
Contention  and  Hatred.  See  here.  First,  What  is 
the  nature  of  worldly  things;  they  are  make-bates, 
and  occasions  of  strife,  ^condly.  What  is  often 
the  lot  even  of  the  most  quiet  and  peaceable  men  in 
this  world;  those  that  avoid  striving,  yet  cannot 
avoid  being  striven  with,  Ps.  120.  7.  In  this  sense, 
Jeremiah  was  a yuan  of  contention,  (Jer.  15.  10.) 
and  Christ  himself,  though  he  is  the  Prince  rf 
peace.  Thirdly,  What  a mercy  it  is  to  have  plenty 
of  water,  to  have  it  without  striving  for  it!  The 
more  common  this  mercy  is,  the  more  reason  we 
have  to  be  thankful  for  it.  [2.  ]'  At  length  he  remov- 
ed to  a quiet  settlement,  cle  iving  to  his  peaceable 
principle,  rather  to  fly  than  fight,  and  unwilling  to 
dwell  with  them  that  hated  peace,  Ps.  120.  6.  He 
preferred  quietness  to  victory.  He  digged  a well, 
and  for  that  they  strove  not,  v.  22.  Note,  Those 
that  follow  peace,  sooner  or  later,  shall  find  peace ; 
those  that  study  to  be  quiet,  seldom  fail  of  being  so. 
How  unlike  was  Isaac  to  his  brother  Ishmael,  who, 
right  or  wrong,  would  hold  what  he  had,  against  all 
the  world!  ch.  16.  12.  And  which  of  these  would 
we  be  found  the  followers  of.^  This  well  they  called 
Fehoboth,  Enlargements,  room  enough:  in  the  two 
former  wells  we  may  see  what  the  earth  is,  strait- 
ness  and  strife;  men  cannot  thrive,  for  the  throng 
of  their  neighbours;  this  well  shows  us  what  heaven 
is;  it  is  enlargement  and  peace,  room  enough  there, 
for  there  are  many  mansions. 

2.  He  continued  firm  to  his  religion,  and  kept  up 
his  communion  with  God.  (1.)  God  graciously  a/z- 

VoL.  I.— T 


14.') 

feared  to  him,  v.  24.  When  the  Philistines  ex- 
pelled him,  forced  him  to  remo\e  from  place  to 
place,  and  ga\e  him  continual  molestation,  then 
God  visited  him,  and  gave  him  fresh  assurances  of 
his  favour.  Note,  When  men  are  found  fa'se  and 
unkind,  we  may  comfort  ourselves  that  God  is 
faithful  and  gracious;  and  his  time  to  show  himself 
so,  is  when  we  are  most  disappointed  in  our  expec- 
tations from  men.  When  Is^.ac  was  come  to  Beer- 
sheba,  (i;.  23.)  it  is  probable  that  it  troubled  him  to 
think  of  his  unsettled  condition,  and  that  he  could 
not  be  suffered  to  stay  long  in  a place;  and,  in  tl.( 
multitude  of  these  thoughts  within  him,  that  same 
night  that  he  came  weary  and  uneasy  to  Beer- 
sheba,  God  brought  him  his  comforts  to  delight  his 
soul.  Probably,  he  was  apprehensive  that  the  Phi- 
listines would  net  let  him  rest  there Fear  not, 
says  God  to  him,  lam  with  thee,  and  will  bless  thee. 
Those  may  remove  with  comfort,  that  are  sure  cj 
God’s  presence  with  them  whithersoever  they  gn. 
(2. ) He  was  not  wanting  in  his  returns  of  duty  to 
God;  for  there  he  built  an  altar,  and  called  upon 
the  name  of  the  Lord,  v.  25.  Note,  [1.]  Whith- 
ersoever we  go,  we  must  take  our  religion  along 
with  us.  Probably,  Isaac’s  altars  and  his  rcligio\is 
worship  gave  offence  to  the  Philistines,  and  prr- 
voked  them  to  be  the  more  troublesome  to  him: 
yet  he  kept  up  his  duty,  whatever  ill-will  he  might 
ise  exposed  to  by  it.  [2.]  The  comforts  and  encou- 
ragements God  gives  vs  by  his  word,  should  excite 
and  quicken  us  to  all  instances  of  devotion,  bv 
which  God  may  be  honoured,  and  our  intercourse 
with  heaven  maintained. 

26.  Then  Abimelech  went  to  him  fioin 
Gerar,  and  Ahuzzath  one  of  his  friends,  and 
Phichol  the  chief  captain  of  his  army.i  27. 
And  Isaac  said  unto  them,  Wherefore  come 
ye  to  me,  seeing  ye  hate  me,  and  have  sent 
me  away  from  you  ? 28.  x'\nd  they  said.  We 
saw  certainly  that  the  Lord  was  with  thee : 
and  we  said.  Let  there  be  now  an  oath  be- 
twixt us  and  thee,  and  let  us  make  a cove- 
nant with  thee  ; 29.  That  thou  wilt  do  us 
no  hurt,  as  we  have  not  touched  thee,  and 
as  we  have  done  unto  thee  nothing  but  good, 
and  have  sent  thee  away  in  peace : thou  art 
now  the  blessed  of  the  Lord.  30.  And  he 
made  them  a feast,  and  they  did  eat  and 
drink.  31.  And  they  rose  up  betimes  in  the 
morning,  and  sware  one  to  another : and 
Isaac  sent  them  away,  and  they  departed 
from  him  in  peace.  32.  And  it  came  to 
pass  the  same  day,  that  Isaac’s  servants 
came,  and  told  him  concerning  the  well 
which  they  had  digged,  and  said  unto  him, 
We  have  found  water.  33.  And  he  called 
it  Sheba : therefore  the  name  of  the  city  is 
Beer-sheba  unto  this  day. 

We  have  here  the  contests  that  had  been  between 
Isaac  and  the  Philistines  issuing  in  a happy  peace 
and  reconciliation. 

1.  Abimelech  makes  a friendly  visit  to  Isaac,  in 
token  of  the  respect  he  had  for  him,  v.  26.  Note, 
llTien  a man's  ways  please  the  Lord,  he  makes  even 
his  enemies  to  be  at  peace  with  him,  Prov.  16.  7. 
King’s  hearts  are  in  his  hands,  and  when  he  pleases, 
he  can  turn  them  to  favour  his  people. 

2.  Isaac  prudently  and  cautiously  questions  his 
sincerity  in  this  visit,  v.  27.  Note,  In  settling 


146  GENESIS,  XXVll. 


friendships  and  correspondences,  there  is  need  of 
the  wisdom  of  the  serpent,  as  well  as  the  innocency 
of  the  dove.  Nor  is  it  any  transgression  of  the  law 
of  meekness  and  love,  fairly  to  signify  our  strong 
perception  of  injuries  received,  and  to  stand  upon 
our  guard  in  dealing  with  those  that  have  acted  un- 
fairly. 

3.  Abimelech  professes  his  sincerity,  in  this  ad- 
dress to  Isaac,  and  earnestly  courts  his  friendship, 
V.  28,  29.  Some  suggest  that  Abimelech  pressed 
for  this  league  with  him,  because  he  feared  lest  Isaac 
growing  rich,  should  some  time  or  other,  avenge 
himself  upon  them  for  the  injuries  he  had  received. 
However,  he  professes  to  do  it  from  a principle  of 
love  rather.  (1.)  He  makes  the  best  of  their  beha- 
viour toward  him.  Isaac  complained  that  they  had 
hated  him  and  sent  him  away;  No,  said  Abimelech, 
ive  sent  thee  away  in  peace.  They  turned  him  off  from 
the  land  he  held  of  them ; but  they  suffered  him  to 
take  away  his  stock,  and  all  his  effects  with  him. 
Note,  The  lessening  of  injuries  is  necessary  to  the 
preserving  of  friendship;  for  the  aggravating  of  them 
exasperates  and  widens  breaches.  The  unkindness 
done  to  us  might  have  been  worse.  (2.)  He  ac- 
knowledges the  tokens  of  God’s  favour  to  him,  and 
makes  that  the  ground  of  their  desire  to  be  in  league 
with  him.  The  Lord  is  with  thre,  and  thou  art  the 
blessed  of  the  Lord,  as  if  he  had  said,  “ Be  pursuad- 
ed  to  overlook  and  pass  by  the  injuries  offered  thee; 
for  God  has  abundantly  made  up  to  thee  the  damage 
thou  receivedst.”  Note,  Those  whom  God  blesses 
and  favours,  have  reason  enough  to  forgive  those  | 
who  hate  them,  since  the  Avorst  enemy  they  have, 
cannot  do  them  any  real  hurt.  Or,  “ For  this  rea- 
son, we  desire  thy  friendship,  because  God  is  with 
thee.''  Note,  It  is  good  to  be  in  covenant  and  com- 
munion with  those  who  are  in  covenant  and  com- 
munion with  God,  1 John  1.  3.  Zcch  8.  23.  (3.)  He 
assures  him  that  their  present  address  to  him  was 
the  result  of  mature  deliberation.  We  said,  let  there 
be  an  oath  betwixt  us;  whatever  some  of  his  peevish 
envious  subjects  might  mean  otherwise,  he,  and  his 
prime-ministers  of  state  whom  he  had  now  brought 
with  him,  designed  no  other  than  a cordial  friendship. 
Perhaps  Abimelech  had  received  by  tradition,  the 
warning  God  gave  to  his  predecessor  not  to  hurt 
Abraham,  (rh.  20.  7.)  and  that  made  him  stand  in 
such  awe  of  Isaac,  who  appeared  to  be  as  much  the 
favourite  of  Heaven  as  Abraham  was. 

4.  Isaac  entertains  him  and  his  company,  and  en- 
ters into  a league  of  friendship  with  him,  v.  30,  31. 
Here  see  how  generous  the  good  man  was,  (1.)  In 
^ving;he  made  them  a feast,  and  bid  them  welcome; 
(2. ) In /orgiving;  he  did  not  insist  upon  the  unkind- 
nesses they  had  done  him,  but  freely  entered  into  a 
covenant  of  friendship  with  them,  and  bound  him- 
self never  to  do  them  any  injury.  Note,  Religion 
teaches  us  to  be  neighbourly,  and  a§  much  as  in  us 
lies,  to  live  peaceably  with  all  men. 

5.  Providence  smiled  upon  what  Isaac  did:  for  the 
same  day  that  he  made  this  covenant  with  Abime- 
lech, his  servants  brought  him  the  tidings  of  a well 
of  water  they  had  found,  v.  32,  33.  He  had.not  in- 
sisted upon  the  restitution  of  the  wells  which  the 
Philistines  had  unjustly  taken  from  him,  lest  that 
should  have  broken  off  the  treaty,  but  sat  down  si- 
lent under  the  injury;  and,  to  recompense  him  for 
that,  immediately  he  is  enriched  with  a new  well, 
Avhich,  because  it  suited  so  well  to  the  occurrence 
of  the  day,  he  culled  by  an  old  name,  Beer-sheba, 
The  well  of  the  oath. 

34.  And  Esau  was  forty  years  old  when 
he  took  to  wife  Judith  tlie  daughter  of  Beeri 
the  Hittite,  and  Bashemath  the  daughter  of 
Elon  the  Hittite : 35.  Which  were  a grief 
of  mind  unto  Isaac  and  to  Rebekah. 


Here  is,  1.  Esau’s  foolish  marriage;  foolish,  some 
think,  in  manyi  g two  wives  together,  for  which 
perhaps  he  is  called  a fornicator,  Heb.  12.  16.  or 
rather  in  marrying  Canaanites,  who  were  strangers 
to  the  blessing  of  Abraham,  and  subject  to  the  curse 
of  Noah,  for  which  he  is  called  profane;  for  hereby 
he  intimated  that  he  neither  desired  the  blessing, 
nor  dreaded  the  curse,  of  God.  2.  The  grief  and 
trouble  it  created  to  his  tender  parents.  (1.)  It 
grieved  them,  that  he  married  without  asking,  or  at 
least,  without  taking,  their  advice  and  consent:  see 
whose  steps  those  children  tread  in,  who  eitlier  con- 
temn or  contradict  their  parents  in  disposing  cf 
themselves.  (2.)  It  grieved  them,  that  he  m.;rricd 
among  those  who  had  no  religion  among  theiii ; for 
Esau  knew  Avhat  were  his  father’s  care  and  mind 
concerning  him,  that  he  should  by  no  means  marry 
a Canaanite.  (3.)  It  should  seem,  the  wives  he 
married,  were  provoking  in  their  conduct  towards 
Isaac  and  Rebekah:  those  children  have  little  rea- 
son to  expect  the  blessing  of  God,  who  do  thav 
which  is  a grief  of  mind  to  their  good  parents. 

CHAR  XXVII. 

In  this  chapter,  we  return  to  the  typical  story  of  the  struggle 
between  Esau  and  Jacob.  Esau  had  profanely  sokt  the 
birth-rig-ht  to  Jacob;  but  Esau  hopes  he  shall  be  never 
the  poorer,  nor  Jacob  the  richer,  for  that  bargain;  whiie 
he  preserves  his  interest  in  his  father’s  affectiejns,  and  so 
secures  the  blessinff.  Here  therefore  ive  find  how  he  was 
justly  punished  for  his  contempt  of  the  birth-right,  (which 
he  foolishly  deprived  himself  of,)  with  the  loss  of  the 
blessing^  which  Jacob  fraudulently  deprives  him  of. 
Thus  this  story  is  explained  Heb.  12.  16,  17,  Because  he 
sold  the  birth-right,  when  he  would  have  inherited  the 
blessing,  he  was  rejected.  For  they  that  make  light  of 
the  name  and  profession  of  religion,  and  throw  it  aivay 
for  a trifle,  thereby  forfeit  the  poAvers  and  privileges  of 
it.  We  have  here,  I.  Isaac’s  purpose  to  entail  the  bless- 
ing upon  Esau,  v.  1 . . 4.  II.  Rebekah’s  plot  to  pro- 
cure it  for  Jacob,  v.  6..  17.  III.  Jacob’s  successful 
management  of  the  plot,  and  his  obtaining  of  the  blest - 
ingj  V.  18 . 29.  IV.  Esau’s  resentment  of  this:  in 
which,  1.  His  great  importunity  ivith  his  father  to  obtain 
a blessing,  v.  30 . . 40.  2.  His  great  enmity  to  his  bro- 

ther for  defrauding  him  of  the  first  blessing,  v,  41 . . 46. 

1.  k ND  it  came  to  pass,  that  when  Isaac 
was  old,  and  his  eyes  were  dim,  so 
that  he  could  not  see,  he  called  Esau  his 
eldest  son,  and  said  unto  him^  My  son : And 
he  said  unto  him,  Behold,  here  am  I.  2. 
And  he  said.  Behold  now,  I am  old,  I knoAv 
not  the  day  of  my  death  : 3.  Now  therefoie 
take,  I pray  thee,  thy  weapons,  thy  ciuiver 
and  thy  bow,  and  go  out  to  the  field,  and 
take  me  some  venison ; 4.  And  make  me 
savouiy  meat,  such  as  I love,  and  bring  it  to 
me,  that  I may  eat;  that  my  soul  may  bless 
thee  before  I die.  5.  And  Rebekah  heard 
when  Isaac  spake  to  Esau  his  son.  And 
Esau  went  to  the  field  to  hunt  for  venison, 
and  to  bring  it. 

Here  is, 

1.  Isaac’s  design  to  make  his  will,  and  to  declare 
Esau  his  heir.  The  promise  of  the  Messiah  and  the 
land  of  Canaan,  was  a great  trust,  first  committed 
to  Abraham,  inclusive  and  typical  of  spiritual  and 
eternal  blessings;  this,  by  divine  direction,  he  trans- 
mitted to  Isaac.  Isaac,  being  now  old,  and  either 
not  knowing,  or  not  understanding,  or  not  duly  con- 
sidering, the  divine  oracle  concerning  his  two  sons, 
thut  the  elder  should  serve  the  younger,  resolves  to 
entail  all  the  honour  and  power  that  were  wrapped 
up  in  the  promise,  upon  Esau  his  eldest  son.  In 
this,  he  was  governed  more  by  natural  affection,  and 


147 


GENESIS,  XXVll. 


the  common  method  of  settlements,  than  he  ought 
to  have  been,  if  iie  knew  (as  it  is  probable  he  did) 
the  intimations  God  had  given  of  his  mind  in  this 
matter.  Note,  We  are  very  apt  to  take  our  mea- 
sures rather  from  our  own  reason  than  fi-om  divine 
revelation,  and  thereby  often  missour  way;  we  think 
the  wise  and  learned,  the  mighty  and  noble,  should 
inherit  the  promise;  but  God  sees  not  as  man  sees. 
See  1 Sam.  16.  6,  7. 

2.  Tlie  directions  he  gave  to  Esau,  pursuant  to 
this  design:  he  calls  him  to  him,  x<.  1.  For  Esau, 
though  married,  was  not  yet  removed;  and  though 
he  had  greatly  grieved  h';s  parents  by  his  marriage, 
yet  they  had  not  expelled  him,  but,  it  seems,  were 
prettv  well  reconciled  to  him,  and  made  the  best  of 
it.  Note,  parents  that  are  justly  offended  at  their 
children,  yet  must  not  be  implacable  towards  them. 
,^1.)  He  tells  him  upon  what  considerations  he  re- 
solved to  do  this  now,  tk  2,  “I  am  old,  and  there- 
fore must  die  shortly,  yet  I know  not  the  day  of  my 
death,  nor  when  I must  die;  I will  therefore  do  that 
at  this  time,  which  must  be  done  some  time.”  Note, 
[1.]  Old  people  should  be  reminded  by  the  grow- 
ing infirmities  cf  age,  to  do  quickly,  and  with  all  the 
little  might  they  have,  what  their  hand  finds  to  do. 
SeeJ  'sh.  13.  1.  [2.]  I'he  consideration  cf  the  un- 

certainty of  the  time  of  our  departure  out  of  the 
world,  (which  God  has  wisely  kept  us  in  the  dark 
about,)  should  quicken  us  to  do  the  work  of  the  d y 
in  its  day.  The  heart  and  the  house  should  both  be 
set,  and  kept,  in  orde  , because  at  such  an  hour  as 
we  think  not,  the  Son  of  man  comes;  because  we 
know  not  the  day  efour  death,  we  are  concerned  to 
mind  the  business  of  life.  (2. ) He  bids  him  to  get  the 
things  ready  for  the  solemnity  cf  executing  his  last 
will  and  testament,  by  which  he  designed  to  make 
him  his  heir,  v.  3,  4.  Esau  must  go  a hunting,  and 
bring  some  enison,  which  his  f ther  will  eat  of,  and 
then  bless  him.  In  this,  he  designed,  not  so  much 
the  refreshment  of  his  own  spirit’s,  that  he  might 
give  the  blessing  in  a Tvely  manner,  as  it  is  com- 
monly taken,  but  rather  the  receiving  cf  a fresh  in- 
stance of  his  son’s  filial  duty  and  affection  to  him, 
before  he  bestowed  this  favour  upon  him ; Perh  qis 
Es  m,  since  he  was  married,  had  brought  his  veni- 
son to  his  wives,  and  seldom  to  his  father,  as  former- 
Iv,  (c/z.  25.  28. ) and  therefore  Isaac,  before  he  would 
oless  him,  would  have  him  show  this  piece  of  re- 
spect to  him.  Note,  It  is  fit,  if  the  less  be  blessed  of 
the  grea'er,  that  the  greater  should  be  served  and 
honoured  by  the  less.  Observe,  he  s iys.  That  my 
soul  may  bless  thee  before  d die.  Note,"  [1.]  Prayer 
is  the  work  of  the  soul,  and  not  of  the  lips  only;  as 
the  soul  must  be  employed  in  blessing  God,  (Ps. 
103.  1. ) so  it  must  be  in  blessing  ourselves  and  oth- 
ers: the  blessing  will  not  come  to  the  heart,  if  it  do 
not  come  from  the  heart.  £2.]  The  avork  of  life 
must  be  done  before  we  die,  for  it  cannot  be  done  af- 
terward; (Eccl.  9.  10. ) and  it  is  very  desirable,  when 
we  come  to  die,  to  have  nothing  else  to  do  but  to 
die.  Isaac  lived  about  40  years  after  this;  let  none 
therefore  think  that  they  shall  die  the  sooner,  for 
making  their  wills,  and  getting  ready  for  death. 

6.  And  Rebekah  spake  unto  Jacob  her 
son,  saying,  Behold,  I heard  th}(  father 
speak  unto  Esau  thy  brother,  saying,  7. 
Bring  me  venison,  and  make  me  savoury 
meat,  that  I may  eat,  and  bless  thee  before 
the  Lord,  before  my  death.  8.  Now 
therefore,  my  son,  obey  my  voice  according 
to  that  which  I command  thee.  9.  Go  now 
to  tli^  flock,  and  fetch  me  from  thence  two 
gooci  kids  of  the  goats;  and  I will  make  them 
savoury  meat  for  thy  father,  such  as  he  lov- 


eth : 1 0.  And  thou  shalt  bring  it  to  thy  fa- 
ther, that  he  may  eat,  and  that  he  may  bless 
thee  before  his  death.  11.  And  Jacob  said 
to  Rebekah  his  mother.  Behold,  Esau  my 
brother  is  an  hairy  man,  and  I am  a smooth 
man : 1 2.  Aly  fatlier  pei  adventure  will  feel 

me,  and  I shall  seem  to  him  as  a deceiver : 
and  1 shall  bring  a curse  upon  me,  and  not 
a blessing.  1 3.  And  liis  mother  said  unto 
him.  Upon  me  he  thy  curse,  my  son:  only 
obey  my  voice,  and  go  fetch  me  them.  14. 
And  he  went,  and  fetched,  and  brought 
them  to  his  mother  : and  his  mother  made 
savoury  meat,  such  as  his  father  loved.  1 5. 
And  Rebekah  took  goodly  raiment  of  her 
eldest  son  Esau,  which  tcere  with  her  in  the 
house,  and  put  them  upon  Jacob  her  young- 
est son  : 16.  And  she  put  the  skins  of  the 

kids  of  the  goats  upon  his  hands,  anu  upon 
the  smooth  of  his  neck.  1 7.  And  she  gave 
the  savouiy  meat,  and  the  bread,  which  she 
had  prepared,  into  the  hand  of  her  son 

acob. 

Rebekah  is  here  contriving  to  procure  for  Jacob 
,he  blessing  which  was  designed  for  Esau.  And 
here, 

I.  The  end  was  good,  for  she  was  directed  in  this 
intention  by  the  oracle  of  God,  by  which  she  had 
been  governed  in  dispensing  her'  affections.  God 
had  said  it  should  be  so,  that  the  elder  shall  serve 
the  younger;  and  therefore  Rebekah  resolves  it 
shall  be  so,  and  cannot  bear  to  see  her  husband  de 
signing  to  thwart  the  oracle  of  God.  But, 

II.  The  means  overe  bad,  and  no  way  Justifiable. 
If  it  were  not  a wrong  to  Esau,  to  deprive  him  of 
the  blessing,  (he  himself  having  forfeited  it  bv  sell 
ing  the  birth-right,)  yet  it  was  a wrong  to  Isaac, 
taking  advantage  of  his  infirmity,  to  inqjose  upon 
h m;  .t  was  a wrong  to  Jacob  too,'whom  she  taught 
to  deceive,  by  putting  a I'e  into  his  mouth,  or,  at 
least,  by  putting  one  into  his  right  hand.  It  would 
likewise  expose  him  to  endless  scruples  about  the 
blessing,  if  he  should  obtain  it  thus  fraudulentlv, 
whether  it  would  stand  him  or  h’S  in  any  stead,  e’s- 
pecially  if  his  father  should  revoke  it,  upon  the  dis- 
covery of  the  cheat,  and  plead,  as  he  might,  that  it 
was  nulled  by  an  Rrror  Personae — A mutake  of  the 
Person.  He  himself  also  was  aware  of  the  danger, 
lest,  (x-.  12.)  if  he  should  miss  of  the  blessing,  as  he 

j might,  probably,  have  done,  he  should  bring  upon 
himself  his  father’s  curse,  which  he  dreaded  above 
any  thing;  besides,  he  laid  himself  open  to  that  di- 
vine curse  which  is  pronounced  upon  him  that 
eauseth  the  blind  to  wander  out  of  the  way.  Dent. 
27.  18.  If  Rebekah,  when  she  heard  Isaac  pro- 
mise the  blessing  to  Esau,  had  gone,  at  his  return 
from  hunting,  to  Isaac,  and,  with  humility  and  se- 
riousness, put  him  in  remembrance  of  that  which 
God  had  said  concerning  their  sons;  if  she  further 
had  showed  him  how  Esau  had  forfeited  the  bless- 
ing, by  selling  his  birth-right,  and  bv  many  ing 
strange  wives;  it  is  probable  that  Isaac  'would  have 
been  prevailed  with  knowingly  and  wittingly  to 
have  conferred  the  blessing  upon  Jacob,  snd  needed 
not  thus  to  have  been  cheated  into  it.  This  had 
been  honourable  and  laudable,  and  would  have 
looked  well  in  the  history:  but  God  left  her  to  her- 
self, to  take  this  indirect  course,  that  he  might  have 
the  glory  of  bringing  good  out  of  evil,  and  of  serving 
his  own  purposes  by  the  sins  and  follies  of  men,  and 


148 


GENESIS,  XXVII. 


that  we  might  have  the  satisfaction  of  knowing 
that  though  there  is  so  much  wickedness  and  de- 
ceit in  the  world,  God  governs  it  according  to  his 
will,  to  his  own  praise.  See  Job  12.  16,  With  him 
are  strength  and  wisdom,  the  deceived  and  the  de- 
ceiver are  his.  Isaac  had  lost  the  sense  of  seeing, 
which,  in  this  case,  could  not  have  been  imposed 
upon.  Providence  having  so  admirably  well  ordered 
the  difference  of  features,  that  no  two  faces  are 
exactly  alike:  conversation  and  commerce  could 
scarcely  be  maintained,  if  there  were  not  such  a 
variety.  Therefore  she  endeavours  to  deceive. 

1.  His  sense  of  tasting,  by  dressing  some  choice 
pieces  of  kid,  seasoning  it,  serving  it  up,  so  as  to 
make  him  believe  it  Avas  venison;  which  was  no 
hard  matter  to  do.  See  the  folly  of  those  that  are 
nice  and  curious  in  their  appetite,  and  take  a pride 
in  humouring  it.  It  is  easy  to  impose  upon  them 
with  that  which  they  pretend  to  despise  and  dislike, 
so  little  perhaps  does  it  differ  from  that  to  which 
they  give  a decided  preference.  Solomon  tells  us 
that  dainties  are  deceitful  meat;  for  it  is  possible  for 
us  to  be  decei\  ed  by  them,  more  ways  than  one, 
I’rov.  23.  3. 

2.  His  sense  of  feeling  and  smelling:  she  put 
Esau’s  clothes  upon  Jacob,  his  best  clothes,  which 
it  might  be  supposed,  Esau  would  put  on,  in  token 
of  joy  and  respect  to  his  father,  when  he  was  to  re- 
ceive the  blessing.  Isaac  knew  these,  by  the  stuff, 
shape,  and  smell,  to  be  Esau’s.  If  we  would  ob- 
tain a blessing  of  cur  heavenly  Father,  we  must 
come  for  it  in  the  garments  < f our  elder  Brother, 
clothed  with  his  righteousness,  who  is  the  First- 
born among  many  brethren.  Lest  the  smoothness 
and  softness  of  Jacob’s  hands  and  neck  should  be- 
tray him,  she  covered  them,  and,  probably  part  of 
his  face,  Avith  the  skins  of  the  kids  that  Avere  ncAvly 
k lled,  V.  16.  Esau  was  rough  indeed,  when  no- 
thing less  than  these  would  serve  to  make  Jacob 
like  him.  Those  that  affect  to  seem  rough  and 
nigged  in  their  caiTiage,  put  the  beast  upon  the 
m in,  and  really  shame  themselves,  by  thus  disguis- 
ing themseh'es. 

.\nd  lastly,  it  Avas  a very  rash  Avord  Avhich  Re- 
bekah  spake,  Avhen  Jacob  objected  the  danger  of  a 
curse,  U/ion  me  be  thy  curse,  my  son,  v.  13.  Christ 
indeed,  who  is  mighty  to  sa\  e,  because  mighty  to 
bear,  has  said,  Ulion  me  be  the  curse,  only  obey  my 
voice;  he  has  born  the  burthen  of  the  curse,  the 
curse  of  the  law,  for  all  those  that  Avill  take  upon 
them  the  yoke  of  the  command,  the  command  of  the 
gospel.  But  it  is  too  daring  for  any  creature  to  say, 
Ufion  me  be  the  curse,  unless  it  be  that  curse  cause- 
less, which  Ave  are  sure  shall  not  come,  Prov.  26.  2. 

18.  And  he  came  unto  his  fatlier,  and 
said,  My  fatlier : and  he  said,  Here  am  I ; 
who  art  thou,  my  son?  19.  And  Jacol) 
said  unto  his  father,  I am  Esau  thy  first- 
oorn ; I have  done  according  as  thou  hadest 
me : arise,  I pray  tliee,  sit  and  eat  of  my 
venison,  that  thy  soul  may  bless  me.  20. 
And  Isaac  said  unto  his  son.  How  is  it  that 
thou  hast  found  it  so  quickly,  my  son?  And 
he  said.  Because  the  Lord  tliy  God  brought 
it  to  me.  21.  And  Isaac  said  unto  Jacob, 
Come  near  me,  1 jiray  thee,  that  I may  feel 
thee,  my  son,  whether  thou  ho,  my  very  son 
Esau,  or  not.  22.  And  Jacob  went  near 
unto  Isaac,  his  father ; and  he  felt  him,  and 
said.  The  voice  is  Jacob’s  voice,  but  the 
hands  are  the  hands  of  Esau.  23.  And  he 


discerned  him  not,  b -'cause  his  hands  were 
hairy,  as  his  brother  Esau’s  hands : so  he 
blessed  him.  24.  And  he  said.  Art  thou 
my  veiy  son  Esau?  And  he  said,  I am.  25. 
And  he  said,  Bring  it  near  to  me,  and  I will 
eat  of  my  son’s  venison,  that  my  soul  may 
bless  thee.  And  he  brought  it  near  to  him, 
and  he  did  eat ; and  he  brought  him  wine, 
and  he  drank.  26.  And  his  father  Isaac 
said  unto  him.  Come  near  me  now,  and  kiss 
me,  my  son.  27.  And  he  came  near,  and 
kissed  him ; and  he  smelled  the  smell  of  his 
raiment,  and  blessed  him,  and  said.  See,  the 
smell  of  my  son  is  as  the  smell  of  a field, 
which  the  Lord  hath  blessed.  28.  There- 
fore God  give  thee  of  the  dew  of  heaven, 
and  the  fatness  of  the  earth,  and  plenty  of 
corn  and  wine ; 29.  Let  people  serve  thee, 

and  nations  bow  down  to  thee ; be  lord 
over  thy  brethren;  and  let  thy  mother’s  sons 
bow  down  to  thee : cuised  bo  every  one 
that  curseth  thee,  and  blessed  he  ho  that 
blesseth  thee. 

Obsex’ve  here, 

I.  The  art  and  assurance  Avith  a.  hich  Jacob  ma- 
naged this  intrigue:  Avho  Avould  have  thought  that 
this  plain  man  could  have  phiycd  his  part  so  Avell  in 
a design  of  this  nature.^  His  mcther  haA'ing  put 
him  in  the  Avay  of  t,  and  encouraged  him  in  it, 
he  dexterously  applies  himself  to  those  n;ethods 
which  he  had  never  accustrmed  himsell  to,  but  had 
ahvays  conceived  an  abhorence  rf.  Note,  Lying  is 
soon  leanied.  The  Psalmist  speaks  of  these',  Avho, 
as  soon  as  they  are  born,  s/iealc  lies,  Ps.  58.  3.  Jer.  9. 
5.  I wonder  how  honest  Jacob  could  so  readily  turn 
his  tongue  to  say,  {v.  19.)  I am  Jisau,  thy  first 
bom;  nor  do  I see  hoAv  the  endeavour  of  some  to 
bring  him  off,  Avith  that  equivocation,  / am  made 
thy  first-born,  namely  by  purchase,  does  him  any 
service;  for  when  his  father  asked  him,  (i'.  24.)  Art 
thou  my  very  son  Esau?  he  said,  I am.  Hoav  could 
he  say,  I have  done  as  thou  badest  me,  Avhen  he 
had  received  no  command  from  his  father,  but  Avas 
doing  as  his  mother  bade  him?  Hoav  could  he  say, 
F.at  of  my  venison,  when  he  knew  it  came  not  from 
the  field,  but  from  the  fold?  But  especially  I Avon- 
der  how  he  could  have  the  assurance  to  father  it 
upon  God,  and  to  use  his  name  in  the  cheat,  (v.  20.) 
The  Lord  thy  God  brought  it  to  me.  Is  this  Jacob: 
Is  this  Israel  indeed  without  guile?  It  is  certainly 
Avritten,  not  for  our  imitation,  but  for  our  admoni- 
tion. Let  him  that  thinks  he  stands,  take  heed  lest 
he  fall.  Good  men  have  sometimes  failed  in  the 
exercise  of  those  graces  for  Avhich  they  have  been 
most  eminent. 

II.  The  success  of  this  management:  Jacob  with 
somedifficulty,  gained  his  point,  and  got  the  blessing. 

1.  Isaac  Avas,  at  first,  dissatisfied,  and  Avould  have 
discovered  the  fraud,  if  he  cmdd  have  trusted  his 
OAvn  ears;  for  the  voice  was  Jacob’s  voice,  v.  22. 
Providence  has  ordered  a strange  A'aricty  cf  voices 
as  Avell  as  faces,  Avhich  is  also  of  use  to  ])reA  ent  our 
being  imposed  upon;  and  tlie  voice  is  a thing  net 
easily  disguised  or  countcHcitcd.  Th's  may  be  al- 
luded to,  to  illustrate  the  character  of  a hypocrite; 
his  voice  is  Jacob’s  A'oice,  but  his  hands  are  Esau’s; 
he  speaks  the  language  of  a saint,  but  does  the 
Avorks  of  a sinner;  but  the  judgment  Avill  be  (as 
here)  by  the  hands. 

2,  At  length  he  yielded  to  tliepoAver  of  the  cheat, 


GENESIS,  XXVIL 


because  the  hands  were  hairy,  {y.  23. ) not  consider- 
ing how  easy  it  was  to  counterfeit  that  circumstance; 
and  now  Jacob  carries  it  on  dexterously,  sets  his 
venison  before  his  father,  and  waits  at  table  very 
:)tticiously,  till  dinner  is  done,  and  the  blessing 
i omes  to  be  pronounced  in  the  close  of  this  solemn 
feast.  'Fhat  which  in  some  small  degree  extenuates 
the  crime  of  Rebekah  and  Jacob,  is,  that  the  fraud 
was  intended,  net  so  much  to  hasten  the  fulfilling, 
as  to  prevent  the  thwarting,  of  the  oracle  of  God: 
the  blessing  was  just  going  to  be  put  upon  the  wrong 
head,  and  they  thought  it  was  time  to  bestir  them- 
selves. 

Now  let  us  see  how  Isaac  gave  Jacob  his  blessing. 

(1.)  He  kissed  him,  {v.  26.)  in  token  of  a particu- 
lar affection  to  him.  I'hose  that  are  blessed  of 
God,  are  kissed  with  the  kisses  of  his  mouth,  and 
they  do,  by  love  and  loyalty,  kiss  the  Son,  Ps.  2.  12. 

(2.)  He  praised  him,  v.  27.  He  smelled  the 
smell  of  his  raiment,  and  said.  See,  the  smell  of  my 
son  IS  us  the  smell  of  a field  which  the  Lord  hath 
blessed,  that  is,  like’  that  of  the  most  fragrant  flow- 
ers and  spices.  It  appeared  that  God  had  blessed 
him,  and  therefore  Isaac  will  bless  him;'  compare 
V.  28. 

3.  He  prayed  for  him,  and  therein  prophesied 
concerning  h;m.  it  is  the  duty  of  parents  to  pray 
for  their  children,  and  to  bless  them  in  the  name 
of  the  Lord.  And  thus,  as  well  as  by  their  baptism, 
to  do  what  they  can,  to  preser\  e and  perpetuate 
the  entail  of  the  covenant  in  their  families.  But 
this  was  an  extraordinary  blessing;  and  Providence 
so  ordered  it,  that  Isaac  should  bestow  it  upon  Ja- 
cob ignorantly  and  by  mistake,  that  it  might  appear 
he  was  beholden  to  God  for  it,  and  not  to  Isaac. 
Three  things  Jacob  is  here  blessed  with,  [1.]  Plen- 
ty; (ra  28.)  heaven  and  earth  concurring  to  make 
him  rich.  [2.  ] Power;  (u.  29. ) particularly  do- 
minion over  h;s  brethren,  namely  Esau  and  his  pos- 
terity. [3.  ] Prevaleticy  with  God,  and  a great  in- 
terest in  Heaven;  “ Cursed  be  every  one  that  curseth 
thee.  Let  God  be  a friend  to  all  thy  friends,  and  an 
enemy  to  all  thine  enemies.”  More  is  certainly 
comprised  in  this  blessing  than  appears,  prima  facie 
— at  first  sight;  it  must  amount  to  an  entail  of  the 
promise  of  the  Messiah,  and  the  church;  that  was, 
in  the  patriarchal  dialect,  the  blessing;  something 
spii-itual,  doubtless,  is  included  in  it.  First,  that 
from  him  should  come  the  Messiah,  who  should 
ha\  e a sovereign  dominion  on  earth.  It  was  that 
tfjp-branch  of  his  family,  which  people  should 
serve,  and  nations  bow  down  to.  See  Numb.  24. 
19,  Out  of  Jacob  shall  come  he  that  shall  have  do- 
minion, the  Star  and  Sceptre,  v.  17.  Jacob’s  domi- 
nion over  Esau  was  to  be  only  typical  of  this,  ch.  49. 
10.  Secondly,  That  from  him  should  come  the 
church  that  should  be  particulaj-ly  owned  and  fa- 
lOLired  by  Heaven.  It  was  part  of  the  blessing  of 
Abraham,  when  he  was  first  called  to  be  the  father 
of  the  faithful,  ch.  12.  3,  / will  bless  them  that  bless 
thee;  therefore  when  Isaac  afterward  confirmed  the 
blessing  to  Jacob,  he  called  it  the  blessing  of  Abra- 
ham, ch.  28.  4.  Balaam  explains  this  too.  Numb. 
24.  9.  Note,  It  is  the  best  and  most  desirable  bless- 
ing, to  stcUid  in  relation  to  Christ  and  his  church, 
and  to  be  interested  in  Christ’s  power,  and  the 
church’s  favours. 

30,  And  it  came  to  pass,  as  soon  as  Isaac 
had  made  an  end  of  blessing  Jacob,  and 
Jacob  was  yet  scarce  gone  out  from  the 
presence  of  his  father,  that  Esau  his  brother 
came  in  from  his  hunting.  31.  And  he  also 
had  made  savouiy  meat,  and  brought  it 
unto  his  father,  and  said  unto  his  father, 


143 

Let  my  father  arise,  and  eat  of  his  son’s 
venison,  that  thy  soul  may  bless  me.  3!2. 
And  Isaac  his  father  said  unto  him.  Who 
art  thou?  And  he  said,  I am  thy  son,  thy 
first-born  Esau.  33.  And  Isaac  trembled 
very  exceedingly,  and  said,  Who?  Where 
is  he  that  hath  taken  venison,  and  brought 
it  me,  and  I have  eaten  of  all  before  thou 
earnest,  and  have  blessed  him?  Yea  ami 
he  shall  be  blessed.  34.  And  when  Esau 
heard  the  words  of  his  father,  he  cried  with 
a great  and  exceeding  bitter  cry,  and  said 
unto  his  father.  Bless  me,  even  me  also,  O 
my  father.  35.  And  he  said.  Thy  brother 
came  with  subtilty,  and  hath  taken  away 
thy  blessing.  36.  And  he  said.  Is  he  not 
rightly  named  Jacob?  For  he  hath  sup- 
planted me  these  two  times : he  took  away 
my  birth-right;  and,  behold,  now  he  hath 
taken  away  my  blessing.  And  he  said. 
Hast  thou  not  reserved  a blessing  for  me? 
37.  And  Isaac  answered  and  said  unto 
Esau,  Behold,  I have  made  him  thy  lord, 
and  all  his  brethren  have  I given  to  him  for 
servants;  and  with  corn  and  wine  have  I 
sustained  him : and  what  shall  I do  now 
unto  thee,  my  son?  38.  And  Esau  said 
unto  his  father.  Hast  thou  but  one  blessing, 
my  father?  Bless  me,  even  me  also,  O my 
father.  And  Esau  lifted  up  his  voice,  and 
wept.  39.  And  Isaac  his  father  answered 
and  said  unto  him.  Behold,  thy  dwelling 
shall  be  the  fatness  of  the  earth,  and  of  the 
dew  of  heaven  from  above.  40.  And  by 
thy  sword  shalt  tliou  live,  and  shalt  serve 
thy  brother;  and  it  shall  come  to  pass  when 
thou  slialt  have  the  dominion,  that  thou  slialt 
break  his  yoke  from  off  thy  neck. 

Here  is, 

I.  The  covenant-blessing  denied  to  Esau.  He 
that  made  so  light  of  the  birth-right,  would  now 
have  inherited  the  blessing,  but  he  was  rejected,  and 
found  710  place  for  repentance  in  his  father,  though 
he  sought  it  carefully  with  tears,  Heb.  12.  17.  Ob- 
serve, 1.  How  carefully  he  sought  it.  He  prepared 
the  savoury  meat,  as  his  father  had  directed  him, 
and  then  begged  the  blessing  which  his  father  had 
encouraged  him  to  expect,  v.  31.  \Then  he  un- 
derstood that  Jacob  had  got  it  surreptitiously,  he 
cried  with  a great  and  exceeding  bitter  cry,  v.  34. 
No  man  could  have  laid  the  disappointment  mere 
to  heart  than  he  did;  he  made  his  father’s  tent  to 
ring  with  his  grief,  and  again  (t>.  38.)  lifted  up  his 
voice  and  wefit.  Note,  The  day  is  coming,  v/hen 
those  that  now  make  light  of  the  blessings  of  the 
covenant,  and  sell  their  title  to  them  for  a thing  ( f 
naught,  will,  in  vain,  be  importunate  for  them. 
Those  that  will  not  so  much  as  ask  and  seek  now, 
will  knock  shortly,  and  cry.  Lord,  Lord,  Slightei's 
of  Christ  will  then  be  humble  suitors  to  him.  2. 
How  he  was  rejected.  Isaac,  when  first  made  sen 
sible  of  the  imposition  that  had  been  practised  on 
him,  trembled  exceedingly,  v.  33.  Those  that 
follow  the  choice  of  their  own  affections,  rather 
than  the  dictates  of  the  divine  will,  involve  them 


GENESIS,  XXVIl. 


selves  in  such  perplexities  as  these.  But  he  soon 
recovers  himself,  and  ratifies  the  blessing  he  had 
riven  to  Jacob.  I have  blessed  him,  and  he  shall  be 
blessed;  he  might  upon  very  plausible  gipunds,  have 
recalled  it,  but  now,  at  last,  he  is  sensible  that  he 
was  in  an  error,  when  he  designed  it  for  Esau. 
Either  himself  recollecting  the  divine  oracle,  or 
rather  having  found  himself  more  than  ordinarily 
filled  with  the  Holy  Ghost  when  he  gave  the  bless- 
ing to  Jacob,  he  perceived  that  God  did,  as  it  were, 
say  Amen  to  it. 

Now,  (1.)  Jacob  was  hereby  confirmed  in  his  pos- 
session of  the  blessing,  and  abundantly  satisfied  of 
the  validity  of  it,  though  he  obtained  it  fraudulently; 
hence  too  he  had  reason  to  hope  that  God  gracious- 
ly overlooked  and  pardoned  his  mismanagement. 

(2.)  Isaac  hereby  acquiesced  in  the  will  of  God, 
though  it  contradicted  his  own  e^ectation  and  af- 
fection. He  had  a mind  to  give  Esau  the  blessing, 
but  when  he  perceived  the  will  of  God  was  other- 
wise, he  submitted;  and  this  he  did  by  faith,  (Heb. 
11.  20.)  as  Abraham  before  him,  when  he  had  so- 
licited for  Ishmael.  May  not  God  do  what  he  will 
with  his  own? 

(3.)  Esau  was  hereby  cut  off  from  the  expecta- 
tion of  that  special  blessing  which  he  thought  to 
have  preserved  to  himself  when  he  sold  his  birth- 
right. We,  by  this  instance,  are  taught,  [1.]  That 
it  is  not  of  him  that  willeth,  nor  of  him  that  runneth, 
but  of  him  that  shou'eth  mercy,  Rom.  9.  16.  The 
Apostle  seems  to  allude  to  this  story.  Esau  had  a 
good  will  to  the  blessing,  and  ran  for  it;  but  God 
that  showed  mercy,  designed  it  for  Jacob  that  the 
purpose  of  God  according  to  election  might  stand, 
V.  11.  The  Jews,  like  Esau,  hunted  after  the  law 
of  righteousness,  (f.  31.)  yet  missed  of  the  blessing 
of  righteousness,  because  they  sought  it  by  the  works 
of  the  law;  {y.  32.)  while  the  Gentiles,  who,  like 
Jacob,  sought  it  liy  faith  in  the  oracle  of  God,  ob- 
tained it  by  force,  with  that  violence  which  the 
kingdom  of  heaven  suffers.  See  Matt.  11.  12.  [2.] 
That  those  who  undervalue  their  spiritual  birth- 
right, and  can  afford  to  sell  it  for  a morsel  of  meat, 
forfeit  spiritual  blessings,  and  it  is  just  with  God  to 
deny  them  those  favours  they  were  careless  of. 
Those  that  will  part  with  their  wisdom  and 
grace,  with  their  faith  and  a good  conscience,  for  the 
honours,  wealth,  or  pleasures  of  this  world,  how- 
ever they  pretend  a zeal  for  the  blessing,  have  al- 
ready judged  themselves  unworthy  of  it,  and  so 
shall  their  doom  be.  [3.]  That  those  who  lift  up 
hands  in  wrath,  lift  them  up  in  vain.  Esau,  instead 
of  repenting  of  his  own  folly,  reproached  his  bro- 
ther, unjustly  charged  him  with  taking  away  the 
birth-right  which  he  had  fairly  sold  to  him,  {xk  36.) 
and  conceived  malice  against  him  for  what  he  had 
now  done,  v.  41.  Those  are  not  likely  to  speed  in 
praver,  who  turn  those  resentments  iqion  their 
brethren,  which  they  should  turn  upon  themselves, 
and  lay  the  blame  of  their  miscarriages  upon  others, 
when  they  should  take  shame  to  themselves.  [4.] 
That  those  who  seek  not  till  it  is  too  late,  will  be  re- 
jected. This  was  the  ruin  of  Esau,  he  did  not 
come  in  time.  As  there  is  an  accepted  time,  a time 
when  God  will  be  found,  so  there  is  a time  when  he 
will  not  answer  those  that  call  upon  him,  because 
they  neglected  the  appointed  season.  See  Prov.  1. 
28.  The  time  of  God’s  patience  and  our  probation 
will  not  last  always;  the  day  of  grace  will  come  to 
an  end,  and  the  door  will  be  shut.  Then  many 
that  now  despise  the  blessing,  will  seek  it  carefully; 
for  then  they  will  know  how  to  value  it,  and  will 
see  themselves  undone,  for  ever  undone,  without  it, 
but  to  no  pinpose,  Luke  13.  25 . . 27.  O that  we 
would  therefore,  in  this  our  day,  know  the  things 
that  belong  to  our  peace! 


II.  Here  is  a common  blessing  bestowed  upon 
Esau. 

1.  This  he  desired;  Bless  me  also,  v.  34.  Hast 

thou  not  reserved  a blessing  for  me?  v.  36.  Note, 
(1.)  The  worst  of  men  know  how  to  wish  well  to 
themselves;  and  even  those  who  profanely  sell  their 
birth-right,  seem  pious  to  desire  the  blessing  ; faint 
desires  of  happiness,  without  a right  choice  of  the 
end,  and  a right  use  of  the  means,  deceive  many 
into  their  own  ruin.  Multitudes  go  to  hell  with 
their  mouths  full  of  good  wishes.  The  desire  of 
the  slothful  and  unbelieving  kills  them.  Many  will 
seek  to  enter  in,  as  Esau,  who  shall  not  be  able, 
because  they  do  not  strive,  Luke  13.  24.  (2.)  It  is 

the  folly  of  most  men,  that  they  are  willing  to  take 
up  with  any  good,  (Ps.  4.  6. ) as  Esau  here,  who 
desired  but  a second-rate  blessing,  a blessing  sepa- 
rated from  the  birth-right.  Profane  hearts  think 
any  blessing  as  good  as  that  from  God’s  oracle  ; 
Hast  thou  but  one?  As  if  he  had  said,  “ I will  take 
up  with  any:  though  I have  not  the  blessing  of  the 
church,  yet  let  me  have  some  blessing.” 

2.  This  he  had]  and  let  him  make  his  best  of  it, 
V.  39,  40. 

(1.)  It  was  a good  thing,  and  better  than  he 
deserved.  It  was  promised  him,  [1.]  That  he 
should  have  a competent  livelihood;  the  fatness  of 
the  earth,  and  the  dew  of  heaven.  Note,  Those  that 
come  short  of  the  blessings  of  the  covenant,  may 
yet  have  a very  good  share  of  outward  blessings. 
God  gives  good  ground,  and  good  weather,  to  many 
that  reject  his  covenant,  and  have  no  part  or  lot  in 
it.  [2.]  That  by  degrees  he  should  recover  his 
liberty:  if  Jacob  must  i-ule,  (t».  29.)  Esau  must 
serve;  but  he  has  this  to  comfort  him,  he  shall  lix'e 
by  his  sword;  he  shall  serve,  but  he  shall  not  starve; 
and,  at  length,  after  much  skirmishing,  he  shall 
break  the  yoke  of  bondage,  and  wear  the  marks  of 
freedom.  This  was  fulfilled,  (2  Kings  8.  20,  22. ) 
when  the  Edomites  revolted. 

(2.)  Yet  it  was  far  short  of  Jacob’s  blessing;  ff'r 
him  God  had  reserved  some  better  thing.  [1.]  In 
Jacob’s  blessing,  the  dew  of  heaven  is  put  first,  as 
that  which  he  most  valued  and  desired,  and  depenci 
ed  upon;  in  Esau’s,  the  fatness  of  the  earth  is  pul 
first,  for  that  was  it,  which  he  had  the  first  and 
principal  regard  to.  [2.]  Esau  has  these,  but  Ja 
cob  has  them  from  God’s  hand.  God  give  thee  the 
dew  of  heaven,  v.  28.  It  was  enough  to  Esau  to 
have  the  possession;  but  Jacob  desired  it  bvjiro 
rnise,  and  to  have  it  from  covenant  lo\  e.  [3.  J Ja- 
cob shall  have  dominion  over  his  brethren;  for  the 
Israelites  often  ruled  over  the  Edomites.  Esau 
shall  have  dominion,  that  is,  he  shall  gain  some 
power  and  interest,  but  shall  never  have  dominion 
over  his  brother;  we  never  find  that  the  Jews  were 
sold  into  the  hands  of  the  Edomites,  or  that  they 
oppressed  them,  Init  the  great  difference  is,  that 
there  is  nothing  in  Elsau’s  blessing  that  points  at 
Christ;  nothing  that  brings  him  or  his  into  the 
church  and  covenant  of  God;  and  without  that,  the 
fatness  of  the  earth,  and  the  plunder  of  the  field, 
will  stand  him  in  little  stead.  'Phiis  Isaac  liv  f:\itli 
blessed  them  both  according  as  thcii'  lot  should  be. 
Some  observe  that  Jacob  was  blessed  with  a kiss, 
{y.  27. ) so  was  not  Esau. 

41.  And  Ksaii  hated  .lacob  heeaiise  of 
the  blessing  wlierevvith  Ins  fatlier  blessed 
liim  : and  Esaii  said  in  his  heart,  the  da\  s 
of  mourning  for  my  father  are  at  iiand ; 
then  will  I slay  my  brotlKp-  .facob.  49. 
And  these  words  of  Esan  her  elder  son, 
were  told  to  Rebekah : and  she  sent  and 
called  Jacob  her  younger  son,  and  said  un- 


15] 


GENESIS, 

(.0  liim,  Behold,  thy  brother  Esau,  as  touch- 
ing thee,  doth  comfort  himself,  purposing 
to  kill  thee.  43.  Now  therefore,  my  son, 
obey  my  voice  ; and  arise,  flee  thou  to  La- 
ban my  brothel-  to  Haran ; 44.  And  tarry 
with  him  a few  days,  until  tiiy  brother’s 
fury  turn  away;  45.  Until  thy  brother’s 
anger  turn  away  from  thee,  and  he  forget 
that  which  thou  hast  done  to  him : then  1 
will  send  and  fetch  thee  from  thence:  why 
should  1 be  deprived  also  of  you  both  in  one 
day  1 46.  And  Jlebekah  said  to  Isaac,  I 

am  weary  of  my  life  because  of  the  daugh- 
ters of  Heth:  If  Jacob  take  a wife  of  the 
(laughters  of  Heth,  such  as  these  which  are  I 
ol’  the  daughters  of  the  land,  what  good ! 
shall  my  life  do  me  I 

Here  is, 

I.  The  malice  Esau  bore  to  Jacob  upon  account  I 
of  the  blessing  which  he  had  obtained,  r.  41.  Thus 
lie  went  in  the  way  of  Cain,  who  sleiv  his  brother, 
because  he  had  gained  that  acceptance  witli  ('iod 
wiiich  he  had  rendered  himself  unworthy  of. 
Esau’s  h itred  of  Jacob  was,  1.  A cciisr/cfis  hatred; 
he  hated  him  for  no  other  reason,  but  because  his 
father  blessed  him,  and  God  loved  him.  * Note, 
The  happiness  of  saints  is  the  envy  of  sinners. 
Whom  Heaven  blesses.  Hell  curses.  2.  It  was  a 
a'uel  hatred;  nothing  less  would  satisfy  him  than  to 
slay  his  brother.  It  is  the  blood  of  the  saints  that 
persecutors  thirst  after.  I will  slay  7ny  brother: 
how  could  he  say  that  word,  without  horror?  How 
could  he  call  him  brother,  and  yet  vow  his  death? 
Note,  4'he  rage  of  persecutors  will  not  be  tied  up 
by  any  bonds,  no  not  the  strongest  and  most  sacred. 

3.  It  was  a hatred  that  calculated  on  gratifying  its 
rage ; he  expected  his  father  would  soon  (lie,  and 
then  titles  must  be  tried,  and  interests  contested, 
between  the  brothers,  which  would  give  him  a fair 
opportunity  of  revenge.  He  thinks  it  not  enough 
to  live  by  his  sword  himself,  (v.  40. ) unless  his  bro- 
ther die  by  it.  He  is  loath  to  grieve  his  father 
while  he  lives,  and  therefore  puts  off  the  intended 
murder  till  his  death,  not  caring  how  much  he  then 
grieved  his  sur\iving  mother.  Note,  (1.)  Those 
are  bad  children  to  whom  their  good  parents  are  a 
burthen,  and  who,  upon  any  account,  long  for  the 
days  of  mourning  for  them.  (2. ) Bad  men  are  long 
held  in  by  external  restraints  from  doing  the  mis- 
chief they  would  do,  and  so  their  wickeci  purposes 
come  to  naught.  (3. ) Those  who  think  to  defeat 
God’s  purposes,  will  undoubtedly  be  disappointed 
tliemselves.  Esau  aimed  to  prevent  Jacob,  or  his 
seed  from  having  the  dominion,  by  taking  away  his 
life  before  he  was  married:  but  who  can  disannul 
what  God  has  spoken  Men  may  fret  at  God’s 
counsels,  but  cannot  change  them. 

II.  The  method  Rebekah  tock  to  prevent  the 
mischief. 

].  She  gave  Jacob  warning  of  his  danger,  and  ad- 
vised him  to  Avithdraw  for  a Avhile,  and  shift  for  his 
own  safety.  She  tells  him  what  slie  heard  of-Esau’s 
design,  th  h he  comfoited  himself  with  the  hope  of 
an  opportunity  to  kill  liis  brother,  v.  42.  Would 
one  think  that  such  a bloody  barbarous  thought  as 
this  could  be  a comfort  to  a man?  If  Esau  could 
have  kept  his  design  to  himself,  his  mother  had  not 
suspected  it;  but  men’s  impudence  in  sin  is  often 
their  infatuation;  and  tliey  cannot  accomplish  their 
wickedness,  because  their  rage  is  too  violent  to  be 
concealed,  and  a bird  of  the  air  carries  the  voice. 

*E8au  would  have  stated  thie  differently.— Ed. 


, XXVIII. 

Observe  here,  (1.)  What  Rebekah  /earerf;  lest  she 
should  be  deprived  of  them  both  in  one  day;  (y.  45. ) 
deprived  not  only  of  the  murdered,  but  of  the  mur 
derer,  w’ho  either  by  the  magistrate,  or  by  the  im- 
mediate hand  of  God,  would  be  sacrificed  to  justice; 
which  she  herself  must  acquiesce  in,  and  not  ob- 
struct; or,  if  not  so,  yet  thenceforward  she  would 
be  deprived  of  all  joy  and  comfort  in  him.  Those 
that  are  lost  to  virtue,  are  in  a manner  lost  to  all 
their  friends.  With  what  pleasure  can  a child  be 
looked  upon,  that  can  be  looked  ujion  as  no  other 
than  a child  of  the  Devil?  (2.)  What  Rebekah 
hoped.  That  if  Jacob  for  a while  kept  out  of  sight, 
the  affront  which  his  brother  resented  so  fiercely, 
would  by  degrees  go  out  of  mind.  The  strength  ot 
passions  is  weakened  and  taken  ofi’  by  the  distances 
both  of  time  and  place.  She  promised  herself, 
that  his  brother’s  anger  would  turn  away.  Note, 
Yielding  pacifies  great  offences;  and  even  those 
that  have  a goed  cause  and  God  on  their  side,  must 
yet  use  that  with  other  prudent  expedients  for  their 
own  preservation. 

2.  She  possessed  Isaac  with  an  apprehension  of 
the  necessity  of  Jacob’s  going  among  her  relations, 
upon  another  account,  which  Avasto  get  him  aAvife, 
V.  46.  She  Avould  not  tell  him  of  Esau’s  Avicked 
design  against  the  life  of  Jacob,  lest  it  should  trou- 
ble him;  but  prudently  took  another  way  to  gain 
her  point.  Isaac  AVas  as  uneasy  as  she  Avas,  at 
Esau’s  being  unequally  yoked  with  Hittites;  and 
therefore  Avith  a very  good  colour  of  reason,  she 
moves  to  haA  e Jacob  married  to  one  that  Avas  better 
principled.  Note,  One  miscarriage  should  serve 
as  a wiu-ning  to  prevent  another  ; those  are  careless 
indeed,  that  stumble  twice  at  the  same  stone.  Yet 
Rebekah  seems  to  have  expi'essed  herself  some- 
Avhat  too  warmly  in  the  matter,  Avhen  she  said. 
What  good  will  my  life  do  me,  if  Jacob  man-y  a Ca- 
naanite?  For  thanks  be  to  God,  all  our  comfort  is 
not  lodged  in  one  hand;  Ave  may  do  the  Avork  of  life, 
and  enjoy  the  comforts  of  life,  though  every  thing 
do  not  fall  out  to  our  mind,  and  though  our  relations 
be  not  in  all  respects  agreeable  to  us.  Perhaps 
Rebekah  spoke  with  this  concem,  because  she  saAv 
it  necessary,  for  the  quickening  of  Isaac,  to  give 
speedy  orders  in  this  matter.  Observe,  though  Ja- 
cob Avas  himself  very  tOAvardly  and  Avell-fixed  in  his 
religion,  yet  he  has  need  to  be  put  out  of  the  Avay 
of  temptation.  Even  he  Avas  in  danger,  both  of  fol- 
loAving  the  bad  example  of  his  brother,  and  of  being 
draAvn  into  a snare  by  it.  We  must  not  presume 
too  far  upon  the  Avisdom  and  resolution,  no  not  ot 
those  children  that  are  most  hopeful  and  promising; 
but  care  must  be  taken  to  keep  them  out  of  harm’s 
way. 

CHAP.  XXVIII. 

We  have  here,  I.  Jacob  parting  Avith  his  parents,  to  go  to 
Padan-aram;  the  charge  his  father  gave  him,  v.  1,  2.  the 
blessing  he  sent  him  aAvay  Avith,  v.  3,  4.  his  obedience  to 
the  orders  given  him,  v.  5..  7.  and  the  influence  this  had 
upon  Esau,  v.  6 . . 9.  II.  Jacob  meeting  Avith  God,  and  his 
communion  Avith  him  by  the  Avay.  And  there,  1.  His 
vision  of  the  ladder,  V.  11,  12.  2.  The  gracious  promises 
God  made  him,  v.  13. . 15.  3.  The  impression  this  made 
upon  him,  v.  iL  . 19.  4.  The  voav  he  made  to  God,  upon 
this  occasion,  v.  20  . • 22. 

1.  A ND  Isaac  called  Jacob,  and  blessed 
L^him,  and  charged  him,  and  said  unto 
him,  Thou  shalt  not  take  a wife  of  the 
daughters  of  Canaan.  2.  Arise,  go  to  Pa- 
dan-aram, to  the  house  of  Bethuel,  thy 
mother’s  father ; and  take  thee  a wife  from 
thence  of  the  daughters  of  Laban,  thy  mo- 
ther’s brother.  3.  And  God  Almighty  bless 
thee,  and  make  thee  fruitful,  and  multiply 


GENESIS,  XXVIII. 


I5‘i 

ttiee,  that  thou  mayest  be  a multitude  of 
people;  4.  And  give  thee  the  blessing  of 
Abraham,  to  thee,  and  to  thy  seed  with  thee : 
(hat  thou  mayest  inherit  the  land  wherein 
ihou  art  a stranger,  which  God  gave  unto 
Abraham,  5.  And  Isaac  sent  away  Jacob  ; 
anti  he  went  to  Padan-aram,  unto  Laban, 
son  of  Bethuel  the  Syrian,  the  brother  of 
llebekah,  Jacob’s  and  Esau’s  mother. 

Jacob  had  no  sooner  obtained  the  blessing,  than 
immediatel}"  he  was  forced  to  rim  his  country;  and 
as  if  it  were  not  enough  tliat  he  was  a stranger  and 
sojourner  there,  he  must  go,  to  be  more  so,  and  no 
better  than  an  exile  in  another  country.  Now  Ja- 
cob Jied  into  Syria,  Hos.  12.  12.  He  was  blessed 
with  plenty  of  corn  and  wine,  and  yet  he  goes  away 
poor;  was  blessed  with  government,  and  vet  goes 
out  to  service,  a hard  sen  ice.  This  was,  1 . "Perhaps 
to  correct  him  for  his  dealing  fraudulently  with  his 
father.  The  blessing  shall  be  confirmed  to  him, 
and  yet  he  shall  smart  for  the  indirect  course  he 
take’s  to  obtain  it.  While  there  is  such  an  allay  as 
there  is,  of  sin  in  our  duties,  we  must  expect  an  al- 
lay of  trouble  in  our  comforts.  However,  2.  It  was 
to  teach  us,  that  they  who  inherit  the  blessing, 
must  expect  persecution;  and  that  they  who  have 
peace  :n  Christ,  in  the  ivorld  shall  have  tribulation, 
John  16.  33.  We  must  neither  think  it  >trange, 
being  told  of  it  before,  nor  think  it  hard,  lieing  as- 
sured of  a recompense  for  it  hereafter.  \\"e  may 
ooserve,  likewise,  that  God’s  providences  often 
seem  to  contradict  his  promises,  and  to  go  cross  to 
them ; :md  vet  when  the  mystery  of  God  shall  be 
finished,  we  shall  see  that  all  was  for  the  best;  and 
that  cross  pro\  iden'-es  did  but  render  the  promises 
and  the  accomplishment  of  them  the  more  illus- 
trious. 

Now  Jacob  is  here  dismissed  by  his  father. 

I.  With  a solemn  charge,  r.  1,  2,  He  blessed 
him,  and  charged  him.  Note,  those  that  have  the 
blessing,  must  keej)  the  charge  annexed  to  it,  and 
not  think  to  separate  wh  it  God  has  joined.  The 
charge  is  like  that,  (2  Cor.  6.  14.)  Be  not  unequal- 
ly xjoked  with  unbeliei’crs;  and  all  that  inherit  the 
promises  of  the  remission  of  sins,  and  the  gift  of  the 
Holy  Ghost,  must  keep  this  charge,  which  follows 
those  promises.  Save  xjourselves  from  this  untoward 
generation.  Arts  2.  38. . 40.  'Fhose  that  are  entitled 
to  peculiar  favours,  must  be  a peculiar  people.  If 
Jacob  be  an  heir  of  promise,  he  must  not  take  a wife 
of  the  daughters  of  Canaan;  those  that  profess  re- 
ligion, should  not  marry  with  those  that  are  irreli- 
gious. 

II.  With  a solemn  blessing,  v.  3,  4.  He  had  be- 
fore blessed  him  unwittingly;  now  he  does  it  design- 
edly, for  the  greater  encouragement  of  Jacob  in  that 
melancholy  condition  to  which  he  was  now  remo\  - 
ing.  This  blessing  is  moi’e  exjircss  and  full  than 
the  former;  it  is  an  entail  of  the  blessing  of  Abra- 
ham, that  blessing  which  was  poured  on  the  head 
of  Abraham  like  the  anointing  oil,  thence  to  run 
down  to  his  chosen  seed,  as  the  skirts  of  his  gar- 
ments. It  is  a gospel-blessing,  the  blessing  of 
cliurrh  privileges;  that  is  the  blessing  of  Abraham 
which  comes  upon  the  Gentiles  through  faith.  Gal. 
3.  14.  It  is  a blessing  from  God  Almighty,  by 
which  name  God  appeared  to  the  patriarchs,  Exod. 
6.  3.  Those  are  blessed  indeed,  whom  God  Al- 
mightv  blesses;  for  he  commands,  and  effects  the 
blessing.  Two  great  promises  Abraham  was  bless- 
ed with,  and  Isaac  here  entails  them  beth  upon 
Jaoob. 

1.  The  pr^m’se  of  heirs:  (n.  3.’l  God  make  thee 
fruiful  and  multiply  thee.  (1. ) Through  his  loins 


should  descend  from  Abraham,  that  people,  which 
should  be  numerous  as  the  stars  of  heaven,  and  the 
sand  of  the  sea,  and  which  should  increase  more 
than  the  rest  of  the  nations,  so  as  to  be  an  assembly 
of  people,  as  the  margin  reads  it.  And  never  was 
such  a multitude  of  people  so  often  gathered  into 
one  assembly,  as  the  tribes  of  Israel  were  in  the 
wilderness,  and  afterward.  (2. ) Through  his  loins 
should  descend  from  Abraham,  that  Person,  in 
whom  all  the  families  of  the  earth  should  be  bless- 
ed, and  to  whom  the  gathering  of  the  people  should 
be.  Jacob  had  in  him  a multitude  of  people  indeed, 
for  all  things  in  heaven  and  earth  are  united  in 
Christ;  (Epli.  1.  10.)  all  centre  in  him,  that  corn  of 
wheat,  which  falling  to  the  ground,  produced  much 
fruit,  John  12.  24. 

2.  The  promise  of  an  inheritance  for  those  heirs; 
(y.  4.)  that  thou  mayest  inherit  the  land  of  thy  so- 
joumings.  Canaan  was  hereby  entailed  upon  the 
seed  of  Jacob,  exclusive  of  the  seed  of  Esau.  Isaac 
was  now  sending  Jacob  away  into  a distant  country, 
to  settle  there  for  some  time;  and  lest  this  should 
look  like  disinheriting  him,  he  here  confirms  the 
settlement  of  it  upon  him,  that  he  might  be  assured 
that  the  discontinuance  of  his  possession  should  be 
no  defeasance  of  his  right.  Observe,  he  is  here  told 
tliat  he  should  inherit  the  land  wherein  he  sojourn- 
ed. Those  that  are  sojourners  now,  shall  be  heirs 
for  ever:  and  even  now,  those  do  most  inherit  the 
earth,  (though  they  do  not  inherit  most  of  it,)  that 
are  most  like  strangers  in  it  Those  have  the  best 
enjoyment  of  present  things,  that  sit  most  loose  to 
them.  This  promise  looks  as  high  as  heaven,  of 
which  Canaan  was  a type.  This  was  the  better 
country,  which  Jacob  with  the  other  patriarchs,  had 
in  his  eye,  when  he  confessed  himself  a strarxger 
and  pilgrim  on  the  earth,  Heb.  11.  13. 

Jacob  having  taken  leave  of  his  father,  was  has- 
tened away  with  all  speed,  lest  his  brother  should 
find  an  opportunity  to  do  him  a mischief,  and  away 
he  went  to  Padan-aram,  t’.  5.  How  unlike  was  his 
taking  a wife  from  thence,  to  his  father’s.^  Isaac 
had  servants  and  camels  sent  to  fetch  his;  Jacob 
must  go  himself,  go  alone,  and  go  afoot,  to  fetch  his; 
he  must  go  too  in  a fright  from  his  father’s  house, 
not  knowing  when  he  might  retui’n.  Note,  If  God, 
in  his  providence,  disable  us,  we  must  be  content, 
though  we  cannot  keep  up  the  state  and  grandeur 
of  our  ancestors.  We  should  be  more  in  care  to 
maintain  their  piety  than  to  maintain  their  port, 
and  to  be  as  good  as  they  than  to  be  as  great.  Re- 
bekah  is  here  called  Jacob  and  Esau’s  mother;  Ja 
cob  is  named  first,  not  only  because  he  had  always 
been  his  mother’s  darling,  but  because  he  was  now 
made  his  father’s  heir,  and  Esau  was,  in  this  sense, 
set  aside.  Note,  The  time  will  come,  when  piety 
will  have  precedency,  whatever  it  has  now. 

6.  When  Esau  saw  that  Isaac  had  bless- 
ed Jacob,  and  sent  him  away  to  Padan- 
aram,  to  take  him  a wife  from  thence  ; and 
that  as  he  blessed  him,  he  gave  him  a 
charge,  saying.  Thou  shalt  not  take  a \\  ife 
of  the  daughters  of  Canaan  ; 7.  And  that 

Jacob  obeyed  hie  father  and  his  mother, 
and  was  gone  to  Padan-aram.  8.  And 
Esau  seeing  that  the  daughters  of  Canaan 
pleased  not  Isaac  his  father ; 9.  Then  went 
Esau  unto  Ishmael,  and  took  unto  the  wives 
which  he  had,  Mahalath  the  daughter  of 
Ishmael,  Abraham’s  son,  the  sister  of  Ne- 
bajoth,  to  be  his  wife. 

This  passage  concerning  Esau  comes  in,  in  the 


153 


GENESIS,  XXVIII. 


II  idst  of  Jacob’s  story,  either,  1.  To  show  the  influ- 
ence ot  a good  example.  Esau,  though  the  greater 
man,  now  begins  to  tliink  Jacob  the  better  man,  and 
disdains  not  to  take  him  for  his  pattern  in  this  par- 
ticular instance  of  marrying  with  a daughter  of 
Abraham.  The  elder  children  should  give  to  the 
younger  an  example  of  tractableness  and  oljedience; 
It  is  bad,  if  they  do  not;  but  it  is  some  alleviation, 
if  they  take  the  example  of  it  from  them,  as  Esau 
nere  did  from  Jacob.  Or,  2.  To  show  the  folly  of 
an  after-wit;  Esau  did  well,  but  he  did  it  when  it 
was  too  late.  He  saw  that  the  daughters  of  Ca- 
naan fileased  not  his  father,  and  he  might  have 
seen  that  long  ago,  if  he  had  consulted  Ids  father’s 
judgment  as  much  as  he  did  his  palate.  And  how 
did  he  now  mend  the  matter.^  W hy  truly,  so  as,  to 
make  bad  worse.  (1.)  He  married  a daughter  of 
Ishmael,  the  son  of  the  bond-woman,  who  was  cast 
out,  and  was  not  to  inherit  with  Isaac  and  his  seed; 
thus  joining  with  a family  which  God  had  rejected, 
and  seeking  to  strengthen  his  own  pretensions  by 
the  aids  of  another  pretender.  (2. ) He  took  a third 
wife,  while,  for  aught  that  appears,  his  other  two 
were  neither  dead  nor  divorced.  (3.)  He  did  it 
only  to  please  his  father,  not  to  please  God;  now 
that  Jacob  was  sent  into  a far  country,  Esau  would 
be  all  in  all  at  home,  and  he  hoped  so  to  humour 
his  father,  as  to  prevail  with  hint  to  make  a new 
will,  and  entail  the  promise  upon  him,  revoking  the 
settlement  lately  made  upon  Jacob.  And  thus,  [1.] 
He  was  wise  when  it  was  too  late,  like  Israel  that 
would  venture  when  the  decree  was  gone  forth 
against  them.  Numb.  14.  40.  and  the  foolish  virgins, 
Alatt.  25.  10.  [2.]  He  rested  in  a partial  reforma- 

ti<m,  and  thought  by  pleasing  his  parents  in  one 
th'ng,  to  atone  for  all  his  other  miscarriages.  It  is 
ni  t s lid,  th  it  when  he  saw  how  obedient  Jacob  was, 
and  how  willing  to  please  his  parents,  he  repented 
cf  his  malicious  design  against  him;  no,  it  appeared 
afterward  that  he  persisted  in  that,  and  retained 
his  malice.  Note,  Carnal  hearts  are  apt  to  think 
themselves  as  good  as  they  should  be,  because  per- 
h:ips,  in  some  one  particular  instance,  they  are  not 
so  bad  as  they  have  been.  Thus  Micah  retains  his 
idols,  but  thinks  h’mself  happy  in  having  a Levite 
to  be  his  pr.est,  Judg.  17.  13. 

10.  And  Jacob  went  out  from  Beer-shelta, 
and  went  toward  Haran.  11.  And  he 
liglited  upon  a certain  place,  and  tarried 
there  all  night,  because  the  sun  was  set ; 
and  he  took  of  the  stones  of  that  place, 
and  put  them  for  his  pillows,  and  lay  down 
in  that  place  to  sleep.  12.  And  he  dream- 
and,  behold,  a ladder  set  upon  the  earth, 
and  the  top  of  it  reached  to  heaven  : and, 
behold,  the  angels  of  God  ascending  and 
descending  on  it.  13.  And,  behold,  the 
Lord  stood  above  it ; and  said,  I am  the 
liORD  God  of  Abraham  thy  father,  and  the 
God  of  Isaac  : the  land  wliereon  thou  liest, 
to  thee  will  I give  it,  and  to  thy  seed.  14. 
And  thy  seed  shall  be  as  the  dust  of  the 
<'arth,  and  thou  shall  spread  abroad  to  the 
west  and  to  the  east,  and  to  tlie  north,  and 
to  the  south  : and  in  thee  and  in  thy  seed 
shall  all  the  families  of  the  earth  be  bless- 
ed. 15.  And,  behold,  I am  with  thee,  and 
will  keep  thee  in  all  'places  whither  thou 
goest,  and  will  bring  thee  again  into  this 
VoL.  I.— U 


land ; for  I will  not  leave  thee,  until  1 have 
done  that  which  I have  spoken  to  thee  of. 

We  have  here  Jacob  upon  his  journey  toward  Sy- 
ria, in  a very  desolate  condition,  like  one  that  was 
sent  to  seek  his  fortune;  but  we  find,  that  though  he 
was  alone,  yet  he  was  not  alone,  foi  the  Father  was 
with  him,  John  16.  32.  If  what  is  here  recorded, 
happened  (as  it  should  seem  it  did)  the  first  night, 
he  had  made  a long  day’s  journey  from  Beer-sheba 
to  Bethel,  above  forty  miles.  Providence  brought 
him  to  a conven.ent  place,  probably  shaded  with 
trees,  to  rest  him  in  that  night;  and  there  he  had, 

I.  A hard  lodging;  {v.  11.)  the  stones  for  his  pit- 
lows,  and  the  hea\  ens  for  his  canopy  and  curtains. 
As  the  usage  then  was,  perhaps  this  was  not  so  bad 

; as  it  seems  now  to  us;  but  we  should  think,  1.  He 
lay  very  cold;  the  cold  ground  fer  his  bed,  and, 
which,  one  would  suppose,  made  the  matter  worse, 
a cold  stone  for  his  pillow,  and  in  the  cold  air.  2. 
Very  uneasy;  if  his  bones  were  sore  with  his  day’s 
journey,  h,s  night’s  rest  would  but  make  them 
sorer.  3.  I ery  much  exposed:  he  forgot  that  he 
was  fleeing  for  his  life;  for  had  his  brother,  in  his 
rage,  pursued,  or  sent  a murderer  after  him,  here 
he  lay  ready  to  be  sacrificed,  and  destitute  of  shel- 
ter and  defence:  we  cannot  think  it  was  by  reason 
of  his  poverty  that  he  was  so  ill  accomrnodated, 
but,  (1.)  It  was  owing  to  the  plainness  and  simpli- 
city of  those  times,  when  men  did  not  take  so  much 
state,  and  consult  their  ease,  so  much  as  in  these 
later  times  of  softness  and  effeminacy.  (2.)  Jacob 
had  been  particularly  used  to  hardships,  as  a plain 
man  dwelling  in  tents;  and,  designing  now  to  go  to 
service,  he  was  the  more  willing  to  inure  himself 
to  it;  as  it  proved  it  was  well,  ch.  31.  40.  (3.)  His 

comfort  in  the  divine  blessing,  and  his  confidence  in 
the  divine  protection,  made  him  easy,  even  then 
when  he  lay  thus  exposed;  being  sure  that  his  God 
made  him  to  dwell  in  safety,  he  could  lie  down  and 
sleep  uprn  a stone. 

II.  In  his  hard  lodging,  he  had  a pleas,  nt  dream; 
any  Israelite  indeed  would  be  willing  to  take  up  with 
Jacob’s  pillow,  provided  he  might  have  but  Jacob’s 
dream.  Then  and  there,  he  heard  the  words  of 
God,  and  saw  the  visions  of  the  Almighty:  it  wa.« 
the  best  night’s  sleep  he  ever  had  in  his  life.  Note, 
God’s  time  to  visit  his  people  with  his  comferts,  is, 
when  they  are  most  destitute  of  other  comforts,  and 
other  comforters;  when  afflictions  in  the  way  cf 
duty  (as  these  here  were)  do  abound,  then  shall 
consolations  so  much  the  more  abound.  Now  ob- 
serve here, 

1.  The  encouraging  vision  Jacob  saw,  v.  12.  He 
saw  a ladder  which  reached  from  earth  to  heaven, 
the  angels  ascending  and  descending  upon  it,  and 
God  himself  at  the  head  of  it.  Now  this  represents 
the  two  things  that  are  very  comfortable  to  good 
people  at  all  times,  and  in  all  conditions. 

(1.)  The  providence  of  God,  by  which  there  is  a 
cc'iistant  correspondence  kept  up  between  heaven 
and  earth.  The  counsels  of  heaven  are  executed  on 
e.ii'th,  and  the  actions  and  affairs  of  this  earth  are 
all  known  in  heaven,  and  judged  there.  Providence 
does  its  work  gradually,  and  by  steps;  angels  are 
employed  as  ministering  spirits,  to  ser  e all  the  pur- 
poses and  designs  of  Prox  idence,  and  the  wisdom  of 
God  is  at  the  upper  end  of  the  ladder,  directing  all 
the  motions  of  second  causes  to  the  glory  of  the  First 
Cause.  The  angels  are  active  spirits,  continually 
ascending  and  descending;  they  rest  not  day,  nor 
night,  from  service,  according  to  the  posts  assigned 
them.  They  ascend,  to  give  account  of  w'hat  they 
have  done,  and  to  receive  orders;  and  then  descend 
to  execute  the  orders  they  have  received.  Thus 
we  should  always  abound  in  the  work  of  the  Lord, 
that  we  may  do  it  as  the  angels  do  it,  Ps,  103,  20, 


154 


GENESIS,  XXVIII 


21.  This  vision  gave  very  seasonable  comfort  to 
Jacob,  letting  him  know  that  he  had  both  a good 
guide,  and  a good  guard,  in  his  going  out  and  com- 
ing in;  that  though  he  was  made  to  wander  from 
his  father’s  house,  yet  still  he  was  the  care  of  a 
kind  providence,  and  the  charge  of  the  holy  angels. 
I'his  is  comfort  enough,  though  we  should  not  ad- 
mit the  notion  which  some  have,  that  the  tutelar  an- 
gels of  Canaan  were  ascending,  having  guarded 
Jacob  out  of  their  land,  and  the  angels  of  Syria  de- 
scending to  take  him  into  their  custody.  Jacob  was 
now  the  type  and  representative  of  the  whole 
church,  which  the  angels  are  intrasted  with  the 
guardianship  of. 

(2.)  The  mediation  of  Christ:  he  is  the  ladder, 
the  foot  on  earth  in  his  human  nature,  the  top  in 
heaven  in  his  divine  nature:  or,  the  former  in  his 
humiliation,  the  latter  in  his  exaltation.  All  the 
intei'couvse  between  heaven  and  earth,  since  the 
fall,  is  by  this  ladder.  Christ  is  the  way;  all  God’s 
favours  come  to  us,  and  all  our  services  go  to  him, 
by  Christ.  If  God  dwell  with  us,  and  we  with  him, 
it  is  by  Christ;  we  have  no  way  of  getting  to  heaven 
than  by  this  ladder;  if  we  climb  up  any  other  way, 
we  are  thieves  and  robbers.  This  vision  our  Sa- 
viour alludes  to,  when  he  speaks  of  the  angels  of 
God  ascending  and  descending  ufion  the  Son  of 
man;  (John  1.  51.)  for  the  kind  offices  the  angels 
do  us,  and  the  benefits  we  receive  l)y  their  ministra- 
tion are  all  owing  to  Christ,  who  has  reconciled 
things  on  earth,  and  things  in  heaven,  (Col.  1.  20.) 
and  made  them  all  meet  in  himself,  Eph.  1.  10. 

2.  The  encouraging  words  Jacob  heard.  God 
now  brought  him  into  the  wilderness,  and  spake 
comfortably  to  him,  spake  from  the  head  of  the  lad- 
der, for  all  the  glad  tidings  we  receive  from  heaven, 
come  through  Jesus  Christ. 

(1.)  The  former  promises  made  to  his  father,  are 
repeated  and  ratified  to  him,  v.  13,  14.  In  general, 
God  intimates  to  him  that  he  would  be  the  same  to 
him,  that  he  had  been  to  Abraham  and  Isaac. 
Those  that  tread  in  the  steps  of  their  godly  parents, 
are  interested  in  their  covenant,  and  entitled  to 
their  privileges.  Particularly,  [1.]  The  land  of 
Canaan  is  settled  upon  him,  the  land  svhereon  thou 
liest;  as  if  by  his  lying  so  contentedly  upon  the  bare 
ground,  he  had  taken  livery  and  seisin  of  the  whole 
land.  [2.]  It  is  promised  him  that  his  posterity 
should  multiply  exceedingly,  as  the  dust  of  the 
earth,  that  though  he  seemed  now  to  be  plucked 
off  as  a withered  branch,  yet  he  should  become  a 
flourishing  tree  that  should  send  out  his  boughs  unlo 
the  sea.  These  were  the  blessings  with  which  his 
father  had  Irlessed  him,  {v.  3,  4.)  and  God  here 
said  Amen  to  them,  that  he  might  have  strong  con- 
solation. [3.  ] It  is  added  that  the  Messiah  should 
come  from  his  loins,  in  whom  all  the  families  of  the 
earth  should  be  blessed.  Christ  is  the  great  bless- 
ing of  the  world:  all  that  are  blessed,  whatever  fa- 
mily they  are  of,  are  blessed  in  him,  and  none  of 
any  family  are  excluded  from  blessedness,  in  him, 
but  those  that  exclude  themselves. 

(2.)  Fresh  promises  were  made  him,  accommo- 
dated to  his  present  condition,  v.  15.  [1.]  Jac.i  l) 

was  apprehensive  of  danger  from  his  lirother  Esau; 
but  God  promises  to  keep  him.  Note,  Those  are 
safe,  whom  God  protects,  whoever  pursues  them. 
[2.]  He  had  now  a long  journey  before  him,  was 
to  travel  alone,  in  an  unknown  road,  to  an  unknown 
country;  but,  behold  I am  svith  thee,  says  God. 
Note,  Wherever  we  are,  we  are  safe,  and  may  be 
e,asy,  if  we  have  God’s  favourable  presence  with 
us.  [3.]  He  knew  not,  but  God  foresaw,  what 
hardships  he  would  meet  with  in  his  uncle’s  service, 
and  therefore  promises  to  jireserve  him  in  ;ill  pla- 
ces. Note,  God  knows  how  to  give  his  people  gra- 
ces and  comforts  accommodated  to  the  events  that 


shall  be,  as  well  as  to  those  that  are.  [4.]  He  ■>vj3 
now  going  as  an  exile  into  a place  far  distant,  lint 
God  promises  him  to  bring  him  back  ag..in  to  tins 
land.  Note,  he  that  preserves  his  people’s  going 
out,  will  also  take  care  of  their  coming  in,  Ps.  121 
8.  [5.  ] He  seemed  to  l)e  forsaken  of  all  his  friends, 
but  God  here  gives  him  this  assurance,  1 will  not 
leave  thee.  Note,  Whom  God  loves,  he  never 
leaves.  This  promise  is  sure  to  all  the  seed,  Heli 
13.  5.  [6.  ] Providence  seemed  to  contradict  the 

promises;  he  is  therefore  assured  of  the  performance 
of  them  in  their  season:  All  shall  be  done  that  1 
have  spoken  to  thee  of.  Note,  Saying  and  doing 
are  not  two  things  with  God,  wlnitever  they  arf 
with  us. 

16.  And  Jacob  awakinl  out  of  his  sleep, 
and  he  said,  Suicdy  the  Lord  is  in  this 
place;  and  1 knew  it  not.  17.  And  he 
was  afraid,  and  said.  How  dreadful  is  this 
place!  This  is  none  other  hut  the  house  of 
God,  and  this  is  the  gate  of  heaven.  1 8. 
And  Jacob  rose  up  early  in  the  morning, 
and  took  the  stone  that  he  had  put  for  his 
pillows,  and  set  it  up  fur  a pillar,  and 
poured  oil  upon  the  top  of  it.  19.  And  he 
called, the  name  of  that  place  Belh-el,  hut 
the  name  of  tliat  city  'was  called  Luz  at 
the  first.  20.  And  Jacob  vowed  a vow, 
saying,  if  God  will  he  with  me,  and  will 
keep  me  in  this  way  that  I go,  and  will  give 
me  bread  to  eat,  and  raiment  to  jut  on, 
21.  So  that  I come  again  to  my  father’s 
house  in  peace;  then  shall  the  Lord  he 
my  God  : 22.  And  this  stone,  v^  Inch  I 

have  set  for  a pillar,  shall  he  God’s  liouse  : 
and  of  all  that  thou  shalt  give  me  I will 
surely  give  the  tenth  unto  thee. 

God  manifested  himself  in  his  favour  to  Jacob,  when 
he  ’.vas  asleep  and  purely  passive  ;f(  r the  spirit  1 ke 
the  wind,  blows  when  ;.nd  where  he  listeth,  and 
God’s  grace,  like  the  dew,  t,irrieth  not  for  the  sons 
of  men,  Mich.  5.  7.  But  Jacib  apidied  hiu  self  to 
the  improvement  of  the  visit  God  had  niar^e  liim, 
when  he  was  awake;  and  we  may  well  think  ho 
awaked,  as  the  prophet  did,  (Jer.  31.  26.)  and,  be- 
hold his  sleep  was  sweet  to  him.  Here  is  much  ( f 
Jacob’s  devotion  on  this  occ:.sirn. 

I.  He  expresses  great  surprise  at  the  tc  kens  he 
had  of  God’s  special  presence  with  him  in  that 
place,  T>.  16,  Surely  the  Lord  is  in  this  place,  and  1 
1 knew  it  not.  Note,  1.  God’s  manifestations  of  him- 
self to  his  people,  carry  their  own  evidence  along 
with  them.  God  can  gi\  e undeniable  demenstra- 
tiens  of  his  presence,  such  as  give  abundant  satis- 
faction to  the  souls  of  the  faithful,  that  God  is  with 
them  of  a tnith;  satisfaction,  not  communicable  to 
others,  but  convincing  to  themselves.  2.  We 
sometimes  meet  with  God  there  where  we  little 
thought  of  meeting  with  him.  He  is  there  where 
we  did  not  think  he  had  been;  is  found  there  where 
we  asked  not  for  him.  No  place  excludes  divine 
visits,  (ch.  16.  13.)  here  also.  M'herever  we  are, 
in  the  citv  or  in  the  desert,  in  the  house  or  in  the 
field,  in  the  shop  or  in  the  street,  we  may  keeji  up 
our  intercourse  with  Heaven,  if  it  be  not  our  cwn 
fault. 

H.  It  struck  an  awe  upon  him,  v.  17,  He  was 
afraid;  so  far  was  he  from  being  puffed  up,  and  ex 
alted  above  measure,  with  the  abundance  of  the 
revelations,  (2  Cor.  12.  7.)  that  he  was  afraid. 


155 


GENESIS,  XXIX. 


Note,  The  more  we  see  of  God,  the  more  cause  we 
see  for  holy  trembling  and  blushing  before  him. 
Those  whom  God  is  pleased  to  manifest  himself  to, 
are  thereby  laid,  and  kept  very  low  in  their  own 
eyes,  and  see  cause  to  fear,  even  the  Lord  and  his 
goodness,  Hos.  3.  5.  He  said.  How  dreadful  is 
this  fiLacel  That  is,  “The  appearance  of  God  in 
this  place  is  never  to  be  thought  of,  but  with  holy 
awe  and  reverence.  I shall  have  a respect  for  this 
place,  and  remember  it  by  this  token,  as  long  as  I 
Jive:”  not  tliat  he  thought  the  place  itself  any  nearer 
the  divine  visions  than  other  places;  but  what  he  saw 
there  at  this  time,  was  as  it  were,  the  house  of  God, 
the  residence  of  the  Divine  Majesty,  and  the  gate 
of  heauen,  that  is,  the  general  rendezvous  of  the 
inhabitants  of  the  upper  world,  as  the  meetings  of  a 
city  were  in  their  gates;  or,  the  angels  ascending 
and  descending,  were  like  travellers  passing  and 
re-passing  through  the  gates  of  a city.  Note,  1. 
God  is,  in  a special  manner,  present  there  where 
his  ^race  is  revealed,  and  where  his  covenants  are 
published  and  sealed,  as  of  old,  by  the  ministry  of 
angels,  so  now  by  instituted  ordinances.  Matt.  28. 
20.  2.  There  where  God  meets  us  with  his  special 

resence,  we  ought  to  meet  him  with  the  most 
umble  reverence,  remembering  his  justice  and 
holiness,  and  our  own  meanness  and  vileness. 

III.  He  took  care  to  presen  e the  memorial  of  it 
two  ways. 

1.  He  set  up  the  stone  for  a pillar;  (t>.  18. ) not  as 
if  he  thought  the  visions  of  his  head  were  any  way 
owing  to  the  stone  on  which  it  lay,  but  thus  he 
would  mark  the  place  against  he  came  back,  and 
erect  a lasting  monument  of  God’s  favour  to  him, 
and  because  he  had  not  time  now  to  build  an  altar 
here,  as  Abraham  did  in  the  places  where  God  ap- 
peared to  him,  ch.  12.  7.  He  therefore  poured  oil 
on  the  top  of  this  stone,  which,  probably  was  the  | 
ceremony  then  used  in  dedicating  their  altars,  as  an  ! 
earnest  of  his  building  an  altar  when  he  should  j 
have  conveniences  for  it,  as  afterward  he  did,  in 
gi'atitude  to  God  for  this  vision,  ch.  35.  7.  Note, 
Grants  of  mercy  call  for  returns  of  duty ; and  the 
sweet  communion  we  have  with  God,  ought  ever  to 
be  remembered. 

2.  He  gave  a new  name  to  the  place,  v.  19.  It 
had  been  called  Luz,  an  almond-tree;  l)ut  he  will 
have  it  henceforward  called  Beth-el,  the  house  of 
God.  This  gracious  appearance  of  God  to  him  put  a 
greater  honour  upon  it,  and  made  it  more  remarka- 
ble, than  all  the  almond-trees  that  flourished  there. 
This  is  that  Beth-el,  where,  long  after,  it  is  said, 

^ God  found  Jacob,  and  there,  in  what  he  said  to 
^him,  he  spake  with  us,  Hos.  12.  4.  In  process  of 
time,  this  Beth-el,  the  house  of  God,  became  Beth- 
aven,  a house  of  vanity  and  iniquity,  when  Jerobo- 
am set  up  one  of  his  calves  there.  ; 

IV.  He  made  a solemn  vow  upon  this  occasion, 

V.  20 . . 22.  By  religious  vows  we  give  glory  to 
God,  we  own  our  dependence  upon  him,  and  we 
lay  a bond  upon  our  own  souls,  to  engage  and 

Sluicken  our  obedience  to  him.  Jacob  was  now  in 
ear  and  distress;  and  it  is  seasonable  to  make  vows, 
in  times  of  trouble,  or  when  we  are  in  pursuit  of 
any  special  mercy,  John  1.  16.  Ps.  66.  13,  14.  1 

Sam.  1.  11.  Numb.  21.  1.  .3.  Jacob  had  now  had 
a gracious  visit  from  Heaven,  God  had  renewed  ! 
his  covenant  with  him,  and  the  covenant  is  mutual:  ' 
when  God  ratifies  his  promises  to  us,  it  is  proper 
for  us  to  repeat  our  promises  to  him.  Now  in  this  ' 
vow , oDserve,  ! 

1.  Jacob’s  faith;  God  had  said,  (x'.  15.)  I am  with  i 
thee,  and  will  keep  thee;  Jacob  takes  hold  of  that,  ' 
and  infers  “ Seeing  God  will  be  with  me,  and  will , 
keep  me,  as  he  has  said,  and  (which  is  implied  in 
that  promise)  will  provide  comfortably  for  me;  and 
seeing  he  lias  promised  to  bring  me  again  to  this 


land,  that  is,  to  the  house  of  my  father,  whom  I 
hope  to  find  alive  at  my  return  in  peace,”  (so  unlike 
was  he  to  Esau  who  longed  for  the  days  of  mourn- 
ing for  his  father,)  “I  depend  upon  it.”  Note, 
God’s  promises  are  to  be  the  guide  cmd  measure  of 
our  desires  and  expectations. 

2.  Jacob’s  modesty  and  great  moderation  in  his 
desires;  he  will  cheerfully  content  himself  with 
bread  to  eat,  and  raiment  to  put  on;  and  though 

I God’s  promise  had  now  made  him  heir  to  a very 
great  estate,  yet  he  indents  not  for  soft  clothing  and 
dainty  meat.  Agur’s  wish  is  his,  Feed  me  with 
food  convenient  for  me;  and  see  1 Tim.  6.  8.  Na- 
ture is  content  with  a little,  and  grace  with  less. 
Those  that  have  most,  have,  in  effect,  no  more  for 
themselves  than  food  and  raiment;  the  overplus 
they  have  only  either  the  keeping  of,  or  the  giving 
of,  not  the  enjoyment  of:  if  God  give  us  more,  we 
are  bound  to  be  thankful,  and  to  use  it  for  him;  if 
he  give  us  but  this,  we  are  bound  to  be  content,  and 
cheerfully  to  enjoy  him  in  it. 

3.  Jacob’s  piety  and  his  regard  to  God,  which  ap- 
pear here,  (1.)  In  what  he  desired;  that  God  would 
be  with  him,  and  keep  him.  Note,  We  need  de- 
sire no  more  to  make  us  easy  and  happy,  wherei  er 
we  are,  than  to  have  God’s  presence  with  us,  and 
to  be  under  his  protection:  it  is  comfortable,  in  a 
journey,  to  have  a guide  in  an  unknown  way,  a 
guard  in  a dangerous  way,  to  be  well-carried,  well 
provided  for,  and  to  have  good  company  in  any 
way;  and  they  that  have  God  with  them,  have  all 
this  in  the  best  manner.  (2.)  In  what  he  designed; 
his  resolution  is,  [1.]  In  general,  to  cleave  to  the 
Lord,  as  his  God  in  covenant.  Then  shall  the  Lord 
be  my  God.  Not  as  if  he  would  disown  him  and 
cast  him  off,  if  he  should  want  food  and  raiment; 
no,  though  he  slay  us,  we  must  clea^■e  to  him;  but 
“then  I will  rejoice  in  him  as  my  God;  then,  I will 
more  strongly  engage  myself  to  abide  with  him.” 
Note,  Every  mercy  we  receive  from  God,  should 
be  improved  as  an  additional  obligation  upon  us  to 
walk  closely  with  him  as  our  God.  [2.]  In  par- 
ticular, that  he  would  perform  some  special  acts  of 
devotion,  in  token  of  his  gratitude.  First,  “ This 
pillar  shall  keep  possession  here,  till  I come  back  in 
peace,  and  then  it  shall  be  God’s  house,”  that  is, 
“an  altar  shall  be  erected  here  to  the  honour  of 
God.”  Secondly,  “The  house  of  God  shall  not  be 
unfurnished,  nor  his  altar  without  a sacrifice;  of  all 
that  thou  shalt  give  me  I will  surely  give  the  tenth 
unto  thee,  to  be  spent  either  upon  God’s  altars,  oi 
upon  his  poor,”  both  which  are  his  receivers  in  the 
world.  Probab3q  it  was  according  to  some  general 
instructions  received  from  Heaven,  that  Abraham 
and  Jacob  offered  the  tenth  of  their  acquisitions  to 
God.  Note,  1.  God  must  be  honoured  with  our 
estates,  and  must  have  his  dues  out  of  them. 
When  we  receive  more  than  ordinary  mercy  from 
God,  we  should  study  to  give  some  signal  instances 
of  gratitude  to  him.  2.  The  tenth  is  a very  fit  pro- 
portion to  be  devoted  to  God,  and  employed  for  him; 
though,  as  circumstances  vary,  it  may  be  more  or 
less,  as  God  prospers  us,  1 Cor.  16.  2. 

CHAP.  XXIX. 

This  chapter  gives  us  an  account  of  God’s  providences 
concerning  Jacob,  pursuant  to  the  promises  made  him 
in  the  foregoing  chapter.  I.  How  he  was  brought  in 
safety  to  his  journey’s  end,  and  directed  to  his  relations 
there,  who  bid  him  welcome,  v.  1.  .14.  II.  How  he  was 
comfortably  disposed  of  in  marriage,  v.  15.  .30.  III. 
How  his  family  was  built  up  in  the  birth  of  four  sons,  v, 
31.  .35.  IV.  The  affairs  of  princes  and  mighty  nations 
that  ^vere  then  in  being,  are  not  recorded  in  the  book  of 
God,  but  are  left  to  be  buried  in  oblivion;  while  these 
small  domestic  concerns  of  holy  Jacob  are  particularly 
recorded,  with  their  minute  circumstances,  that  they 
may  be  in  everlasting  remembrance.  For  the  memorv 
of  the  just  is  blessed. 


156 


GENESIS,  XXIX. 


Then  Jacob  went  on  !iis  journey,  ai  d 
came  into  the  land  of  the  peoj)le  of 
tbe  east.  2 And  he  looked,  and,  behold, 
a well  in  the  field,  and,  lo,  there  ivere  three 
docks  of  sheep  lying  by  it ; for  out  of  that 
well  they  watered  the  flocks : and  a great 
stone  teas  upon  the  well’s  mouth.  3.  And 
thither  were  all  the  flocks  gathered:  and 
they  rolled  the  stone  from  the  well’s  mouth, 
and  watered  the  sheep,  and  put  the  stone 
again  upon  the  well’s  mouth  in  his  place. 
4.  And  Jacob  said  unto  them,  My  brethren, 
whence  be  ye  ? and  they  said.  Of  Haran  are 
wa.  5.  And  he  said  unto  them.  Know  ye 
Laban  the  son  of  Nahor  ? And  they  said. 
We  know  hun.  6.  And  he  said  unto  them, 
fs  he  well  ? And  they  said.  He  is  well : 
and,  behold,  Rachel  his  daughter  cometh 
with  the  sheep.  7.  And  he  said,  Lo,  it  is 
yet  high  day,  neither  is  it  time  that  the  cattle 
should  be  gathered  together : water  ye  the 
sheep,  and  go  and  feed  them.  8.  And  they 
said,  We  cannot,  until  all  th^  flocks  be 
gathered  together,  and  till  they  roll  the  stone 
from  the  well’s  mouth;  then  we  water  the 
sheep. 

All  the  stciges  of  Israel’s  march  to  Canaan  are 
distinctly  noticed,  but  no  particular  journal  is  kept 
of  Jacob’s  expedition  further  tlian  Bethel;  no,  he 
had  no  more  such  happy  nights  as  he  had  at  Bethel, 
no  more  such  visions  of  the  Almighty;  that  was  in- 
tended for  a feast,  he  must  not  expect  it  to  be  his 
daily  bread.  But, 

1.  We  are  here  told  how  cheerfully  he  proceeded 
in  l\is  lourney,  after  tlie  sweet  communion  he  had 
with  Cod  at  Bethel:  Then  Jacob  lifted  ufi  his  feet; 
so  the  margin  reads  it,  v.  1.  Then  he  went  on 
with  cheerfulness  and  alacrity,  not  burthened  with 
his  cares,  nor  cramped  with  his  fears,  being  assured 
of  God’s  gracious  presence  with  him.  Note,  After 
the  visions  we  have  had  of  God,  and  the  vows  we 
have  m icle  to  him  in  solemn  ordinances,  we  should 
ran  the  way  of  his  commandments  with  enlarged 
hearts,  Heb.  12.  1. 

2.  How  happily  he  arrived  at  his  journey’s  end; 
Pro\  idence  brought  him  to  the  very  field  where  his 
uncle’s  flocks  were  to  be  watered,  and  there  he  met 
with  Rachel  that  was  to  be  his  wife.  Observe, 
(1.)  The  Divine  Providence  is  to  be  acknowledged 
in  all  the  little  circumstances  which  concur  to  make 
a journey,  or  other  undertaking,  comfortable  and 
successful.  If,  when  we  are  at  a loss,  we  meet  sea- 
sonably with  those  that  can  direct  us;  if  we  meet 
with  a disaster,  and  those  are  at  hand,  that  will 
help  us;  we  must  not  say  that  it  was  by  chance,  or 
that  fortune  therein  favoured  us,  but  that  it  was  by 
Providence,  and  that  God  therein  favoured  us.  Our 
ways  are  ways  of  ])leasantnoss,  if  we  continually 
acknowledge  God  in  them.  (2.)  Those  that  have 
flocks  must  look  well  to  them,  and  be  diligent  to 
know  their  state,  Prov,  27.  23.  What  is  here  said 
of  the  constant  care  of  the  shepherds  concerning 
their  sheej),  (■^^  2,  3,  7,  8.)  may  serve  to  illustrate 
the  tender  conrern  whi'’h  our  Lord  Jesus,  the  great 
shepherd  of  the  shec]),  has  for  his  flock,  the 
c.hui”h;  for  he  is  the  gofxl  Bhe])herd,  that  knows  his 
sheep,  and  is  kiv-wn  of  them,  John  10.  14.  The 
stone  at  the  well’s  mouth,  which  is  so  often  men- 
tioned here,  w.is  either  to  secure  their  property  in 


it;  for  water  was  scarce,  it  was  not  there  usus  com- 
munis aquarum — for  eatery  one's  use;  or,  it  was  to 
sa\  e the  well  from  receiving  damage  from  the  heat 
of  the  sun,  or  from  any  spiteful  liand,  or  to  prevent 
the  lambs  of  the  flock  from  being  drowned  in  it. 
(3.)  Separate  interests  should  not  take  us  from 
joint  and  mutual  help;  when  all  the  shepherds 
came  together  with  their  flocks,  then  like  loving 
neighbours  at  watering  time,  they  watered  their 
flocks  together.  (4. ) It  becomes  us  to  speak  ci  viUy 
and  respectfully  to  strangers.  Though  Jacob  was 
no  courtier,  but  a plain  man  dwelling  in  tents,  and 
a stranger  to  compliment,  yet  he  addresses  himself 
very  obligingly  to  the  people  he  met  with,  and  calls 
them  his  brethren,  -v.  4.  The  law  of  kindness  in 
the  tongue  has  a commanding  power,  Prov.  31.  26. 
Some  think  he  calls  them  brethren,  because  they 
Avere  of  the  same  trade,  shepherds  like  him. 
Though  he  was  uoav  upon  his  preferment,  he  was 
not  ashamed  of  his  occupation.  (5.)  Those  that 
show  respect,  have  usually,  respect  showed  them. 
As  Jacob  was  civil  to  these  strangers,  so  he  found 
them  civil  to  him : When  he  undertook  to  teach 
them  how  to  despatch  their  business,  {y.  7.)  they 
did  not  bid  him  meddle  with  his  own  concerns,  and 
let  them  alone;  but  though  he  was  a stranger,  they 
gave  him  the  reason  of  their  delay,  v.  8.  Those 
that  are  neighbourly  and  friendly,  shall  have  neigh- 
bourly and  friend’.)-  usage. 

9.  And  while  he  yet  spake  with  them, 
Rachel  came  with  her  father’s  sheep : for 
slie  ke]it  them.  10.  And  it  came  to  pass, 
wlien  Jacob  saw  Rachel  the  daughter  of 
Laban  his  mother’s  brother,  and  the  sheep 
of  Laban  his  mother’s  brother,  that  Jacob 
went  near,  and  rolled  the  stone  from  the 
well’s  mouth,  and  watered  the  flock  of 
Laban  his  mother’s  hrothcr.  1 1.  And  Jacob 
kissed  Rachel,  and  lifted  up  his  voice,  and 
wept.  12.  And  Jacob  told  Rachel  that  he 
was  her  father’s  brother,  and  that  he  was 
Rebekali’s  son : and  she  ran  and  told  her 
father.  13.  And  it  came  to  pass,  when 
Laban  heard  the  tidings  of  Jacob  his  sister’s 
son,  that  he  ran  to  meet  him,  and  embraced 
him,  and  kissed  him;  and  brought  him  to  his 
house.  And  he  told  Laban  all  these  things. 
14.  And  Laban  said  to  him,  Surely  thou 
art  my  bone  and  my  flesh.  And  he  abode 
with  him  the  space  of  a month. 

Here  we  see,  1.  Rachel’s  humility  and  industry; 
she  kept  her  father's  sheep,  (v.  9.)  that  is,  she  took 
care  of  them,  having  servants  under  her  that  were 
employed  about  them.  Rachel’s  name  signifies  a 
sheep.  Note,  Honest  useful  labour  is  that  which 
nobody  needs  be  ashamed  of,  nor  ought  it  to  be  a 
hindr  nee  to  any  one’s  preferment.  2.  Jacob’s  ten- 
derness and  affection;  when  he  understood  that  this 
was  his  kinswoman,  (probably,  he  had  heard  of  her 
name  before,)  knowing  what  his  errand  Avas  into 
that  countrv,  we  may  suppose  it  struck  into  his 
mind  immediateh^  that  this  must  be  his  Avife,  he 
being  already  smitten  Avith  her  ingenuous  and 
comely  face,  though  it  Avas,  probably,  sun-burnt, 
and  slie  Avas  in  the  homelv  dress  of  a shepherdess: 
hence,  he  is  attentive,  and  courteous,  and  peculiarly 
anxious  to  serve  her,  v.  10.  Hence  he  addresses 
himself  to  her  Avith  tears  of  joy  and  kisses  of  affec 
tion,  V.  11.  She  runs  with  all  haste  to  tell  her  father; 
for  she  Avill  by  no  means  cnteilain  her  kinsman’s 


157 


GENESIS,  XXIX. 


address,  without  her  father’s  knowledge  and  s'ppro- 
bation,  v.  12.  These  mutual  respects,  at  their  first 
interview,  were  good  presages  of  their  being  a hap- 
py couple.  3.  Providence  made  that  which  seemed 
contingent  and  fortuitous,  to  give  speedy  satisfaction 
to  Jacob’s  mind,  as  soon  as  ever  he  came  to  the 
place  which  he  was  bound  for.  Abraham’s  ser- 
vant, when  he  came  upon  a like  errand,  met  with 
the  like  encouragement.  Thus  God  guides  his 
people  with  his  eye,  Ps.  32.  8.  It  is  a groundless 
conceit  which  some  of  the  Jewish  writers  have, 
that  Jacob,  when  he  kissed  Rachel,  w^t  bee:  use 
he  had  been  set  upon  in  his  journey  by  Eliphaz  the 
eldest  son  of  Esau,  at  the  command  of  his  father, 
and  robbed  of  all  his  money  and  jewels,  which  his 
mother  had  given  him  when  she  sent  him  away : it 
is  plain  that  it  was  his  passion  for  Rachel,  and  the 
surprise  of  this  happy  meeting,  that  drew  these  tears 
from  his  eyes.  4.  Laban,  though  none  of  the  best  hu- 
moured men,  bid  him  welcome,  was  satisfied  in  the 
account  he  gave  of  himself,  and  of  the  reason  of  his 
coming  in  such  poor  circumstances;  while  we  avoid 
the  extreme,  on  the  one  hand,  of  being  foolishly 
credulous,  we  must  take  heed  of  falling  into  the 
other  extreme,  of  being  uncharitably  jealous  and 
suspicious.  Laban  OAvned  him  for  his  kinsman,  (v. 
14.)  Thou  art  my  bone  and  my Jlesh.  Note,  Those 
are  hard-hearted  indeed,  that  are  unkind  to  their 
relations,  and  that  hide  themselves  from  their  own 
fleshy  Isa.  58.  7. 

15.  And  Laban  said  unto  Jacob,  Because 
tliou  art  my  brother,  shouldest  thou  there- 
fore serve  me  for  naught?  Tell  me,  what 
shall  thy  wages  he?  16.  And  Laban  had 
two  daughters : the  name  of  the  elder  was 
Leah,  and  the  name  of  the  younger  leas 
Rachel.  1 7.  Leah  teas  tender-eyed ; but 
Rachel  was  beautiful  and  well-favoured. 
18.  And  Jacob  loved  Rachel;  and  said,  1 
will  serve  thee  seven  years  for  Rachel  thy 
younger  daughter.  19.  And  Laban  said. 
It  is  better  that  I give  her  to  thee,  than  that 
I should  give  her  to  another  man : abide 
with  me.  20.  And  Jacob  served  seven 
ears  for  Rachel : and  they  seemed  unto 
im  hut  a few  days,  for  the  love  he  had  to 
her.  21 . And  Jacob  said  unto  Laban,  Give 
me  my  wife,  for  my  days  are  fulfilled,  that 
1 may  go  in  unto  her.  22.  And  Laban 
gathered  together  all  the  men  of  the  place, 
and  made  a feast.  23.  And  it  came  to  pass 
in  the  evening,  that  he  took  Leah  his  daugh- 
ter, and  brought  her  to  him ; and  he  went 
in  unto  her.  24.  And  Laban  gave  unto  his 
daughter  Leah  Zilpah  his  maid,  for  an 
hand-maid.  25.  And  it  came  to  pass,  that 
in  the  morning,  behold,  it  teas  Leah : and 
he  said  to  Laban,  What  is  this  thou  hast 
done  unto  me?  Did  not  I serve  with  thee 
for  Rachel?  Wherefore  then  hast  thou  be- 
guiled me?  26.  And  Laban  said.  It  must 
not  be  so  done  in  our  counti7,.to  give  the 
vounger  before  the  first-born.  27.  Fulfil 
her  week,  and  we  will  give  thee  this  also  for 
the  sei-vice  which  thou  shalt  serve  with  me 
vet  seven  other  vears.  28.  And  Jacob  did 


so,  and  fulfilled  her  week  ; and  he  gave  him 
Rachel  his  daughter  to  wife  also.  29,  And 
Laban  gave  to  Rachel  his  daughter  Bilhah 
his  handmaid  to  be  her  maid.  30.  And  he 
went  in  also  unto  Rachel,  and  he  loved  also 
Rachel  iDore  than  Leah,  and  served  with 
him  yet  seven  other  years. 

Here  is, 

I.  The  fair  contract  made  between  Laban  and 
Jacob,  during  the  month  that  Jacob  spent  there  as  a 
guest,  V.  14.  It  seems,  he  was  not  idle,  nor  did  he 
spend  his  time  in  sport  and  pastime;  but,  like  a man 
of  business,  though  he  had  no  stock  of  his  own,  he 
applied  himself  to  serve  his  uncle,  as  he  had  begun, 
(t;.  10. ) when  he  watered  his  Jiock.  Note,  WhereA  er 
Ave  are,  it  is  good  to  be  employing  ourselves  in  some 
useful  business,  Avhich  Avill  turn  to  a good  account  to 
ourselves  or  others.  Laban,  it  seems,  Avas  so  taken 
Avith  Jacob’s  ingenuity  and  industry  about  his  flocks, 
that  he  Avas  desirous  he  should  continue  AVith  him, 
and  very  fairly  reasons  thus,  {y.  15.)  “Because 
thou  art  my  brother,  shouldest  thou  therefore  serve 
me  for  naught?  No,  Avhat  reason  for  that?”  If 
Jacob  be  so  respectful  to  his  uncle  as  to  give  him 
his  service  without  demanding  any  consideration  for 
it,  yet  Laban  will  not  be  so  unjust  to  his  nepheAv  as 
to  take  advantage  either  of  his  necessity  or  of  his 
good-nature.  Note,  Inferior  relations  must  not  be 
imposed  upon;  if  it  be  their  duty  to  serve  us,  it  is 
our  duty  to  reward  them.  Now  Jacob  had  a fair 
opportunity  to  make  knoAvn  to  Laban  the  affecti^  n 
he  had  for  his  daughter  Rachel;  and,  having  no 
worldly  goods  in  his  hand  with  which  to  endow  her, 
he  promises  him  seA  en  years’  service,  upon  condition 
that,  at  the  end  of  seven  years,  he  would  bestoAv  her 
upon  him  for  his  wife.  It  appears  by  computation 
that  Jacob  was  noAv  77  years  old  when  he  bound 
himself  ^prentice  for  a wife,  and  for  a wife  he  kept 
sheep,  Hos.  12.  12.  His  posterity  are  there  re- 
minded of  it  long  afterward,  as  ah  instance  of  the 
meanness  of  their  original:  prob:ibly,  Rachel  Avas 
young,  and  scarcely  marriageable,  Avlien  Jacob  first 
came,  Avhich  made  him  the  more  Avilling  to  stay  for 
her  till  his  seven  years’  service  Avere  expired. 

II.  Jacob’s  honest  performance  of  his  part  of  the 
bargain,  v.  20.  He  served  seven  years  for  Rachel: 
if  Rachel  still  continued  to  keep  her  father’s  sheep 
as  she  did,  {v.  9. ) his  innocent  and  religious  conver- 
sation with  her,  Avhile  they  kept  the  flocks,  could 
not  but  increase  their  mutual  acquaintance  and  af- 
fection; (Solomon’s  song  of  love  is  a pastoral;)  if  she 
noAv  left  it  off,  his  easing  her  of  that  care  Avas  very 
obliging.  Jacob  honestly  served  out  his  seven  years, 
and  did  net  forfeit  his  indentures,  though  he  was 
old ; nay,  he  serA'ed  them  cheerfully,  they  seemed  to 
him  but  a fe%v  days,  for  the  love  he  had  to  her.  As 
if  it  Avas  more  his  desire  to  earn  her  than  to  have 
her.  Note,  Love  makes  long  and  hard  services 
short  and  easy;  hence  we  read  of  the  labour  of  love, 
Heb.  6.  10.  If  Ave  know  hoAV  to  value  the  happi- 
ness of  heaA'en,  the  sufferings  of  this  present  time 
Avill  be  as  nothing  to  us,  in  comparison  of  it.  An 
age  of  work  will  be  but  as  a fcAv  days  to  those  that 
love  God,  and  long  for  Christ’s  appearing. 

III.  The  base  cheat  Avhich  Laban  put  upon  him 
Avhen  he  Avas  out  of  his  time;  h^ut  Leah  into  his 
arms  instead  of  Rachel,  v.  23.  This  was  Laban’s 
sin;  he  Avronged  both  Jacob  and  Rachel,  Avhose  af- 
fections, doubtless,  Avere  engaged  to  each  other,  and 
if  (as  some  say)  Leah  was  herein  no  better  than  an 
adulteress,  it  was  no  small  wrong  to  her  too.  But 
it  Avas  Jacob’s  affliction,  a damp  to  the  mirth  of  the 
marriage-feast,  Avhen  in  the  morning,  behold,  it 
Avas  Leah,  x’.  25.  It  is  easy  to  observe  here  how 
Jacob  was  paid  in  his  own  coin.  He  had  cheated 


158 


GENESIS,  XXIX. 


his  own  father  when  he  pretended  to  be  Esau,  and 
now  his  E.ther-in-law  cheated  him.  Herein,  how 
unrighteous  soeA  er  Laban  was,  the  Lord  was  right- 
eous; as  Judg.  1.  7.  Even  the  righteous,  if  they  take 
a false  step,  are  sometimes  thus  recompensed  in  the 
earth.  Many  tli  .t  are  not,  like  Jacob,  disappo.nted  in 
the  /lersoTi,  soon  find  themselves,  as  much  to  their 
grief,  disappointed  in  the  character.  The  choice 
of  that  relation  therefore  on  both  sides,  ought  to  be 
made  with  good  advice  and  consideration,  that  if 
there  should  be  a disappointment,  it  may  not  be  ag- 
gravated by  a consciousness  of  management. 

IV.  The  excuse  and  atonement  Laban  made  for 
the  cheat. 

1.  The  excuse  was  frivolous,  v.  26,  It  mast  not 
be  so  done  in  our  country.  We  have  reason  to 
think  there  was  no  such  custom  of  his  country,  as 
he  pretends;  only  he  banters  Jacob  with  it,  and 
laughs  at  his  mistake.  Note,  Those  that  can  do 
wickedly,  and  then  think  to  turn  it  off  with  a jest, 
though  they  may  deceive  themselves  and  others, 
will  find,  at  last,  that  God  is  not  mocked.  But  if 
there  had  been  such  a custom,  and  he  had  resolved 
to  observe  it,  he  should  have  told  Jacob  so,  when 
he  undertook  to  serve  him  for  his  younger  daugh- 
ter. As  saith  the  prov^erb  of  the  ancients,  Wicked- 
tess  jiroceeds  from  the  wicked,  1 Sam.  24.  13. 
Those  that  deal  with  treacherous  men,  must  expect 
to  be  dealt  treacherously  with. 

2.  His  compounding  of  the  matter  did  but  make 
bad  worse:  IVe  will  give  thee  this  also,  v.  27.  Here- 
Ijy  he  drew  Jacob  into  the  sin,  and  snare,  and  dis- 
quiet, of  multiplying  wives,  which  remains  a blot 
in  his  escutcheon,  and  will  be  so  to  the  end  of  the 
world.  Honest  Jacob  did  not  design  it,  but  to  have 
kept  as  true  to  Rachel  as  his  father  had  done  toRe- 
bek.ah;  he  that  had  lived  without  a wife  to  the  84th 
year  of  his  age,  could  then  have  been  very  well  con- 
tent with  one:  but  Laban,  to  dispose  of  his  two  daugh- 
ters witliout  portions,  and  to  get  seven  years’  ser- 
vice more  out  of  Jacob,  thus  imposes  upon  him,  and 
draws  him  into  such  a strait  by  his  fraud,  that  (the 
matter  not  being  yet  settled  as  it  was  afterward  by 
the  divine  law.  Lev.  18.  18,  and  more  fully  since  by 
our  Saviour,  Matt.  19.  5.)  he  had  some  colourable 
reason  for  marrying  them  both.  He  could  not  re- 
fuse Rachel,  for  he  had  espoused  her;  still  less 
could  he  refuse  Leah;  and  therefore  Jacob  must  be 
content,  and  take  two  talents,  2 Kings  5.  23.  Note, 
One  sin  is  commonly  the  inlet  of  another.  They 
that  go  in  by  one  door  of  wickedness,  seldom  find 
the  way  out  but  by  another.  The  polygamy  of  the 
patriarchs  was,  in  some  measure,  excusable  in  them, 
because,  though  there  was  a reason  against  it  as  an- 
cient as  Adam’s  marriage,  (Mai.  2.  15.)  yet  there 
was  no  express  command  against  it;  it  was  in  them 
a sin  of  ignorance,  it  was  not  the  ]aroduct  of  any  sin- 
ful lust,  but  for  tlie  Iniilding  up  of  the  church,  which 
was  the  good  that  Providence  brought  out  of  it:  but 
it  will  by  no  means  justify  the  like  practice  now, 
when  God’s  will  is  plainly  made  known,  that  one 
man  and  one  woman  only  must  be  joined  together, 
1 Cor.  7.  2.  The  having  of  many  wives  suits  well 
enough  with  the  carnal  sensual  spirit  < f the  Ma- 
hometan imposture,  which  alh'ws  it;  but  we  have 
not  so  learned  Christ.  Dr.  Lightfoot  makes  Leah 
and  Rachel  to  l)e  figures  of  the  two  churches,  the 
Jews  under  the  law,  and  the  Gentiles  under  the 
gospel;  the  younger,  the  more  beautiful,  and  more 
in  the  thoughts  of  Christ  when  he  came  in  the  form 
of  a servant;  but  the  other,  like  Leah,  first  em- 
laraced;  yet,  in  this,  the  allegory  does  not  hold,  that 
the  Gentiles,  the  younger,  were  more  fiaiitful.  Gal. 
4.  27. 

31.  And  when  the  T>ord  saw  that  Leah 
teas  hated,  lie  opened  lier  womb : but  Ra- 


chel icas  barren.  32.  And  Leah  conceived 
and  bare  a son,  and  she  called  his  name 
Reuben : for  she  said.  Surely  the  Lord  hath 
looked  upon  my  affliction : now  therefore 
my  husband  will  love  me.  33.  And  she 
conceived  again,  and  bare  a son  ; and  said, 
Because  the  Lord  hath  heard  that  I uas 
hated,  he  hath  therefore  given  me  this  son 
also  : and  she  called  his  name  Simeon.  34. 
And  she  conceived  again,  and  bai  e a son ; 
and  said.  Now  this  time  will  my  husband 
be  joined  unto  me,  because  1 have  born 
him  three  sons : therefore  was  his  name 
called  Levi.  35.  And  she  conceived  again, 
and  bare  a son ; and  she  said.  Now  will  1 
praise  the  Lord  : therefore  she  called  his 
name  Judah ; and  left  bearing. 

We  have  here  the  birth  of  four  of  Jacob’s  sons, 
all  by  Leah.  Observe, 

I.  That  Leah,  who  was  less  beloved,  was  blessed 
with  children,  when  Rachel  was  denied  that  bless- 
ing, V.  31.  See  how  Pro\idence,  in  dispensing  its 
gifts,  observes  a proportion,  to  keep  the  balance 
even,  setting  cresses  and  comforts  one  over-against 
another,  that  none  may  be  either  too  much  eleva- 
ted, or  too  much  depressed.  Rachel  wants  chil- 
dren, but  she  is  blessed  with  her  husband’s  love; 
Leah  wants  that,  but  she  is  fruitful.  Thus  it  was 
between  Elkanah’s  two  wives;  (1  Sam.  1.  5.)  for 
the  Lord  is  wise  and  righteous.  When  the  Lord 
saw  that  Leah  was  hated,  that  is  loved  less  than 
Rachel,  in  which  sense  it  is  required  that  we  hate 
father  and  mother,  in  comparison  with  Christ, 
(Luke  14.  26.)  then  the  Lord  granted  her  a ch  id; 
which  was  a rebuke  to  Jacob,  for  making  so  great  a 
difference  between  those  that  he  was  equally  rela- 
ted to;  a check  to  Rachel,  who  perhaps  insulted 
over  her  sister  upon  that  account;  and  a comfort  to 
Leah,  that  she  might  not  be  o\  erwhelmcd  with  the 
contempt  put  upon  her:  thus  Hod  giveth  abundant 
honour  to  that  which  lacked,  1 Cor.  12.  24. 

II.  That  the  names  she  gave  her  children,  were 

expressive  of  her  respectful  regards  both  to  God 
and  to  herhusliand.  1.  She  appears  very  ambitious 
of  her  husband’s  love:  she  reckoned  the  want  of  it 
her  affliction;  {x>.  32.)  not  upbraiding  him  with  it 
as  his  fault,  nor  reproaching  him  for  it,  and  so 
making  herself  uneasy  to  him,  but  laying  it  to  heart 
as  her  grief,  which  yet  she  had  reason  to  bear  with 
the  more  patience,  because  she  herself  was  consent- 
ing to  the  fraud  by  which  she  became  his  wife;  and 
we  may  well  bear  that  trouble  with  patience,  which 
we  bring  upon  ourselves  by  our  own  sin  and  folly. 
She  promised  herself  that  the  children  she  bare 
him,  would  gain  her  the  interest  she  desired  in  his 
affections.  She  called  her  first-born  Reuben,  See  a 
son,  with  this  pleasant  thought,  .Yow  will  my  hus- 
band love  me;  and  her  third  son  Levi,  Joined,  with 
this  expectation,  Ahw  xvill  my  husband  be  joined 
unto  me,  v.  34.  Mutual  affection  is  both  the  duty, 
and  comfort,  of  that  relation;  and  yoke-fellows 
should  study  to  recommend  themselves  to  each 
other,  1 Cor.  7.  33,  34.  2.  She  thankfully  acknow- 

ledges the  kind  providence  ( f God  in  it,  'llhe  Lord 
hath  looked  upon  my  affliction,  v.  32.  “ Lhe  Lord 

hath  heard,  that  is,  taken  notice  ( f it,  that  I was 
hated;”  (for  our  afflictions,  as  they  are  before  God’s 
eyes,  so  they  have  a cry  in  his  ears;)  He  hath  there- 
fore given  me  this  soji.  Note,  M'hatever  we  have, 
that  contributes  either  to  our  support  and  comfort 
under  our  afflictions,  or  to  our  deliverance  from 
them,  God  must  be  owned  in  it,  especially  his  pity 


159 


GENESIS,  XXX. 


and  tender  mercy.  Her  fourth  she  called  Judah, 
Praiist,  saying,  jYqw  ’will  1 firaise  the  Lord,  v.  35. 
And  this  was  he,  of  whom,  as  concerning  the  flesh, 
Christ  came.  Note,  (1.)  Whatever  is  the  matter 
of  our  rejoicing,  ought  to  be  the  matter  of  our 
thanksgiving:  tresh  favours  should  quicken  us  to 
praise  God  for  former  favours.  jYow  will  I praise 
the  Lord  more  iind  better  than  I ha\  e done.  (2. ) 
All  our  praises  must  centre  in  Christ,  both  as  the 
matter  of  them,  and  as  the  Mediator  of  them.  He 
descended  from  him  whose  name  was  Praise,  for 
he  is  our  Praise.  Is  Christ  formed  in  my  heart? 
J\'otv  will  1 firaise  the  Lord. 

CHAP.  XXX. 

In  this  chapter  we  have  an  account  of  the  increase.  I.  Of 
Jacob’s  family.  Eight  children  more  we  find  reeistered 
in  this  chapter;  Dan  and  Naphtali  by  Bilhah,  Rachel’s 
maid,  v.  1 . . 8.  Gad  and  Asher  by  Zilpah,  Leah’s  maid, 
V.  9 . . 13.  Issachar,  Zebulun,  and  Dinah,  by  Leah,  v. 
14 . .21.  And,  last  of  all,  Joseph,  by  Rachel,  v.  22 . . 24. 
11.  Of  Jacob’s  estate.  He  makes  a new  bargain  with  La- 
ban, V.  25 . . 34.  And  in  the  six  years’  further  service  he 
did  to  Laban,  God  wonderfully  blessed  him,  so  that  his 
stock  of  cattle  becaipe  very  considerable,  v.  35 . . 43. 
Herein  was  fulfilled  the  blessing  which  Isaac  dismissed 
him  with,  (ch.  28.  3. ) God  make  thee  fruitfid,  and  niid- 
tiply  thee.  Even  these  small  matters  concerning  Jacob’s 
house  and  field,  though  they  seem  inconsiderable,  are 
improveable  for  our  learning.  For  the  scriptures  were 
written,  not  for  princes  and  statesmen,  to  instruct  them 
in  politics;  but  for  all  people,  even  the  meanest,  to  direct 
them  in  their  families  and  callings  : yet  some  things  are 
here  recorded  concerning  Jacob,  not  for  imitation  but 
for  admonition. 

1.  4 ND  when  Rachel  saw  that  she  bare 
jL  Jacob  no  children,  Rachel  envied 
her  sister;  and  said  unto  Jacob,  Give  me 
children,  or  else  I die.  2.  And  Jacob’s  an- 
ger was  kindled  against  Rachel : and  he 
said.  Am  1 in  God’s  stead,  who  hath  with- 
held from  thee  the  fruit  of  the  womb  ? 3. 

And  she  said.  Behold  my  maid  Bilhah,  go 
m unto  her;  and  she  shall  bear  upon  my 
knees,  that  I may  also  have  children  by  her. 
4.  And  she  gave  him  Bilhah  her  handmaid 
to  wife : and  Jacob  went  in  unto  her.  5. 
And  Bilhah  conceived,  and  bare  Jacob  a 
son,  6.  And  Rachel  said,  God  hath  judged 
me,  and  hath  also  heard  my  voice,  and  hath 
given  me  a son : therefore  called  she  his 
name  Dan.  7.  And  Bilhah  Rachel’s  maid 
conceived  again,  and  bare  Jacob  a second 
son.  8.  And  Rachel  said,  with  great  wrest- 
lings have  I wrestled  with  my  sister,  and  I 
have  prevailed:  and  she  called  his  name 
Naphtali.  9.  When  Leah  saw  that  she 
had  left  bearing,  she  took  Zilpah  her  maid, 
and  gave  her  Jacob  to  \vife.  10.  And  Zilpah 
Leah’s  maid  bare  Jacob  a son.  11.  And 
Leah  said,  a troop  cometh : and  she  called 
his  name  Gad.  12.  And  Zilpah  Leah’s 
maid  bare  Jacob  a second  son.  13.  And 
Leah  said.  Happy  am  I,  for  the  daughters 
will  call  me  blessed:  and  she  called  his 
name  Asher. 

W e have  here  the  bad  consequences  of  that  strange 
marriage  which  Jacob  made  with  the  two  sisters. 
Here  is, 

1.  An  unhappy  disagreement  between  him  and 


Rachel,  (v.  1,  2.)  occasioned,  not  so  much  by  hei 
own  barrenness,  as  by  her  sister’s  fruitfulness.  Re- 
bekah,  the  only  wife  of  Isaac,  was  long  childless, 
and  yet  we  find  no  uneasiness  between  her  and  Isaac; 
but  here,  because  Leah  bears  children,  Rachel  can- 
not live  peaceably  with  Jacob. 

1.  Rachel  frets;  (-y.  1.)  she  envied  her  sister;  en- 
vy is  grieving  at  the  good  of  another,  than  which  no 
sin  is  more  offensive  to  God,  or  more  injurious  to  our 
neighbour  and  ourselves.  She  ccnsidered  not  that  it 
w'as  God  that  made  the  difference,  ..nd  that  though, 
in  this  single  instance,  her  sister  was  preferred  be- 
fore her,  yet  in  other  things  she  had  the  advantage. 
Let  us  carefully  watch  against  all  the  risings  and 
workings  of  this  passion  in  our  minds.  Let  notouieye 
be  evil  towards  any  of  our  fellow-ser\  ants,  because 
cur  master’s  is  good.  But  this  was  not  all;  she  said 
to  Jacob,  Give  me  children,  or  else  I die.  Note,  M'e 
are  very  apt  to  miss  it  in  our  desires  of  temporal 
mercies,  as  Rachel  here;  (1.)  One  child  would  not 
content  her;  but,  because  Leah  has  more  than  one, 
she  must  have  more  too;  Give  me  children.  (2. ) 
Her  heart  is  inordinately  set  upon  it,  and  if  she  have 
not  what  she  would  have,  she  will  throw  away  her 
life,  and  all  the  comforts  of  it.  “Give  them  me,  or 
else  /c?/(',”that  is,  “I  shall  fret  myself  to  death; 
the  want  of  this  satisfaction  will  shorten  my  days.” 
Some  think  she  threatens  Jacob  to  lay  violent  hands 
upon  herself,  if  she  could  not  obtain  this  mercy. 
(3.)  She  did  not  apply  herself  to  God  by  prayer,  biit 
to  Jacob  only,  forgetting  that  children  are  an  herit- 
age of  the  Lord,  IPs.  127.  3.  We  wrong  both  God 
and  ourselves,  when  our  eye  is  more  to  men,  the  in- 
stnimei*  of  our  crosses  and  comforts,  than  to  God 
the  Autlmr.  Observe  a difference  between  Rachel’s 
asking  for  this  mercy,  and  Hannah’s,  1 Sam.  1.  10. 

I &c.  "Rachel  envied',  Hannah  w'opt;  Rachel  must 
I have  children,  and  she  died  of  the  sect  nd;  Hannah 

a'  'ed  for  one  child,  and  she  had  four  more.  Ra- 
is importunate  and  peremptory,  Hannah  is  sub- 
I missive  and  devout.  If  thou  wilt  give  me  a child, 

\ I will  give  him  to  the  Lord.  Let  Hannah  be  imitated, 

I and  not  Rachel ; and  let  our  desires  be  ahyays  under 
the  conduct  and  check  of  reason  and  religion. 

2.  Jacob  chides,  and  most  justly;  (x>.  2.)  he  loi  ed 
Rachel,  and  therefore  reproved  her  for  what  she  said 
amiss.  Note,  Faithful  reproofs  are  products  and  in- 
stances of  true  affection,  Ps.  141.  5.  Prov.  27.  5,  6. 
Job  reproved  his  wife  when  she  spake  the  language 
of  the  foolish  woman.  Job  2.  10.  See  1 Cor.  7.  16. 
He  was  angry,  not  at  the  person,  but  at  the  sin;  he 
expressed  himself  so  as  to  show  his  displeasure. 
Note,  Sometimes  it  is  requisite  that  a reproof  should 
be  given  warm,  like  a physical  potion;  not  too  hot, 
lest  it  scald  the  patient;  yet  not  cold,  lest  it  prove 
ineffectual.  It  was  a very  grave  and  pious  reply 
which  Jacob  gave  to  Rachel’s  peevish  demand:  Am 
I in  God’s  stead?  The  Chaldee  paraphrases  it  well. 
Dost  thou  ask  sons  of  me?  Oughtest  thou  not  to  ask 
from  before  the  Lord?  The  Arabic  reads  it,  ‘^Am  1 
above  God;  can  I give  thee  that  which  God  denies 
thee?”  This  was  said  like  a plain  man.  Observe, 
(1.)  He  acknowledges  the  hand  of  God  in  the  af- 
fliction which  he  was  a sharer  with  her  in.  He  hath 
withheld  the  fruit  of  the  womb.  Note,  Whatever 
we  want,  it  is  God  that  withholds  it,  a sovereign 
Lord,  most  wdse,  holy,  and  just,  that  may  do  what 
he  will  with  his  own,  and  is  debtor  to  no  man;  that 
never  did,  nor  ever  can  do,  any  wrong  to  any  of  his 
crea  tures.  The  keys  of  the  clouds,  of  the  heart,  of 
the  gbave,  and  of  the  womb,  are  four  keys  which 
God  has  in  his  hand,  and  which  (the  Rabbins  say) 
he  intrusts  neither  with  angel  nor  seraphim.  See 
Rev.  3.  7.  Job  11.  10. — 12.  14.  (2.)  He  acknow- 

ledges his  own  inability  to  alter  what  God  had  ap- 
pointed, ‘‘Amlin  God’s  stead?  MTat!  Dost  thou 
make  a god  of  me?”  Deos  qui  rogat  ille  facit — He 


160 


GENESIS,  XXX 


to  ’ivhom  ’we  offer  sufifilications,  is  to  us  a God. 
Note,  [1.  ] There  is  no  creature  that  is  or  can  be,  to 
us,  in  God’s  stead.  God  may  be  to  us  instead  of  any  j 
creature,  as  the  sun  instead  of  the  moon  and  stars; 
but  the  moon  and  all  the  stars  will  not  be  to  us  in- 
stead of  the  sun.  No  creature’s  wisdom,  power,  and 
love,  will  be  to  us  instead  of  God’s.  [2.]  It  is  there- 
fore our  sin  and  folly  to  place  any  creature  in  God’s 
stead,  and  to  place  that  confidence  in  any  creature, 
which  is  to  be  placed  in  God  only. 

II.  An  unhappy  agreement  between  him  and  the 
two  handmaids. 

1.  At  the  persuasion  of  Rachel,  he  took  Bilhah 
her  handmaid  to  wife,  that,  according  to  the  usage 
of  those  times,  his  children  by  her  might  be  adopted 
and  owned  as  her  mistress’s  children,  v.  3,  &c. 
She  would  rather  have  children  by  reputation  than 
none  at  all;  children  that  she  might  fancy  to  be  her 
own,  and  call  her  own,  though  they  were  not  so. 
One  would  think  her  own  sister’s  children  were 
nearer  akin  to  her  than  her  maid’s,  and  she  might 
with  more  satisfaction  have  made  them  her  own,  if 
she  had  so  pleased;  but  (so  natural  is  it  for  us  all  to 
be  fond  of  power)  childi’en  that  she  had  a right  to 
rule,  were  more  desirable  to  her  than  children  that 
she  had  more  reason  to  love;  and,  as  an  early  in- 
stance of  her  dominion  over  the  children  born  in  her 
apartment,  she  takes  a pleasure  in  giving  them 
names  that  carry  in  them  nothing  but  marks  of  em- 
ulation with  her  sister.  As  if  she  had  overcome  her, 

( ]. ) At  I nv;  she  calls  the  first  son  of  her  handmaid 
Dan,  Judgment,  saying,  “ God  hath  judged  trie,” 
V.  6.  (that  is,)  “given  sentence  in  my  favour.” 
(2.)  Jn  battle;  she  calls  the  next  KafihtaU^  Wrest- 
lings, sav  ing,  I have  wrestled  with  my  sister,  atid 
have  prevailed;  (v.  8.)  as  if  all  Jacob’s  sons  must  be 
born  men  of  contention.  See  what  roots  of  bitter- 
ness, envy  and  strife  are,  and  what  mischief  they 
make  among  relations. 

2.  At  the  persuasion  of  Leah,  he  took  Zilpah  her 
handmaid  to  wife  also,  v.  9.  Rachel  had  done  that 
absurd  and  preposterous  thing,  of  giving  her  maid 
to  her  husband,  in  emulation  with  Leah;  and  now 
Leah  (because  she  missed  one  year  in  bearing  chil- 
dren) does  the  same,  to  be  even  with  her,  or  rather, 
to  keep  before  her.  See  the  power  of  jealousy  and 
rivalship,  and  admire  the  wisdom  of  the  divine  ap- 
pointment, which  Joins  together  one  man  and  one 
woman  only:  for  God  hath  called  us  to  peace  and 
purity,  1 Cor.  7.  15.  Two  sons  Zilpah  bare  to 
Jacob,  whom  Leah  looked  upon  herself  as  enti- 
tled to;  in  token  of  which,  she  called  one  Gad,  (v. 

1 1.)  promising  herself  a little  Troop  of  children; 
and  children  are  the  militia  of  a family,  they  fill  the 
quiver,  Ps.  127.  4,  5.  The  other  she  called  Asher, 
Happy,  thinking  herself  happy  in  him,  and  promis- 
ing herself  that  her  neighbours  would  think  so  too, 

13,  The  daughters  will  call  me  blessed.  Note, 

It  is  an  instance  of  the  vanity  of  the  world,  and  the 
foolishness  bound  up  in  our  hearts,  that  most  peo])le 
value  themselves,  and  govern  themselves,  more  by 
reputation,  than  either  by  reason  or  I’eligion;  they 
think  themselves  if  the  daughters  do  but  call 

them  so.  There  was  much  amiss  in  the  contest 
and  competition  between  these  two  sisters,  yet  God 
brought  good  out  of  this  evil;  for  the  time  being  now 
at  hand  when  the  seed  of  Abraham  must  begin  to  in- 
crease and  multiply,  thus  Jacob’s  family  wasrejilen- 
ished  with  twelve  sons,  heads  of  the  thousands  of 
Israel,  from  whom  the  celebrated  twelve  tribes  de- 
scended, and  were  named. 

14.  And  Reuben  went  in  the  days  of 
wheat-harvest,  and  found  mandrakes  in  the 
field,  and  brought  them  unto  his  mother 
lieah.  Then  Rachel  said  to  Leah,  Give 


me,  I pray  thee,  of  thy  son’s  mandrakes. 
13.  And  she  said  unto  her,  h it  a small 
matter  that  thou  hast  taken  my  husband  ? 
And  wouldestthou  take  away  my  son’s  man- 
drakes also  ? And  Rachel  said.  Therefore  lie 
shall  lie  with  thee  to  night  for  thy  son’s 
mandrakes.  16.  And  Jacob  came  out  of 
the  field  in  the  evening,  and  Leah  went  out 
to  meet  him,  and  said.  Thou  must  come  in 
unto  me  ; for  surely  I have  hired  thee  with 
my  son’s  mandrakes.  And  he  lay  with  her 
that  night.  1 7.  And  God  hearkened  unto 
Leah,  and  she  conceived,  and  bare  Jacob 
the  fifth  son.  18.  And  Leah  said,  God  hath 
given  me  my  hire,  because  I have  given  my 
maiden  to  my  husband : and  she  called  his 
name  Issachar.  1 9.  And  Leah  conceived 
again,  and  bare  Jacob  the  sixth  son.  20. 
And  Leah  said,  God  hath  endowed  me  loith 
a good  dowry  *,  now  will  my  husband  dwell 
with  me,  because  I have  born  him  six 
sons:  and  she  called  his  name  Zebulun. 
21.  And  afterward  she  bare  a daughter,  and 
called  her  name  Dinah.  22.  And  God  re- 
membered Rachel,  and  God  hearkened  to 
her,  and  opened  her  womb.  23.  And  she 
conceived,  and  bare  a son ; and  said,  God 
hath  taken  away  my  reproach.  24.  And 
she  called  his  name  Joseph ; and  said,  the 
Lord  shall  add  to  me  another  son. 

Here  is, 

I.  Leah  fruitful  again,  after  she  had,  for  some 
time,  left  bearing.  Jacob,  it  should  seem,  associat- 
ed more  with  Rachel  than  with  Leah.  The  law  of 
Moses  supposes  it  a common  case,  that  if  a man  had 
two  wives,  one  would  be  loved,  and  the  other  hated, 
Deut.  21.  15.  But,  at  length,  Rachel’s  strong  pas- 
sions betrayed  her  into  a bargain  with  Leah,  that  Ja- 
cob should  return  to  her  apartment.  Reuben,  a lit- 
tle lad,  five  or  six  years  old,  playing  in  the  field, 
found  mandrakes,  dudaim.  It  is  uncertain  what 
they  were,  the  critics  are  not  agreed  about  them; 
we  are  sure  they  were  some  rarities,  either  fruits  or 
flowers  that  were  very  pleasant  to  the  smell.  Cant. 
7.  13.  Note,  The  God  of  nature  has  provided,  not 
only  for  our  necessities,  but  for  our  delights:  there 
are  products  of  the  earth  in  the  exposed  fields,  as 
well  as  in  the  planted  protected  gardens,  that  are  very 
valuable  and  useful.  How  plentifully  is  nature’s 
house  furnished,  and  her  table  spread!  Her  pre- 
cious fruits  offer  tliemselves  to  be  gathered  by  the 
hands  of  little  children.  It  is  a laudable  custom  of 
the  devout  Jews,  when  they  find  pleasure,  suppose 
in  eating  an  apple,  to  lift  up  their  hearts,  and  say, 
“ Blessed  be  he  that  made  this  fruit  pleasant!”  Or, 
in  smelling  a flower,  “ Blessed  be  he  that  made  this 
flower  sweet.  ” Some  think  these  mandrakes  were 
Jessamine  flowers;  whatever  they  were,  Rachel 
could  not  see  them  in  Leah’s  hands,  into  which  the 
child  had  l)rought  them,  but  she  must  covet  them. 
She  cannot  bear  the  want  of  these  pretty  flowers, 
but,  at  any  rate,  she  will  purchase  them.  Note, 
Tliere  may  be  great  sin  and  folly  in  the  inordinate 
desire  of  a small  thing.  Leah  takes  this  advantage, 
(as  Jacob  had  of  Esau’s  coveting  his  red  pottage,) 
to  obtain  that  which  was  justly  due  to  her,  but  which 
Rachel  would  not  otherwise  have  consented  to. 

I Note,  Strong  passions  often  thwart  one  another,  and 


GENESIS,  XXX. 


iti 


those  cannot  but  be  continuallj^  uneasy,  that  are  i; 
hurried  by  them.  Leah  is  overjoyed  that  she  shall  !i 
iiave  her  husband’s  company  again,  that  her  family  P 
might  yet  further  be  budt  up,  which  is  the  blessing 
she  desires  and  devoutly  prays  for,  as  is  intimated, 
V.  17,  where  it  is  said,  God  hearkened  who  Leah. 
The  learned  Bishop  Patrick  very  well  suggests  here, 
that  the  true  reason  of  this  contest  between  Jace  b’s 
wives  for  his  company,  and  their  giving  of  him  their 
maids  to  be  his  wives,  was,  the  earnest  desire  they 
had  to  fulfil  the  promise  made  to  Abraham,  ( aid 
now  lately  renewed  to  Jacob,)  that  his  seed  should 
be  as  the  stars  of  heaven  for  multitude,  and  that  in 
one  Seed  of  his,  the  Messiah,  all  the  nations  of  the 
earth  should  be  blessed.  And  he  thinks  it  had  been 
below  the  dignity  of  this  sacred  history,  to  take 
such  particular  notice  of  these  things,  if  there  h..d 
n it  been  some  such  great  consideration  in  them. 
Leah  was  now  blessed  with  two  sons;  the  first  she 
Cvdled  Issachar,  A hire,  (t<.  18. ) and  reckoning  her- 
self well  repaid  for  her  mandrakes,  nay,  (which  is  a 
strange  construction  of  the  providence,)  rewarded 
forgiving  her  maid  to  her  husband.  Note,  We 
abuse  God’s  mercy,  when  we  reckon  that  his  fa- 
vours countenance  and  patronise  our  follies.  The 
other  she  called  Zebulun,  Dwelling,  (v.  20.)  own- 
ing God’s  bounty  to  her,  God  has  endowed  me  with 
a good  dowry.  Jacob  had  not  endowed  her  when 
he  married  her,  nor  had  he  wherewithal  in  posses- 
sion; but  she  reckons  a family  of  children,  not  a bill 
of  charges,  but  a good  dowry,  Ps.  113.  9.  She  pro- 
mises herself  more  of  her  husband’s  company,  now 
that  she  had  born  him  six  sons,  and  that,  in  love  to 
his  children,  at  least,  he  would  often  visit  her 
lodging.  Mention  is  made,  v.  21,  of  the  birth  of  a 
daughter,  Dinah,  because  of  the  following  story 
concerning  her,  ch.  34.  Perhaps  Jacob  had  other 
daughters,  though  not  registered. 

II.  Rachel  fruitful  at  last,  v.  22,  God  remem- 
bered Rachel  whom  he  seemed  to  have  forgotten, 
hearkened  to  her  vf\\osQ  prayers  had  been  long 
denied;  and  then  she  bare  a son.  Note,  As  God  justly 
denies  the  mercy  we  have  been  inordinately  desirous 
of,  so  sometimes  he  graciously  grants,  at  length,  that 
which  we  have  long  waited  for.  He  corre^  ts  our 
folly,  and  yet  considers  our  frame,  and  does  not  con- 
tend for  ever.  Rachel  called  her  son  Joseph,  which, 
m Hebrew,  is  akin  to  two  words  of  a contrary  signifi- 
cation, Asaph,  Abstulit,  He  has  taken  away  my  re- 
proach,  as  if  the  greatest  mercy  she  had  in  this  son, 
was  that  she  had  saved  her  credit;  2iX\A  Jasaph,  .dd- 
didit.  The  Lord  shall  add  to  me  another  son ; which 
may  be  looked  upon,  either  as  the  langu  ge  of  her 
inordinate  desire,  (she  scarcely  knows  how  to  be 
thankful  for  one,  unless  she  may  be  sure  of  another,) 
or  of  her  f .ith;  she  takes  this  mercy  as  an  earnest 
of  further  mercy;  “ Has  God  given  me  his  gra;  e.^ 

I may  call  it  Joseph,  and  say.  He  shall  add  more 
grace.  Has  he  given  me  his’ joy?  I may  call  it  Jo- 
seph, and  say.  He  will  give  more  joy.  'Has  he  be- 
gun, and  shall  he  not  make  an  end?” 

25.  And  it  came  to  pass,  when  Rachel 
had  born  Joseph,  that  Jacob  said  unto  La- 
ban, Send  me  away,  tliat  I may  go  unto 
mine  own  place,  and  to  my  country.  26. 
Give  me  my  wives  and  my  children,  for 
whom  I have  served  thee,  and  let  me  go ; for 
thou  knowest  my  service  which  I have  done 
thee.  27.  A nd  Laban  said  unto  him,  I pray 
thee,  if  I have  found  favour  in  thine  eyes, 
tarry : for  I have  learned  by  experience  that 
the  Lord  hath  blessed  me  for  thy  sake.  28. 
And  he  said.  Appoint  me  thy  wages,  and  I 
VoL.  1. — X 


will  give  it.  29.  And  he  said  unto  him, 
Thou  knowest  how  1 have  served  thee,  and 
how  thy  cattle  was  with  me.  30.  For  it  teas 
little  which  thou  hadst  before  I came,  and  it 
is  noiv  increased  unto  a multitude  ; and  the 
Lord  hath  blessed  thee  since  my  coming, 
and  now  when  shall  I provide  for  mine  own 
house  also  ? 31.  And  he  said,  Wl'jat  shall 

1 give  thee  ? And  Jacob  said.  Thou  shall 
not  give  me  any  thing;  if  thou  wilt  do  this 
thing  for  me,  1 will  again  feed  and  keep  thv 
tiock  : 32.  1 will  pass  through  all  thy  flock 

to  day,  removing  from  thence  all  the  speck- 
led and  spotted  cattle,  and  all  the  brown 
cattle  among  the  sheep,  and  the  spotted  and 
speckled  among  the  goats,  and  of  such  shall 
l)e  my  hire.  33.  So  shall  my  righteousness 
answ'er  for  me  in  time  to  come,  w’hen  it  shall 
come  for  my  hire  before  thy  face  : every  one 
that  is  not  speckled  and  spotted  amongst  the 
goats,  and  brown  amongst  the  sheep,  that 
shall  be  accounted  stolen  with  me.  34. 
And  Laban  said,  Behold,  I would  it  might 
be  according  to  thy  word.  35.  And  he  re- 
moved that  day  the  he-goats  that  were  ring- 
straked  and  spotted,  and  all  the  she-goats 
that  were  speckled  and  spotted,  and  every 
one  that  had  some  white  in  it,  and  all  the 
brown  among  the  sheep,  and  gave  them  into 
the  hands  of  his  sons.  36.  And  he  set  three 
days’  journey  betwixt  himself  and  Jacob ; 
and  Jacob  fed  the  rest  of  Laban’s  flocks. 

We  have  here, 

I.  Jacob’s  thoughts  of  home.  He  faithfully  .serv- 
ed his  time  out  with  Laban,  even  his  second  ap- 
prenticeship, though  he  was  an  old  man,  had  a 
growing  family  to  provide  for,  and  it  was  high  time 
tor  him  to  set  up  for  himself;  though  Laban’s  service 
was  hard,  and  he  had  cheated  him  in  the  first  bar- 
gain he  had  made,  yet,  Jacob  honestly  performs  his 
engagements.  Note,  A good  man,  though  he  swears 
to  h's  own  hurt,  will  not  change.  And  though  others 
hfu  e deceived  us,  that  will  not  justify  us  in  deceiv- 
ing them.  Our  rule  is,  to  do  as  we  would  be  done 
i;y,  not  as  we  are  done  by.  Jacob’s  term  being  ex- 
pired, he  begs  leave  to  begone,  x>.  25.  Obser\-e , 1.  He 
retained  his  affection  for  the  land  of  Canaan,  not  on- 
ly because  it  was  the  land  of  his  nativity,  and  his  fa- 
ther and  mother  were  there,  whom  he  longed  to 
see;  but  because  it  was  the  land  of  promise,  and  in 
token  of  his  dependence  upon  the  promise  of  it; 
though  he  sojourn  in  Haran,  he  can  by  no  means 
think  of  settling  there.  Thus  should  we  be  affected 
towards  our  heavenly  country,  looking  upon  our- 
selves as  strangers  here,  viewing  the  heavenly  coun 
try  as  our  hon^,  and  longing  to  be  there,  as  soon  as 
the  days  of  our  service  upon  earth  are  numbered 
and  finished.  We  must  not  think  of  taking  root 
here,  for  this  is  not  our  place  and  country,  Heb.  13. 
14.  2.  He  was  desirous  to  go  to  Canaan,  though 

he  had  a great  family  to  take  with  him,  and  no  pro- 
visirn  yet  made  for  them.  He  had  got  wives  and 
children  with  Laban,  but  nothing  else;  yet  he  does 
not  solicit  Laban  to  give  him  either  a portion  with 
his  wives,  or  the  maintenance  of  some  of  his  chil- 
dren. No,  all  his  request  is,  Gwe  me  my  wives  and 
my  children,  and  send  me  away,  v.  25,  20.  Note, 


i62 


GExNESlS,  XXX. 


Those  that  tiiist  in  God,  and  in  his  providence  and  | 
promise,  though  they  ha\'e  great  families  and  small  ! 
incomes,  can  cheerfully  hope  that  he  who  sends 
mouths  will  send  meat.  He  who  feeds  the  In-ood 
of  the  ravens,  will  not  starve  the  seed  of  the  right- 
eous. ^ , ; 

II.  Laban’s  desire  of  his  stay,  v.  27.  In  love  to 

himself,  not  to  Jacob  or  to  h's  wives  or  children,  he 
speaks  fairly  and  gently,  that  he  may  engage  him  to  , 
continue  his  chief  sheplierd;  entreating  h.m,  by  the 
regard  he  bore  him,  not  to  leave  hini;  If  I have 
found  favour  m thine  eyes,  tarry.  Note,  Churlish 
selfish  men  know  how  to  give  good  \yords,  when  it 
is  to  serve  their  own  ends.  Laban  tound  that  his 
stock  had  wonderfully  increased  with  Jacob’s  good 
management,  and  he  owns  it,  with  very  good  expres- 
sions of  respeetboth  to  God  and  Jacob;  [have  learn- 
ed by  exfierience,  that  the  Lord  has  blessed  7ne  for 
thy  sake.  Observe,  1.  Laban’s  learning.  I have 
learned  by  exfierience.  Note,  There  is  many  aprofit- 
able  good  lesson  to  be  learned  by  experience.  We  are 
very  unapt  scholars,  if  we  have  not  learned  by  expe- 
rience the  evil  of  sin,  thetreachei'y  of  our  own  hearts, 
the  vanity  of  the  world,  the  goodness  of  (iod,  the 
gains  of  godliness,  and  the  like.  2.  Laban’s  lesson; 
he  owns,  (1.)  That  his  prosperity  was  owing  to 
God’s  blessing;  The  Lord  has  blessed  me.  Note, 
Worldly  men  that  choose  their  portion  in  this  life, 
are  often  blessed  with  an  alv.mdance  of  this  world’s 
goods.  Common  blessings  are  given  jilentifully  to  j 
many  that  have  no  title  to  covenant  blessings.  (2.) 
That  Jacob’s  pietv  had  brought  tliat  blessing  \ipon  . 
him;  The  Lord  has  blessed  me,  not  forniy  own  sake,  i 
(let  not  such  a man  as  Laban,  that  lives  without 
God  in  the  world,  think  that  he  shall  receive  any  j 
thing  of  the  l^ord.  Jam.  1.  /.)  but  for  thy  sake. 
Note,  [1.]  Good  men  are  blessings  to  the  places 
where  they  live,  even  there  where  they  live  mean-  ! 
ly  and  obscurely,  as  Jacob  in  the  field,  and  Joseph  in 
the  prison,  ch.  39.  23.  [2.]  God  often  blesses  l^ad 

men  with  outward  mercies,  for  the  sake  of  their  god- 
ly relations,  though  it  is  seldom  that  they  have  ei- 
ther the  wit  to  see  it,  or  the  grace  to  own  it,  as  La- 
ban did  here. 

III.  The  new  bargain  they  came  upon.  Laban  s 

craft  and  covetousness  took  adv  antage  of  Jacob’s 
plainness,  honesty,  andgood  nature;  and,  perceiving 
that  Jacob  began  to  be  won  upon  liy  his  fair  speech- 
es, instead  of  making  him  a generous  offer,  and  bid- 
ding high,  as  he  ought  to  have  done,  all  things  consi- 
dered, he  puts  it  upon  him  to  make  his  demands;  (x>. 
28.)  Afifioint  me  thy  knowing  he  would  be 

very  modest  in  them,  and  would  ask  less  than  he 
could  for  shame  offer.  Jacob  accordingly  makes  a 
proposal  to  him,  in  which, 

1.  He  shows  what  reason  he  had  to  insist  upon  so  , 

much,  considering,  (1.)  That  Laban  was  bound  in  j 
gratitude  to  do  well  tor  him,  because  he  had  served 
him  not  only  faithfully,  but  very  successfully,  30. 
Yet  here  observe,  how  he  s]>eaks,  like  himself,  very 
modestly.  Laban  had  said.  The  Lord  has  ble.ssed 
me  for  thy  sake;  Jacob  will  not  say  so,  but,  7'he 
J.ord  has  blessed  thee  since  my  coming.  Note,  Hurn- 
ble  saints  take  more  pleasure  in  doing  good  tluin  in 
hearing  of  it  again.  (2.)  That  he  himself  was 
bound  in  duty  to  take  care  of  his  own  family;  .Abw, 
when  shall  I provide  for  mine  own  house  also'/ 
Note,  Faith  and  charity,  though  they  are  excellent 
things,  must  not  take  us  off  from  making  necessary 
provisions  for  our  own  sup])ort,  and  the  support  of 
our  families.  We  must,  like  Jacob,  trust  in  the  Lord, 
and  do  good,  and  yet  we  must,  like  him,  provide  for 
our  own  houses  also;  he  that  does  not,  is  worse  than 
an  inf  del,  1 Tim.  5.  8.  _ 

2.  He  is  willing  to  refer  himself  to  the  provi- 
dence of  God,  which,  he  knew,  extends  itself  to  the 
smallest  things,  even  the  colour  of  the  cattle;  and  he  ' 


will  be  content  to  have  for  his  wages  the  sheep  and 
goats  of  such  and  such  a colour,  speckled,  spotted, 
and  brown,  which  should  hereafter  be  brought  forth, 
V.  32,  33.  This,  he  thinks,  will  be  a most  effectu- 
al way  both  to  prevent  Laban’s  cheating  him,  and 
to  secure  himself  from  being  suspected  of  cheating 
Laban.  Some  think  he  chose  this  colour,  because 
in  Canaan  itwasgeneraily  most  desired,  and  delight- 
ed in;  their  shepherds  in  Cana  ui  are  called  .A'cjfro- 
dim,  (Amos  1.  1.)  the  word  here  used  iov  sfieckled; 
and  Laban  was  willing  to  consent  to  this  bargain,  be- 
cause he  thought  if  the  few  he  had  that  were  now 
speckled  and  spc.tted,  were  separated  from  the 
re.st,  whi  h by  agreement  was  to  be  done  immedi- 
ately, the  body  of  the  flock  which  Jacob  was  to  tend, 
being  of  one  colour,  either  all  black,  or  a'l  white, 
would  produce  few  or  none  of  mixt  colours,  and  so 
he  should  have  Jacob’s  service  for  nothing,  or  next 
to  nothing.  According  to  this  bargain,  those  few 
that  were  party-coloured,  were  separated,  and  put 
into  the  hands  of  Laban’s  sons,  and  sent  three  days’ 
journey  off;  so  great  was  Laban’s  jealousy,  lest  any 
of  those  should  mix  with  the  rest  of  the  flock,  to  the 
advantage  of  Jacob.  And  now  a fine  b .rgain  Jacob 
has  made  for  himself!  Is  this  his  providing  for  his  own 
house,  to  put  it  upon  such  an  uncertainty.^  If  these 
cattle  bring  forth,  as  usually  cattle  do,  young  ones  of 
the  same  colour  with  themselves,  he  must  still  serve 
for  nothing,  and  be  a drudge  and  a beggar  all  the 
days  of  his  life;  but  he  knows  whom  he  has  trusted, 
and  the  event  showed,  (1.)  That  he  took  the  best 
way  that  could  be  taken  with  I.,aban,  who  otherwise 
would  certainly  have  been  too  hard  for  him. 
And,  (2. ) That  it  was  not  in  vain  to  rely  upon  the 
Divine  Providence,  which  owns  and  blesties  hom:st 
humble  diligence.  Those  that  find  men  whom  they 
deal  with  unjust  and  unkind,  shall  not  find  God  so, 
but  that,  some  way  or  other,  he  will  right  the  injur- 
ed, and  be  a good  Pay-Master  to  those  that  commit 
their  cause  to  him. 

37.  And  Jacob  took  him  rods  of  green 
poplar  and  of  the  hasel  and  chesniit-tree , 
and  pilled  white  strakes  in  them,  and  made 
the  wliite  appear,  which  was  in  the  rods.  38. 
And  he  set  the  rods,  which  he  had  pilled,  be- 
fore the  flocks  in  the  gutters  in  the  watering- 
troughs,  when  the  flocks  came  to  drink,  that 
they  should  conceive  when  they  came  to 
drink.  39.  And  the  flocks  conceived  before 
the  rods,  and  brought  forth  cattle  ring-strak- 
(’d,  speckled,  and  spotted.  40.  And  Jacob 
did  separate  the  lambs,  and  set  the  faces  of 
the  flocks  toward  the  ring-straked,  and  all 
the  brown  in  the  flock  of  Laban  ; and  he 
put  his  own  flocks  by  themselves,  and  put 
them  not  into  Laban’s  cattle.  41.  Audit 
came  to  pass,  whensoever  the  stronger  cat- 
tle did  conceive,  that  Jacob  laid  the  rods  be- 
fore the  eyes  of  the  cattle  in  the  gutters,  that 
they  might  conceive  among  the  rods.  42. 
But  when  the  cattle  were  feeble,  he  put 
them  not  in  : so  the  feebler  were  Laban’s,  and 
the  stronger  Jacob’s.  43.  And  the  man  in- 
creased exceedingly,  and  had  much  cattle, 
and  maid-servants,  and  men-servants,  and 
camels,  and  asses. 

Here  is  Jacol)’s  honest  polirv  to  make  his  I^argain 
more  advantageous  to  himself  than  it  was  likelv  to 


163 


GENESIS,  XXXI. 


be:  if  he  had  nrt  taken  some  course  to  help  himself,  i 
it  would  h ve  been  a bad  bargain  indeed,  which  he 
knew  Laban  would  never  have  er  nsidered,  or  rather, 
which  he  w >iM  h n qr  been  well-pleased  to  sec  him 
a loser  by,  so  little  did  Laban  consult  any  one’s 
interest  but  his  own.  Now  Jacob’s  contrivances 
were, 

1.  To  set  pilled  sticks  before  the  cattle  where  they 

were  watered,  that,  looking  much  at  those  unusual  ! 
party-coloured  sticks,  by  the  power  of  imagination,  j 
they  might  bring  forth  young  ( nes  in  like  manner  | 
party-coloured,  v.  37. . 39.  Probably,  this  cus-  : 
tom  was  commonly  used  by  the  shepherds  of  Ca- 
naan, who  coveted  to  have  their  cattle  of  this  motley  I 
colour.  Note,  It  becomes  a man  to  be  master  of  his 
trade,  whate\  er  it  is,  and  to  be  not  only  industrious, 
but  ingenious  in  it,  and  to  be  versed  in  all  its  lawful  ! 
arts  and  mysteries;  for  what  is  a rhan  but  his  trade?  ] 
Thei’e  is  a discretion  which  God  teaches  the  hus- i 
bandman,  (as  plain  a trade  as  that  is,)  and  which  he  i 
ought  to  learn,  Isa.  28.  26.  i 

2.  When  he  began  to  have  a stock  of  ring-straked  ! 

and  brown,  he  contrived  to  set  them  first,  and  to  put  ' 
the  faces  of  the  rest  toward  them,  with  the  same  de-  | 
sign  as  he  did  the  former  with;  but  would  not  let  his  j 
own  that  were  motley-coloured,  look  at  Laban’s  that  | 
were  of  one  colour,  v.  40.  Strong  impressions,  it 
seems,  are  made  by  the  eye,  with  which  therefore  I 
we  have  need  to  make  a covemuit.  | 

3.  When  he  found  that  his  project  succeeded,  ; 
through  the  special  blessing  of  God  upon  it,  he  con-  j 
ti’ived,  by  using  it  only  with  the  stronger  cattle,  to 
secure  to’  himself  those  that  were  most  \ aluable, 
leaving  the  feebler  to  Laban,  z>.  41,  42.  Thus  Ja- 
cob increcNed  exceedin^^lu,  {v.  43. ) and  grew  very  j 
rich  in  a little  time.  This  success  of  his  policy,  it  is  j 
true,  was  not  sufficient  to  justify  it,  if  there  had 
l)een  any  thing  fraudulent  or  unjust  in  it,  which  we 
are  sure  there  was  not,  for  he  did  it  by  divine  direc-  ! 
tion;  (r//.  31.  12. ) nor  was  there  anything  in  the’ 
thing  itself,  but  the  honest  improvement  of  a fair 
bargain,  which  the  Divine  Piwidence  wonderfully  ' 
prospered,  both  injustice  to  Jacob,  whom  Lal>an  had  : 
wronged  and  dealt  hardly  with,  and  in  pursuance  | 
of  the  particular  promises  made  to  him  of  the  to- 
kens of  the  divine  favour.  Note,  Those,  who, 
while  tlieir  beginning  is  small,  are  humble  and  hon- 
est, contented  and  industrious,  are  in  a likely  way  to 
see  their  latter  end  greatly  increasing;  he  that  is 
faithful  in  a little,  shall  be  intrusted  with  more;  he 
that  isfdithful  in  that  which  is  another  man’s,  shall 
be  intrusted  with  something  of  his  own.  Jacob  that 
had  been  a just  servant,  became  a rich  master. 

CHAP.  XXXI. 

Jacob  was  a very  honest  good  man,  a man  of  great  devotion, 
and  integrity,  and  yet  he  had  more  trouble  and  ve\ation 
than  any  of  the  patriarchs.  He  had  left  his  father’s  liouse 
in  a fright,  came  to  his  uncle  in  distress,  very  hard  usaire 
, he  had  met  with  there,  and  now  is  going  back  surrounded 
with  fears.  Here  is,  I.  His  resolution  to  return,  v.  1 . .16. 

II.  His  clandestine  departure,  V.  17 ..  21.  HI.  Laban’s 
pursuit  of  him  in  displeasure,  v.  22.  . 25.  IV.  The  hot  ; 
words  that  passed  between  them,  v.  26  . . 42.  \'.  Their  ' 

amicable  agreement  at  last,  v.  43  . . 55. 

1.  4 ND  he  lieard  the  words  of  Laban’s  , 
sons,  saying,  Jacob  hatli  taken  avvay 
all  that  loas  our  father’s  ; and  of  that ! 
which  ivas  our  father’s  hath  he  gotten  all 
this  glory.  2.  And  Jacob  beheld  the  conn- ' 
tenance  of  Laban,  and,  behold,  it  was  not 
toward  him  as  before.  3.  And  the  Lord 
said  unto  Jacob,  Return  unto  the  land  of  thy 
fathers,  and  to  thy  kindred ; and  I will  be 
with  thee.  4.  And  Jacob  sent  and  called  ! 


Rachel  and  Leali  to  the  fidd  unto  his  flock, 
5.  And  said  unto  them,  I see  30ur  lather’s 
countenance,  tliat  it  is  not  toward  me  as  be- 
fore ; but  the  God  of  my  father  hath  been 
with  me.  6.  And  ye  know  that  with  all 
my  power  1 have  served  your  father.  7. 
And  your  father  hath  deceived  me  and 
changed  my  wages  ten  times  ; but  God  suf- 
fered him  not  to  hurt  me.  8.  if  he  said  thus, 
The  speckled  sliall  be  thy  wages;  then  all 
the  cattle  bare  speckled  : and  if  he  said  thus. 
The  ring-straked  shall  be  thy  hire;  then  all 
the  cattle  bare  ring-straked.  9.  Thus  God 
hath  taken  away  the  cattle  of  your  fathei’, 
and  given  them  to  me.  10.  And  it  came  to 
pass  at  the  time  tliat  the  cattle  conceived, 
that  1 lifted  up  mine  eyes,  and  saw  in  a 
dream,  and,  behold,  the  rams  which  leaped 
upon  the  cattle,  were  ring-straked,  speckled, 
and  grisled.  11.  And  the  angel  of  God 
spake  unto  me  in  a dream,  saying,  Jacob  : 
And  I said.  Here  am  I.  12.  And  he  said. 
Lift  up  now  thine  eyes,  and  see,  all  the  rams 
which  leap  upon  the  cattle,  are  ring-straked, 
speckled,  and  grisled : for  I have  seen  all 
that  Laban  f/oe///  unto  thee.  13.  I r/z/Mhe 
God  of  Beth-el,  where  thou  anointed  st  the 
pillar,  and  w’here  thou  vow-edst  a vow'  unto 
me  : now^  arise,  get  thee  out  from  this  land, 
and  return  unto  the  land  of  thy  kindred.  14. 
And  Rachel  and  Leah  answered  and  said 
unto  him,  is  there  yet  any  portion  or  inherit- 
ance for  us  in  our  fatlier’s  house  ? 15.  Are 

w’enot  counted  of  him  strangers  ? For  he 
hath  sold  us,  and  hath  quite  devoured  our 
money.  16.  For  all  the  riches  which  God 
hath  taken  from  our  father,  that  is  our’s, 
and  our  children’s : now  then,  whatsoever 
God  ha.th  said  unto  thee,  do. 

Jacob  is  here  taking  up  a resolution  immediately 
to  quit  his  uncle’s  service,  and  to  take  what  he  had, 
and  gc  back  to  Canaan.  He  took  up  this  resolution, 
upon  a just  provocation  by  div  ine  direction,  and  with 
the  advice  and  consent  of  his  wives. 

I.  Upon  a just  provocation;  for  Laban  and  his 
sons  were  become  very  cross  and  ill-natured  toward 
him,  so  that  he  could  not  stay  among  them  with 
safety  and  satisfaction. 

1.  Laban’s  sons  showed  it  in  what  they  said,  re 
1.  It  should  seem,  they  said  it  in  Jacob’s  hearing, 
with  a design  to  vex  him.  The  last  chapter  began 
with  Rachel’s  envying  Leah ; this  begins  with  La- 
ban’s son’s  envying  Jacob.  Observe,  ( 1. ) How  great- 
ly they  magnify  Jacob’s  prosperity.  He  has  gotten 
all  this  glory.  And  what  was  this  glory  that  they 
make  so  much  ado  about?  It  was  a parcel  of  brown 
sheep,  and  speckled  goats,  (and  perhaps  the  fine 
Cf-lours  made  them  seem  more  glorious,)  and  some 
camels  and  asses,  and  such  like  trading;  and  that 
was  all  this  glory.  Note,  Riches  are  glorious  things 
in  the  eyes  of  carnal  j^eoplc,  while  to  all  those  that 
are  conversant  with  heavenly  things,  they  have  no 
glory  in  comparison  with  the  glory  which  excelleth. 
Men’s  over  valuing  worldly  wealth,  is  that  funda- 
mental error  which  is  the  root  of  covetousness,  envy, 


164 


GENESIS,  XXXJ. 


and  all  evil.  (2.)  How  basely  they  reflect  upon 
Jacob’s  fidelity,  as  if  what  he  had,  he  had  not  got- 
ten honestly;  Jacob  has  taken  away  all  that  was 
our  father's.  Not  all,  sure.  What  has  become  of 
those  cattle  which  were  committed  to  the  custody 
of  Laban’s  sons,  ; nd  sent  three  days'  journey  oft7 
ch.  30.  35,  36.  They  mean  all  that  was  committed 
to  him;  but  speaking  invidiously,  they  express  them- 
selves thus  generally.  Note,  [1.]  Those  that  are 
ever  so  careful  to  keep  a good  conscience,  yet  can- 
not always  be  sure  of  a good  name.  [2.]’ This  is 
one  of  the  vanities  and  vexations  which  attend  out- 
ward prosperity,  that  it  makes  a man  to  be  envied 
of  his  neighbour;  (Eccl.  4.  4.)  and  who  can  stand 
before  envy?  Prov.  26.  4.  Whom  Heaven  blesses 
Hell  curses,  and  all  its  children  on  earth. 

2.  Laban  himself  said  Iktle,  but  his  countenance 
was  not  toward  Jacob  as  it  used  to  be;  and  Jacob 
could  not  but  take  notice  of  it,  n.  2,  5.  He  was  but 
a churl  at  the  best,  but  now  he  was  more  churlish 
than  formerly.  Note,  Envy  is  a sin  that  often  ap- 
pears in  the  countenance;  hence  we  read  of  an  ez’il 
eye,  Prov.  23.  6.  Sour  looks  may  do  a great  deal 
toward  the  ruin  of  peace  and  love  in  a family,  and 
the  making  of  those  uneasy,  whose  c(  mfort  we 
ought  to  be  tender  of.  Laban’s  angry  countenance 
lost  him  the  gi'eatest  blessing  his  family  ever  had, 
and  justly. 

II.  He  resolved  it  by  divine  direction,  and  under 
the  convoy  of  a promise;  (r.  3.)  The  Lord  said 
unto  Jacob,  P.etum,  and  I will  be  with  thee.  Though 
Jacob  had  met  with  very  hard  usage  here,  yet  he 
would  not  quit  his  place,  till  (Jod  bid  him.  He  came 
thither  by  orders  from  Heaven,  and  there  he  would 
stay,  till  he  was  ordered  back.  Note,  It  is  our  duty 
to  set  ourselves,  and  it  will  be  our  comfort  to  see 
ourselves,  under  God’s  guidance,  both  in  our  going 
out,  and  in  our  coming  in.  The  direction  he  had 
from  Heaven,  is  more  fully  related  in  the  account 
he  gives  of  it  to  his  wives,  (v.  10..13. ) where  he 
tells  them  of  a dream  he  had  about  his  cattle,  and 
the  wonderful  increase  of  those  of  his  colour;  and 
how  the  angel  of  God,  in  that  dream,  (for  I suppose 
the  dream  spoken  of,  v.  10.  and  that  v.  11.  to  be 
the  same),  took  notice  of  the  workings  of  his  fancy 
in  his  sleep,  and  instructed  him,  that  it  was  not  by 
chance,  nor  by  his  own  policy,  that  he  obtained  that 
great  advantage;  but, 

1.  By  the  providence  of  God,  who  had  taken  no- 
tice of  the  hardships  that  Laban  had  ])ut  upon  him, 
and  took  this  way  to  right  him;  For  I have  seen  all 
that  Laban  doeth  unto  thee,  and  herein  I have  an 
eye  to  that.  Note,  There  is  more  of  equity  in  the 
distributions  of  Divine  Providence,  than  we  are 
aware  of,  and  by  them  the  wronged  are  righted 
really,  though  perhaps  insensibly.  Nor  was  it  only 
by  the  justice  of  Pro\  idence,  that  Jacob  was  thus 
enriched,  but, 

2.  In  performance  of  the  promise  intimated  in 
what  is  said,  v.  13,  lam  the  Cod  of  Beth-el.  That 
was  the  place  where  the  covenant  was  lenewed 
with  him.  Note,  Worldly  prosjjeritv  and  success 
are  then  doubly  sweet  and  comfortable,  when  we 
see  them  flowing  not  from  common  providence,  but 
from  covenant-love;  to  perform  the  mercy  pro- 
mised; when  we  have  them  frrm  God,  as  the  Cod 
of  Beth-el,  from  those  promises  of  the  life  which 
now  is,  that  Ijelong  to  godliness.  But  we  obserA  e 
that  Jacob,  even  wlien  he  had  this  hopeful  prospect 
of  growing  rich  with  Labcin,  must  think  of  return- 
ing. When  the  ^yorld  begins  to  smile  upon  us,  we 
must  remember  it  is  not  our  home.  J\ow  arise,  (t;. 
13.)  and  return,  (1.)  To  thy  devotions  in  Canaan; 
t!\e  solemnities  of  which  had  perhajjs  been  much 
intermitted  while  he  was  with  Laban.  The  times 
of  this  servitude  God  had  winked  at;  l)ut  now,  “ Ee- 
tum  to  the  place  where  thou  anointedst  the  pillar. 


I and  vowedst  the  vow.  Now  that  thou  beginnest  to 
{ grow  riclp  it  is  time  to  think  of  an  altar  and  sacri- 
I hces  again.”  (2.)  To  thy  comforts  in  Canaan;  to 
I the  land  of  thy  kindred.  He  was  here  among  his 
! near  kindred;  but  those  only  he  must  look  upon  as 
his  kindred  in  the  best  sense,  the  kindred  he  must 
live  and  die  with,  to  whom  pertained  the  covenant. 
Note,  The  heirs  of  Canaan  must  never  reckon  them- 
selves at  home,  till  they  come  thither,  however 
they  may  seem  to  take  root  here. 

III.  He  resol\  ed  it  with  the  knowledge  and  con- 
sent of  his  wives.  He  sent  for  Rachel  and  Leah  to 
him  to  the  field;  {y.  4.)  either  th;  t he  might  dis- 
course with  them  moie  pr.vately,  or  because  one 
would  not  come  to  the  other’s  apartment,  and  he 
would  willingly  talk  with  them  U'gether,  or,  be- 
cause he  had  work  to  do  in  the  field,  which  he  would 
not  leave.  Note,  Husbands  that  love  their  wives, 
w'ill  communicate  their  purposes  and  intentions  to 
them.  Where  there  is  a mutual  affection,  there 
will  be  a mutual  confidence.  And  the  pnidence  of 
the  wife  shculd  engage  the  heart  • f her  husband 
s.  fely  to  trust  in  her,  Prov.  31.  1.  He  told  his 
wives, 

1.  How  faithfully  he  had  served  their  fatner,  v.  6. 
Nfte,  if  others  do  not  do  their  duty  to  us,  yet  we 
shall  have  the  comfort  of  having  done  our’s  to  them. 

2.  How  unfaithfully  their  father  had  dealt  with 
I him,  V.  7.  He  would  never  keep  to  any  bargain 
I that  he  made  with  him,  but  after  the  first  year,  still 

as  he  saw  Providence  favour  Jacob  with  the  colour 
agreed  on,  ever>'  half  year  of  the  remaining  five,  he 
I changed  it  for  some  other  colour,  which  made  it  ten 
times;  as  if  he  thought  not  only  to  deceive  Jaci  b, 

1 but  the  Divine  Providence  which  manifestly  smiled 
upon  him.  N(4t,  "1  In  se  diat  deal  honestly,  are  not 
always  honestly  clealt  with. 

3.  How  God  had  c wned  him  lu  twithit;  nding;  not 
only  protecting  him  from  Laban’s  ill-will,  ( Cod 
suffered  him  not  to  hurt  me.  Note,  Those  that 
keep  close  to  God,  shall  be  kept  s fe  by  him,)  but 
providing  plentifully  for  him,  notwithstanding  La- 
ban’s design  to  ruin  him;  {v.  9.)  ( od  hath  taken 
away  the  cattle  of  your  father,  mid  iffaeji  them  to 
me.  Thus  the  righteous  G' d paid  Jacob  for  his 
hard  service  out  of  Laljan’s  est.  te;  ns  afterward  he 
paid  the  seed  of  Jacob  for  their  serving  of  the  Egyp- 
tians with  their  spoils.  Note,  (1.)  Gcd  is  not  un- 
righteous to  forget  his  people’s  work  and  labour  of 
love,  though  men  be  so,  rleb.  6.  10.  Providence 
has  ways  of  making  those  honest  in  the  event,  that 
are  not  so  in  their  design.  (2.)  The  wealth  of  the 
sinner  is  laid  up  for  the  Just,  Pi  ov.  1 3.  22. 

4.  He  told  them  of  the  command  Gcd  had  given 
him,  in  a dream  to  return  to  his  own  countrjq  (v, 
13. ) that  they  might  net  suspect  his  resolution  to 
arise  from  inconstancy,  or  any  disaffection  to  their 
country  or  family,  but  might  see  it  to  proceed  from 
a ])rinciple  of  ol)edience  to  his  Gcd,  and  dependence 
on  him. 

Lastly,  His  wives  cheerfully  consented  to  his  re- 
solution. They  also  brought  forward  their  grievan- 
ces, complaining  that  their  father  had  been  not  only 
unkind,  but  unjust,  to  them,  (to  14..  16.)  that  he 
looked  upon  them  as  strangers,  and  was  without 
natural  affection  toward  them;  and  that  whereas 
Jacob  had  looked  upon  the  wealth  which  God  had 
transferred  from  Laban  to  him  as  liis  wages,  they 
looked  upon  it  as  their  liortions;  sc  that,  both  ways’, 
God  forced  Laban  to  pay  his  debts,  b;  tl\  to  his  ser- 
vant, and  to  his  daughters.  So  then  it  seemed,  [1.] 
They  were  weary  of  their  own  peojde,  and  their  fa- 
thers house,and  they  could  easily  forget  them.  Note, 
This  good  use  we  should  make  of  the  unkind  usage 
we  meet  with  from  the  world,  we  shculd  sit  the 
more  loose  to  it,  and  be  willing  to  leave  it,  and  de- 
sirous to  be  at  home.  [2.]  They  were  willing  to 


166 


GENESIS,  XXXI. 


go  along  with  their  husband,  and  to  put  themseh  es 
with  him  under  the  divine  conduct;  \V hatsoeDtr 
(iod  hath  said  unto  thee,  do.  Note,  Those  wives 
th.it  are  their  husbands’ meet  helps,  will  never  be 
their  hinderances  in  doing  that  which  God  calls 
them  to. 

17.  Then  Jacob  rose  up,  and  set  his  sons 
and  his  wives  upon  camels.  111.  And  he 
carried  away  all  his  cattle,  and  all  his  goods 
which  he  had  gotten  in  Padan-aram,  lor  to 
go  to  Isaac  his  father  in  the  land  of  Ca- 
naan. 19.  And  Laban  w'ent  to  shear  his 
sheep : and  Rachel  had  stolen  the  images 
that  loere  her  father’s.  20.  And  Jacob 
stole  away  unawares  to  Laban  the  Syrian, 
in  that  he  told  him  not  that  he  fled.  21.  So 
lie  fled  with  all  that  he  had ; and  rose  up, 
and  passed  over  the  river,  and  set  his  face 
toward  the  mount  Gilead.  22.  And  it  was 
told  Laban  on  the  third  day,  that  Jacob 
was  fled.  23.  And  he  took  his  brethren 
with  him,  and  pursued  after  him  seven  days’ 
journey ; and  they  overtook  him  in  the 
mount  Gilead.  24.  And  God  came  to  La- 
ban the  Syrian  in  a dream . by  night,  and 
said  unto  him,  I’aki'  heed  that  thou  speak 
not  to  J acob  cither  good  or  bad. 

Here  is, 

I.  Jacob’s  {light  from  Laban.  We  may  suppose 
he  had  been  long  considering  of  it,  and  casting  about 
in  his  mind  respecting  it;  but,  when  now,,  at  last, 
God  had  given  him  pos'tive  orders  to  go,  he  made 
no  del  .y,  nor  w s he  disobedient  to  the  heavenly- 
vision.  The  first  opportunity  that  offered  itself  he 
laid  hold  on,  when  Laban  was  shearing  his  sheep, 
(t'.  19.)  that  part  of  his  flock  which  was  in  the 
hands  f f his  s-'ns  tliree  days’  journey  off.  Now,  1. 
It  is  certain  that  it  was  lawful  for  Jacob  to  leave  his 
service  suddenly,  without  giving  a quarter’s  warn- 
ing. It  was  n'  t only  justified  by  the  particular  in- 
structions God  gave  him,  but  warranted  by  the  fun- 
damental law  of  sclf-p’  eservation,  which  directs  us 
when  we  are  in  danger,  to  shift  for  our  own  safety, 
as  f ir  as  we  can  do  it  without  wronging  our  con- 
sciences. 2.  It  was  his  prudence  to  steal  ajuay 
unawares  to  iMban,  lest,  if  Laban  had  known,  he 
should  have  hindered  him,  or  plundered  him.  3. 
It  was  honestly  done  to  take  no  more  than  his  own 
with  him,  the  cattle  of  his  getting,  v.  18.  He  took 
what  Providence  gave  him,  and  was  content  with 
thit,  and  would  not  t ike  the  repair  of  his  damages 
into  his  own  hands.  Yet  Rachel  was  not  so  honest 
as  her  husband;  she  stole  her  father's  images,  (t’. 
19. ) and  carried  them  away  with  her.  The  He- 
brew c dls  them  TerojMm.  Some  think  thev  were 
only  little  representations  of  the  ancestors  of  the 
family  in  statues  oi-  pictures,  which  Rachel  h d a 
particular  fondness  for,  and  was  desirous  to  have 
with  her,  now  that  she  was  going  into  another  coun- 
try. It  should  rather  seem,  they  were  images  for 
a roligious  use,  Penates,  Household- Gods,  either 
worshipped  or  consulted  a^or  icles;  and  we  are  will- 
ing to  hope  (with  Bishop  Patrick)  that  she  did  not 
take  them  awav  as  being  co\  etous  of  the  rich  metal 
they  were  made  of,  much  less  for  her  own  use,  or 
out  of  a:iy  superstitious  fear  lest  Laban,  by  consult- 
ing his  Terafihim,  might  know  which  way  they 
were  gone.  Jacob,  no  doubt,  dwelt  with  his  wives 
as  a man  of  knowledge,  and  they  were  better  taught 
than  so;  but  she  might  design  hereby  to  convince  I 


I her  father  of  the  folly  of  his  regard  to  those  as 
gods,  which  could  net  secure  themselves,  Isa.  46. 
1,  2. 

II.  Laban’s  pursuit  of  Jacob.  Tidings  were 
brought  him  on  the  third  day,  that  Jacob  was  fled; 
he  immediately  raises  the  whole  clan,  takes  his 
bi  ethi  en,  that  is,  the  relations  of  his  family,  that 
were  all  in  his  interests,  and  he  pursues  Jacob,  as 
I Pharaoh  and  his  Egyptians  afterward  pursued  the 
I seed  of  Jacob,  to  bring  them  back  into  bondage 
; 01’  with  design  to  strip  him  of  what  he  had. 

Seven  days’  journey  he  marched  in  pursuit  of  him, 
j V.  23.  He  would  not  have  tJiken  hSf  the  pains  tc 
! have  visited  his  best  friends.  But  the  truth  is,  bad 
men  will  do  more  to  serve  their  sinful  passions, 
than  good  men  will,  to  serve  their  just  affections, 
and  are  more  vehement  in  their  anger,  than  in  their 
love. 

Well,  at  length,  Laban  overtook  him,  and  the 
very  night  before  he  came  up  with  him,  God  inter- 
posed in  the  quarrel,  rebuked  Laban,  and  sheltered 
Jacob,  charging  Laban  not  to  speak  unto  him  either 
good  or  bad,  (i-.  24. ) that  is,  to  say  nothing  against 
his  going  on  with  his  journe\-,  for  that  it  proceeded 
from  the  Lord.  The  same  Hebraism  we  have,  ch. 
24.  50.  Laban,  during  his  seven  days’  march,  had 
been  full  of  rage  against  Jacob,  and  was  now  foil  of 
hopes  that  his  lust  should  be  satisfied  upon  him; 
(Exod.  15.  9.)  but  God  comes  to  him,  and  with  one 
word  ties  h s hands,  though  he  does  not  turn  his 
heart.  Note,  1.  In  a dream,  and  in  slumberings 
upon  the  bed,  God  has  ways  of  opening  the  ears  of 
men,  and  sealing  their  instruction.  Job  33.  15,  16. 
Thus  he  admonishes  men  by  their  consciences,  in 
secret  whispers  which  the  man  of  wisdom  will  hear 
and  heed.  2.  The  safety  of  good  men  is  very  much 
owing  to  the  hold  God  has  of  the  consciences  of  bad 
rnen,  and  the  access  he  has  to  them.  2.  God  some- 
I times  appears  wonderfully  for  the  deliverance  of  his 
people,^  then  when  they  are  upon  the  very  brink  of 
ruin.  The  Jews  were  saved  from  Haman’s  plot, 
when  the  king’s  decree  drew  near  to  be  put  in  exe- 
cution, Esth.  9.  1. 

25.  Then  Laban  overtook  Jacob.  Now 
Jacob  had  pitched  his  tent  in  the  mount ; 
and  Laban  witli  his  brethren  pitched  in 
the  mount  of  Gilead.  26.  And  Laban  said 
to  Jacob,  What  hast  thou  done,  that  thou 
hast  stolen  away  unawares  to  me,  and  car- 
ried away  my  daughters,  as  captives  taken 
with  the  sword  ? 27.  W herefore  didst  thou 

j flee  away  secretly,  and  steal  away  from 
me ; and  didst  not  tell  me,  that  J might  have 
sent  thee  away  with  mirth,  and  with  songs, 
with  tabret,  and  with  harp ; 28.  And  hast 
not  suffered  me  to  kiss  my  sons  and  my 
daughters?  Thou  hast  now  done  foolishly 
in  so  doing.  29.  It  is  in  the  power  of  my 
hand  to  do  you  hurt : but  the  God  of  your 
father  spake  unto  me  yesternight,  saving, 
T ake  thou  heed  that  thou  speak  not  to  Ja- 
cob cither  good  or  bad.  30.  And  now, 
though  thou  wouldest  needs  be  gone,  be- 
cause thou  sore  longedst  after  thy  father’s 
house,  yet  wherefore  hast  thou  stolen  my 
gods?  31.  And  Jacob  answered  and  said 
to  Laban,  Because  I was  afraid  : for  I said, 
Peradventure  thou  wouldest  take  by  force 
thy  daughters  from  me.  32.  With  whom- 


166 


GENESIS,  XXXI. 


soever  thou  findest  thy  gods,  let  not 
live  : before  our  brethren  discern  thou  what 
is  thine  with  me,  and  take  il  to  thee.  i‘'or 
Jacob  knew  not  that  liachel  had  stoh'n 
them.  33.  And  Laban  went  into  Jacob’s 
tent,  and  into  Leah’s  tent,  and  into  the  two 
maid-servants’  tents  : but  lie  Ibund  (hem  not. 
Then  went  he  out  of  Leah’s  tent,  and  en- 
tered into  Rachel’s  tent.  34.  Now  Rachel 
iiad  taken  the  images,  and  jiut  them  in  the 
camel’s  furniture,  and  sat  upon  them  : and 
L.aban  searched  all  the  tent,  but  found  them. 
not.  35.  And  she  said  to  her  fathei , Let 
It  not  displease  my  lord,  that  I cannot  rise 
up  before  thee  : for  the  custom  of  women 
IS  u 1)011  me.  And  he  searched,  but  found 
not  the  images. 

We  have  here  the  reasoning,  not  to  say  the  rally- 
ing, that  was  between  Laban  and  Jacob  at  their  meet- 
ing, in  that  mountain  which  was  afterwards  called 
Gilead,  v,  25. 

Here  is, 

I.  The  high  charge  which  Laban  exhibited 
against  him, 

' 1.  As  a runagate,  that  had  unjustly  deserted 
his  service.  To  represent  him  as  a criminal,  he 
will  lia’.  e it  thought  that  he  intended  kindness  to 
his  daughters,  (r.  27,  28. ) that  he  would  ha\  e dis- 
missed them  with  all  the  marks  of  love  and  honour 
that  could  be,  tluit  he  would  have  made  a solemn 
business  of  it,  would  have  kissed  his  little  grand- 
children, (and  th  at  was  all  he  would  lla^  e given 
them,)  and,  according  to  the  foolish  custom  of  the 
country,  woidd  liave  sent  them  away  vjith  mirth 
and  ’ivith  song's,  ’ivith  tahret  ajid  ’with  harjit  not  as 
Rebek  .h  w ;s  sent  away  out  of  the  same  family, 
abo\it  120  years  Ijefore,  with  prayers  and  blessings, 
{ch.  24.  60.)  bat  with  sport  and  merriment;  which 
was  a sign  that  religion  was  ^•ery  much  decayed  in 
the  family,  and  that  they  had  lost  their  seriousness. 
However,  he  pretends  they  should  have  been 
treated  with  respect  at  parting.  Note,  It  is  com- 
mon for  bad  men,  when  they  are  disappointed  in 
their  malicious  projects,  to  pretend  that  they  de- 
signed nothing  but  what  was  kind  and  fair.  When 
they  cannot  do  the  mischief  they  intended,  they  are 
loath  it  should  be  thought  that  they  e\  er  did  intend 
it.  When  tliey  have  not  done  what  they  should 
have  done,  thev  come  off  with  this  excuse,  that 
they  would  ha'  e done  it.  Men  naay  thus  be  de- 
ceived, but  (iod  cannot.  He  likewise  suggests  that 
Jacob  had  some  b .d  design  in  stealing  away  thus, 
{v.  26.)  that  he  took  his  wives  away  as  capti\  es. 
Note,  Those  that  mean  ill  themselves,  are  most 
apt  to  put  tlie  w rst  construction  upon  what  others 
do  innocently.  3’he  insinuating  and  the  aggravat- 
ing of  faults' are  the  art'fices  of  a designing  malice, 
and  those  must  be  represented  (though  never  so 
unjustly)  as  intending  ill,  against  whom  ill  is  in- 
tended. Llpon  the  whole  matter,  (1.)  He  boasts  of 
his  own  power,  ( e.  29. ) It  U in  the  power  of  nnj  hand 
to  do  you  hurt:  he  supposes  that  he  had  both  right 
on  his  side,  a good  action  (as  we  say)  against  Jacob, 
and  strength  on  his  side,  either  to  avenge  the 
wrong,  oi-  recover  the  right.  Note,  Ikal  people 
commonly  value  themselves  much  upon  their//07ecr 
to  do  hurt,  whereas  a power  to  do  good  is  much 
more  valuable.  Those  that  will  do  nothing  to 
make  themselves  amiable,  love  to  be  thought  for- 
midable. And  yet,  (2. ) He  owns  himself  under  the 
check  and  restraint  of  flod’s  power;  and  thougli  it 
redounded  much  to  the  credit  and  comfort  of  Ja- 


I cob,  he  cannot  avoid  telling  him  the  caution  God 
had  given  him  the  night  before,  in  a dream.  Speak 
not  to  Jacob,  good  or  bad.  Note,  As  God  has  all 
; wicked  instruments  in  a chain,  so  when  he  pleases, 
j he  c in  make  them  sensible  of  it,  and  force  them  to 
! own  it  to  his  ])raise,  as  Protector  of  the  good;  as 
j Balaam  did.  Or,  we  may  look  upon  this  as  an  in- 
I stance  of  some  conscientious  regard  felt  by  Laban 
f(  r God’s  express  prohibitions.  As  bad  as  he  was, 
he  durst  not  injure  one  whom  he  saw  to  be  the  par- 
ticular care  ot  He  w en.  Note,  A great  deal  of 
mischief  would  be  prevented,  if  men  would  but 
: attend  to  the  caveats  which  tlieir  own  consciences 
' give  them  in  slun.berings  upon  tl.e  bed,  and  regard 
10  the  \ oice  of  Gcd  in  them. 

I He  arcuses  him  as  a thief,  t’.  30.  Rather  than 

■ own  that  he  liad  given  him  any  colour  cf  provoca- 

■ tion  to  depart,  he  is  willing  to  impute  it  to  a foohsh 
f iidness  for  his  father's  house,  which  made  him 
that  he  would  needs  be  gone;  but  then  (says  he) 

I wherefore  hast  thou  stolen  my  gods?  Foolish  man! 
to  cail  those  his  gods,  that  could  be  stolen!  Could 
he  expect  protection  from  them  that  could  neither 
resist,  nor  disemer,  their  invaders?  Happy  are 
they  who  have  the  Lord  for  their  God,  for  they 
have  a God  that  they  cannot  be  robbed  of.  Enemies 
I may  steal  our  goods,  but  not  our  Gcd.  Here  Laban 
lays  to  Jacob’s  charge  things  that  he  knew  not,  the 
common  distress  of  oppressed  innocency. 

H.  Jacob’s  apology  for  himself.  Those  that  com- 
mit their  cause  to  God,  yet  are  not  forbidden  to 
plead  it  themselves  with  meekness  and  fear.  1.  As 
to  the  I'harge  of  stealing  away  his  own  wives,  he 
clears  himself  by  giving  the  time  reason  why  he 
went  away  unknown  to  Laban,  v.  31.  He  feared 
lest  Laban  would  by  force  take  away  his  daughters, 

I and  so  oblige  him,  by  the  bond  of  affection  to  his 
) wives,  to  continue  in  his  service.  Note,  Those  that 
are  unjust  in  the  least,  it  may  be  suspected,  will  be 
unjust  also  in  much,  Luke  16.  10.  If  Laban  de- 
ceived Jacob  in  his  wages,  it  is  likely  he  will  make 
no  conscience  of  robbing  him  of  his  wi\  es,  and 
putting  those  asunder  whom  God  had  joined  to- 
gether. What  may  not  be  feared  from  men  th  t 
have  no  principle  of  honesty?  2.  As  to  the  charge 
of  stealing  Lalian’s  gods,  he  pleads  not  guilty,  v.  32. 
He  not  only  did  not  take  them  himself,  (he  was  not 
so  fond  of  them,)  but  he  did  net  know  that  they 
were  taken.  Yet  perhaps  he  spake  too  hastily  and 
inconsiderately,  when  he  said,  “Whoever  has 
taken  them,  let  him  not  live;”  upon  this  he  might 
reflect  with  some  bitterness,  when,  not  long  after, 
Rachel,  who  had  taken  them,  died  suddenly  in 
travail.  How  just  soever  we  tliink  ourselves  to  l)e, 
it  is  best  to  forbear  imprecations,  lest  they  fall  hea 
vier  than  we  imagine. 

HI.  The  diligent  search  I..aban  made  for  his  gods, 
[v.  33,  34,  35.)  partly  out  of  hatred  to  Jacob, 
whom  he  would  gladly  have  an  occasion  to  quarrel 
with,  partly  out  of  love  to  his  idols,  which  he  was 
loath  to  part  with.  M’e  do  not  find  that  he  search- 
ed JacobN  flocks  for  stolen  rattle:  but  he  searched 
' his  furniture  for  stolen  gods.  He  was  ('f  Micah’s 
I mind.  Ye  have  taken  awau  my  gods,  and  what  have 
'■  I more?  Judg.  18.  24.  Were  the  worshippers  of 
false  gods  so  set  upon  their  idi'ls;  did  they  thus  walk 
in  the  name  of  their  g(  ds?  And  shall  not  we  be  as 
solicitous  in  our  inquiries  after  the  true  God? 
MMien  lie  is  justh’  dcjiarted  fn'in  us,  how  carefully 
should  we  ask,  ll'/iere  is  God  my  Maker?  0 that  1 
knew  where  I might  find  him!  Job.  23.  3.  Lallan, 
after  all  his  searches,  missed  of  finding  his  gods, 
and  was  baflled  in  his  inquiry  with  a sham;  Init  our 
God  will  not  only  be  found  of  those  that  seek  him. 
but  thev  shall  find  him  their  bountiful  Rewarder, 

3G.  And  Jacob  was  wroth,  and  chode 


167 


GENESIS,  XXXl. 


with  Laban ; and  Jacob  answered  and  said 
to  Laban,  What  is  my  trespass,  wiiat  is  my 
sin,  that  thou  hast  so  hotly  pursued  after 
me  ? 37.  Whereas  tliou  hast  searched  all 

my  stuff,  what  hast  thou  found  of  all  thy 
household-stuff?  Set  it  here  before  my 
brethren,  and  thy  brethren,  that  they  may 
judge  betwixt  us  both.  38.  This  twenty 
years  have  I been  with  thee;  thy  ewes  and 
thy  she-goats  have  not  cast  their  young, 
and  the  rains  of  the  flock  have  1 not  eaten. 
39.  d'hat  which  was  torn  ry  /icY/s/s  1 bionght 
not  unto  thee,  1 bare,  (he  loss  of  it;  of  my 
hand  didst  thou  leciuire  it,  iclietlirr  stok'u  by 
day,  or  stolen  by  nigiit.  40.  'fln/s  1 was ; 
in  "the  day  the  drought  consumed  me,  and 
the  frost  by  night;  and  my  sleep  departed 
from  mine  eyes.  41.  'riius  have  1 been 
twenty  years  in  thy  house;  1 s('rved  thee 
fourteen  years  for  thy  two  daughters,  anil 
six  years  for  thy  cattle : and  thou  hast 
cltanged  my  wages  ten  times.  42.  Except 
the  God  of  my  father,  the  God  of  Abraham, 
and  the  Fear  of  Isaac  had  been  with  me, 
surely  thou  hadst  sent  me  away  now  empty. 
God  hath  seen  my  affliction  and  the  labour 
of  my  hands,  and  rebuked  thee  yesternight. 

See  n these  verses, 

1.  'J’he  /lown'  of  Jirovocation.  Jacob’s  natural 
temper  was  mild  and  calm,  and  grace  had  improv- 
ed it,  he  was  a smooth  man,  and  a plain  man;  and 
vet  Laban’s  unreasonalde  carriage  toward  him  put 
him  into  a heat  that  transported  him  into  some  ve- 
hemence, v.  36,  37.  His  chiding  with  Laban, 
though  it  may  admit  of  some  excuse,  was  not  justi- 
fiable, nor  is  it  written  for  our  imitation.  Grie\  - 
ous  words  stir  up  anger,  and  commonly  do  but  make 
bad  worse.  It  is  a ^•ery  great  affront  to  one  that 
l)ears  an  honest  mind,  to  be  charged  with  dishones- 
ty, and  vet  e\  en  that  we  must  learn  to  bear  with 
patience,  committing  our  cause  to  God. 

2.  I'he  comfort  of  a good  conscience.  This  was 
Jacob’s  rejoicing,  that  when  Laban  accused  him, 
his  own  conscience  acquitted  him,  and  witnessed 
for  him  that  he  had  been  in  all  things  willing,  and 
careful  to  live  honestly,  Heb.  13.  18.  Note,  Those 
that  in  any  employment  have  dealt  faithfully,  if 
they  cannot  obtain  the  credit  of  it  with  men,  yet 
shall  haye  the  comfort  of  it  in  their  own  bosoms.  ! 

3.  The  character  of  a good  servant,  and  particu- 
larly of  a faithful  shepherd.  Jacolj  had  apj^roi  ed 
himself  such  a one,  v.  38.  . 40  (1.)  He  was  veiy 
careful,  so  that,  through  his  oyersight  or  neglect,  the 
ewes  did  not  cast  their  young.  His  i)iety  also  pro- 
cured a blessing  upon  his  master’s  effects  that  were 
under  his  hands.  Note,  Seryants  should  t ike  no 
less  care  of  what  they  are  intrusted  Avith  for  theii' 
masters,  than  if  they  Avere  entitled  to  it  as  their 
OAvn.  (2.)  He  vyas  A^ery //07ze.9g  and  took  none  rf 
that  for  his  OAvn  eating,  Avhich  was  not  alloAved  him. 
He  contented  himself  Avith  mean  fare,  and  coycted 
not  -to  feast  u])on  the  rams  of  the  firck.  Note, 
Seryants  must  not  be  dainty  in  their  food,  nor  coA  ot 
Ayhat  is  forbidden  them,  but  in  that,  and  ('ther  in- 
stances, show  all  good  fidelity.  (3.)  He  Avas  very 
lahorivns,  v.  40.  He  stuck  to  his  business,  all 
weathers;  and  bore  both  heat  and  cold  Avith  invin- 
cible patience.  Note,  Men  of  business,  that  intend 
to  make  something  of  it,  must  iiesolve  to  endure 


h:'.rdness.  Jacob  is  here  an  exa.mple  to  ministers; 
they  also  are  shepherds,  of  Avhom  it  is  required 
that  they  be  time  to  their  tnist,  and  willing  to  take 
pains. 

1.  The  character  of  a hard  master.  Laban  had 
been  sucli  a one  to  Jacob.  Those  are  bad  masters, 
(1.)  Who  exact  from  their  servants  that  which  is 
unjust,  by  obliging  them  to  make  good  that  Avhich 
is  not  damaged  by  any  default  of  their’s.  This 
Laban  did,  v.  39.  Nay,  if  there  has  been  a neglect, 
yet  it  is  unjust  to  punish  above  the  proportion  of  the 
fault.  That  may  be  an  inconsiderable  damage  to 
the  ma.ster,  Avhich  Avould  go  near  to  ruin  a poor 
servant.  (2.)  I'liose  also  are  bad  masters,  who 
deu)'  to  their  ser\  ants  that  Avhich  is  just  imd  equal. 
This  Laban  did,  v.  41.  It  Avas  unreasonable  for 
him  to  make  Jacob  serve  for  his  daughters,  Avhen  he 
had  in  reversion  so  great  an  estate  secured  to  him 
by  the  promise  of  God  himself;  as  it  was  also  to 
give  him  his  daughters  Avithout  portions,  when  it 
Av  s in  the  power  of  his  hands  to  do  avcII  for  them, 
'riuis  h.e  roljbed  the  poor  because  he  Avas  poor,  as 
he  did  also  by  changing  his  wages. 

5.  The  care  of  Providence  for  the  protection  of 
injured  innocence,  v.  42.  God  took  cognizance  of 
the  wrong  done  to  Jacob,  and  repaid  him  Avhom 
Lallan  av(  uld  otherAvise  have  sent  empty  aAvay,  and 
rebuked  Laban  Avho  otherwise  Avould  have  SAval- 
loAved  him  up.  Note,  God  is  the  Patron  of  the  op- 
pressed; and  those  Avho  are  Avronged  and  yet  not 
ruined,  cast  doAvn  and  yet  not  destroyed,  must  ac- 
knowledge him  in  their  preservation,  and  gme  him 
the  glory  of  it.  ObserA  e,  (1.)  Jacob  speaks  of  God, 
as  the  God  of  his  father,  intimating  that  he  thought 
himself  unworthy  to  be  thus  regarded,  but  Avas  be- 
loved for  the  father's  sake.  (2. ) He  calls  him  the 
God  o f Abraham,  and  the  Fear  of  Isaac:  for  Abra- 
ham Avas  dead,  and  gone  to  that  world  Avhere  per- 
fect love  casts  out  fear;  but  Isaac  Avas  yet  alive, 
sanctifying  the  Lord  in  his  heart,  as  his  Fear  and 
his  Dread. 

43.  And  Laban  answered  and  said  unto 
Jacob,  These  daughters  are  my  daughters, 
and  these  children  are  my  children,  and 
these  cattle  are  my  cattle,  and  all  that  thou 
seest,  is  mine : and  what  can  I do  this  day 
unlo  these  my  daughters,  or  unto  their  chil- 
dren which  they  have  born  ? 44.  Now 

tlierefoie  come  thou,  let  us  make  a cove- 
nant, 1 and  thou  ; and  let  it  be  for  a witness 
between  me  and  thee.  45.  And  Jacob 
took  a stone  and  set  it  up  for  a pillar.  46. 
And  Jacob  said  unto  his  brethren.  Gather 
stones ; and  they  took  stones,  and  made  an 
heap  ; and  they  did  eat  thereupon  the  heap. 
47.  And  Laban  called  it  Jegar-sahadutha : 
but  Jacob  called  it  Galeed.  48.  And  La- 
ban said.  This  heap  is  a w itness  between 
me  and  thee  this  day.  Therefore  was  the 
name  of  it  called  Galei'd  : 49.  And  iMiz- 

pah  ; for  he  said,  'I'he  Lord  watch  between 
me  and  thee,  when  w e are  absent  one  from 
another.  50.  If  thou  shalt  afflict  my 
daughters,  or  if  thou  shalt  take  other  wives 
bi'side  my  daughters,  no  man  is  with  us; 
see,  God  is  witness  betwixt  me  and  thee. 
5).  And  Laban  said  to  Jacob,  Behold  this 
heap,  and  bi'hold  this  pillar,  which  J have 
cast  betw  ixt  me  and  thee ; 52.  This  heap 


168 


GENESIS,  XXXll. 


be  witness,  and  this  pillar  he  witness,  that  1 
will  not  j)assover  this  lieap  to  thee,  and  that 
thou  shall  not  pass  over  this  heap  and  this 
pillar  unto  me,  tor  harm.  53.  The  God  of 
Abraham,  and  thn  God  of  Nahor,  the  God 
of  their  father,  judge  betwixt  us.  A ud  Jacob 
sware  by  the  Fear  of  his  father  Isaac.  54. 
ddien  Jacob  offered  sacrifice  upon  the 
mount,  and  called  his  brethren  to  eat  bread  : 
and  they  did  eat  bread,  and  tarried  all  nisiht 
in  the  mount.  55.  And  early  in  tlie  morning 
Laban  rose  up,  and  kissed  his  sons  and  his 
(laughters,  and  blessed  them:  and  Laban 
departed,  and  returned  unto  his  place. 

We  ha\  e here  the  compromising  of  the  im.tter 
between  L lb  m and  J icob.  Lab  m had  nothing  to 
say  in  reply  to  Jacob’s  remonstrance;  he  con  d nei- 
ther justify  himself  nor  condemn  J icob,  but  w .s 
com  icted  by  his  own  conscieiue  of  tUe  wrnng  he 
liad  done  him  ; and  therefore  desires  to  he  r no 
more  of  that  matter.  He  is  net  wil'ing  to  own  him- 
self in  a f.m’t,  nor  to  ask  Jicob  forgiveness,  mid 
make  him  satisfaction  as  he  ought  to  line  done. 
But, 

I.  He  turns  it  off  with  a profession  of  kindness 
for  Jacob’s  wives  and  children,  (x».  43.)  Thine 
daughtei's  are  mv  daughters.  '\Vhen  he  cannot 
excuse  wh  t he  has  done,  he  does  in  effect,  own 
what  he  should  have  done:  he  should  haie  treated 
them  as  his  own,  but  he  had  counted  them  stran- 
gers, V.  15.  Note,  It  is  common  for  those  who  are 
without  n .tural  affection,  to  pretend  mu  h to  it, 
when  it  will  serve  a turn.  Or,  peril  ips  Laban  said 
this  in  a vain-g.orious  way,  as  one  that  loved  to  talk 
big,  and  use  great  swe  ling  words  of  vanity;  “ \ I 
that  thou  seest,  is  mine.”  It  w..s  not  so,  it  w .s  all 
Jacob’s,  and  he  paid  dear  for  it;  yet  Jacob  let  him 
have  his  say  ng,  pe  ceiving  liim  coming  into  a bet- 
ter humour.  Note,  Pi-operty  lies  near  the  hearts 
of  worldly  people.  They  love  to  boast  of  it,  “ This 
is  mine,  i nd  the  ot’ier  is  mine,”  as  Nabal,  1.  Sam. 
25.  11,  my  bread  and  my  water. 

II.  He  proposes  a co'.  cnant  of  friendship  between 
them,  which  J 'Cob  i e alily  agrees  to,  without  in- 
sisting upon  Laban’s  submission,  much  less  his  res- 
titution. Note,  Whien  quarrels  happen,  we  should 
be  willing  to  be  friends  again  upon  any  terms;  peace 
and  love  are  such  lahi  ible  jewels,  that  we  can 
scarcely  buy  them  too  de  ir.  Better  sit  down  losers 
than  go  on  in  strife.  Now  observe  here, 

1.  The  substance  li  this  covenant;  Jacob  left  it 
wholly  to  Lab  n to  sett  e it.  The  tenor  of  it  was, 
(1.)  Th  it  J. mob  should  be  i good  husband  to  his 
wi\  es,  f iat  he  shou  d not  afflict  them,  nor  marry 
other  wi  es  beside  them,  t<.  50.  Jacob  had  never 
given  hi)n  anv  cause  to  suspect  that  he  would  be 
anv  other  th  n a kind  h.usb  ind;  yet,  as  if  he  had, 
he’  was  willing  to  muie  unde-  this  cngigement. 
Though  Lab  in  h id  afdi,  ted  them  himself,  yet  lie 
will  hind  J mob,  th  ithe  shall  net  afflict  them.  Note, 
Those  that  are  injurious  t'lcmscl'  es,  are  com- 
monly most  jealous  of  othe' s:  and  those  that  do  not 
do  the'rown  d ity,  are  most  peremptory  in  demand- 
ing duty  from  others.  (2.)  Th  t he  should  never 
be  a l)ad  neighbour  to  Lab  .n,  v.  52.  It  was  agreed 
that  no  act  of  hostll'tv  should  e\  er  jiass  between 
them,  th  t Jacob  should  forgiv  e and  forget  all  the 
wrongs  he  had  received,  and  not  remember  them 
against  Laban  or  his  f im  ly  in  after  times.  Note, 
We  inav  have  a strong  pe  -ception  of  an  injury, 
which  vet  we  may  not  revenge. 

2.  The  ceremony  of  tliis  covenant;  it  w s made  ' 
and  ratified  with  great  solemnity,  according  to  the  .1 


usages  of  those  times.  (!.]  A pillar  was  erected, 
{v.  45.)  and  a heap  of  stones  raised,  {v.  46.)  to  per- 
petuate the  memory  of  the  thing;  the  Avay  of  re- 
cording agreements,  by  writing,  being  then  either 
not  known,  or  not  used.  (2.)  A sacrifice  was  of- 
fered, (x^.  54.)  a sacrifice  of  peace-offerings.  Note, 
Our  peace  with  God  is  that  which  puts  true  com- 
foit  into  our  peaie  with  our  friends.  If  parties 
contend,  the  reccnciliation  of  both  to  Him  will  fa- 
cilitrte  their  reconciliation  one  to  another.  (3.) 
They  did  eat  bread  together,  (x;.  46.)  jointly  par- 
taking of  the  feast  upon  the  sacrifice,  v.  54.  This 
w is  in  token  of  a hearty  reconciliation.  Covenants 
of  fr  endship  were  anciently  ratified  by  the  parties 
eating  and  drinking  together.  It  was  in  the  nature 
of  a love-feast.  (4. ) They  solemnly  appealed  to 
God  cenceming  their  sincerity  herein;  [1.]  jis  a 
IVitness,  (u.  49A  The  Lord  watch  between  me  ana 
thee,  that  is,  “The  Lord  take  cognizance  of  every 
fling  that  shall  be  done  on  either  side,  in  violation 
of  this  league.  When  we  are  out  of  one  another’s 
sight,  let  th  s be  a restraint  upon  us,  that  wherever 
we  arc,  we  are  under  God’s  eye.  ” This  appeal  is 
convertible  into  a prayer.  Friends  at  a distance 
from  each  other  may  take  the  comfort  of  this,  that 
when  they  cannot  know  or  succour  one  another, 
God  watches  between  them,  and  has  his  eye  on 
them  both.  [2.]  As  a Judge,  v.  53.  The  (dod  of 
Abraham,  from  whom  Jacob  was  descended,  and 
the  God  of  Jfahor,  from  whom  Laban  was  descend- 
ed, the  God  of  their  father,  the  common  ancestor, 
from  whom  they  were  both  descended,  judge  be- 
twixt us.  God’s  relation  to  them  is  thus  expressed, 
to  intmiate  that  they  worshipped  one  and  the  same 
God,  upon  which  consideration  there  ought  to  be  no 
enmity  betwixt  them.  Note,  Those  that  have  one 
God,  should  have  one  heart:  those  that  agree  in  re- 
ligion, should  strive  to  agree  in  every  thing  else. 
God  is  judge  between  contending  parties,  and  he 
will  judge  righteously;  whoever  does  wrong,  it  is  at 
his  peril.  (5. ) They  gave  a new  name  to  the  place, 
X'.  47,  48.  Laban  called  it  in  Syriac,  and  Jacob  in 
Hebrew,  the  heaji  of  witness.  And  x'.  49,  it  was 
called  Mizfiah,  yl  watch-tower.  Posterity  being 
incl  uded  in  the  league,  care  was  taken  that  thus  the 
memory  of  it  should  be  preserved.  These  names 
are  applicable  to  the  seals  of  the  gospel-covenant, 
which  are  witnesses  to  us,  if  we  be  faithful,  but  wit- 
nesses against  us,  if  we  be  false.  The  name  Jacob 
gave  this  heap,  stuck  by  it,  Galeed,  not  the  name 
Laban  gave  it.  In  all  this  rencounter,  Laban  was 
noisy  and  full  of  words,  affecting  to  say  much;  Ja- 
cob was  silent,  and  said  little;  when  Laban  appeal- 
ed to  God  under  many  titles,  Jacob  only  svjare  by 
the  Fear  of  his  father  Isaac,  that  is,  the  God  whom 
h'S  father  Isaac  feared,  who  had  never  served  other 
gods,  as  Abraham  and  Nahor  had  done.  Two 
words  of  Jacob’s  were  more  memorable  than  all 
Laban’s  speeches  and  vain  repetitions.  For  the 
words  of  wise  men  are  heard  in  quiet,  more  than  the 
cry  of  him  that  ruleth  among  fools,  laccl.  9.  17. 

Lastly,  After  all  this  angry  parley,  they  j5 art 
I friends,’x'.  55,  Laban  very  affectionately  kissed  his 
sons  and  his  daughters,  and  blessed  them;  and  then 
went  liack  in  peace.  Note,  God  is  often  better  to 
us  than  our  fears,  and  strangely  over-rules  the 
spirits  of  men  in  our  favour,  beyoiid  what  we  could 
have  expected;  for  it  is  not  in  vain  to  trtist  in 
him. 

CHAP.  XXXll. 

VVehave  here  Jacob  still  upon  his  journey  towards  Canaan. 
Never  did  so  many  memorable  things  occur  in  any 
march,  as  in  this  of  .lacob’s  little  farnilv.  By  the  way  he 
meets,  I.  With  good  tidings  from  his  God,  v.  1,  2.  II. 
With  bad  tidings  from  his  brother,  to  whom  he  sent  a 
message  to  notify  his  return,  v.  2.  .6.  In  his  distress, 
1.  He  divides  his  company,  v.  7,  8.  2.  He  makes  his 


160 


GENESIS 

rayer  to  God,  v.  9 • . 12.  He  sends  a present  to  his 
rother,  v.  13  . . 23.  4.  He  wrestles  with  the  angel,  v. 

24 . . 32. 

I.  A ND  Jacob  went  on  his  way,  and  the 
angels  of  God  met  liim.  2.  And  when 
facob  saw  them,  he  said.  This  is  God’s 
host : and  he  called  the  name  of  that  place 
Mahaiiaim. 

Jacob  is  here  got  clear  of  Laban,  and  pursuing  his 
journey  homeward,  toward  Canaan:  when  God  has 
heliieci  us  through  difficulties,  we  should  go  on  our 
way  heaven-ward  with  so  much  the  more  cheerful- 
ness and  resolution. 

Now, 

1.  Here  is  Jacob’s  convoy  in  his  journey,  v.  1, 
The  angels  of  God  met  him,  in  a visible  appearance, 
wlAether  in  a vision  by  day,  or  in  a dream  by  night, 
as  when  he  saw  them  ^on  the  ladder,  (ch.  28.  12. ) 
is  uncertain.  Note,  i hose  that  keep  in  a good 
way,  have  always  a good  guard;  angels  themselves 
are  ministering  spirits  for  their  safety,  Heb.  1.  14. 
Where  Jacob  pitched  his  tents,  they  pitched  their’s 
about  him,  Ps.  34.  7.  They  met  him,  to  bid  him 
v/elcome  to  Canaan  again;  a more  honourable  re- 
ception this  was,  than  ever  any  prince  had,  that 
was  met  by  the  magistrates  of  a city  in  their  forma- 
lities. They  met  him,  to  congratulate  him  on  his 
arrival,  and  particularly  on  his  escape  from  Laban; 
for  they  ha\  e pleasure  in  the  prosperity  of  God’s 
senants.  They  had  invisibly  attended  him  all 
along,  but  now  they  appeared  to  him,  because  he 
had  greater  dangers  before  him  than  those  he  had 
hitherto  encountered.  Note.  When  God  designs  his 
people  for  extraordinary  trials,  he  prepai’es  them 
by  extraordinary  comforts.  We  should  think  ii  had 
been  more  seasonable  for  these  angels  to  have  ap- 
peared to  him  amidst  the  perplexity  and  agitation 
occasioned  first  by  I^aban,  and  afterward  by  Esau, 
than  in  this  calm  and  quiet  interval,  when  he  saw 
not  himself  in  any  imminent  peril;  but  God  will 
have  us,  when  we  are  in  peace,  to  provide  for  trou- 
ble, and  when  trouble  comes,  to  live  upon  former 
observations  and  experiences;  for  7oe  walk  by  faith, 
not  by  sight.  God’s  people,  at  death,  are  returning 
to  Canaan,  to  their  father’s  house;  and  then  the  an- 
gels of  God  will  meet  them,  to  congratulate  them 
on  the  happv  finishing  of  their  seiwitude,  and  to  car- 
ry them  to  their  rest. 

2.  The  comfortable  notice  he  took  of  this  convoy, 
7'.  2,  7'his  is  God’s  host,  and  therefore,  (1.)  It  is  a 
powerful  host;  very  great  is  he  that  is  thus  attend- 
ed, and  very  safe  that  is  thus  guarded.  (2. ) God 
must  have  the  praise  of  this  protection:  “This  I 
may  thank  God  for,  for  it  is  his  host.  ” A good  man 
mav  with  an  eye  of  faith,  see  the  same  that  Jacob 
saw  with  his  bodily  eyes,  by  believing  that  promise, 
(Ps.  91.  11.)  He  shall  give  his  angels  charge  over 
thee.  What  need  have  we  to  dispute  whether 
e\  erv  particular  saint  has  a guardian  angel,  when 
we  are  sure  he  has  a guard  of  angels  about  him  I 
To  preserve  the  remembrance  of  this  favour,  Ja- 
cob ga\  e a name  to  the  place  from  it,  Mahanaim, 
tnvo  hosts,  or  two  cam/is.  That  is,  say  some  of  the 
Rabbins,  one  host  of  the  guardian  angels  of  Meso- 
potamia, who  conducted  Jacob  thence,  and  deliver- 
ed him  safe  to  the  other  host  of  the  angels  of  Ca- 
naan, who  met  him  upon  the  borders  where  he  now 
was.  Rather,  they  appeared  to  him  in  two  hosts, 
one  on  either  ^de,  or  one  in  front,  and  the  other  in 
rear,  to  protect  him  from  Laban  behind,  and  Esau 
before,  that  they  might  be  a complete  guard.  Thus 
he  is  compassed  with  God’s  favour.  Perhaps,  in 
allusion  to  this,  the  church  is  called  Mahanaim, 
two  armies.  Cant.  6.  13.  Here  was  Jacob’s  family, 
which  was  one  army,  representing  the  church  mi- 

VoL.  I.— Y 


XXXIl. 

litant  and  itinerant  on  earth;  and  the  angels  an- 
other army,  representing  the  church  triumphant, 
and  at  rest  in  heaven. 

3.  And  Jacob  sent  messengers  before 
him  to  Esau  his  brother  unto  the  land  ol 
Seir,  the  country  of  Edom.  4.  And  he 
commanded  them,  saying,  Thus  shall  ye 
speak  unto  my  lord  Esau;  Thy  servant  Ja- 
cob saith  thus,  1 have  sojourned  with  La- 
ban, and  stayed  there  until  now  ; 5.  And  J 

have  oxen,  and  asses,  flocks,  and  men-ser- 
vants, and  women  servants : and  1 have 
sent  to  tell  my  lord,  that  1 may  find  gi'ace 
in  thy  sight.  6.  And  the  messengers  re- 
turned to  Jacob,  saying.  We  came  to  thy 
brother  Esau,  and  also  he  cometh  to  meet 
thee,  and  four  hundred  men  with  him.  7. 
Then  Jacob  was  greatly  afraid  and  distress- 
ed : and  he  divided  the  people  that  icas  with 
him,  and  the  flocks,  and  herds,  and  the  ca- 
mels, into  two  bands ; 8.  And  said,  If 

F.sau  come  to  the  one  company,  and  smite 
it,  then  the  other  company  which  is  left 
shall  escape. 

Now  that  Jacob  was  re-entering  Canaan,  God, 
by  the  vision  of  angels,  reminded  him  of  i.\\e.  friends 
he  had  when  he  left  it,  and  thence  he  t.  keV  occa- 
sion to  remind  himself  of  the  enemies  he  had,  parti- 
cularly Esau.  It  is  probable  that  Rebekah  had 
sent  him  word  of  Elsau’s  settlement  in  Seir,  and  of 
the  continuance  of  his  enmity  to  him.  What  shall 
poor  Jacob  do?  He  longs  to  see  his  father,  and  yet 
he  dreads  to  see  his  brother.  He  rejoices  to  see 
Canaan  again,  and  yet  cannot  but  rejoice  with  trem- 
bling because  of  Esau. 

I.  He  sends  a very  kind  and  humb’e  message  to 
Esau.  It  dees  not  appear  that  his  way  lay  through 
Esau’s  country,  or  that  he  needed  to  ask  his  leave 
for  a passage;  but  his  way  lay  yiear  it,  and  he  would 
nrt  go  by  him  without  paying  him  the  respect  due 
to  a brother,  a twin-brother,  an  only  brother,  an 
elder  brother,  a brother  offended.  Note,  1.  Though 
our  relations  fail  in  their  duty  to  us,  j et  we  must 
make  conscience  of  doing  our  duty  to  them.  2.  It 
is  a piece  of  friendship  and  brotherly  love,  to  ac- 
quaint our  friends  with  our  state,  and  inquire  into 
their’s.  Acts  of  civility  may  help  to  slay  enmities. 
Jacob’s  mess:ge  to  him  is  veiy  obliging,  v.  4,  5. 
(1.)  He  calls  Esau  his  lord,  himself  his  senant,  to 
intimate  that  he  did  not  insist  upon  the  prerogatives 
of  the  birth-right  and  blessing  he  had  obtained  for 
himself,  but  left  it  to  God  to  fulfil  his  .vwn  purpose 
in  his  seed.  Note,  Yielding  pacifies  great  ojfences, 
Eccl.  10.  4.  We  must  nut  refuse  to  speak  m a re- 
spectful and  subniissi\e  manner,  to  those  that  are 
ever  so  unjustly  exasperated  against  us.  (2. ) He 
gives  him  a short  account  of  himself;  that  he  was 
not  a fugitive  and  a vagabond,  but,  though  long  ab- 
sent, had  had  a certain  dwelling-place,  with  his  own 
relations,  I have  sojourned  with  Laban,  and  stayed 
there  till  now;  and  that  he  was  not  a beggar,  nor 
did  he  come  home  as  the  prodigal  son,  destitute  of 
necessaries,  and  likely  to  be  a charge  to  his  rela- 
I tions;  No,  I have  oxen  and  asses.  This,  he  knew, 

I would  (if  any  thing)  recommend  him  to  Esau’s 
! good  opinion.  And,  (3.)  He  courts  his  favour;  1 
\ have  sent,  that  I might  find  grace  in  thy  sight. 

I Note,  It  is  no  disparagement  to  those  that  have  the 
better  cause,  to  become  petitioners  for  reconcilia- 
1 tion,  and  to  sue  for  peace  as  well  as  right. 


no 


GENESIS,  XXXII. 


II.  He  receives  a very  formidable  account  of  i 
Esau’s  warlike  preparations  against  him,  (i;.  6.) 
rot  a word,  but  a blow;  a very  coarse  return  to  his 
kind  message,  and  a sony  welcome  home  to  a poor 
Drother;  lie  comes  to  meet  thee,  and  four  hundred 
men  nvith  him.  He  is  now  weary  of  waiting  for  the 
days  of  mourning  for  his  good  father,  and  even  be- 
fore they  come,  he  resolves  to  slay  his  brother.  1. 
He  remembers  the  old  quarrel,  and  will  now  be 
avenged  on  him  for  the  birth-right  and  blessing, 
and  if  possible,  defeat  Jacob’s  expectations  from 
both.  Note,  Malice  harboured,  will  last  long,  and 
find  an  occasion  to  break  out  with  violence  a great 
while  after  the  provocations  given.  Angry  men 
have  good  memories.  2.  He  envies  Jacol)  what  lit- 
tle estate  he  had,  and  though  he  himself  was  now 
possessed  of  a much  better,  yet  nothing  will  serve 
him  but  to  feed  his  eyes  upon  Jacob’s  ruin,  and  fill  his 
fields  Avith  Jacob’s  spoils.  Perhaps  the  account  Ja- 
cob sent  him  of  his  wetdth,  did  but  provoke  him  the 
more.  3.  He  concludes  it  easy  to  destroy  him, 
now  that  he  was  upon  the  road,  a poor  weary  tra- 
veller, unfixed,  and  (as  he  thinks)  unguarded. 
I'hey  that  have  the  serpent’s  poison,  ha\  e com- 
monly the  serpent’s  policy,  to  take  the  first  and 
fairest  opportunity  that  offers  itself  for  revenge.  4. 
He  resolves  to  do  it  suddenly,  and  before  Jacob  was 
come  to  his  father,  lest  he  should  interpose  and 
mediate  between  them.  Esau  was  one  of  those  that 
hated  peace;  when  Jacob  speaks,  speaks  peaceably, 
he  is  for  war,  Ps.  120.  6,  7.  Out  he  marches, 
spurred  on  with  rage,  and  intent  on  blood  and  mur- 
dei’s;  four  hundred  men  he  had  with  him,  proba- 
bly, such  as  used  to  hunt  with  him,  armed,  no 
doubt,  rough  and  cruel  like  t’leir  leader,  ready  to 
execate  the  word  of  command  t'aough  e\  er  so  bar- 
barous, and  now  breathing  nothing  but  threaten- 
ings  and  slaughter.  The  tenth  part  of  these  were 
enough  to  cut  off  poor  Jacob,  and  his  guiltless  help- 
less family,  root  and  branch.  No  marvel  therefore 
th  it  it  follows,  (i’.  7.)  Then  Jacob  nvas greatly  afraid 
and  distressed,  perhaps  the  more  so,  having  scarce- 
ly recovered  the  fright  Laban  had  put  him  in. 
Note,  Many  are  the  troubles  of  the  righteous  in  this 
world,  and  sometimes  the  end  of  one  is  the  begin- 
ning of  another.  The  clouds  return  after  the  rain. 
Jacob,  though  a man  of  great  faith,  yet  was  now 
greatly  afi’aid.  Note,  A lively  apprehension  of 
danger,  and  a quickening  fear  arising  from  it,  may 
very  well  consist  with  a humble  confidence  in  God’s 
power,  and  promise.  Christ  himself,  in  his  agony, 
was  sore  amazed. 

III.  He  puts  himself  into  the  best  posture  of  de- 
fence that  his  present  circumstances  cvill  admit  of. 
It  was  absurd  to  think  of  making  resistance,  all  his 
contrivance  is  to  make  an  escape,  v.  7,  8.  He  thinks 
it  ])rudent  not  to  venture  all  in  one  bottom,  and 
therefore  divides  what  he  had  into  two  companies, 
that  if  one  were  smitten,  the  other  might  escajjc. 
Like  a tender  and  careful  master  of  a family,  he  is 
more  solicitous  for  their  safety  than  for  his  own.  He 
d vided  his  company,  not  as  Abraham,  (c/i.  14.  15.) 
for  fight,  but  for  flight. 

9.  And  .Tacob  said,  O God  of  my  fatlu'r 
Abraham,  and  God  of  my  falhcr  Isaac, 
the  l.ORD  wliich  saidsl  unto  me,  liOturn 
unto  thy  country,  and  to  thy  kindred, 
and  I will  deal  well  with  thee:  10.  I am 
not  worth}^  of  the  least  of  all  the  mer- 
cies, and  of  all  the  truth,  which  thou  hast 
showed  unto  thy  servant ; for  with  my  staff 
( passt'd  over  this  .Iordan;  and  now  1 am 
become  two  bands.  11.  Deliver  me,  I pray 


thee,  from  the  hand  of  my  brother,  from  the 
hand  of  Esau : for  1 fear  him,  lest  he  va  ill 
come  and  smite  me,  and  the  mother  with  the 
children.  12.  And  thou  saidst,  1 will  surely 
do  thee  good,  and  make  ihy  seed  as  the  sand 
of  the  sea,  which  cannot  be  numbered  foi 
multitude. 


Our  nile  is  to  call  upon  God  in  the  time  of  trouble; 
we  have  here  an  example  to  that  rule,  and  the  suc- 
cess encourages  us  to  follow  that  example.  It  was 
now  a t.me  of  Jacob’s  trouble,  but  he  shall  l)e  saved 
out  of  it;  and  here  we  have  him  praying  for  that 
salvation,  Jer.  30.  7.  In  his  distress  he  sought  the 
Lord,  and  he  heard  him.  Note,  Times  of  fear 
should  be  times  cf  prayer;  whatever  frightens  i s 
should  dnve  us  to  our  knees,  to  our  God.  Jacob  had 
lately  seen  his  guard  cf  angels,  but  in  this  distress 
he  applied  himself  to  God,  not  to  them;  he  knew 
they  were  h s fellow-servants,  (Rev.  22.  9. ) nor  did 
he  consult  Laban’s  Terajihim ; it  was  enough  for 
him  that  he  had  a Gcd  to  go  to.  To  him  he  ad- 
dresses himself  with  all  pt  ssib  e solemnity,  so,  nm- 
ning  for  safety  into  the  name  of  the  Lord,  as  a 
strong  to%ver,  Prov.  18.  10.  This  prayer  is  the 
more  remarkable,  because  it  won  him  the  honour 
of  being  an  Israel,  a prince  xvith  God,  and  the  fa- 
ther of  the  praying  remnant,  who  are  hence  called 
the  seed  of  Jacob,  to  whom  he  never  said,  iieek  ye 
vie  in  vain.  Now  it  is  worth  while  to  inquire  wh-t 
there  was  extraordina'v  in  th's  prajer,  that  it 
should  gain  the  petitioner  all  this  honour. 

I.  The  request  itself  is  one,  and  eery  express, 
(v.  11.)  Deliver  me  from  the  hand  of  my  brother. 
Though  thei  e was  no  human  ju’obabil.ty  on  his  side, 
yet  he  belie\  ed  the  power  of  God  could  rescue  him 
as  a lamb  out  of  the  bloody  jaws  cf  the  lion.  Note,  1. 
W e have  leave  to  be  particular  in  our  addresses  to 
God,  to  mention  the  particular  straits  and  d fficul- 
ties  we  are  in;  for  the  God  with  whom  we  ha\e  to 
do,  is  one  we  may  be  free  with;  xve  have  libertu  of 
speech  {-Trappuo-U)  at  the  threne  of  grace.  2.  When 
our  brethren  aim  to  be  our  destroyei  s,  it  is  our  com- 
fort that  we  have  a Father  to  whom  we  may  apply 
ourselves  as  our  Deliverer. 

II.  The  pleas  are  many,  and  very  powerful;  i e- 
ver  was  cause  better  ordered.  Job  23.  4.  He  offers 
i.p  his  request  with  great  faith,  fer\  ei  cy,  and  hu- 
mility. How  earnestly  does  he  beg!  (c.  11.)  Deli- 
ver me,  1 pray  thee.  His  fear  made  him  importu- 
nate. With  what  holy  logic  does  he  argue!  W'ith 
what  divine  eh  quence  does  he  plead!  Here  is  a no- 
ble cemy  to  write  after. 

1.  He  addresses  himself  to  God  as  the  Gcd  ( f his 
fathers,  v.  9.  Such  was  the  humb’e  self-denying 
sense  he  h:  d of  his  own  unworthiness,  that  he  did 
not  call  CJod  his  own  (Jod,  but  a Gcd  in  covenant 
with  his  ancestors,  O God  of  my  father  Abraham, 
and  God  of  my  father  Isaac;  and  this  he  con'd  the 
better  plead,  because  the  covenant,  by  d vine  des'g- 
nation,  was  entailed  upon  h m.  Note,  God’s  cove- 
nant with  our  fathers  may  he  a cemfort  to  us  when 
w’c  are  in  d'stress.  It  has  often  been  so  to  the  Lord’s 
people,  Ps.  22.  4,  5.  Be'ng  born  hi  fied’s  house, 
we  a’  e taken  under  his  special  protect  cn. 

2.  He  produces  h’s  warrant,  I'hou  saidst  unto  me, 
J'cturn  u7ito  ihu  country.  He  d el  nc  t rashly  leave 
his  jilace  w th  L;  ban,  nor  undertake  th  s jcuniey, 
out  < f a fickle  humour,  or  a fool'sh  fondness  for  Ills 
native  country,  but,  in  obedience  to  God’s  cem- 
mand.  Note,"  (1.)  We  may  be  in  the  way  cf  our 
dutv,  and  vet  we  mat’  meet  with  trcublc  and  dis- 
tress in  that  way.  As  jiro.sjierhy  will  not  prove  us 
in  the  r'ght,  so  cross  events  whl  iK't  pro\  e us  in  the 
wrong;  we  mav  be  going  w hither  God  calls  us,  and 
yet  niaj-  think  our  way  hedged  up  with  thorns.  (2.) 


171 


GENESIS,  XXXll. 


We  may  comfortably  trust  God  with  our  safety, 
while  we  carefully  keep  to  our  duty.  If  God  be  our 
Guide,  he  wiU  be  our  Guard. 

3.  He  humbly  acknowledges  hisown  unworthiness 
to  receive  any  favour  from  God,  (x>.  10. ) I am  not 
Hvorthy;  it  is  an  unusual  plea.  Some  Avould  think 
he  should  have  pleaded  that  what  was  now  in  dan- 
ger, was  his  own,  against  all  the  world,  and  that  he 
had  earned  it  dear  enough;  no,  he  pleads.  Lord,  I 
am  not  ’ivorthy  of  it.  Note,  Self-denial  and  self- 
abasement  will  become  us  in  all  our  addresses  to  the 
throne  of  grace.  Christ  never  commended  any  of 
his  petitioners  so  much  as  him  who  said,  Lord  I am 
not  ivorthy,  (Matt.  8.  8.)  and  her  who  said,  Truth, 
Lord,  yet  the  dogs  eat  of the  crumbs  which  fall  from 
their  inaster's  table.  Matt.  15.  27.  Now  observe  i 
here,  (1.)  How  magnificently  and  honourably  he  ! 
speaks  of  the  mercies  of  God  to  him.  We  have  1 
here,  mercies,  in  the  plural  number,  an  inexhausti-  ! 
ble  spring,  and  innumerable  streams;  mercies  and  j 
truth,  that  is,  past  mercies  given  according  to  the 
promise,  and  further  mercies  secured  by  the  pro-  I 
mise.  Note,  What  is  laid  up  in  God’s  truth,  as  ; 
well  as  what  is  laid  out  in  God’s  mercies,  is  the  ' 
matter  both  of  the  comforts,  and  the  praises,  of  ac-  j 
tive  believers.  Nay,  observe,  it  is  all  the  mercies, 
and  all  the  truth;  the  manner  of  expression  is  cojji-  | 
ous,  and  intimates  that  his  heart  was  full  of  God’s  ! 
goodness.  (2. ) How  meanly  and  humbly  he  speaks  j 
of  himself,  disclaiming  all  thought  of  his  own  merit,  | 
“/  am  not  worthy  of  the  least  of  all  thy  mercies, 
much  less  am  I worttw  of  so  great  a favour  as  this  I [ 
am  now  suing  for.  ” Jacob  was  a considerable  man, 
and,  upon  many  accounts,  very  desersdng,  and,  in  ! 
treating  with  Laban,  had  justly  insisted  on  his  me-  ; 
rits,  but  not  before  God.  lam  less  than  all  thy  mer- 
cies; so  the  word  is.  Note,  The  best  and  greatest  | 
of  men  are  utterly  unworthy  of  the  least  favour  from 
God,  and  must  be  ready  to  own  it  upon  all  occa-  ; 
sions.  It  was  the  excellent  Mr.  Herbert’s  motto,  j 
Less  than  the  least  of  all  God’s  mercies.  Those  are 
the  best  prepared  for  the  greatest  mercies,  that  see 
themselves  unworthy  of  the  least. 

4.  He  thankfully  owns  God’s  goodness  to  him  in 
his  banishment,  and  how  much  it  had  out  done  his 
expectations.  “ With  my  staff  I passed  over  this 
Jordan,  poor  and  desolate  like  a forlorn  and  despis- 
ed pilgrim;”  he  had  no  guides,  no  companions,  no 
attendants,  no  conveniences  for  travel,  but  his  staff 
only,  nothing  else  to  stay  himself  upon;  “awrf  now 
I am  become  two  bands,  now  I am  surrounded  with 
a numerous  and  comfortable  retinue  of  children  and  ! 
servants:”  though  it  was  his  distress  that  had  now  ' 
obliged  him  to  divide  his  family  into  two  bands,  yet  , 
he  makes  use  of  that  for  the  ma^ifying  of  the  mer- 
cy of  his  increase.  Note,  (1.)  The  increase  of  our 
families  is  then  comfortable  indeed  to  us,  when  we  1 
see  God’s  mercies,  and  his  truth,  in  it.  (2. ) Those 
whose  latter  end  greatly  increases,  ought,  with  humi- 
lity and  thankfulness,  to  remember  how  small  their 
beginning  was.  Jacob  pleads,  “Lord,  thou  didst  keep 
me  when  I went  out  only  with  my  staff,  and  had 
but  one  life  to  lose;  wilt  not  thou  keep  me  now  that 
so  many  are  embarked  with  mel” 

5.  He  urges  the  extremity  of  the  peril  he  was  in. 
Lord,  deliver  me  from  Esau,  for  I fear  him,  v.  11. 
The  people  of  God  have  not  been  shy  of  telling  God 
their  fears;  for  they  know  he  takes  cognizance  of 
them,  and  considers  them.  The  fear  that  quickens 
prayer,  is  itself  pleadable.  It  was  not  a robber,  but 
a murderer,  that  he  was  afraid  of;  nor  was  it  his 
own  life  only  that  lay  at  stake,  but  the  mother’s  and 
the  children’s,  that  had  left  their  native  soil  to  go 
along  with  him.  Note,  Natural  affection  may  fur- 
nish us  with  allowable  acceptable  pleas  in  prayer. 

6.  He  insists  es;)ecially  upon  the  promise  God  had 
nude  hirr,  (x^.  9.)  Thou  saidst,  I will  deal  well  with 


thee,  and  again  in  the  close,  {v.  12.)  Thou  saidst,  1 
will  surely  do  thee  good.  Note,  (1.)  The  best  we 
can  say  to  God  in  prayer,  is,  what  he  has  said  to  us. 
God’s  promises,  as  they  are  the  surest  guide  of  our 
desires  in  prayer,  and  furnish  us  with  the  best  peti- 
tions, so  they  are  the  firmest  gi’ound  of  our  hopes, 
and  furnish  us  with  the  best  pleas.  “Lord,  thou 
saidst  thus  and  thus;  and  wilt  thou  not  be  as  good  as 
thy  word,  the  word  upon  which  thou  hast  caused 
me  to  hope  ? Fs.  119.49.  (2.)  The  most  general 

promises  are  applicable  to  particular  cases.  “ Thou 
saidst,  I will  do  thee  good;  Lord,  do  me  good  in  this 
matter.”  He  pleads  also  a particular  promise,  that 
o{  multiplying  his  seed.  “Lord  what  will  become 
of  that  promise,  if  they  be  all  cut  cff.^”  Note,  [1.] 
There  are  promises  to  the  families  of  good  people, 
which  ai'e  improvable  in  prayer  for  family  mercies, 
ordinary  and  extraordinaiy,  ch.  17.  7.  Ps.  112.  2. — 
102.  28.  [2.  ] The  world’s  threatenings  should  drive 
us  to  God’s  promises. 

1 3.  And  he  lodged  there  that  same  night ; 
and  took  of  that  wliich  came  to  liis  hand,  a 
present  for  Esau  his  brother ; 14.  Two  hun- 
dred she-goats  and  twenty  he-goats,  two 
hundred  ewes  and  twenty  rams,  1 5.  'Jliirty 
milch  camels  with  their  colts,  forty  kine,  and 
t('n  bulls,  twenty  she-asses,  and  ten  foals. 

1 6.  And  he  delivered  them  into  the  hands  of 
liis  servants,  eveiy  drove  by  themselves;  and 
said  unto  his  servants.  Pass  over  before  me, 
and  put  a space  betwixt  drove  and  drove. 

1 7.  And  he  commanded  the  foremost,  say- 
ing, When  Esau  my  brother  meeteth  the(^, 
and  asketh  thee,  saying.  Whose  art  thou  ] 
and  whither  goest  thou  ? And  whose  are 
these  before  thee  ? 18.  Then  thou  shalt  say. 
They  he  thy  servant  Jacob’s ; it  is  a present 
sent  unto  my  lord  Esau : and,  behold,  also 
he  is  behind  us.  1 9.  And  so  commanded  he 
the  second  and  the  third,  and  all  that  follow- 
ed the  droves,  saying,  on  this  manner  shall 
ye  speak  unto  Esau,  when  ye  find  him,  20. 
And  say  ye  moreover.  Behold,  thy  servant 
Jacob  is  behind  us.  For  he  said,  1 will  ap- 
pease him  with  the  present  that  goeth  be- 
fore me,  and  afterward  I will  see  liis  face ; 
peradventure  he  will  accept  of  me.  21.  So 
went  the  present  over  before  him  : and  him- 
self lodged  that  night  in  the  company.  22, 
And  he  rose  up  that  night,  and  took  his  two 
wives,  and  his  two  women-servants,  and  his 
eleven  sons,  and  passed  over  the  ford  Jab- 
bok.  23.  And  he  took  them,  and  sent  them 
over  the  brook,  and  sent  over  that  he  had. 

Jacob  having  previously  made  God  his  Friend  by 
a prayer,  is  here  pnidently  endea\  ouring  to  make 
Esau  his  friend  by  a present.  He  had  prayed  to 
God  to  deliver  him  from  the  hand  of  Esau,  for  hi 
feared  him;  but  neither  did  his  fear  sink  into  such 
a despair  as  disspirits  for  the  use  of  means,  not 
did  his  prayer  make  him  presume  upon  God’s 
mercy,  without  the  use  of  means.  Note,  When 
we  have  prayed  to  God  for  any  mercy,  we 
must  second  our  pravers  with  cur  endea\  ours’;  else, 
instead  of  trusting  God  we  tempt  him;  we  must  so 
depend  upon  God’s  providence,  as  to  make  use  of 


172 


GENESIS,  XXXll. 


our  own  prudence.  “ Help  thyself,  and  God  will 
help  thee;”  God  answers  our  prayers  by  teaching 
us  to  order  our  affairs  with  discretion.  To  pac.fy 
Esau, 

1.  Jacob  sent  him  a very  noble  present,  not  of 
jewels  or  fine  garments,  (he  had  them  not,)  but  of 
cattle,  to  the  number  of  580  in  all,  v.  13.  . 15.  Now, 
(1.)  It  was  an  evidence  of  the  great  increase  with 
wliich  God  had  blessed  Jacob,  that  he  could  spare 
such  a number  of  cattle  out  of  his  stock.  (2. ) It  was 
an  evidence  of  h s wisdom,  that  he  would  willingly 
part  with  some,  to  secure  the  rest;  some  men’s  co- 
vetousness loses  them  more  than  ever  it  got  them, 
and  by  grudging  a little  expense,  they  expose  them- 
selves to  great  damage;  skin  for  skin,  and  all  that  a 
man  has,  if  he  be  a wise  man,  he  will  give for  his  life. 
(3.)  It  was  a present  that  he  thought  would  be  ac- 
ceptable to  Esau,  who  had  traded  so  much  in  hunt- 
ing wild  beasts,  that,  perhaps,  he  was  but  ill  fur- 
n'shed  with  tame  cattle  with  which  to  stock  his  new 
conquests.  And  we  may  suppose  that  the  mixt  co- 
lours of  Jacob’s  cattle,  nng-straked,  speckled,  and 
spotted,  would  please  Esau’s  fancy.  (4.)  He  pro- 
mised himself  that  by  this  present  he  should  gain 
Esau’s  favour;  for  a gift  commonly  prosfiers,  which 
way  soever  it  turyis,  (P  rov.  17.  8.)  and  makes  room 
for  a man;  (Pro\ . 18.  16.)  nay,  it  pacifies  anger  and 
strong  wrath,  Pro\  . 21.  14.  Note,  [1.]  W'e  must 
not  despair  of  reconciling  ourselves  even  to  those 
that  have  been  most  exasperated  against  us;  we 
ought  not  to  judge  men  unappeasable,  till  we  have 
tried  to  appease  them.  [2.]  Peace  and  love,  though 
purchased  dear,  will  prove  a good  bargain  to  the 

urchaser.  Many  a morose  ill-natured  man  would 
ave  s .id,  in  Jacob’s  case,  “Es  iu  has  vowed  my 
death  without  cause,  and  he  shall  never  be  a far- 
thing the  better  for  me;  I will  see  him  far  enough 
before  I will  send  him  a present:”  but  Jacob  forgives 
and  forgets. 

2.  He  sent  him  a very  humlde  message,  which 
he  ordered  h s servants  to  deli  er  in  the  best  man- 
ner, V.  17,  18.  They  must  call  Esau  their  lord,  and 
Jacob  his  seiwant;  they  must  tell  him  the  cattle  they 
had  was  a small  present  which  Jacob  had  sent  him, 
as  a specimen  of  his  acquisitions  while  he  was 
abroad.  The  cattle  he  sent,  were  to  be  disposed  of 
in  several  droves,  and  the  servants  that  attended 
each  dro\  c,  were  to  deliver  the  same  message,  that 
the  present  might  appear  the  more  valuable,  and 
his  submiss  on,  so  often  repeated,  might  be  the  more 
likely  to  influence  Esau.  They  must  especially  take 
care  to  tell  him,  that  Jacob  was  coming  after,  (v.  18 
. . 20.)  that  he  might  not  suspect  he  was  fled 
through  fear.  Note,  A friendly  confidence  in  men’s 
goodness  may  help  to  prevent  the  mischief  designed 
us  by  their  badness;  if  Jacob  will  seem  not  to  be 
afraid  of  Esau,  Esau,  it  may  be  hoped,  will  not  be  a 
terror  to  Jacob. 

24.  And  Jacob  was  left  alone ; and  there 
wrestled  a man  with  him  until  the  breaking 
of  the  day.  25.  And  when  he  saw  that  he 
revailed  not  against  him,  he  touched  the 
ollow  of  his  thigh  : and  the  hollow  of  Ja- 
cob’s thigh  was  out  of  joint,  as  he  wrestled 
with  him.  26.  And  he  said,  l.jet  me  go,  for 
the  day  breaketh.  And  he  said,  I will  not 
let  thee  go,  except  thon  bless  me.  27.  And 
he  said  unto  him.  What  is  thy  name  ? And 
he  said,  Jacob.  28.  And  he  said,  Thy  name 
shall  be  called  no  more  Jacob,  but  Israel : 
for  as  a prince  thon  hast  power  with  God 
and  with  men,  and  hast  prevailed.  29.  And 


Jacob  asked  him,  and  said.  Tell  Tne,  I pray 
thee,  thy  name.  And  he  said.  Wherefore  is 
it  that,  thou  dost  ask  after  my  name  ? And 
he  blessed  him  there.  30.  And  Jacob  called 
the  name  of  the  place  Peniel : for  1 have 
seen  God  face  to  face,  and  my  life  is  pre- 
served. 3 1 . And  as  he  passed  over  Penuel, 
the  sun  rose  upon  him,  and  he  halted  upon 
his  thigh.  32.  Therefore  the  children  of  Is- 
rael eat  not  nf  the  sinew  which  shrank, 
which  is  upon  the  hollow  of  the  thigh,  unto 
this  day  : because  he  touched  the  hollow  of 
Jacob’s  thigh,  in  the  sinew  that  shrank. 

We  have  here  the  remarkable  story  of  Jacob’s 
wrestling  with  the  angel,  and  prevailing,  which  is 
referred  to  Hos.  12.  4.  Very  early  in  the  morning, 
a great  while  before  day,  Jacob  had  helped  his 
wives  and  his  children  over  the  river,  and  he  de- 
sired to  be  private,  and  was  left  alone,  that  he 
might  again  more  full}'  spread  his  cares  and  fears 
before  God  in  prayer.  Note,  W e ought  to  continue 
instant  in  prayer,  always  to  pray,  and  not  to  faint: 
frequency  and’  importunity  in  prayer  prepare  us  for 
mercy.  While  Jacob  was  earnest  in  prayer,  stir- 
ring up  himself  to  take  hold  on  God,  an  angel  takes 
hold  on  him.  Sc.me  think  this  was  a created  angel, 
the  angel  of  his  p7rsence,  (Isa.  63.  9.)  cne  of  those 
that  always  behold  the  face  of  our  Father,  and  at- 
tend on  the  Hhechinah,  or  the  Divine  Majesty, 
which  probobly  Jacob  had  also  in  view.  Others 
think  it  was  Michael  our  Prince,  the  eternal  Word, 
the  Angel  of  the  Covenant,  who  is  indeed  the  Lord 
of  the  angels,  who  often  appeared  in  a human  shape, 
Ijefore  he  assumed  the  human  nature  for  a per- 
petuity; whichsoever  it  was,  we  are  sure  God’s 
name  was  in  him,  Exod.  23.  21.  Observe, 

I.  How  Jacob  and  this  angel  engaged,  v.  24.  It 
was  a single  combat,  hand  to  hand,  they  had  neither 
of  them  any  seconds.  Jacob  was  now  full  of  care 
and  fear  about  the  interview  he  expected,  next  day, 
with  his  brother,  and  to  aggravate  the  trial,  God 
himself  seemed  to  come  forth  against  him  as  an 
enemy,  to  oppose  his  entrance  into  the  land  of  pro- 
mise, and  to  dispute  the  pass  with  him,  not  suffering 
him  to  follow  his  wives  and  children  whom  he  had 
sent  before.  Note,  Strong  believers  must  expect 
divers  temptations,  and  strong  ones.  We  are  told 
by  the  prophet,  (Hos.  12.  4.)  how  Jacob  wrestled; 
he  wept  and  made  supplication;  prayers  and  tears 
were  his  weapons.  It  was  not  only  a corporal,  but  a 
spiritual  wrestling,  by  the  vigorous  actings  of  faith 
and  holy  desire;  and  thus  all  the  spiritual  seed  of 
Jacob  that  pray,  in  praying,  still  wrestle  with  God. 

II.  What  was  the  success  of  the  engagement. 

1.  Jacob  kept  his  ground;  though  the  struggle  con- 
tinued long,  the  angel  prevailed  not  against  him,  (x’. 
25.)  that  is,  this  discouragement  did  not  shake  his 
faith,  nor  silence  his  prayer.  It  was  not  in  his 
own  strength  that  he  wrestled,  nor  by  his  own 
strength  that  he  prevails,  but  in  and  by  strength 
derived  from  Heaven.  That  of  Job  illustrates  this, 
(Job  23.  6.)  Ulll  he  plead  against  me  with  his  great 
power?  No,  (had  the  angel  done  so,  Jacob  had 
lieen  cnished,)  but  he  would  put  strength  in  me; 
and  bv  that  strength  Jacob  had  power  over  the  an- 
gel, Hos.  12.  4.  Note,  We  cannot  prevail  with 
God,  but  in  his  own  strength.  It  is  his  Spirit  that 
intercedes  in  us,  and  helps  our  infirmities,  Rom. 
8.  26. 

2.  The  angel  put  out  Jacolj’s  thigh,  to  show  him 
what  he  could  do,  and  that  it  was  God  lie  w'as  wrest- 
ling with,  for  no  man  could  disjoint  his  thigh  with  a 
touch.  Some  think  that  Jacob  felt  little  or  no  pain 


173 


GENESIS, 

from  tills  hurt;  it  isprobable  that  he  didnot,  forhedid  | 
not  St)  rmicli  as  halt  till  the  struggle  was  over,  (i;.  | 
31.)  and  if  so,  that  was  an  evidence  of  a divine  touch 
indeed,  which  wounded  and  healed  at  the  same  time. 
Jacob  prevailed,  and  yet  had  his  thigh  put  out. 
Note,  Wrestling  believers  may  obtain  glorious  vic- 
tories, and  yet  come  off  with  broken  bones;  for  ’ivhen 
they  are  weak,  then  are  they  strong,  weak  in  them- 
selves, but  strong  in  Christ,  2 Cor.  12.  10.  Our 
honoui’s  and  comforts  in  this  world  have  their  allaj^s. 

3.  The  angel,  by  an  admirable  condescension, 
gently  requests  Jacob  to  let  him  go,  (-y.  26.)  as  God 
said  to  Moses,  (Exod.  32.  10. ) Let  me  alone.  Could 
not  a mighty  angel  get  clear  of  Jacob’s  grapples? 
He  could,  but  thus  he  would  put  an  honour  upon 
Jacob’s  faith  and  prayer,  and  further  try  his  con- 
stancy. The  king  is  held  in  the  galleries;  (Cant.  7. 
5.)  I held  him,  (says  the  spouse,)  and  would  not  let 
him  go.  Cant.  3.  4.  The  reason  the  angel  gives 
why  he  would  be  gone,  is,  because  the  day  breaks, 
and  therefore  he  would  not  any  longer  detain  Jacob, 
who  had  business  to  do,  a journey  to  go,  a family  to 
look  after,  which  especially  in  this  critical  juncture, 
called  for  his  attendance.  Note,  Every  thing  is 
beautiful  in  its  season;  even  the  business  of  religion, 
and  the  comforts  of  communion  with  God,  must 
sometimes  give  way  to  the  necessary  affairs  of  this 
life:  God  will  have  mercy,  and  not  sacrifice. 

4.  Jacob  persists  in  his  holy  importunity;  I will 
not  let  thee  go,  except  thou  bless  me;  whatever  be- 
comes of  his  family  and  journey,  he  resolves  to 
make  the  best  he  can  of  this  opportunity,  and  not  to 
lose  the  advantage  of  his  victory:  he  does  not  mean 
to  wrestle  all  night  for  nothing,  but  humbly  resolves 
he  will  have  a blessing,  and  rather  shall  all  his 
bones  be  put  out  of  joint,  than  he  will  go  away  with- 
out one.  The  credit  of  a conquest  will  do  him  no 
good  without  the  comfort  of  a blessing.  In  begging 
this  blessing,  he  owns  his  inferiority,  though  he 
seemed  to  have  the  upper  hand  in  the  struggle;  for 
the  less  is  blessed  of  the  better.  Note,  Those  that 
would  have  the  blessing  of  Christ,  must  be  in  good 
earnest,  and  be  importunate  for  it,  as  those  that  re- 
solve to  have  no  denial.  It  is  the  fervent  prayer, 
that  is  the  effectual  prayer. 

5.  The  angel  puts  a perpetual  mark  of  honour 
upon  him,  by  changing  his  name;  (t>.  27,  28.^ 
“Thou  art  a brave  combatant,”  (says  the  angel,) 
“a  man  of  heroic  resolution;  What  is  thy  name?” 
“Jacob,”  says  he,  a supplanter;  so  Jacob  signifies; 
“Well,”  says  the  angel,  “be  thou  never  so  called 
any  more;  henceforth  thou  shaft  be  celebrated,  not 
for  craft  and  artful  management,  but  for  true  valour; 
thou  shaft  be  called  Israel,  a prince  with  God,  a 
name  greater  than  those  of  the  great  men  of  the 
earth.’’  He  is  a prince  indeed,  that  is  a prince 
with  God,  and  those  are  truly  honourable,  that  are 
mighty  in  prayer,  Israels,  Israelites  indeed.  Jacob 
is  here  knighted  in  the  field,  as  it  were,  and  has  a 
title  of  honour  given  him  by  him  that  is  the  Foun- 
tain of  honour,  which  will  remain,  to  his  praise,  to 
the  end  of  time.  Yet  this  was  not  all ; having  pow- 
er with  God,  he  shall  have  power  with  men  too. 
Having  prevailed  for  a blessing  from  Heaven,  he 
shall,  no  doubt,  prevail  for  Esau’s  favour.  Note, 
Whatever  enemies  we  have,  if  we  can  but  make 
God  our  Friend,  we  are  well  off;  they  thijj:  by  faith 
have  power  in  Heaven,  have  thereby  as  much  pow- 
er on  earth  as  they  have  occasion  for. 

6.  He  dismisses  him  with  a blessing,  i>.  29.  Ja- 
cob desired  to  know  the  angel’s  name,  that  he 
might  according  to  his  capacity,  do  him  honour, 
Judg.  13.  17.  But  that  request  was  denied,  that  he 
might  not  be  too  proud  of  his  conquest,  nor  think  he 
had  the  angel  at  such  an  advantage  as  to  oblige  him  j 
to  what  he  pleased;  No,  “ Wherefore  dost  thou  ask 
after  my  name ' What  good  will  it  do  thee  to  know  1 


XXXIII. 

that?”  The  discovery  of  that  was  reserv'ed  for  his 
death-bed,  upon  which  he  was  taught  to  call  him 
Shiloh.  But,  instead  of  telling  him  his  name,  he  gave 
him  hisblessing,  which  was  the  thinghe  wrestled  for; 
he  blessed  him  there,  repeated  and  iwtified  the  bless- 
ing formerly  given  him.  Note,  Spiritual  blessings 
which  secure  our  felicity,  are  better  and  much  more 
desirable  than  fine  notions  which  s tisfy  our  curiosi- 
ty. An  interest  in  the  angel’s  blessing  is  better 
than  acquaintance  with  his  na:ne.  The  tree  of  life 
is  better  than  the  tree  of  knowledge.  Thus  Jacob 
carried  his  point;  a blessing  he  wrestled  for,  and  a 
blessing  he  had;  nor  did  ever  any  of  his  praying 
seed  seek  in  vain.  See  how  wonderfully  God  con- 
descends to  countenance  and  crown  importunate 
prayer:  those  that  resolve,  though  God  slay  them, 
yet  to  trust  in  him,  will,  at  length,  be  more  than 
conquerors. 

7.  Jacob  gives  a new  name  to  the  place;  he  calls 
it  Peniel,  the  face  of  God,  (ra  30.)  because  there 
he  had  seen  the  appearance  of  God,  and  obtained 
the  favour  of  God.  Observe,  The  name  he  gives 
to  the  place,  preserves  and  pei-petuates,  not  the  ho 
nour  of  his  valour  or  A'ictoryq  but  only  the  honou. 
of  God’s  free  grace.  He  does  not  say,  “In  this 
place,  I wrestled  with  God,  and  prevailed;”  but, 
“In  this  place,  I saw  God  face  to  face,  and  my  life 
was  preserved;”  not,  “It  was  my  praise  that  I 
came  off  a conqueror,  but  it  was  God’s  mercy  that  I 
escaped  with  my  life.”  Note,  It  becomes  those 
whom  God  honours,  to  take  shame  to  themselves, 
and  to  admire  the  condescensions  of  his  grace  to 
them.  Thus  David  did,  after  God  had  sent  him  a 
gracious  message,  (2  Sam.  7.  18.)  Who  am  I,  O 
Lord  God? 

Lastly,  The  memorandum  Jacob  canned  of  this 
in  his  bones.  He  halted  on  his  thigh;  (v.  31.)  some 
think  he  continued  to  do  so  to  his  dying-day ; and  if 
he  did,  he  had  no  reason  to  complain;  for  the  ho- 
nour and  comfort  he  obtained  by  this  struggle,  were 
abundantly  sufficient  to  countervail  the  damage, 
though  he  went  limping  to  his  grave.  He  had  no 
reason  to  look  upon  it  as  his  reproach,  thus  to  bear 
in  his  body  the  marks  of  the  Lord  Jesus;  (Gal.  6.  17.) 
yet  it  might  serve,  like  St.  Paul’s  thorn  in  the  flesh, 
to  keep  him  from  being  lifted  up  with  the  abun- 
dance of  the  revelations.  Notice  is  taken  of  the 
sun’s  rising  upon  him  when  he  passed  over  Penuel; 
for  it  is  sun-rise  with  that  soul  that  has  communioi. 
with  God.  The  inspired  penman  mentions  a tra 
ditional  custom  which  the  seed  of  Jacob  had,  in  re- 
membrance of  this,  never  to  eat  of  that  sinew,  or 
muscle  in  any  beast  by  which  the  hip-bone  is  fixed 
in  its  cup:  by  this  observance  they  p’  eservedthe  me- 
morial of  this  story,  and  gave  occasion  to  their  chil- 
dren to  inquire  conceming  it ; they  also  did  honour 
to  the  memory  of  Jacob.  And  this  use  we  may  still 
make  of  it,  to  acknowledge  the  mercy  of  God,  and 
our  obligations  to  Jesus  Christ,  that  we  may  now 
keep  up  our  communion  with  God,  in  faith,  hope, 
and  love,  without  peril,  either  of  life  or  limb. 

CHAP.  XXXIII. 

We  read  in  the  former  chapter,  how  Jacob  had  power 
with  God,  and  prevailed ; here  we  find  what  power  he 
had  with  men  too,  and  how  his  brother  Esau  was  molli- 
fied, and,  on  a sudden,  reconciled  to  him  ; for  so  it  is 
written,  Prov.  16.  7,  When  a man^s  loays  please  the. 
Lord,  he  maketh  even  his  enemies  to  be  at  peace  with  him. 
Here  is,  I.  A very  friendly  meeting  between  Jacob  and 
Esau,  V.  1 . . 4.  II.  Their  conference  at  their  meeting, 
in  which  thev  vie  with  each  other  in  civil  and  kind  ex- 
pressions. Their  discourse  is,  1.  About  Jacob’s  family, 
V.  5..7.  2.  About  the  present  he  had  sent,  V.  8 ..  11.  il. 

About  the  progress  of  their  journey,  v.  12..  15.  III. 
Jacob’s  settlement  in  Canaan,  his  house,  ground,  and 
altar,  v.  16 . . 20. 


174 


GENESIS,  XXXIll. 


1.  A ND  Jacob  lifted  up  his  eyes,  and 
looked,  and,  behold,  Esau  came,  and 
with  him  four  hundred  men.  And  he 
divided  the  children  unto  Leah,  and  unto 
Kachel,  and  unto  the  two  handmaids. 
'■2.  And  he  put  the  handmaids  and  their 
cliildren  foremost,  and  Leah  and  her  chil- 
dren alter,  and  Rachel  and  Joseph  hinder- 
most.  3.  And  he  passed  over  before  them, 
and  bowed  himself  to  the  ground  seven 
limes,  until  he  came  near  to  his  brother. 
4.  And  Esau  ran  to  meet  him,  and  em- 
l)raced  him,  and  fell  on  his  neck,  and  kiss- 
ed him : and  they  wept. 

Here, 

I.  Jacob  discovers  Esau’s  approach,  v.  1.  Some 
think  that  his  lifting  up  his  eyes  denotes  his  cheer- 
fulness and  confidence,  in  opposition  to  a dejected 
countenance;  having  by  prayer  committed  his  case 
to  God,  he  went  on  his  way,  and  his  countenance 
nvus  no  more  sad,  1 Sam.  1.  18.  Note,  Those  that 
have  cast  their  care  upon  God,  may  look  before 
them  with  satisfaction  and  composure  of  mind, 
cheerfully  expecting  the  issue,  whatex  er  it  may  be; 
come  what  will,  nothing  can  come  amiss  to  him 
whose  heart  is  fixed,  trusting  in  God.  Jacob  sets 
himself  upon  his  watch-tower,  to  see  what  answer 
God  will  give  to  his  prayers,  Hab.  2.  1. 

II.  He  puts  his  family  into  the  best  order  he 
could,  to  receive  him,  whether  he  should  come  as  a 
fviencl,  or  as  an  enemy;  consulting  their  decency  if 
he  come  as  a friend,  and  their  s ifety  if  he  come  as 
an  enemy,  n.  1,  2.  Observe  what  a different  figure 
these  two  brothers  made.  Esau  is  attended  with  a 
guard  of  400  men,  and  looks  big;  Jacob  is  followed 
by  a cumbersome  train  of  women  and  children  that 
are  his  care,  and  he  looks  tender  and  solicitous  for 
their  safety;  and  yet  Jacob  had  the  birth-right,  and 
was  to  have  the  dominion,  and  was  every  way  the 
better  man.  Note,  It  is  no  disparagement  to  very 
great  and  good  men,  to  give  a personal  attendance 
to  their  families,  and  to  their  family-affairs.  Jacob, 
at  the  head  of  his  household,  set  a better  example 
than  Esau  at  the  head  of  liis  regiment. 

III.  At  their  meeting,  the  expressions  of  kindness 
were  interchanged  in  the  best  manner  that  could  be 
between  them. 

1.  Jacob  bowed  to  Esau,  v.  3.  Though  he  feared 
Esau  as  an  enemy,  yet  he  did  obeisance  to  him  as 
an  elder  brother;  knowing  and  remembering  per- 
hajjs  that  when  Abel  was  preferred  in  Gocl’s  ac- 
ceptance before  his  elder  brother  Cain,  yet  God 
undertook  for  him  to  Cain  that  he  shoidd  not  l)e 
wanting  in  the  duty  and  respect  owing  by  a younger 
brother.  Unto  thee  shall  be  his  desire,  and  thou  shalt 
rule  over  him,  ch.  4.  7.  Note,  (1.)  The  way  to  re- 
cox  cr  peace  where  it  has  been  broken,  is,  to  do  our 
duty,  and  pay  our  res]iects,  upon  all  occasions,  as  if 
it  had  never  been  broken.  It  is  the  remembering 
and  repeating  of  matters,  that  separates  friends, 
and  ])erpctuates  the  separation.  (2.)  A humble 
submissive  carriage  goes  a great  way  toward  the 
turning  away  of  wrath.  Many  ])reserve  them- 
selves by  humbling  themselves;  the  bullet  flies  over 
him  thiit  stooj)s. 

2.  Esau  embraced  Jacob,  {v.  4.)  He  ran  to  jneet 
him,  not  in  passion,  but  in  love;  and  as  one  heartily 
reconciled  to  him,  he  received  him  with  all  the  en- 
dearments imaginable,  cynbraced  him,  fell  07i  his 
neck,  and  kissed  him.  Some  think  that  when  Esau 
came  out  to  meet  Jacob,  it  was  with  no  bad  design, 
nut  that  he  brought  his  400  men,  only  for  state,  that 


I he  might  pay  so  much  the  greater  respect  to  his  re- 
turning brother.  It  is  certain  that  Jacob  understood 
the  report  of  his  messengers  otheinvise,  ch.  32.  5,  6. 
Jacob  was  a man  of  prudence  and  fortitude,  and  we 
cannot  suppose  him  to  admit  of  a groundless  fear,  to 
such  a degree  as  he  did  this,  nor  that  the  Spii'it  of 
God  would  stir  him  up  to  pray  such  a prayer  as  he 
did,  for  deliverance  from  a mere  imaginary  danger; 
and  if  there  was  not  some  wonderful  change 
wrought  upon  the  spirit  cf  Esau  at  this  time,  I see 
not  how  wrestling  Jacob  cculd  be  said  to  obtain  such 

Sower  with  men,  as  to  denominate  him  a jirince. 

lote,  (1.)  God  has  the  hearts  of  all  men  in  his 
hands,  and  can  turn  them  when  and  how  he  pleases, 
by  a secret,  silent,  but  resistless  power.  He  can, 
of  a sudden,  con\  ert  enemies  into  friends,  as  he  did 
two  Sauls,  one  by  restraining  grace,  (1  Sain.  26.  21, 
25.)  the  other  by  renewing  grace.  Acts  9.  21,  22. 
(2. ) It  is  not  in  vain  to  trust  in  God,  and  to  call  upon 
him  in  the  day  of  trouble ; they  that  do  so,  often  find 
the  issue  much  better  than  they  expected. 

3.  They  both  wept.  Jacob  wept  for  joy,  to  be 
thus  kindly  received  by  his  brother  whom  he  h.  d 
feared;  and  Esau  perhaps  wept  for  grief  and  shanie, 
to  think  of  the  bad  design  he  had  conceived  against 
his  brother,  which  he  found  himself  strangely  and 
unaccountably  prevented  from  the  executio;i  i f. 

5.  And  he  lifted  up  his  eyes,  and  saw 
the  women  and  the  cliildren ; and  said,  who 
are  those  with  thee?  And  he  said.  The 
children  which  God  hath  graciously  given 
thy  servant.  6.  Then  the  handmaidens 
came  near,  they  and  their  children,  and 
they  bowed  themselves.  7.  And  Leah 
also  with  her  children  came  near,  and  bow 
ed  themselves : and  after  came  Joseph  near 
and  liachel,  and  they  bowed  themselves. 
8.  And  he  said.  What  meanest  thou  by  all 
this  drove  which  I met?  And  he  said. 
These  are  to  find  grace  in  the  sight  of  my 
lord.  9.  And  Esau  said,  I have  enough, 
my  brother  ; keep  that  thou  hast  unto  thy- 
self. 10.  And  Jacob  said.  Nay,  I pray 
thee,  if  now  I have  found  grace  in  thy  sight, 
then  receive  my  present  at  my  hand : lor 
therefore  1 have  seen  thy  face,  as  though  I 
had  seen  the  face  of  God,  and  thou  wast 
pleased  with  me.  1 1 . Take,  I pray  thee, 
my  blessing  that  is  brought  to  thee ; be- 
cause God  hath  dealt  graciously  with  me, 
and  because  I have  enough.  And  he  urged 
him,  and  he  took  it.  12.  And  he  said.  Let 
us  take  our  journey,  and  let  us  go,  and  I 
will  go  before  thee.  13.  And  he  said  unto 
him.  My  lord  knoweth  that  the  children  are 
tender,  and  the  flocks  and  lierds  with  young 
are  with  me ; and  if  men  should  over-drive 
(liem  orte  day,  all  the  flock  will  die.  14. 
Let  my  lord,  1 pray  thee,  ])ass  over  before 
his  servant:  and  I \^ill  lead  on  softly,  ac- 
cording as  the  cattle  that  goeth  before  me 
and  the  children,  be  able  to  endure ; until 
I come  unto  my  lord  unto  Scir.  15.  .And 
F^.saii  said,  liCt  me  now  leave  with  thee 
some  of  the  folk  that  are  with  me.  And  he 


175 


GENESIS,  XXXIll. 


said,  What  needeth  it?  Let  me  find  grace 
in  the  sight  of  my  lord. 

VVe  have  here  the  discourse  between  the  two 
brothers  at  their  meeting,  which  is  very  free  and 
friendly,  without  the  least  intimation  of  the  old 
uarrei.  It  was  the  best  way  to  say  nothing  of  it. 
'hey  converse, 

1.  About  Jacob’s  retinue,  v.  5..  7.  Eleven  or 
:;welve  little  ones  followed  Jacob  close,  the  eldest 
of  them  not  fourteen  years  old;  JVho  are  these?  says 
Esau.  Jacob  had  sent  him  an  account  of  the  in- 
crease of  his  estate,  {ch.  32.  5. ) but  made  no  men- 
tion of  his  children;  perhaps,  because  he  would  not 
expose  them  to  his  rage,  if  he  should  meet  him  as 
an  enemy,  or  would  please  him  with  the  unexpected  | 
sight,  if  he  should  meet  him  as  a friend:  Esau 
the;  efore  had  reason  to  ask.  Who  are  those  with  | 
thee?  To  which  common  question  Jacob  returns  a i 
serious  answer;  such  as  became  his  character. 
They  are  the  children  which  God  hath  graciously 
giveii  thy  servant.  It  had  been  a sufficient  answer 
to  the  question,  and  fit  enough  to  be  given  to  pro-  I 
fane  Esau,  if  he  had  only  said,  “They  are  my  i 
children;”  but  then  Jacob  had  not  spoken  like  him-  |j 
self,  like  a man  whose  eyes  were  e\  er  towaid  the  ! 
Lord.  Note,  It  becomes  us,  not  only  to  do  com- 
mon actions,  but  to  spealc  of  them,  after  a godly 
sort,  3 John  6.  Jacob  speaks  of  his  children,  1.  As 
God’s  gifts;  they  are  a heritage  of  the  Lord,  Ps.  j 
127.  3. — 113.  9. — 107.  41.  2.  As  choice  gifts;  he  i 

hath  graciously  givtfi  them.  Though  they  were  , 
many,  and  now  much  his  care,  and  as  yet  but  slen-  I 
derly  provided  for,  yet  he  accounts  them  great  ! 
blessings;  his  wives  and  children  hereupon  come  up  ' 
in  order,  and  pay  their  duty  to  Esau,  as  he  had  , 
done  before  them;  (i*.  6,  7.)  for  it  becomes  the  fa- 
mily to  show  respect  to  those  whom  the  master  of 
the  family  shows  respect  to. 

II.  About  the  present  he  had  sent  him. 

1.  Esau  modestly  refused  it,  because  he  had 
enough,  and  did  not  need  it,  v.  9.  Note,  Those 
who  wish  to  be  considered  men  of  honour,  will  not 
seein  to  be  mercenary  in  their  friendship:  whatever 
influence  Jacob’s  present  had  upon  Esau  to  pacify 
him,  he  would  not  have  it  thought  that  it  had  any, 
and  therefore  he  refused  it.  His  reason  is,  I have 
enough,  I have  much;  so  the  word  is;  so  much,  that 
he  was  not  willing  to  take  any  thing  that  was  his 
brother’s.  Note,  (1.)  Many  that  come  short  of 
spiritual  blessings,  and  are  out  of  covenant,  yet  have  I 
much  of  this  world’s  we  ilth.  Esau  had  what  was  ! 
promised  him,  the  fatness  of  the  earth,  and  a live- 
lihood by  his  sword.  (2.)  It  is  a good  thing  for; 
those  that  have  much,  to  know  that  tliey  have 
enovigh,  though  they  have  not  so  much  as  some  | 
others  have.  Even  Esau  can  say,  / have  enough,  i 
(3.)  Those  that  are  content  with  what  they  have,  : 
must  show  it  by  not  coveting  what  others  have. 
Esau  bids  Jacob  keep  what  he  had  to  himself,  sup- 
posing he  had  more  need  of  it;  Esau,  for  his  part, 
needs  it  not,  either  to  supply  him,  for  he  was  rich, 
nr  to  pacify  him,  for  he  was  reconciled:  we  should 
take  heed,  lest  at  any  time  our  covetousness  impose 
upon  the  courtesy  of  others,  and  meanly  take  ad- 
vantage of  their  generosity. 

2.  Jacob  affectionatelv  urges  him  to  accept  it,  and 
prevails,  v.  10,  11.  Jacob  sent  it  through  fear, 
(cA.  32.  20. ) but,  the  fear  being  over,  he  now  im- 
portunes his  acceptance  of  it,  for  lo\  e,  to  show  that 
he  desired  his  brother’s  friendship,  and  did  not 
merely  dread  his  wrath;  two  things  he  urges,  (1.) 
The  satisfaction  he  had  in  his  brother’s  favour, 
which  he  thought  himself  bound  to  make  this 
thankful  acknowledgment  of.  It  is  a very  high 
compliment  that  he  passes  upon  him,  I have  seen  I 
thy  face,  as  though  I had  seen  the  face  of  God,  I 


that  is,  “ I have  seen  thee  reconciled  to  me,  and  at 

eeac.e  with  me,  as  I desire  to  see  God  recciic  led.  ” 
'r,  the  meaning  is,  that  Jacob  saw  God’s  favour  to 
him  in  Esau’s:  it  was  a token  for  good  to  him,  that 
God  had  accepted  his  prayers.  Note,  [1.]  Crea- 
ture-comforts are  then  comforts  indeed  to  us,  when 
they  are  granted  as  answers  to  prayer,  and  are  to- 
kens of  our  acceptance  with  God.  [2.  ] It  is  matter 
of  great  joy  to  those  that  are  of  a peaceable  and 
affectionate  disposition,  to  recover  the  friendship  cf 
their  relations  that  they  have  been  at  variance 
with.  (2. ) The  competency  he  had  of  this  world’s 
goods,  God  has  dealt  graciously  with  me.  Note, 
If  what  we  have  in  this  world,  increase  under  our 
I'lands,  we  must  take  notice  of  it  with  thankfulness, 
to  the  glory  of  God,  and  own  that  therein  he  has 
dealt  graciously  with  us,  better  than  we  deserve:  it 
is  he  that  give’s  Jiower  to  get  wealth,  Deut.  8.  18. 
He  adds,  “And  I have  enough;  I have  all,”  so  the 
word  is.  Esau’s  enough  was  much,  but  Jacob’s 
enough  Avas  all.  Note,  A Godly  man,  though  he 
have  but  little  in  the  world,  yet  may  truly  sav,  “ I 
have  all,”  [1.]  Because  he  has  the  God  of  all,  and 
has  all  in  him;  all  is  your’s  if  ye  be  Christ’s,  1 Cor. 
3.  22.  [2.]  Because  he  has  the  comfort  oi  all;  1 

have  all,  and  abound,  Phil.  4.  18.  He  that  has 
much,  would  have  more;  but  he  that  thinks  he  has 
all,  is  sure  he  has  enough.  He  has  all  in  prospect; 
he  Avill  have  all  shortly,  when  he  comes  to  heaven: 
upon  this  principle,  Jacob  urged  Esau,  and  he  took 
his  present.  Note,  It  is  an  excellent  thing  when 
men’s  religion  makes  them  generous,  free-hearted, 
and  open-handed,  scorning  to  do  a thing  that  is  pal- 
tiy  and  sneaking. 

III.  About  the  progi-ess  of  their  journey.  In 
Avhich, 

1.  Esau  offers  himself  to  be  his  guide  and  com- 
panion, in  token  of  sincere  reconciliation,  v.  12. 
We  never  find  that  Jacob  and  Esau  Avere  so  sociable 
Avith  one  another,  and  so  affectionate,  as  they  were 
noAv.  Note,  As  for  God,  his  Avork  is  perfect.  He 
made  Esau,  not  only  not  an  enemy,  but  a friend. 
This  bone  that  had  been  broken,  being  well  set, 
became  stronger  than  ever.  Esau  is  become  fond 
of  Jacob’s  company,  courts  him  to  mount  Seir:  let 
us  never  despair  of  any,  nor  distrust  God,  in  Avhose 
hand  all  hearts  are.  Yet  Jacob  saAv  cause  mndestly 
to  refuse  this  offer,  (t;.  13,  14. ) Avherein  he  shoAVs  a 
tender  concern  for  his  OAvn  family  and  flocks,  like  a 
good  shepherd  and  a good  fath'er.  He  must  con- 
sider the  children  and  flocks  Avith  young,  and  not 
lead  the  one,  or  drEe  the  other,  too  fast.  This 
prudence  and  tenderness  of  Jacob  ought  to  be  imi- 
tated by  those  that  have  the  care  and  charge  of 
young  people  in  the  things  of  God.  They  must  not 
be  oyer-dnven,  at  first,  by  heavy  tasks  i’n  religious 
services,  but  led  as  they  can  bear,  having  their 
Avork  made  as  easy  to  them  as  possible.  Christ, 
the  good  shepherd  does  so,  Isa.  40.  11.  Noav  Jacob 
Avill  neither  desire  Esau  to  slacken  his  pace,  nor 
force  his  family  to  quicken  their’s,  nor  leave  them, 
to  keep  company  with  his  brother,  as  many  Avould 
have  done,  that  love  any  society  better  than  those 
of  their  OAvn  house;  but  he  desires  Esau  to  march 
before,  and  promises  to  follow  him  leisurely,  as  he 
could  get  forward.  Note,  It  is  an  unreasonable 
thing  to  tie  others  to  our  rate;  Ave  may  come  Avith 
comfort,  at  last  to  the  same  joumey’s  end,  though  Ave 
do  not  joumey  together,  either  in  the  same  path,  or 
Avith  the  sarhe  pace.  There  may  be  those,  Avith 
Avhom  Ave  cannot  fall  in,  and  yet  Avith  Avhom  we 
need  not  fall  out  by  the  Avay.  'Jacob  intimates  to 
him,  that  it  Avas  his  present’ design  to  come  to  him 
to  mount  Seir;  and  Ave  may  presume  he  did  so,  after 
he  had  settled  his  family  and  concerns  elsewhere, 
though  that  visit  is  not  recorded.  Note,  When  we 
have  happily  recovered  peace  Avith  our  friends,  we 


176 


GENESIS 

must  take  care  to  cultivate  it,  and  not  to  be  behind-  [j 
hand  with  them  in  civilities.  j 

Esau  offers  some  of  his  men  to  be  his  guard  and 
convoy,  v.  15.  He  saw  Jacob  but  poorly  attended, 
no  servants  but  his  husbandmen  and  shepherds,  no 
pages  or  footmen;  and  therefore,  thinking  he  was  as 
desirous  as  himself  (if  he  could  afford  it)  to  take 
state  upon  him,  and  look  great,  he  would  needs 
lend  him  some  of  his  retinue,  to  attend  upon  him, 
that  he  might  appear  like  Esau’s  brother;  but  Jacob 
numbly  refuses  his  offer,  only  desiring  that  he 
would  not  take  it  amiss  that  he  did  not  accept  it; 
IV/iat  netdeth  it?  (1.)  Jacob  is  humble,  and  needs 
it  not  for  state;  he  desires  not  to  make  a fair  show 
in  the  flesh,  by  encumbering  himself,  with  a need- 
less retinue.  Note,  It  is  the  vanity  pomp  and 
grandeur,  that  they  are  attended  with  a great  deal, 
of  which  it  may  be  said.  What  needeth  itf  (2.)  Ja- 
cob is  under  the  divine  protection,  and  needs  it  not 
for  safety.  Note,  Those  are  sufficiently  guarded,  j 
that  have  God  for  their  Guard,  and  are  under  a 
convoy  of  his  hosts,  as  Jacob  was.  They  need  not 
be  beholden  to  an  arm  of  flesh,  that  have  God  for 
their  Arm  every  morning.  Jacob  adds,  “Only 
me  find  grace  in  the  sight  of  my  Lord;  having  thv 
favour,  I have  all  I need,  all  1 desire  from  thee.  ” 
If  Jacob  thus  valued  the  good-will  of  a brotlier, 
much  more  reason  have  we  to  reckon  that  we  have 
enough,  if  we  have  the  good  will  of  our  God. 

1 6.  So  Esau  returned  that  day  on  his  way 
to  Seir.  17.  And  Jacob  journeyed  to  Suc- 
coth,  and  built  him  an  house,  and  made 
booths  for  his  cattle : therefore  the  name  of 
the  place  is  called  Succoth.  18.  And  Ja- 
cob came  to  Shalem,  a city  of  Shechem, 
which  is  in  the  land  of  Canaan,  when  he 
came  from  Padan-aram ; and  pitched  his 
tent  before  the  city.  19.  And  he  bought  a 
parcel  of  a field,  where  he  had  spread  his 
tent,  at  the  hand  of  the  children  of  Hamor, 
Shechem’s  father,  for  an  hundred  pieces  of 
money.  20.  And  he  erected  there  an  altar, 
and  called  it  El-elohe-Israel. 

Here, 

1.  Jacob  comes  to  Succoth;  having  in  a friendly 
manner  parted  with  Esau,  who  was  gone  to  his  own 
country,  {v.  16.)  he  comes  to  a place  where,  it 
should  seem,  he  rested  for  some  time,  setup  booths 
for  his  cattle,  and  other  conveniences  for  himself 
and  family.  The  place  was  afterward  known  l)y 
the  name  of  Succoth,  a city  in  the  tribe  of  Gad,  on 
the  other  side  Jordan;  it  signifies  booths:  that  when 
his  posterity  afterward  dwelt  in  houses  of  stone, 
they  might  remember  that  the  Syrian  ready  to 
fierish  was  their  father,  who  was  glad  of  booths; 
(Deut.  26.  5.)  such  was  the  rock  whence  they  were 
hewn. 

2.  He  comes  to  Shechejn;  we  read  it  to  Shalem,  a 
city  of  Shechem;  the  critics  generally  incline  to  read 
it  appellatively;  he  came  safe,  or,  in  peace,  to  the 
city  of  Shechem:  after  a pv.nlous  journey,  in  which 
he  had  met  with  many  difficulties,  he  came  safe  at 
last,  into  Canaan.  Note,  Diseases  and  dangers 
should  teach  us  how  to  value  health  and  safety,  and 
should  help  to  enlarge  our  hearts  in  thankfulness, 
when  our  going  out  and  coming  in  ha\  e been  sig- 
nally preserved. 

Here,  (1.)  He  buys  a field, -u.  19.  Though  the 
land  of  Canaan  was  his  by  promise,  yet  the  time  for 
taking  possession  being  not  yet  come,  he  is  content 
to  pay  for  his  own,  to  prevent  disputes  with  the 
present  occupants.  Note,  Dominion  is  not  founded 


, XXXIV. 

[j  in  grace.  Those  that  have  heaven  on  free-cost, 
j must  not  expect  to  have  earth  so. 

(2.)  He  builds  an  altar,  v.  20.  [1.]  In  thankful- 

ness to  God,  for  the  good  hand  of  his  providence 
over  him.  He  did  not  content  himself  with  verbal 
acknowledgments  of  God’s  favour  to  him,  but  made 
real  ones.  [2.]  That  he  might  keep  up  religion, 
and  the  worship  of  God,  in  his  family.  Note, 
Where  we  have  a tent,  God  must  have  an  altar; 
where  we  have  a house,  he  must  have  a church  in 
it.  He  dedicated  this  altar  to  the  honour  of  Ll- 
clohe- Israel,  God,  the  God  of  Israel:  to  the  honour 
of  God,  in  general,  the  only  living  and  true  God, 
the  best  of  beings  and  first  of  causes;  and  to  the 
honour  of  the  God  of  Israel,  as  a God  in  co\  enant 
with  him.  Note,  in  our  worship  of  God,  we  must 
be  guided  and  governed  by  the  joint  discoveries, 
both  of  natural  and  revealed  religion.  God  had 
lately  called  him  by  the  name  of  Israel,  and  now  he 
calls  God  the  God  of  Israel;  though  he  is  styled  a 
prince  with  God,  God  shall  still  be  a Prince  with 
him,  his  Lord  and  his  God.  Note,  Our  honours 
then  become  honours  indeed  to  us,  when  they  are 
consecrated  to  God’s  honour;  Israel’s  God  is  Israel’s 
glory. 

CHAP.  XXXIV. 

At  this  chapter  begins  the  story  of  Jacob’s  afflictions  in  his 
children,  which  were  very  great,  and  are  recorded  to 
show,  1.  The  vanity  of  this  world.  That  which  is 
dearest  to  us,  may  prove  our  greatest  vexation,  and  we 
may  meet  with  the  greatest  crosses  in  those  things  of 
which  we  said.  This  same  shall  comfort  us,  2.  The  com- 
mon griefs  of  good  people.  Jacob’s  children  were  cir- 
cumcised, were  well-taught,  and  prayed  for,  and  had 
very  good  examples  set  them  ; yet  some  of  them  proved 
very  untoward : The  race  is  not  to  the  sicijl,  nor  the  baU 
tie  to  the  strong.  Grace  does  not  run  in  the  blood,  and 
yet  the  interrupting  of  the  entail  of  grace  does  not  cut 
off  the  entail  of  profession  and  visible  church-privileges; 
Uay,  Jacob’s  sons,  though  they  were  his  grief  in  some 
things,  yet  were  all  taken  into  covenant  with  God.  In 
this  chapter  we  have,  I.  Dinah  debauched,  v.  1 . .5.  II. 
A treaty  of  marriage  between  her  and  Shechem  who 
had  defiled  her,  v.  6..  19.  Ill,  The  circumcision  of  the 
Shechemites,  pursuant  to  that  treaty,  v.  20.. 24.  IV. 
The  perfidious  and  bloody  revenge  which  Simeon  and 
Levi  took  upon  them,  v.  25.  .31. 

1.  A ND  Dinah  the  daiig;hter  of  Leah, 
J\.  ivhich  she  bare  unto  Jacol),  went  out 
to  see  the  daughters  of  the  land.  2.  And 
when  Shecliem  the  son  of  Hamor  the 
Hivite,  prince  of  the  countiy,  saw  her,  lie 
took  her,  and  lay  with  her,  and  defiled  her. 
3.  And  his  soul  clave  unto  Dinah  tlie 
daughter  of  Jacob,  and  he  loved  the  dam- 
sel, and  spake  kindly  unto  tlie  damsel.  ^1. 
And  Shechem  spake  unto  his  fatlier  Hamor, 
saying.  Get  me  this  damsel  to  wife.  5. 
And  Jacob  heard  that  he  had  defiled  Dinah 
his  daughter : now  his  sons  were  ^^■ith  his 
cattle  in  the  field : and  Jacob  held  his  peace 
until  they  were  come. 

Dinah  was,  for  aught  that  ajjpears,  Jacob’s  only 
cl  uighter,  and  we  may  sujjpose  her  therefore  the 
mother’s  fondling,  and  the  darling  of  the  family; 
and  yet  she  proves  neither  a joy  nor  a credit  to 
them;  for  those  children  seldom  prove  either  the 
best,  or  the  happiest,  that  are  most  indulged.  She 
is  reckoned  now  but  fifteen  or  sixteen  years  of  age, 
when  she  here  occasioned  so  niuch  mischief. 
Observe, 

1.  Her  vain  curiosity,  which  exposed  her;  she 
went  out,  perhaps  unknown  to  her  father,  but  by 
the  connivance  of  her  mother,  to  see  the  daughters 


GENESIS,  XXXIV. 


177 


vj  the  land;  {v.  1. ) probably,  it  was  at  a ball,  or  on  j 
Bome  public  day.  Being  ;in  only  daughter,  slic 
thought  herself  solitary  at  home,  having  none  of 
her  own  age  and  sex  to  con\  erse  with;  and  there- 
fore she  must  needs  go  abroad  to  divert  lierself,  to 
keep  oflF  melancholy,  and  to  accomplish  herself  by 
conversation  better  tlian  she  could  in  her  father’s 
tents.  Note,  It  is  a \*ery  good  tiling  for  children  to 
love  home;  it  is  parents’  wisdom  to  make  it  easy 
to  them,  and  children’s  duty  then  to  be  easy  in  it. 
Her  pretence  was,  to  see  the  daughters  of  the  land, 
to  see  how  they  dressed,  and  liow  they  danced,  and 
what  was  fashionable  among  them;  she  went  to  ire; 
yet  that  was  not  all,  she  went  to  be  seen  too;  slie 
went  to  see  the  daughters  of  the  land,  but,  it  may 
be,  with  some  thoughts  of  the  sons  of  the  land  too. 

I doubt  she  went  to  get  acquaintance  witli  those 
Canaanites,  and  to  learn  their  way.  Note,  The 
pride  and  vanity  of  young  people  betray  them  into 
many  snares. 

2.  The  loss  of  her  honour  by  this  means;  {v.  2.)  i 
Uiechem  the  prince  of  the  country,  but  a slave  to  his 
own  lusts,  took  her,  and  lay  with  her,  it  should 
seem  not  so  much  by  force  as  by  suriirise.  Note, 
Great  men  think  they  may  do  any  thing;  and  what 
more  mischievous  than  untaught  and  ungo\  erned 
youth?  See  what  came  of  Dinah’s  gadding:  young- 
women  must  learn  to  be  chaste,  keefiei-s  at  home;  | 
these  properties  arc  put  togethei-,  Tit.  2.  5,  fori 
those  that  are  not  keepers  at  home,  expose  their 
chastity.  Dinah  went  abroad  to  look  alioiit  her;  but 
if  she  had  looked  about  her  as  she  ought,  she  had 
not  fallen  into  this  snare.  Note,  The  beginning  of 
sin  is  as  the  letting  forth  of  water.  How  gi-eat  a 
matter  does  a little  fire  kindle!  We  should  there- 
fore carefully  avoid  all  occasions  of  sin  and  approach- 
es to  it. 

3.  The  court  Shechem  made  to  her,  after  he  had 

defined  her;  this  was  fair  and  commendable,  and  j 
made  the  best  of  what  was  bad;  he  loved  her,  (not  [ 
as  Amnon,  2 Sam.  13.  15.)  and  he  engaged  his  fa-  i 
ther  to  make  a match  for  him  with  her,  x’.  4.  I 

4.  The  tidings  brought  to  jjoor  Jacob,  v.  5.  As  j 

soon  as  his  children  grew  uj),  they  began  to  be  a 
grief  to  him ; let  not  godly  parents,  that  are  lament- 
ing the  miscarriages  of  their  children,  think  their 
case  singular  or  unprecedented.  The  good  man 
held  his  peace,  as  one  astonished,  that  knows  not 
what  to  sav ; or,  he  said  nothing,  for  fear  of  saying- 
amiss,  as  David;  (Ps.  39.  1,  2.)  he  smothered  his  re- 
sentments, lest,  if  he  had  suffered  them  to  break 
out,  they  should  have  transported  him  into  any  inde- 
cencies. Or,  it  should  seem,  he  had  left  the  man- 
agement of  his  affairs  \ ery  much  (too  much  I doubt) 
to  his  sons,  and  he  would  do  nothing  without  them: 
or,  at  least,  he  knew  they  \yould  make  him  uneasy,  if  i 
he  did,  they  having  showed  themselves,  of  late,  up-  , 
on  a'*!  occasions,  bold,  forward  and  assuming.  Note,  \ 
Things  never  go  well,  when  the  authority  of  a pa-  j 
rent  lams  low  in  a family.  Let  every  man  bear  rule  I 
in  his  own  house,  and  have  his  childreei  in  subjection  j 
with  all  gravity.  j 

6.  And  Hamor  the  father  of  Sheclieni 
went  out  unto  Jacob  to  commune  with  him. 
7.  And  the  sons  of  Jacob  came  out  of  the 
field  when  they  heard  it  : and  the  men  were 
giieved,  and  they  were  very  wroth  ; because 
he  had  v rou^ht  folly  in  Israel,  in  lying  with 
Jacob’s  daughter ; which  thing  ought  not  to 
be  done.  8.  And  Hamor  communed  with 
them,  saying,  The  soul  of  my  son  Shechem 
longeth  for  your  daughter : I pray  you  give 
nerhim  to  wife.  9.  And  make  ye  marria- 
VoL.  I. Z 


ges  witli  us,  and  give  yonr  daughters  unio 
us,  and  take  our  daugliteis  unto  you.  10, 
And  ye  shall  dwell  ^\ith  us:  and  the  land 
shall  be  before  you ; dw(dl  and  trade  ye 
then'in,  and  get  you  possessions  therein.  1 1. 
And  Shechem  said  unto  her  father  and  unto 
her  brethren.  Let  me  find  grace  in  your  (’yes, 
and  w hat  ye  shall  say  unto  me  1 will  give. 
12.  Ask  nie  never  so  much  dowry  and  gift, 
and  1 \\  ill  give  accoiding  as  ye  shall  say  un- 
to me  : but  give  me  the  damsel  to  wife.  13. 
And  llu^  sonsof  Jacob  answered  Sheclipm 
and  liamor  his  iatlier  deceitfully,  and  said, 
because  he  had  defiled  Dinah  their  sister; 
11.  And  they  said  unto  them.  We  cannot 
(lo  this  thing,  to  give  our  sister  to  one 
that  is  uncircumcised  ; for  that  were  a re- 
proach unto  us.  15.  But  in  this  we  will 
consent  unto  you  : if  ye  will  be  as  we 
tliat  ('very  male  of  you  be  circumcised  ; 16. 
Then  will  vve  give  our  daughters  unto  you, 
and  we  will  take  yevur  daughters  to  us,  and 
we  will  dwell  with  you,  and  we  will  become 
one  people.  1 7.  But  if  ye  will  not  hearken 
unto  us,  to  be  circumcised  ; then  will  we 
take  our  daughter,  and  we  will  be  gone. 

Jacob’s  sons  when  they  heard  of  the  injuiy  done 
to  Dinah,  showed  a very  great  resentment  of  it,  in- 
fluenced perhaps  rather  by  jealousy  for  the  honour 
of  their  familv,  than  by  a sense  of  virtue.  Many 
are  cc'ucerned  at  the  shamefulness  of  sin,  that  never 
lay  to  heart  the  sinfulness  of  it. 

It  is  here  railed  folly  in  Israel,  {v.  7.')  according 
to  the  language  of  after-times;  for  Israel  was  not  yet 
a people,  but  a family  only.  Note,  1.  Uncleanness 
is  folly;  for  it  sacrifices  the  favour  of  God,  peace  of 
conscience,  and  all  the  soul  can  pretend  to,  that  is 
sacred  and  honourable,  to  a base  and  brutish  lust. 
2.  This  folly  is  most  shamefid  in  Israel,  in  a family 
in  Israel,  where  God  is  known  and  worshipped,  as 
he  was  in  JacolPs  tents,  Ijy  the  name  of  the  God  oj 
Israel.  Folly  in  Israel  is  scandalous  indeed.  3.  It 
is  a good  thing  to  have  sin  stamped  with  a bad 
name:  uncleanness  is  here  proverbially  called  folly 
in  Israel,  2 Sam.  13.  12.  Dinah  is  here  called  Ja- 
cob’s daughter,  for  waiming  to  all  the  daughters  ot 
Israel,  that  they  lietray  not  themselves  to  this  folly. 

Hamor  came  to  treat  with  Jacob  himself,  but  he 
turns  them  over  to  his  sons;  and  here  we  have  a par- 
ticular account  of  the  treaty,  in  which  it  is  a shame 
to  say,  the  Canaanites  were  more  honest  than  the 
Israelites. 

I.  Hamor  and  Shechem  fairly  propose  this  match, 
in  order  to  a coalition  in  trade.  Shechem  is  deeply 
in  love  with  Dinah;  he  will  have  her  upon  any  tenns’, 
V.  11,  12.  His  father  not  only  consents,  but  soli- 
cits for  him,  and  gi’avely  insists  upon  the  advantages 
that  would  follow  from  the  union  of  the  families, 
V.  9,  10.  He  shows  no  jealousy  of  Jacob,  though  he 
was  a stranger,  but  rather  an  earnest  desire  to  set- 
tle a correspondence  with  him  and  his  family,  ma- 
king him  that  generous  offer.  The  land  shall  be  be- 
fore you,  trade  ye  therein. 

j II.  Jac(  b’s  sons  basely  pretend  to  insist  uprn  a 
coalition  in  religion,  when  really  they  desig-ned  no- 
thing less.  If  Jacob  had  taken  the  management  of 
this  affair  into  his  o^vn  hands,  it  is  probable  that  he 
and  Hamor  would  soon  have  concluded  it;  but  Ja- 
1 cob’s  sons  meditate  only  revenge;  and  a strange  pro- 


GENESIS,  XXXIV. 


ject  they  have  for  the  compassing  of  it— the  Shechem- 
ites  must  be  circumcised;  t lo  make  them  holy, 
they  never  intended  that,  but  to  make  them  sore, 
that  they  might  become  an  easier  prey  to  their  sword. 

1.  The  pretence  was  specious;  “ It  is  the  hon'  ur 
of  Jacob’s  family,  that  they  carry  ab-  ut  with  them 
the  token  of  God’s  co\  enant  with  them;  and  it  will 
lie  a reproach  to  them  that  are  thus  dignified  and 
distinguished,  to  enter  into  such  a strict  alliance 
with  them  that  are  uncircumcised i(x’.  14. ) and  there- 
fore, if  ye  nvill  be  circumcised,  then  we  will  become 
one  /leofile  with  you,”v.  15,  16.  Had  they  been 
sincere  herein,  their  proposals  of  these  terms  would 
have  had  in  it  s mething  ctmmendable:  for,  (1.) 
Israelites  should  uot  intermarry  with  Canaanites, 
professors  with  pi\  fane;  it  is  a great  sin,  cr,  at  least, 
the  cause  and  inlet  of  a great  deal,  and  has  often 
been  of  peniicious  c nsequeuce.  (2.)  The  interest 
we  have  in  any  persons,  and  the  hold  we  have  c:f 
them,  should  be  wisely  improved  by  us,  to  bring 
them  to  the  love  and  practice  of  religion;  f He  that 
winneth  souls  is  wise;)  but  then  we  must  not  like  Ja- 
cob’s sons,  think  it  enough  to  persuade  them  to  sub- 
mit to  the  external  rites  of  religion,  but  must  endea- 
vour to  con\  ince  them  of  its  reasonableness,  and  to 
bring  them  acquainted  with  the  power  of  it. 

2.  The  intention  was  malicious,  as  appears  by  the 
sequel  of  the  story;  all  they  aimed  at  was  to  prepare 
them  for  the  day  of  slaughter.  Note,  Bloody  de- 
signs have  often'becn  covered  and  carried  on,  with 
a pretence  of  religion ; thus  they  have  been  accom- 
plished most  plausibly,  and  most  securely:  But  this 
dissembled  piety  is,  d ubtless  double  iniquity.  Re- 
ligion is  never  more  injured,  ir  r Cxod’s  sacraments 
more  profiined,  than  when  they  are  thus  used  for  a 
cloke  of  maliciousness.  Nay,  If  Jacob’s  sons  had 
not  had  this  bloody  design,  I do  not  see  h w they 
could  justify  their  offering  the  sacred  sign  ( f ci;  cuni- 
cision,  the  seal  of  God’s  covenant,  to  these  de\  (.ted 
Canaanites,  who  had  no  part  nor  lot  in  the  ma.tter. 
They  had  no  right  to  the  seal,  that  had  no  riglit  to 
the  promise;  it  is  not  meet  to  take  the  childreids 
bread,  and  cast  it  to  do^s : but  Jacob’s  sons  valued 
not  this,  while  they  could  make  it  serve  their  turn. 

18.  And  their  words  pleased  Hamor,  and 
Shechem  Hanior’s  son.  19.  And  tlie  young 
man  deferred  not  to  do  the  thing,  because 
he  had  delight  in  Jacob’s  daughter  : and  he 
teas  more  honourable  than  all  the  house  ol 
his  father.  20.  And  ITamor  and  Shechem 
his  son  came  unto  the  gate  of  their  city,  and 
communed  with  the  men  of  their  city,  saying, 
21.  These  men  are  peaceable  with  ns,  tlu're- 1 
fore  let  them  dwell  in  the  land,  and  trade  | 
therein ; for  the  land,  behold,  it  is  large  | 
enough  for  them ; let  us  take  their  daughters 
to  us  for  wives,  and  let  us  give  them  our  I 
daughters.  22.  Only  herein  will  the  men  j 
consent  unto  us  for  to  dwell  with  us,  to  be  | 
one  people,  if  every  male  among  us  be  cir- 
cumcised, as  they  are  circumcised.  23. 
Shall  not  their  cattle,  and  tlu'ir  substance,and 
eveiy  beast  of  their’s,  be  ours  ? Only  let  us  ' 
consent  unto  them,  and  they  will  dwell  w'ith  | 
us.  21.  And  unto  Hamor  nnd  unto  She- 
chem his  son  hearkened  all  that  went  out  of ; 
the  gate  of  the  city ; and  every  male  was 
circumcised,  all  that  w’ent  out  of  the  gate  of 
his  city. 


Here,  1.  Hamor  and  Shechem  gave  crnseni 
I themselves  to  be  circumcised,!’.  18,  19.  To  this 
perhaps  they  were  moved,  not  enlyby  the  strong 
desire  they  had  to  bring  ab-  ut  this  match,  but  by 
! what  they  might  have  heard  cf  the  sacred  and  hon- 
ourable intentions  cf  this  sign,  in  the  family  of  Abra- 
j ham,  which,  it  is  pn  bable,  they  had  seme  confused 
I notions  of,  and  of  the  promises  confirmed  by  it; 
i which  made  them  the  more  desir,,us  to  incorporate 
! with  the  family  cf  Jac  b,  Zech.  8.  23.  Note,  (1.  j 
I Many  who  knew  little  of  religic  n,  yet  know  so  much 
I of  it  as  makes  them  willing  to  join  themselves  with 
I those  that  are  religious.  (^2.)  If  a man  would  take 
upon  him  a fjrm  of  religit  n,  to  gain  a good  wife, 
much  mere  should  we  embrace  the  pc  wer  of  it,  to 
gain  the  favour  : f a good  Gcd;  e\en  circumcise  cur 
hearts  to  love  him,  and  as  Shechem  here,  not  defer 
to  do  the  thing.  2.  They  gained  the  censent  of  the 
men  of  their  city,  Jacob’s  sens  I'equiring  that  they 
also  should  be  circumcised.  (1.)  They  themselves 
had  great  iniluence  upen  them  by  their  conversa- 
tion and  example.  Note,  Religion  would  greatly 
prevail,  if  those  in  authority,  who,  like  Shechem, 
are  more  honourable  than  their  neighbours,  would 
appear  forward  and  zealous  for  it.  (2.)  They  urg- 
ed an  argument  which  was  very  cogent,  (!>.  23.) 
Shall  not  their  cattle  and  their  substaiice  be  ours? 
They  observed  that  Jacob’s  sc;ns  were  industrious 
thriving  people,  and  promised  themselves  and  their 
neighbours  advantage  by  an  alliance  with  them ; it 
would  improve  ground  and  trade,  and  bring  money 
j into  their  country.  Now,  [1.]  It  was  bad  enough 
to  marry  upon  this  principle;  yet  we  see  covetous- 
ness the  greatest  matchmaker  in  the  world,  and  no- 
thing designed  so  much,  with  many,  as  the  laying  of 
house  to  house,  and  field  to  field,  without  regard  had 
to  any  other  consideration.  [2.]  It  was  worse  to  be 
circumcised  upon  this  principle.  The  Shechemites 
' will  embrace  the  religion  of  Jacob’s  family,  only  in 
I hopes  of  interesting  themselv  es  thereby  in  the  riches 
of  that  family.  Thus  there  are  many,  with  whom 
gain  is  godliness,  and  who  are  more  gov  ernecl  and 
i influenced  by  their  secular  interest,  than  by  any 
principle  of  their  religion. 

25.  And  it  came  to  pass  on  the  third  day, 
when  they  were  sore,  tliat  two  of  the  sons  ol 
Jacob,  Simeon  and  Levi,  Dinah’s  brethren, 
took  each  man  his  sword,  and  came  upon 
the  city  boldly,  and  slew  all  the  males.  20. 
And  they  slew  Hamor  and  Shechem  his  son 
with  the  ed^eof  the  sword,  and  took  Dinah 
ont  of  Shechem’s  house,  and  went  out.  27. 
Th.esons  of  Jacob  came  upon  the  slain,  and 
spoiled  the  city,  because  they  had  defiled 
their  sister.  28.  They  took  their  shecj),  and 
their  oxen,  and  their  asses,  and  that  which 
was  in  tlie  city,  and  that  which  was  in  the 
field.  29.  And  all  their  wealth,  and  all 
their  little  ones,  and  their  wives,  took  they 
captive,  and  spoiled  even  all  that  was  in  th(‘ 
house.  30.  And  Jacob  said  to  Simeon  and 
Levi,  Ye  have  troubled  me,  to  make  me  to 
stink  amon^  the  inhabitants  ol  the  land, 
amon^  the  Canaanites  and  the  Peri///ites : 
and  i being  few  in  number,  they  shall  gather 
themselves  together  against  me,  and  slay  me 
and  1 shall  be  destroyed,  1 and  my  house. 
31.  And  they  said.  Should  he  deal  with  out 
sister  as  with  an  harlot  ? 


179 


GENESIS,  XXXIV. 


Here  we  have  Simeon  and  Levi,  two  of  Jacob’s 
sons,  young  men  not  much  above  twenty  years  old, 
cutting  the  throats  of  the  Shechemites,  and  thereby 
breaking  the  heart  of  their  good  father. 

1.  Here  is  the  barbarous  murder  rf  the  Shechem- 
ites; Jacob  himself  was  used  to  the  sheep-lio(k, 
but  his  sons  had  got  swords  by  their  sides,  as  if  they 
had  been  the  seed  of  F.s  lu,  who  was  to  live  by  his 
sword;  we  have  them  here, 

1.  Slaving  the  inhabitants  cf  Sherhem,  all  the 

males;  Hamnr  and  Sliechem  p irtit  ularly,  with 
whom  they  had  been  treating  in  a friendly  manner 
but  the  other  day,  yet  with  a design  up;  n their  lives. 
Same  tliink  that  all  Jacob’s  sans,  when  they  whee- 
dled the  Shecliemites  to  be  cir . umcised,  designed  to 
take  advantage  of  their  soreness,  and  to  rescue  Di- 
nah from  among  them;  but  that  Simeon  and  Levi, 
T'y  content  with  tliat,  would  themselves  avenge  the 
mjury  -j,  ^ witness.  Now,  (1.) 

k cannot  be  denies  ,.jgi^^goug 

Had  the  Shechemites  been 

ence  to  any  command  of  Lrod,  then  ..rnrisioii 
would  have  been  their  pi-  tcction;  b it  wheii  ttm" 
submitted  to  that  sacred  rite,  only  to  serve  a turn, 
to  please  their  prince,  and  to  enrich  theniseh  es,  it 
was  j ist  with  God  to  bring  this  upon  them.  Note, 
.‘Vs  11'  thing  se  ures  us  better  than  true  religion,  so 
nothing  exposes  us  more  than  religion  only  pre- 
tended to.  (2.)  But  Simeon  and  Levi  were  most 
unrighteous.  [1.]  It  was  true  that  Shechem  had 
nvroag'hl  folly  in  Israel,  in  defiling  D nah;  but  it 
ought  to  have  been  considered  how  far  Dinah  her- 
self had  been  accessary  to  it.  Had  Shechem  abus- 
ed her  in  her  own  mother’s  tent,  it  had  been  another 
matter;  but  she  went  upon  this  ground,  and  perhaps 
by  her  indecent  carriage  had  struck  the  spark  which 
oegan  the  fire:  when  we  are  severe  upon  the  sinner, 
we  ought  to  consider  who  was  the  tempter.  [2.] 
It  was  true  that  Shechem  had  done  ill,  blithe  was  en- 
dea\  ouring  to  atone  for  it,  and  was  as  honest  and 
honourable,  ex  /wH  facto — after  the  deed,  cis  the 
case  would  admit:  it  was  not  the  rase  of  the  Levite’s 
concubine  that  was  abused  to  death,  nor  does  he 
justify  wh  .t  he  has  d'  ne,  but  courts  a reconciliation 
up  n any  terms.  [3.]  It  was  true  that  Shechem 
had  done  ill;  but  w-hnt  was  that  to  all  tlie  Shechem- 
ites? Does  one  man  sin,  and  will  they  be  wroth 
with  all  the  town?  Must  the  innocent  fall  with  the 
guilty?  This  was  barbarous  indeed.  [4]  But  that 
which  above  all  aggravated  the  cruelty,  was,  the 
most  perfidious  treachery  that  was  in  it.  The 
Shechemites  had  submitted  t-'  their  conditions,  and 
had  done  th.at  upon  which  they  had  jiromised  to  be- 
c me  one  people  wich  them;  (i'.  16. ) yet  they  act 
as  sworn  enemies  to  those  to  whom  thev  were’  late- 
ly liec'^me  sworn  friends,  making  as  light  of  their 
covenant,  as  they  did  of  the  la.ws  of  hum  uiitv.  And 
are  these  the  s^iis  of  Israel?  Cursed  be  their  anger, 
for  it  wasferce.  [5.]  T'lisalso  added  to  tlie  crime 
that  they  made  a holy  ordinance  of  God  subservient 
to  their  wicked  design,  so  making  that  odious;  as  if 
it  were  not  enough  for  them  to  shame  themseh  es 
and  their  family,  they  bring  a reproach  upon  that 
honourable  badge  of  their  religion;  justly  would  it  be 
called  a bloodu  ordinance. 

2.  Seizing  the  prey  of  Shechem,  and  plundering 
the  town;  they  rescued  Dinah,  {v.  26.)  and  if  that 
was  all  they  came  for,  they  might  have  done  that 
without  blood,  as  appeal's  by  their  own  showing,  {v. 
17.)  but  they  aimed  at  the  spoil;  and  though  Simeon 
and  Levi  only  were  the  murderc’-s,  vet  it  is  intima- 
ted that  others  of  the  sons  of  Jacob  catne  upon  the 
slain,  and  spoiled  the  city,  (v.  27.)  and  so  became 

■ accessary  to  the  murder;  in  them  it  was  manifest 
injustice,  yet  here  we  may  observe  the  righteousness 
of  God.  The  Shechemites  were  willing  to  gratify 
the  sons  of  Jacob  by  submitting  to  the  penance  of 


' circumcision,  upon  this  principle.  Shall  not  their 
\ cattle  and  their  substance  be  ours;  (xi.  23.)  and  see 
■ what  was  the  issue;  instead  of  making  themselves 
I masters  of  the  wealth  of  Jacob’s  family,  Jacob’s  fa- 
: mily  become  masters  of  their  wealth.  Note,  Those 
; who  unjustly  grasp  at  that  which  is  another’s,  justly 
I lose  that  which  is  their  own. 

11.  Here  is  Jacoli’s  resentment  of  this  bloody  deed 
' of  Simeon  and  Levi,  x.  30.  Two  things  he  bitterly 
I complains  of, 

1.  The  rei  roach  they  had  brought  upon  him 

thereby;  Ye  have  troubled  me,  put  me  into  a disor- 
der, for  ye  have  made  me  to  stink  among  the  inha- 
bitants rf  the  land,  that  is,  “ Ye  have  rendered  me 
and  my  family  odious  , meng  them.  What  will  they 
say  of  us  and  ( ur  religion?  We  shall  be  looked 
upon  as  the  most  perfidious  bai’barous  people  in  the 
world.”  Note,  The  gross  misconduct  of  wicked 
children  is  the  grief  and  shame  of  their  godly  pa- 
rents. Children  should  be  the  joy  of  their  parents; 
but  wicked  children  are  their  trouble,  sadden  their 
hearts,  break  their  sp^irits,  and  make  them  go 
’■nourning  from  day  to  day.  Children  should  be  an 
oinani<.,.v  their  parents;  but  wicked  children  are 
their  reproach,  ana  „g  dead  flies  in  their  pot  of 
ointment : but  let  such  chdclrei.  that  if  they  re- 

pent not,  the  grief  they  have  caused  to  tueu  puvpnts 
and  the  damage  religion  has  sustained  in  its  reputa- 
tion through  them,  will  come  into  the  account  and 
be  reckoned  for. 

2.  The  min  they  had  exposed  him  to;  what  could 
be  expected,  but  that  the  Canaanites,  who  were 
numerous  and  formidable,  would  confederate  against 
him,  and  he  and  his  little  family  would  become  an 
easy  prey  to  them?  I shall  be  destroyed,  I and  my 
house,  if  all  the  Shechemites  must  be  destroyed 
for  the  offence  of  one,  why  not  all  the  Israelites  for 
the  offence  of  two?  Jacob  knew  indeed  that  God 
had  promised  to  preserve  and  perpetuate  his  house; 
but  he  might  justly  fear  that  these  vile  practices  of 
his  children  would  amount  to  a forfeiture,  and  cut 
oflT  the  entail.  Note,  When  sin  is  in  the  house, 
there  is  reason  to  fear  ruin  at  the  door.  The  tender 
parents  foresee  those  bad  consequences  of  sin,  which 
the  wicked  children  have  no  dread  of. 

One  would  think  this  should  have  made  them  to 
relent,  and  they  should  have  humified  themselves 
to  their  good  father,  and  begged  his  pardon;  but, 
instead  of  that  they  justify  themselves,  and  give 
him  this  insolent  reply,  Should  he  deal  with  our 
sister  as  with  an  harlot?  No,  he  should  not;  but 
if  he  do,  must  they  be  their  own  avengers?  Will 
nothing  less  th-an  so  many  lives,  and  the  ruin  of  a 
whole  city,  serve  to  atone  for  an  abuse  done  to  one 
foolish  girl?  By  their  question  they  tacitly  reflect 
upon  their  father,  as  if  he  would  have  lieen  content 
to  let  them  deal  with  his  daughter  as  with  an  harlot 
Note,  It  is  common  for  those  who  uin  into  one  ex- 
treme, to  reproach  and  censure  those  who  keep 
the  mean,  as  if  they  ran  into  the  other.  Those 
who  condemn  the  rigour  of  revenge,  shall  be  mis- 
represented, as  if  they  countenanced  and  justified 
the  offence. 

CHAR  XXXV. 

In  this  chapter,  we  have  three  communions,  and  three  fu- 
nerals. I.  Three  communions  between  God  and  Jacob. 

1.  God  ordered  Jacob  to  Beth-el;  and,  in  obedience  to 
that  order,  he  purged  his  house  of  idols,  and  prepared 
for  that  joiiniey,  v.  1 . . 5.  2.  Jacob  built  an  altar  at  Beth  • 
el,  to  the  honour  of  God  that  had  appeared  to  him,  and 
in  performance  of  his  vow,  v.  6,  7.  3.  God  appeared  to 
him  again,  and  confirmed  the  change  of  his  name,  and 
the  covenant  with  him,  (v.  S . . 13.)  of  which  appearance 
.Jacob  made  a grateful  acknowledsrment,  v.  14,  15.  Jl. 
Three  funerals.  1.  Deborah’s, v.  8.  2.  Rachel’s,  r.  16  . . 20. 

3.  Isaac’s,  v.  27  . . 29.  Here  is  also  Reuben’s  incest,  (v. 
22.)  and  an  account  of  Jacob’s  sons,  v.  23 . . 26. 


180 


GENESIS,  XXXV. 


1 . A ND  God  said  unto  Jacob,  Arise,  go 
J\.  up  to  Beth-el,  and  dwell  there  : and 
make  there  an  altar  unto  God,  that  ap- 
peared unto  thee  when  thou  lleddest  from 
the  face  of  Esau  thy  brother.  2.  Then  Ja- 
cob said  unto  his  household,  and  to  all  that 
were  with  him,  Put  away  the  stiange  gods 
that  are  among  you,  and  be  clean,  and 
change  your  garments:  3.  And  let  us 
arise,  and  go  up  to  Beth-cl ; and  J n ill 
make  there  an  altar  unto  God,  w ho  an- 
swered me  in  the  day  of  my  distress,  and  ; 
was  with  me  in  the  way  w hich  I w ent.  4, ! 
And  they  gave  unto  Jacob  all  the  strange 
gods  which  were  in  their  hand,  and  all  their 
ear-rings  which  were  in  their  ears;  and  Ja- 
cob hid  them  under  the  oak  which  was  by 
Shechem.  5.  And  they  journeyed : au3 
the  terror  of  God  wns  upon  thy  ^aies  tiial 
loere  round  about  thoxn,  and  tney  did  not 
pi^jj'g^0  pftci  lIig  sons  of  JjlCOO*  ! 

Here,  j 

I.  God  I’eminds  Jacob  of  liis  vow  at  Betli-el,  and 
sends  him  thither  to  perform  it,  v.  1.  Jacob  had 
said  in  the  day  of  his  distress.  If  I come  again  in  \ 
fieace  this  stone  shall  be  God's  house,  ch.  28.  22.  i 
God  had  performed  his  part  of  the  bargain,  and  had  ' 
given  Jacob  more  than  bread  to  eat,  and  raiment  to 
put  on — he  had  got  an  estate,  and  was  Ijecome  two 
bands;  but,  it  should  seem,  he  had  forgotten  his 
vow,  or,  at  least,  had  too  long  deferred  the  perform- 
ance of  it.  Seven  or  eight  years  it  was  now,  since 
he  came  to  Canaan;  he  had  purchased  ground  there, 
and  had  built  an  altar  in  remembrance  of  God’s  last 
appearance  to  him  when  he  called  him  Israel;  {ch. 
33.  19,  20.)  but  Beth-el  still  is  forgotten.  Note, 
Time  is  apt  to  wear  out  the  sense  of  mercies,  and 
the  impressions  made  upon  us  by  them,  it  should 
not  be  so,  but  so  it  is.  God  had  exercised  Jacob 
with  a very  sore  affliction  in  his  family,  {ch.  34. ) to 
see  if  that  would  bring  his  vow  to  his  remembnince, 
and  put  him  upon  the  performance  of  it,  but  it  had 
not  that  effect;  therefore  God  comes  himself  and 

Silts  him  in  mind  of  it.  Arise,  go  to  Beth-el. 

lote,  1. ' As  many  as  God  loves,  he  will  remind  of 
neglected  duties,  one  way  or  other,  bj"^  conscience 
or  by  providences.  2.  When  we  have  vowed  a 
vow  to  God,  it  is  best  not  to  defer  the  payment  of 
it,  (Eccl.  5.  4.)  yet  better  late  than  never.  God 
bade  him  go  to  Beth-el  and  dwell  there,  that  is,  not 
only  go  himself,  but  take  his  family  with  him,  that 
they  might  join  with  him  in  his  devotions.  Note, 
In  Beth-el,  the  house  of  God,  we  should  desire  to 
dwell,  Ps.  27.  4.  That  should  be  our  home,  not 
our  inn.  God  reminds  him  not  expressly  of  his  vow, 
but  of  the  occasion  of  it,  vjhen  thou  fieddest  from 
the  face  of  Esau.  Note,  The  remembrance  of  lor- 
mer  afflictions  should  bring  to  mind  the  workings 
of  our  souls  under  them,  Ps.  66.  13,  14. 

II.  Jacob  commands  his  household  to  jirepare  lor 
this  solemnity;  not  only  for  the  journey  and  remove, 
but  for  the  religious  services  that  were  to  be  per- 
Formed,  t.  2,  3.  Note,  1.  Before  solemn  ordinances, 
there  must  be  solemn  preparation.  Wash  you, 
tufike  you  clean,  and  then  come,  and  let  us  rea.son 
togethh,  Is'd.  1.  16..  18.  2.  Masters  of  families 

should  use  their  authority  for  the  promoting  of  reli- 
rion  in  their  families.  Not  only  we,  but  our  houses 
iilso,  should  serve  the  Lord,  Josh.  24.  15.  Observe 
the  commands  he  gives  his  household,  like  Abra- 
ham, ch.  18,  19.  (1.)  They  must  put  away  the 


strange  gods.  Strange  gods  in  Jacob’s  family ! Strange 
things  indeed!  Could  such  a family,  that  was  taught 
the  goed  knowledge  of  the  Lord,  admit  them;* 
Could  such  a master,  to  whom  God  had  appeared 
twice,  and  oftener,  connive  at  them.^  Doubtless, 
this  was  his  infirmity.  Note,  Those  that  are  good 
themselves,  cannot  have  those  about  them  so  good 
as  they  should  be.  In  those  families  where  there 
is  a face  of  religion,  imd  an  altar  to  God,  yet  many 
times  there  is  much  amiss,  and  more  strange  geds 
than  one  would  suspect.  In  Jacob’s  family,  Rachel 
had  her  Teraphim,  which,  it  is  to  be  feared,  she 
secretly  made  some  superstitious  use  of.  * The  cap- 
tives of  Shechem  brought  their  gods  along  with 
them,  and  perhaps  Jaci.b’s  sons  took  some  with  the 
plunder.  However  they  came  by  them,  now  they 
must  put  them  away.  (2.)  They  must  be  clean, 
and  change  their  garments;  they  must  obser'^  ■* 
due  decorum,  and  make  the  best  aPV''"j“''P 
could;  Simeon  and  Levi 

blood,  it  concei-no^’  Pf^icularly  to  wash  and 

to  nut  off  garments  that  were  so  stained.  1 hese 
- Jio  liut  ceremonies,  signifying  the  purification 
and  change  of  the  heart.  What  are  clean  clothes, 
and  new  clothes,  without  a clean  heart,  and  a new 
heart.  Dr.  Lightfoot,  by  their  being  clean,  or  wash- 
ing them,  understands  Jacob’s  admission  of  the  pro- 
selytes of  Shechem  and  Syria  into  his  religion  by 
baptism,  because  circumcision  was  become  odious. 
(3.)  Tliey  must  go  with  him  to  Beth-el,  v.  3.  Note, 
Masters  of  families,  when  they  go  up  to  the  house 
of  God,  should  bring  their  families  with  them. 

III.  His  family  surrendered  all  they  had,  that 
was  idolatrous  or  superstiticus,  ik  4.  Perhaps  if 
Jacob  had  called  for  them  sooner,  they  had  sooner 
parted  wdth  them,  being  convicted  by  their  own 
consciences  of  the  vanity  of  them.  Note,  Sometimes 
attempts  for  reformation  succeed  better  than  one 
could  have  expected,  and  people  are  not  so  obsti- 
nate against  them  as  we  feared.  Jacob’s  servants, 
and  even  the  retainers  of  his  family,  gave  him  all 
the  strange  gods,  and  the  ear-rings  they  wore,  either 
as  charms,  or  to  the  honi'ur  of  their  gods;  they 
parted  with  all.  Note,  Reformation  is  not  sincere, 
if  it  be  not  universal.  We  hope  they  parted  with 
them  cheerfully,  and  without  reluctance,  as  Ephraim 
did,  when  he  said,  Jl'hat  hane  I to  do  any  more 
with  idols?  (Hos.  14.  8.)  or  that  people  that  said 
to  their  idols.  Get  thee  hence,  Isa.  30.  22.  Jacob 
took  care  to  burv'  their  images,  we  may  suppose,  in 
some  place  unknown  to  them,  that  they  might  not 
afterward  find  them,  and  return  to  them.  Note, 
We  must  be  wholly  separated  from  our  sins,  as  we 
are  from  those  that  are  dead  and  bur.ed  out  of  our 
sight;  cast  them  to  the  ?noles  and  the  bats,  Isa.  2.  20. 

IV.  He  removes  without  molestation  from  She- 
chem to  Beth-el,  t.  5,  The  terror  of  God  was  upon 
the  cities.  Though  the  Canaanites  were  much  ex- 
asperated against  the  sons  of  Jacob  for  their  barba- 
rous usage  of  the  Shcchemites,  yet  they  were  so  re- 
strained by  a di\  ine  power  that  they  could  not  take 
this  fair  opportunity  which  now  offered  itself,  when 
they  were  ujion  their  march,  to  avenge  their  neigh- 
bour’s quarrel.  Note,  'I'he  way  of  duty  is  the  way 
of  safet)-.  M’hile  there  was  sin  in  Jacob’s  house, 
he  was  afraid  of  his  neighbours;  but  now  that  thc- 
strange  gods  were  put  away,  and  they  were  al! 
going  together  to  Bith-el,  his  neighbours  were 
afraid  of  him.  When  we  are  about  God’s  work, 
we  arc  under  special  protection,  God  is  with  us, 

: while  we  are  with  him;  and  if  he  be  fovus,  who  can 
be  against  us?  Sec  Exod.  34.  24,  Ab  maji  shall 
desire  thy  land,  when  thou  goest  up  to  appear  be- 
fore the  Lord.  God  governs  the  woild  more  bv 
j secret  terrors  on  men’s  minds  than  we  are  aware  of. 

! * In  his  note  on  rh.  SI.  10.  onr  Author  expresses  a more  favourable 

opinion;  but  the  opinion  expressed  here  seems  more  probable.— E* 


181 


GENESIS,  XXXV. 


6.  So  Jacob  came  to  Luz,  which  is  in 
the  land  of  Canaan,  that  is  Beth-el,  he  and 
all  the  people  that  were  with  him.  7.  And 
he  built  there  an  altar,  and  called  the  place 
El-beth-el : because  there  God  appeared  I 
unto  him,  when  he  Hed  from  the  face  of  his  I 
brother.  8.  But  Deborah,  Rebekah's  nurse  ! 
died,  and  she  was  biuied  beneath  Beth-el,  ^ 
under  an  oak  ; and  the  name  of  it  vva.s  call- 
ed Allon-bachuth.  9.  And  God  appeared  | 
unto  Jacob  again,  when  he  came  out  of  Pa- 
dan-aram,  and  blessed  him.  10.  And  God 
said  unto  him,  'Phy  name  is  Jacob : thy 
name  shall  not  be  called  any  more  Jacob, 
but  Israel  shall  be  thy  name ; and  he  callecl 
his  name  Israel.  1 1 . And  God  said  unto 
him,  I am  God  Almighty : be  fruitful  and 
multiply  ; a nation  and  a company  of  na- 
tions shall  be  of  thee : and  kings  shall 
come  out  of  thy  loins  ; 12.  And  the  land 

which  I gave  Abraham  and  Isaac,  to  thee 
1 will  give  it,  and  to  thy  seed  after  thee  will  j 
I give  the  land.  1 3.  And  God  went  up  ij 
from  him,  in  the  place  where  he  talked  ! 
with  him.  14.  And  Jacob  set  up  a pillar  {j 
in  the  place  wliere  he  talked  with  him,  even  i 
a pillar  of  stone : and  he  poured  a drink 
offering  thereon,  and  he  poured  oil  thereon : j 
1 5.  And  Jacob  called  the  name  of  the  place  jj 
where  God  spake  with  him,  Beth-el.  jj 

Jacob  and  his  retinue  bein.^  come  safe  to  Beth-el, 
we  are  here  told  what  passed  there.  , 

I.  There  he  built  an  altar,  (x^.  7.)  and,  no  doubt, 

offered  sacrifice  upon  it,  perhaps  the  tenth  of  his 
rattle,  according  to  his  vow,  I will  give  the  tenth  ; 
tinto  thee.  With  these  sacrifices  he  joined  praises  | 
for  former  mercies,  particularly  that  which  the  | 
sight  of  the  place  brought  fresh  to  his  remembrance;  :: 
and  he  added  prayers  for  the  contiwuance  of  God’s  ' 
favour  to  him  and  his  f tmily.  And  he  called  the 
place,  that  is,  the  altar,  El-heth-el,  the  God  of  Beth- 
el. As,  when  he  made  a thankful  acknowledgment 
of  the  honour  God  had  lately  done  him  in  calling 
him  Israel,  he  worshipped  God  by  the  name  of  El- 
elohe-Israel;  so,  now  that  he  was  making  a grateful 
recognition  of  God’s  favour  to  him  at  Beth-el,  he 
worships  God  by  the  name  of  Fl-beth-el,  the  God 
of  Beth-el,  because  ther  e God  appeared  to  him. 
Note,  The  comfort  which  the  saints  have  in  holy  ' 
ordinances,  is  not  so  much  from  Beth-el,  the  house 
of  God,  as  from  El-beth-el,  the  God  of  the  house. 
The  ordinances  are  but  empty  things,  if  we  do  not 
meet  w'th  God  in  tlrein.  ! 

II.  There  he  bur'ed  Deborah,  Rebekah’s  nurse,  | 
V.  8.  Weha.  e reason  to  think  tliat  Jacob,  after 
be  came  to  Canaan,  whde  h s family  dwelt  near  j 
Shechem,  went  himself  (it  is  likely  often)  to  visit ' 
his  father  Isaac  at  Heb'on.  Rebekah,  pn^bably,  ! 
WHS  dead,  but  her  old  'nurse  (of  whom  mention  is 
made,  ch.  24.  59.)  survived  lier,  and  Jacob  took  her 
to  his  family,  to  be  a companion  to  his  wi\  e.s,  her 
country-women,  and  an  instructor  to  his  children;  I 
while  they  were  at  Beth-el,  she  died,  and  died  la- 
mented, so  much  lamented,  that  the  oak  under 
which  she  was  buried,  was  called  Alton- Bachuth, 
the  oak  of  weefiing.  Note,  1.  Old  servants  in  a fa- 
niily,  that  have  in  their  time  been  faithful  and  use- 
ful, ought  to  be  respected.  Honour  was  done  to 


this  i.ui:-e,  at  her  death,  by  Jacob’s  family,  though 
she  was  not  related  to  them,  and  though  she  was 
aged.  Former  ser\  ices,  in  such  a case,  must  be  re- 
membered. 2.  We  do  not  know  where  death  may 
meet  us;  perhaps  at  Beth-el,  the  house  of  God. 
I'herefore  let  us  be  always  ready.  3.  Family- 
afflictions  may  come  even  then,  when  family -refor- 
mation and  religion  are  on  foot.  Therefore,  rejoice 
with  trembling. 

III.  There  God  appeared  to  him,  (v.  9.)  to  own 
his  altar,  and  to  answer  to  the  name  by  which  he 

I had  called  him,  dhe  God  of  Beth-el,  (x;.  7.)  and  to 
comfort  him  under  his  affliction,  v.  8.  Note,  God 
will  appear  to  them  in  a way  of  grace,  that  attend 
on  him  in  a way  of  duty. 

Here,  1.  He  confirmed  the  change  of  his  name, 
V.  10.  It  was  done  before  by  the  angel  that  wrestled 
with  him,  (ch.  32.  28.)  and  here  it  was  ratified  by 
the  Diyuie  Majesty,  or  Shechinah,  that  appeared  to 
him.  There,  it  was  to  encourage  him  against  the 
fear  of  F.sau,  here,  against  the  fear  of  the  Canaan- 
ites.  Who  can  lie  too  hard  for  Israel,  a prince  with 
God?  It  is  below  these  that  are  thus  dignified,  to 
droop  and  despond. 

2.  He  renewed  and  ratffled  the  covenant  with  him, 
by  the  name  El-shaddai.  I am  God  Almighty; 
God  all-sufficient,  (v.  11.)  able  to  make  good  the 
promise  in  due  time,  and  to  support  thee  and  pro- 
vide for  thee  in  the  mean  time.  Two  things  are 
promised  him,  which  we  have  met  with  often  be- 
fore. (1.)  'I'hat  he  should  be  the  father  of  a great 
nation;  great  in  number,  A company  of  nations  shall 
be  of  thee;  every  tribe  of  Israel  was  a nation,  and  all 
the  twelve  a company  of  nations,  gi’eat  in  honour 
and  flower,  kings  shall  come  out  of  thy  loins.  (2.) 
That  he  should  be  the  master  of  a good  land,  (xi. 
12.)  described  by  the  grantees,  Abraham  and  Isaac, 
to  whom  it  was  promised,  not  by  the  occupants,  the 
Canaanites,  in  whose  possession  it  now  was.  The 
land  that  was  gi\  en  to  Abraham  and  Is  :ac,  is  here 
entailed  on  Jacob  and  his  seed.  He  shall  not  have 
ch.ldren  without  an  estate,  which  is  often  the  case 
ol  the  jioor;  nor  an  estate  without  children,  which  is 
etten  the  gr.ef  of  the  rich;  but  both.  These  two 
promises  had  a spiritual  signification,  which  we  mav 
suppose  Jacob  himself  had  some  notion  of,  though 
not  so  clear  and  distinct  as  we  now  have : for,  with- 
out doubt,  Christ  is  the  promised  Seed,  and  heaven 
is  the  promised  land;  the  former  is  the  foundation, 
and  the  latter  the  top-stone,  of  all  God’s  favours. 

He  then  went  up  from  him,  or  from  over  him,  in 
some  \ isible  display  of  glory,  which  had  hovered 
over  him  while  he  talked  with  him,  v.  13.  Note, 
The  sweetest  communion  the  saints  have  with  God 
in  this  world,  are  short  and  transient,  and  soon  have 
an  end.  Our  vision  of  God  in  heax  en  will  be  ever- 
lasting; there  we  shall  be  ever  with  the  Lord;  it  is 
not  so  here. 

IV.  There  Jacob  erected  a memorial  of  this,  v. 

14.  1.  He  set  up  a pillar.  WTen  he  was  going  to 

Padan-aram,  he  set  up  that  stone  which  he  had  laid 
his  head  on,  for  a pillar;  that  was  agreeable  enough 
to  his  low  condition,  and  his  hasty  flight;  but  now  he 
took  time  to  erect  one  more  stately,  more  distin- 
guishable and  dur  ible,  probably,  inserting  that  stone 
into  it.  In  token  of  h s intending  it  for  a sacred  me- 
morial of  h’s  communion  with  God,  he  poured  oil 
and  the  other  ingredients  of  a drink-offering  upon  it. 
Flis  vow  was,  Ihis  stone  shall  be  God's  house,  that 
is,  shall  be  set  up  for  his  honour,  as  houses  to  the 
praise  of  their  builders;  and  here  he  performs  it, 
transferring  it  to  God  by  anointing  it.  2.  He  con- 
firmed the  name  he  had  formerlv  given  to  the  place, 
(v.  15.)  Beth-el,  the  house  of  God.  Vet  this  very 
place  afterward  lost  the  honour  of  its  name,  and  be 
came  Beth-aven,  a house  of  iniquity;  for  here  it  wj* 


182 


GENESIS.  XXXV. 


that  Jeroboam  set  up  one  of  his  calves.  It  is  impos- 
sible for  the  best  men  to  entail  upon  a place  so  much 
as  the  firofession  and  form  of  religion. 

16.  And  they  journeyed  froin  Beth-el ; 
and  there  was  but  a little  way  to  come  to 
Ephrath : and  Rachel  travailed,  and  she  had 
hard  labour.  17.  And  it  came  to  pass, 
when  she  was  in  hard  labour,  that  the  mid- 
wife said  unto  her.  Fear  not;  thou  shalt  have 
this  son  also.  18.  And  it  came  to  pass,  as 
her  soul  was  in  departing,  (for  she  dietl,)  that 
she  called  his  name  Ben-oni ; but  his  father 
called  him  Benjamin.  19.  And  Rachel 
died,  and  was  buried  in  the  way  to  Ephrath, 
which  is  Beth-lehem.  20.  And  .lacob  set  a 
pillar  upon  her  grave  : that  is  the  pillar  of 
Rachel’s  grave  unto  this  day. 

We  have  here  the  storj-  of  the  death  of  Rachel, 
the  beloved  wife  of  Jacob. 

1.  She  fell  in  travail  by  the  way,  not  able  to  reach 
to  Beth-lehem  the  next  town,  though  they  were  near 
it;  so  suddenly  does  pain  come  upon  a woman  in 
travail,  which  she  cannot  escape,  or  put  off.  We 
may  suppose  that  Jacob  had  soon  a tent  up,  conve- 
nient enough  for  her  reception. 

2.  Her  pains  were  violent.  She  had  hard  labour; 
harder  than  usual:  this  was  the  effect  of  sin,  ch.  3. 
16.  Note,  Human  life  begins  with  sorrow,  and  the 
roses  of  its  joy  are  surrounded  with  thorns. 

3.  The  midwife  encouraged  her,  i;.  17.  No  doubt, 
she  had  her  midwife  with  her,  ready  at  hand,  yet 
that  would  not  secure  her.  Rachel  had  said,  when 
she  bare  Joseph,  God  shall  add  another  son',  which 
now  the  midwife  remembers,  and  tells  her  her 
words  were  made  good.  Yet  this  did  not  avail  to 
keep  up  her  spirits;  unless  God  command  aw'ay  fear, 
no  one  else  can.  He  only  says,  as  one  having  autho- 
rity, Fear  not.  We  are  apt  in  extreme  perils,  to 
comfort  ourselves  and  our  friends  with  the  hopes 
of  a temporal  deliverance,  in  which  we  may  be  dis- 
appointed; we  had  better  found  our  comforts  on  that 
which  cannot  fail  us,  the  hope  of  eternal  life. 

4.  Her  travail  was,  to  the  life  of  the  child,  but  to 
her  own  death.  Note/ Though  the  pains  and  perils 
of  child-bearing  were  introduced  by  sin,  yet  they 
have  sometimes  been  fatal  to  very  holy  women, 
who,  though  not  saved  in  child-bearing,  are  saved 
through  it  with  an  everlasting  salvation.  Rachel  had 
passionately  said.  Give  me  children,  or  else  I die; 
and  now  that  she  had  children,  (for  this  was  her 
second,)  she  died.  Her  dying  is  here  called  the  de- 
parting of  her  soul.  Note, The  death  of  the  body  is 
but  the  departure  of  the  soul  to  the  world  of  spirits. 

Her  dying  lips  called  her  new-born  son  Ben-oni, 
the  son  of  my  sorrow.  And  many  a son,  not  born  in 
such  hard  labour,  yet  proves  the  son  of  his  parent’s 
sorrow,  and  the  heaviness  of  her  that  bare  him. 
Children  are  enough  the  sorrow  of  their  poor  mo- 
thers, in  the  breeding,  bearing,  and  nursing,  of 
them;  they  should  therefore,  when  they  grow  up, 
study  to  be  their  joy,  and  so,  if  possible,  to  make 
them  some  amends.  But  Jacob,  because  he  would 
not  renew  the  sorrowful  remembrance  of  the  mo- 
ther’s death,  every  time  he  called  his  son  by  his 
name,  changed  his  name,  and  called  him  Benjamin, 
The  son  of  my  right  hand,  that  is,  “veiy  clear  to 
me;  set  on  my  right  hand  fora  blessing;  the  support 
of  mvage,  like  the  staff  in  my  right-hand.” 

6.  Jacob  buried  her  near  the  place  where  she  died; 
as  she  died  in  child-bed,  it  was  convenient  to  bury 
her  quickly;  and  therefore  he  did  not  bring  her  to 
the  burying-place  of  his  family.  If  the  soul  be  at 


rest  after  death,  it  matters  little  where  the  body 
lies.  In  the  place  where  the  tree  falls,  there  let  it  be. 
No  mention  is  made  of  the  mourning  that  was  at  her 
death,  beaause  that  might  easily  be  taken  for  grant 
ed.  Jacob,  no  doubt  was  a true  mourner.  Note, 
Great  afRicticns  sometimes  befal  us  immediately  lif- 
ter great  comforts.  Lest  Jacob  should  be  lifted  up 
with  the  visions  of  the  Almighty  which  he  was  ho- 
noured with,  this  was  sent  as  a thorn  in  the  flesh  to 
humble  him.  Those  that  enjoy  the  favours  peculiar 
to  the  children  of  God,  must  yet  expect  the  troubles 
that  are  common  to  the  children  of  men.  Deborah, 
who,  had  she  lived,  would  have  been  a comfort  to 
Racliel  in  her  extremity,  died  but  a little  before. 
Note,  Wiien  death  comes  into  a famil)-,  it  often 
strikes  doulile.  God  by  it  speaks  once,  yea  twice. 
The  Jewish  writei-s  say,  “ The  death  ot  Deborah 
and  Racliel  was  to  expiate  the  murder  of  the  She- 
chemites,  r ccasioneci  by  Dinah,  a daughter  of  the 
family.  ” 

Lastly,  Gbserve  Jacob  set  up  a pillar  upon  her 
grave,  so  that  it  was  known  long  after,  to  be  Ra- 
chel’s sepulchre,  (1  Sam.  10.  2.)  and  Providence  so 
ordered  it,  that  this  place  afterward  fell  in  the  lot 
ofBenj  min.  Jaccib  set  up  a pillar  in  remembrance 
of  his  joy,  {y.  14.)  and  here  he  sets  up  one  in  re- 
membrance cf  his  sorrows;  for,  as  it  may  be  of  use 
to  ourselves  to  keep  both  in  mind,  so  it  may  be  of  use 
to  others  to  transmit  the  memorials  of  both:  the 
church,  long  afterward,  owned  that  what  God  said 
to  Jacob  at  6eth-el,  both  by  his  word  and  by  his  rod, 
he  intended  for  their  instmction,  (Hos.  12.  4.) 
There  he  spake  with  us. 

21.  And  Israel  journeyed,  and  spread  his 
tent  beyond  the  tower  of  Edar.  22.  And  it 
came  to  pass,  when  Israel  dwelt  in  that  land, 
that  Reuben  went  and  lay  with  Bilhah  his 
father’s  concubine : and  Israel  heard  it. 
Now  the  sons  of  Jacob  were  twelve.  23. 
The  sons  of  Leah ; Reuben,  Jacob’s  first- 
born, and  Simeon,  and  Levi,  and  Judah, 
and  Issachar,  and  Zebulun : 24.  The  sons 
of  Rachel ; Joseph,  and  Benjamin  : 25.  And 
the  sons  of  Bilhah,  Rachel’s  handmaid ; 
Dan,  and  Naphtali : 26.  And  the  sons  of 
Zilpah,  Leah’s  handmaid ; Gad,  and  Ash- 
er : these  are  the  sons  of  Jacob,  which  were 
born  to  him  in  Padan-aram.  27.  And  Ja- 
cob came  unto  Isaac  his  father,  unto  Mam- 
re,  unto  the  city  of  Arbah,  which  is  Hebron, 
where  Abraham  and  Isaac  sojourned.  28. 
xAnd  the  days  of  Isaac  were  an  hundred 
and  fourscore  years.  29.  And  Isaac  gave 
up  the  ghost,  and  died,  and  w as  gathered 
unto  his  people,  hemp;  old  and  full  of  days: 
and  his  sons  Esau  and  Jacob  buiicd  him. 

Here  is, 

1.  Jacob’s  remove,  x’.  21.  He  also,  as  his  fathers, 
sojourned  in  the  land  of  promise  as  in  a strange  coun- 
try, and  was  not  long  in  a place.  Immediately  af- 
ter the  story  of  Rachel’s  death,  lie  is  here  called  Is- 
rael, (t’.  21,  22.)  and  not  often  so,  afterward:  the 
Jews  say,  “The  historian  does  him  tliis  honour  here, 
because  he  bore  that  affliction  with  such  admirable 
liatience  and  submission  to  Pnividence.  ” Note, 
Those  are  Israels  indeed,  princes  with  God,  tliat 
siqiport  the  government  of  their  own  jiassions.  He 
that  has  this  nile  over  his  own  spirit,  is  better  than 
the  mighty.  Israel,  a prince  with  Gcd,  yet  dv/elis 


183 


GENESIS,  XXXVL 


in  tents;  the  city  is  reserved  for  him  in  the  other 
world. 

2.  The  sin  of  Reuben ; a piece  of  abominable  wick- 
edness it  was,  that  he  was  guilty  of;  [v.  22.)  that 
ver)'  sin  which,  the  apostle  says,  (l  Cor.  5.  1.)  is  not 
so  much  as  named  among  the  Gentiles,  that  one 
should  have  his  father’s  wfe.  It  is  said  to  be  -ivhen 
Israel  dwelt  in  that  land;  as  if  he  were  then  absent 
from  his  family,  which  niiglit  be  the  unhappy  occa- 
sion of  these  disorders,  'riiough  perhajis  Bilhah 
was  the  greater  criminal,  and,  it  is  probable,  was 
abandoned  by  Jacob  for  it,  yet  Reuben’s  crime  was 
so  provoking,  that,  for  it,  he  lost  his  birth-right  and 
blessing,  ch.  49.  4.  The  fiist-born  is  not  always 
the  best,  nor  the  most  promising.  This  was  Reu- 
ben’s sin,  but  it  was  Jacob’s  affliction;  and  wliat  a 
oore  affliction  it  was,  is  intimated  in  a little  compass, 
and  Israel  heard  it.  'No  more  is  said,  that  is 
enough;  he  heard  it  with  the  utmost  grief  and 
shame,  horror  and  dis])leasure.  Reuben  thought  to 
conceal  it,  that  his  father  should  never  hear  of  it; 
ljut  those  that  promise  themselves  secrecy  in  sin, 
are  generally  disapjiointed;  a bird  of  the  air  carries 
the  voice. 

3.  A complete  list  of  the  sons  of  Jacob,  now  that 

Benjamin  the  youngest  was  born.  This  is  the  first 
time  we  have  the  names  of  these  heads  of  the  twelve 
tribes  together;  afterward,  we  find  them  very  often 
spoken  of  and  enumerated,  even  to  the  end  of  the 
Bible,  Rev.  7.  4. — 21.  12.  i 

4.  The  visit  which  Jacob  made  to  his  father  Isaac 
at  Hebron.  We  may  suppose  he  had  visited  him 
liefore,  since  his  return,  tor  he  sore  longed  after  his 
father’s  house;  but  never,  till  now,  brought  his  fami- 
ly to  settle  with  him,  or  near  him,  v.  27.  Proba- 
bly, he  did  this  now  upon  the  death  of  Rebekah,  by 
which  Isaac  was  left  solitary,  and  not  disposed  to 
marry  again. 

5.  The  age  and  death  of  Isaac  are  here  recorded, 
though  it  appears,  bv  computation,  that  he  died  not 
till  many  years  tifter  Joseph  was  sold  into  Egypt,  and 
much  about  the  time  that  he  was  preferred  there. 
Isaac,  a mild  quiet  man,  lived  the  longest  of  all  the 
patriarchs,  for  he  was  180  years  old;  Abraham  was 
hut  175.  Isaac  lived  about  40  years  after  he  had 
made  his  will,  ch.  27.  2.  We  shall  not  die  an  hour 
the  sooner,  but  abundimtly  the  better,  for  our  time- 
Iv  setting  of  our  heart  and  house  in  order.  Particu- 
lar notice  is  taken  of  the  amicable  agreement  of 
Esau  and  Jacob,  in  solemnizing  their  father’s  fune- 
ral; (t’.  29.)  to  show  how  wonderfully  God  had 
changed  Esau’s  mind,  since  he  vowed  his  brother’s 
murder,  immediately  after  his  father’s  death,  ch. 
27.  41.  Note,  God  has  many  ways  of  preventing 
bad  men  from  doing  the  mischief  they  intended;  he 
can  either  tie  their  hands,  or  turn  their  hearts. 

CHAP.  XXXVl. 

In  this  chapter,  we  have  an  account  of  the  posterity  of  Esau, 
who,  from  him,  were  called  Edomites;  that  Esau,  who 
sold  his  birth-ri<rht,  and  lost  his  blessinp-,  and  was  not 
loved  of  God  as  Jacob  was.  Here  is  a brief  register  kept 
ofhis  family  for  some  generations.  1.  Because  he  was 
the  son  of  Isaac,  for  whose  sake  this  honour  is  put  upon 
him.  2.  Because  the  Edomites  were  neighbours  to  Is- 
rael, and  their  genealogy  would  be  of  use  to  give  light  to 
the  following  stories  of  what  passed  between  them.  3. 
It  is  to  show  the  performance  of  the  promise  of  Abraham, 
that  he  should  be  the  father  of  many  7\ations,  and  of  that 
answer  which  Rebekah  had  from  the  oracle  she  consulted. 
Tiro  nations  areinthy  ic'omb;  and  ofthe  blessing  ofisaac, 
Thy  dwelling-  shall  be  of  the  fatness  of  the  earth.  We  have 
here,  1.  Esau’s  wives,  v.  1 . . 5.  II.  His  remove  to  Mount 
Seir,  V.  6..  8.  III.  The  names  of  his  sons,  v.  9 . . 14. 

IV.  The  dukes  which  descended  of  his  sons,  v.  15. . 19. 

V.  The  dukes  of  the  Horites,  v.  20  • . 30.  VI.  The  kings 
and  dukes  of  Edom,  v.  31  . . 43.  Little  more  is  recorded 
than  their  names,  because  the  history  of  those  that  were 
out  of  the  church,  (though  perhaps  it  might  have  been 
serviceable  in  politics,)  yet  would  have  been  but  little 


use  in  divinity.  It  is  in  the  church  that  the  memorable 

instances  are  found  of  special  grace,  and  special  provi- 

denoes;  for  that  is  the  enclosure,  the  rest  is  common. 

1 ms  chapter  is  abridged.  1 Citron.  1.  35,  &c. 

l.'l^TOW  these  t^?'e  the  generations  ol 
Esau,  wlio /5  Edom,  2.  F.cqu  took 
his  wives  ofthe  daughters  of  Canaan ; Adal» 
the  daughter  of  Elon  the  Hittite,  and  Aholi- 
baniah  the  daughter  of  Anah  the  daughter 
of  Zibeon  the  Hivite  ; 3.  And  Ijasheinath, 
j Ishmael’s  daughter,  sister  of  Nebajoth.  4. 
I And  Adah  bare  to  Esau,  Eliphaz ; and 
I Bashemath  bare  Ixeuel.  5.  And  Ahojibamali 
bare  Jeush,  and  Jaalam,  and  Korali : these 
are  the  sonsot  Esau,  which  were  born  unto 
him  in  the  land  of  Canaan.  6.  And  Esau 
took  his  wives,  and  his  sons,  and  his  daugli- 
ters,  and  all  the  persons  of  his  house,  and 
his  cattle,  and  all  his  beasts,  and  all  his 
substance,  which  he  had  got  in  the  land  of 
Canaan  ; and  went  into  the  country,  from 
j the  face  of  his  brother  Jacob.  7.  For  their 
riches  were  more  tbtan  that  they  might 
dwell  together ; and  the  land  wherein  they 
were  strangers,  could  not  bear  them,  be- 
cause of  their  cattle.  8.  Thus  dwelt  Esau 
in  mount  Seir : Esau  is  Edom. 

Observe  here, 

1.  Conceniing  Esau  himself,  v.  1.  He  is  called 
Edom,  (and  again,  v.  8.)  that  name  by  which  he 
I peipetuated  the  remembrance  of  the  foolish  bar- 
gain he  made,  when  he  sold  his  birth-right  for  that 
j red,  that  red  fiottage.  The  very  mention  of  that 
name  is  enough  to  intimate  the  reason  why  his  fa- 
I mily  is  tunied  off  with  such  a short  account.  Note, 

; If  men  do  a wrong  thing,  they  must  thank  them 
selves,  when  it  is,  long  afterward,  remembered 
, against  them  to  their  reproach. 

I 2.  Concerning  his  wi'  es,  and  the  children  they 
■ bare  him  in  the  land  cf  Canaan.  He  had  three 
I wi\  es,  and,  by  them  all,  but  five  sons:  many  a one 
I has  more  by  one  wife.  God  in  his  providence 
: often  disap])oints  those  who  t ike  indirect  courses  to 
build  up  a family;  yet  here  the  promise  prevailed, 
j and  Esau’s  family  was  built  up. 

3.  Concerning  his  remove  to  mount  Seir,  which 
was  the  countn'  God  had  given  him  for  a posses- 
sion, when  he  reserved  Canaan  for  the  seed  of  Ja- 
cob. God  owns  it,  long  afterward,  I gave  to  Esau 
mount  Eeir,  (Dent.  2.  5.  Josh.  24.  4.)  which  was 
the  reason  why  the  Edomites  must  not  be  di.sturb- 
ed  in  their  possession.  Those  that  have  not  a right 
by  premise,  such  as  Jacob  had,  to  Canaan,  may 
have  a very  g(  od  t tle  by  providence,  to  their  es- 
t h.es,  surh  as  Esau  had  to  mount  Seir.  Esau  had 
begun  to  settle  among  his  wives’  relations,  in  Seir, 
befrre  Jacob  came  fi  om  Padan-aram,  ch.  32.  3. 
j Isaac,  it  is  hkely,  h;.d  sent  him  thither,  (as  Abra- 
j ham  ui  his  life-time  had  sent  the  sons  Ofthe  concu- 
bines tVem  Isaac  his  son  into  the  east-country,  ch. 
25.  6.)  that  Jacob  m:ght  have  the  cleai'er  way  made 
for  him  in  the  possession  of  the  promised  land;  but, 
probablv,  du-ing  the  life  of  Isaac,  Esau  had  still 
some  effects  remaining  in  Canaan.  But,  after  his 
de  th,  he  wholly  withdrew  to  mount  Seir,  took 
with  him  what  came  to  his  share  of  his  father’s 
personal  estate,  and  left  Canaan  to  Jacob;  not  only 
because  he  had  the  jjrcmise  of  it,  but  because  he 
saw  that  'f  they  should  both  continue  to  thrive  as 
they  had  begun,  there  would  not  be  room  for  both. 


184 


GENESIS 

Thus  du'ylt  Esau  in  mount  Seir,  t'.  8.  Note, 
VVhate>  cr  opposition  nn.y  be  made,  God’s  wind 
will  be  acoomplis.ied,  and  even  those  thut  lia\  e op- 
posed it,  Nvill  see  themselves,  some  time  or  other, 
under  a ne.  essitv  of  vie'^hiig  to  it,  and  acquiescing 
111  it.  Esau  UAci'siruggled  for  Can  lan,  but  now  he 
Uimeiy  retires  to  moant  Seir;  for  God’s  counsels 
shall  certainly  stand,  concerning  the  times  before 
appointed,  and  llie  bounds  cf  our  habitation. 

9.  And  thc'se  are  the  generations  of  Esau 
me  father  of  the  Edomites  in  mount  Seir. 
10.  These  are  the  names  of  Esau’s  sons; 
Eliphaz  the  son  of  Adah  the  wife  of  Esau, 
lleuel  the  son  of  Bashematli  tlie  wife  of 
Esau.  11.  And  the  sons  of  Eliphaz  were* 
Teman,  Omar,  Zepho,  and  Gatam,  and 
Kenaz.  12.  And  Timna  was  concubine 
to  Eliphaz  Esau’s  son;  and  she  bare  to 
Eliphaz  Amalek;  these  were  the  sons  of 
Adah  Esau’s  wife.  13.  And  these  ore  the 
sons  of  Reuel;  Nahath,  and  Zerah,  Sham- 
mah,  and  Mizzah : these  were  the  sons  of 
Bashemath  Esau’s  wife.  14.  And  these 
were  the  sons  of  Ahc^ibamah,  the  daughter 
of  Anah  the  daughter  of  Zibeon,  Esau’s 
wife  : and  she  bare  to  Esau  Jeush,  and  Jaa- 
1am,  and  Korah.  15.  These  wwe  dukes  of 
the  sons  of  Esau  : the  sons  of  Eliphaz  th(‘ 
first  born  son  of  Esau  ; duke  Teman,  duke 
Omar,  duke  Zepho,  duke  Kenaz,  IG. 
Duke  Korah,  duke  Gatam,  and  duke  Ama- 
lek : these  are  the  dukes  thaf  came  of  Eli- 
phaz in  the  land  of  Edom ; these  tvere  the 
sons  of  Adah.  17.  And  these  are  the  sons 
of  Reuel  Esau’s  son;  duke  Nahath,  duke 
Zerah,  duke  Shammah,  duke  Mizzah : 
these  are  the  dukes  that  came  of  Reuel  in 
the  land  of  Edom ; these  are  the  sons  of 
Bashemath  Esau’s  wife.  1 8.  And  these  arc 
the  sons  of  Aholibamah  Esau’s  wife  ; duke 
Jeush,  duke  Jaalam,  duke  Korah  : these 
were  the  dukes  that  came  of  Aholibamah  the 
daughter  of  Anah  Esau’s  wife.  19.  These 
are  the  sons  of  Esau,  who  is  Edom,  and 
tliese  are  their  ciukes. 

Observe  here,  1.  That  only  the  names  of  Esau’s 
sons  and  grandsons  are  recorded;  only  their  names, 
not  their  liistory ; for  it  is  the  church  that  Moses 
preserves  the  records  of,  not  the  record  of  those 
that  were  without.  The  elders  only  that  lived  by 
f'.ith,  obtained  a good  report.  It  is  Zion  that  pro- 
duces the  men  of  renown,  not  Seir,  Ps.  87.  5.  Nor 
does  the  genealogy  go  any  farther  than  the  third 
and  fourth  generation,  the  very  names  of  all  after 
are  buried  in  obli\  ion;  it  is  only  the  pedigree  of  tlie 
Israelites,  who  were  to  be  the  heirs  of  Canaan,  and 
of  whom  were  to  come  the  promised  Seed,  and  the 
holy  Seed,  that  is  drawn  out  to  any  length,  as  far 
as  there  was  occasion  for  it ; even  of  all  the  tribes, 
till  Canaan  was  divided  among  them,  and  of  the 
royal  line,  till  Chiist  came.  2.  I'liat  these  sons 
md  grandsons  of  Esau  are  called  di/bes,  v.  15  . . 19. 
Probably,  they  were  military  commanders,  dukes, 
ir  captains,  that  had  soldiers  under  them;  for  E.sau 
lud  his  family  lived  bu  the  sword,  ch.  27.  ^0.  Note, 
Titles  of  honour  have  been  more  ancient,  out  of  the 


XXXVI. 

I church,  tlian  in  it.  Esau’s  sons  were  dukes,  wheii 
A icob's  sons  were  but  plain  shepherds,  ch.  47.  3. 

; 'I'his  s not  a reason  why  such  titles  should  nc  t be 
used  among  Christians;  but  it  is  a reason  why  men 
' should  nog  overvalue  theuiselves,  or  others,  for  the 
sake  of  them.  There  k an  honour  that  comes  from 
God,  and  a name  in  his  house  that  is  infinitely  more 
valuable.  Edomites  may  be  dukes  with  men,  but 
Israelites  indeed  arc  made  to  our  God  kings  and 
priests.  3.  M'e  may  suppose  those  dukes  had  nu- 
merous families  of  children  and  servants,  that  were 
their  dukedoms.  God  promised  to  multiply  Jacob, 
and  to  enrich  him ; yet  Esau  increases,  and  is  en- 
riched first.  Note,  It  is  no  new  thing  for  the  men 
of  this  world  to  be  full  of  children,  and  to  have  their 
bellies  too  filled  with  hid  treasure,  Ps.  17.  14.  (3od’s 
promise  to  Jacob  began  to  work  late,  but  the  effect 
of  it  remained  longer,  and  it  had  its  complete  ac- 
complishment in  the  spiritual  Israel. 

20.  These  are  the  sons  of  Seir  the  Ho- 
rite,  who  inh.abited  the  land ; Lotan,  and 
Shobal,  and  Zibeon,  and  Anah,  21.  And 
Dishon,  and  Ezer,  and  Dishan : these  are 
the  dnk(’s  of  the  Horites,  the  children  of 
Seir  in  the  land  of  Edom.  22.  And  the 
' children  of  l iOtan  were  Hori  and  Heinan  ; 
' and  I votan’s  sister  tras  Timna.  23.  And 
I die  children  of  Shobal  were  these  ; Alvan, 

I and  Manaliath,  and  Ebal,  Shepho,  and 
‘ Oiiam.  24.  And  tliese  are  the  children  of 
I Zilx'on ; both  \jah,  and  Anah;  this  teas 
' that  Anah  tlvat  found  the  mules  in  tlie  wil- 
derness, as  he  fed  the  asses  of  Zibeon  his 
father.  25.  And  the  children  of  Anahrcerc 
these  ; Dishon,  and  Aholibamah  the  daugh- 
ter of  Anah.  26.  And  these  are  the  chil- 
dren of  Dishon  ; Hemdan,  and  Eshban,  and 
Ithran,  and  Cdieran.  27.  The  children  of 
Ezer  are  these  ; Bilhan,  and  Zaavan;  and 
Achan.  28.  The  children  of  Dishan,  are 
these  ; Uz,  and  Haran.  29.  These  are  the 
dukes  that  came  of  the  Horites ; duke  Lo- 
tan, duke  Shobal,  duke  Zibeon,  duke  Anah, 
30  Duke  Dislion,  duke  Ezer,  duke  Di- 
shan; these  are  the  dukes  that  came  of 
Ilori,  among  their  dukes  in  the  land  of  Seir. 

In  the  midst  of  this  genealogy  of  the  Edomites, 
here  is  inserted  the  genealogy  of  the  Horites,  those 
Canaanites,  or  Ilittites,  (compare  ch.  26.  34.)  that 
were  the  natives  of  mount  Seir.  Mention  is  made 
of  them,  {ch.  I t.  6.)  and  of  their  interest  in  mount 
Seir,  before  the  Edomites  took  possession  of  it, 
Deut.  2.  12,  22.  'This  comes  in  here,  not  only  to 
give  light  to  the  story,  but  to  be  a standing  reflec- 
tion upon  the  fldrmites  fi  r intermarrying  with 
tliem,  by  which,  it  is  jirobable,  they  learnecl  their 
way,  ' nd  corrupted  themselves.  Esau  ha\  ing  sold 
Ids  Idrth-riglit,  and  Irst  his  blessing,  and  entered 
into  alliance  with  the  Hittites,  his  posterity  and  the 
sons  of  Seir  are  here  reckoned  together.  Note, 
Those  that  treacherously  desert  God’s  church,  are 
justly  numbered  with  those  that  were  never  in  it; 
a])ostate  Edomites  stand  on  the  same  ground  with 
accursed  Horites.  Particular  notice  is  taken  of  one 
Anah  who  fed  the  asses  of  Zibeon  his  father,  (r. 
24. ) and  yet  is  called  duke  .inah,  ik  29.  Note, 
Thos'e  that  expect  to  rise  high,  should  begin  low. 
An  honourable  descent  should  not  keep  men  froni 


18A 


GENESIS,  XXXVII. 


ail  honest  employment,  nor  a mean  employment 
hinder  any  man’s  preferment.  This  Anah  was  not 
only  industrious  in  his  business,  but  ingenious  too, 
and  successful;  for  he  found  mules,  or,  (as  some 
read  it,)  waters,  hot-baths,  in  the  wilderness. 
Those  tliat  are  diligent  in  their  business,  some- 
times find  more  advantages  than  they  expected. 

31.  And  these  are  the  kings  that  reigned 
in  the  land  of  Edom,  before  there  reigned 
any  king  over  the  children  of  Israel.  32. 
And  Bela  the  son  of  Beor  reigned  in  Edom : 
and  the  name  of  his  city  was  Dinhabah. 
33.  And  Bela  died,  and  Jobab  the  son  of 
Zerah  of  Bozrah  reigned  in  his  stead.  34. 
And  Jobab  died,  and  Husham  of  the  land 
of  Temani  reigned  in  his  stead.  35.  And 
Husham  died,  and  Hadad  the  son  of  Be- 
dad,  who  smote  Midian  in  the  field  of  Mo- 
ab,  reigned  in  his  stead : and  the  name  of 
his  city  loas  Avith.  3G.  And  Hadad  died, 
and  Samlah  of  iVIasrekah  reigned  in  his 
stead.  37.  And  Samlah  died,  and  Saul  of 
Rehoboth  hy  the  river  reigned  in  his  stead. 
38.  And  Saul  died,  and  Baal-hanan  the  son 
of  Achbor  reigned  in  his  stead.  39.  And 
Baal-hanan  the  son  of  Achbor  died,  and 
Hadar  reigned  in  his  stead ; and  the  name 
of  his  city  was  Pau  ; and  his  wife’s  name 
iras  Mehetabal,  the  daughter  of  Mali  ed,  the 
daughter  of  Mezahab.  40,  And  these  are 
tlie  names  of  the  dukes  that  came  of  Esau, 
according  to  their  families,  after  their  places, 
by  their  names;  duke  Timnah,  duke  Al- 
vah,  duke  Jetheth,  41.  Duke  Aholibamah, 
duke  Elah,  duke  Pinon,  42.  Duke  Kenaz,  j 
duke  Teman,  duke  Mibzar,  43.  Duke : 
Magdiel,  duke  Iram  : these  he  the  dukes  of  ^ 
Edom,  according  to  their  habitations  in  the  | 
land  of  their  possession  : he  is  Esau  the  fa- 
ther of  the  Edomites.  | 

By  degrees,  it  seems,  the  Edomites  wormed  out 
the  Horites,  and  got  full  possession  of  the  country, 
and  had  a govemment  of  their  own.  1,  They 
were  ruled  by  kings  who  governed  the  whole  coun- 
try, and  seem  to  have  come  to  the  throne  hy  elec- 
tion, and  not  by  lineal  descent;  so  Bishop  Patrick 
observes.  These  kings  reigned  in  Edom  before 
there  reigned  any  king  over  the  children  of  Israel, 
that  is,  before  Moses’s  time,  for  he  was  king  in  Jesh- 
urun,  V.  3.  God  had  lately  promised  Jacob,  that 
kings  should  come  out  of  his  loins,  {ch.  35.  11.)  yet 
Es  lu’s  blood  becomes  royal  long  before  anv  of  Ja- 
cob’s did.  Note,  In  external  prosperity  and  honour, 
the  children  of  the  covenant  are  often  cast  behind, 
and  those  that  are  out  of  covenant  get  the  start. 
The  triumphing  of  the  wicked  maybe  quick,  but  it  is 
short;  soon  ripe,  and  as  soon  rotten:  while  the  pro- 
ductions of  the  promise,  though  they  are  slow,  are 
sure  and  lasting;  at  the  end  it  shall  speak,  and  not 
lie.  We  may  suppose  it  a great  trial  to  the  faith  of 
God’s  Israel,  to  hear  of  the  pomp  and  power  of  the 
kings  of  Edom,  while  they  were  bond-slaves  in 
EgA’pt;  but  those  that  look  for  great  things  from 
God,  must  be  content  to  wait  for  them;  God’s  time 
is  the  best  time.  2.  They  were  afterward  govern- 
ed by  dukes,  again  here  named,  who,  I suppose, 
ruled  all  at  the  same  time  in  several  places  in  the 

VoL.  I.— 2 A 


I country.  Either  they  set  im  this  form  of  govern 
ment  in  conformity  to  the  Horites,  who  had  used 
it,  yy.  29.)  or  God’s  providence  reduced  them  to  it, 
[ as  some  conjecture,  to  correct  them  for  their  un- 
I kindness  to  Israel,  in  refusing  them  a passage 
I through  their  country.  Numb.  20.  18.  Note,  When 

Eoweris  abused,  it  is  just  with  God  to  weaken  it, 
y turning  it  into  di\  ers  channels.  For  the  trans- 
j gression  oj  a land,  many  ai'e  the  prmces  thereof 
II  Sin  brought  Edom  from  kings  to  dukes,  from 
jj  crowns  to  coronets.  W’e  read  of  the  dukes  of 
ij  Edom,  (Exod.  15.  15. ) yet,  long  afterward,  of  theit 
!|  kings  again. 

'j  Lastly,  Observe,  Mount  Seir  is  called  the  land 
of  their  possession,  v.  43.  While  the  Israelites 
'l  dwelt  in  the  house  of  bondage,  and  their  Canajui 
j was  only  the  land  of  promise,  the  Edomites  dwelt 
I in  their  own  habit  itions,  and  Seir  was  in  their  pos- 
session. Note,  The  children  of  this  world  have 
their  all  in  hand,  and  nothing  in  hope,  (Luke  16. 
25. ) while  the  children  of  God  have  their  all  in  hope, 
and  next  to  nothing  in  hand.  But,  all  things  consi- 
dered, it  is  better  to  have  Canaan  in  promise,  than 
mount  Seir  in  possession. 

CHAP.  XXXVII. 

At  this  chapter,  begins  the  story  of  Joseph,  who,  from 
hence,  in  every  chapter  (but  one)  to  the  end  of  this  book, 
makes  the  greatest  figure.  He  was  Jacob’s  eldest  son 
by  his  beloved  wife  Rachel,  born,  as  many  eminent  men 
were,  of  a mother  that  had  been  long  barren.  His  story 
is  so  remarkably  divided  between  his  humiliation  and  his 
exaltation,  that  we  cannot  avoid  seeing  something  of 
Christ  in  it,  who  was  first  humbled  and  then  exalted, 
and,  in  many  instances,  so  as  to  answer  the  type  of  Jo- 
seph. It  also  shows  the  lot  of  Christians,  who  must 
I through  many  tribulations  enter  into  the  kingdom.  In 
this  chapter,  we  have,  I.  The  malice  his  brethren  bore 
! apainst  him.  Tliey  hated  him,  1.  Because  he  informed 
his  father  of  their  wickedness,  v.  1,2.  2.  Because  his 

father  loved  him,  v.  3,  4.  3.  Because  he  dreamed  of  his 
! dominion  over  them,  v.  5..11.  H.  The  mischiefs  his 
brethren  designed  and  did  to  him.  1.  The  kind  visit  he 
made  them,  gave  an  opportunity,  v.  12..  17.  2.  Thcv 

desig  nc  d to  slay  him,  but  determined  to  starve  him,  v. 
18  . . 24.  3.  They  changed  their  purpose,  and  sold  him 

for  a slave,  v.  25. . 28.  4.  They  made  their  father  be- 
lieve that  he  ivas  torn  in  pieces,  v.  29  . . 35.  5.  He  was 

sold  into  Egypt  to  Potiphar,  v.  36.  And  all  this  was 
working  together  for  good. 

1.  4 ND  Jacob  dwelt  in  the  land  wherein 
VIl  his  lather  was  a stranger,  in  the  land 
of  C’anaan.  2.  d’hese  are  the  generations 
of  Jacob.  Joseph,  heivg  seventeen  years 
old,  was  feeding  the  flock  with  his  brethren ; 
and  the  lad  urns  with  the  sons  of  Bilhah,  and 
with  the  sons  of  Zilpah,  his  father’s  wives ; 
and  Joseph  brought  unto  his  father  their 
evil  report.  3.  Now  Israel  loved  Joseph 
more  than  all  his  children,  because  he  was 
the  son  of  his  old  age : and  he  made  him  a 
coat  of  many  colours.  4.  And  when  his 
brethren  saw  that  their  father  loved  him 
more  than  all  his  brethren,  they  hated  him, 
and  could  not  speak  peaceably  unto  him. 

Moses  has  no  more  to  say  of  the  Edomites,  unless 
as  they  happen  to  fall  in  Israel’s  way;  but  now  ap- 
plies himself  closely  to  the  story  of  Jacob’s  family. 
These  are  the  generations  of  Jacob.  His  is  not  a 
bare  barren  genealogy  as  that  of  Esau,  {ch.  36.  1.) 
but  a memorable,  useful  history.  Here  is,  1.  Jacob 
a sojourner  with  his  father  Isaac,  who  was  yet  liv- 
ing, V.  1.  We  shall  never  be  at  home,  till  we  come 
to  heaven.  2.  Joseph,  a shepherd,  feeding  the 
flock  with  his  brethren,  v.  2.  Though  he  was  his 


186 


GENESIS,  XXXVIl. 


father’s  darling,  yet  he  was  not  bred  up  in  idleness 
or  delicacy.  Those  do  not  truly  lo\  e their  children, 
that  do  not  inure  them  to  business,  and  labour  and 
mortification.  The  fondling  of  children  is  with 
good  reason  commonly  called  the  spoiling  of  them. 
Those  that  are  trained  up  to  do  nothing,  are  likely 
to  be  good  for  nothing.  3.  Joseph  beloved  by  his 
father,  {y.  3. ) partly  for  his  dear  mother’s  sake  that 
was  dead,  and  partly  for  his  own  sake,  because  he 
was  the  greatest  comfort  of  his  old  age;  probably, 
he  waited  on  him,  and  was  more  observant  of  him 
than  the  rest  of  his  sons;  he  was  the  son  of  the  an- 
cient, so  some;  that  is,  when  he  was  a child,  he  was 
as  grave  and  discreet  as  if  he  had  been  an  old  man : 
a child,  but  not  childish.  Jacob  proclaimed  his  af- 
fection to  him  by  dressing  him  finer  than  the  rest  ! 
of  his  children;  he  made  him  a coat  of  divers  co- 
lours, which,  probably,  was  significant  of  further 
honours  intended  him.  Note,  Though  those  chil- 
dren are  happy,  that  bas  e that  in  them  which  just- 
ly recommends  them  to  their  parents’  particular 
love;  yet  it  is  the  prudence  of  parents  not  to  make 
a difference  between  one  child  and  another,  unless 
there  be  a great  and  manifest  cause  given  tor  it  by 
the  children’s  dutifulness  or  undutifulness;  pater- 
nal  government  must  be  impartial,  and  managed 
with  a steady  hand.  4.  Joseph  hated  by  his  l)re- 
thren,  (1.)  Because  his  father  loved  him;  when  ' 
parents  make  a difference,  children  soon  take  no-  | 
tice  of  it,  and  it  often  occasions  feuds  and  quarrels 
in  families.  (2.)  Because  he  brought  to  his  fat/r  r 
then  evil  report.  Jacob’s  sons  did  that,  when  they 
wei’eirom  under  his  eye,  which  they  durst  not  have 
done,  if  they  had  been  at  home  with  him;  but  Jo- 
seph gave  his  father  an  account  of  their  'oad  car-  i 
riage,  that  he  might  reprove  and  restrain  them;  j 
not  as  a malicious  tale  bearer,  to  sow  discord,  but  ii 
as  a faithful  brother,  who,  when  he  durst  not  ad-  i 
monish  them  himself,  represented  their  faults  to  . 
one  that  had  authority  to  admonish  them.  Note,  ; 
[1.]  It  is  common  for  friendly  monitors  to  be  looked 
upon  as  enemies.  They  that  hate  to  be  reformed, 
hate  those  that  would 'reform  them,  Prov.  9.  8. 
[2. ) It  is  common  for  those  that  are  beloved  of  (Jod, 
to  be  hated  by  the  world;  whom  heaven  blesses,  i 
hell  curses;  those  whom  God  speaks  comfortably'  ; 
to,  wicked  men  will  not  speak  peaceably  to.  It  is  , 
said  here  of  Joseph,  the  lad  was  with  the  sons  op  , 
Bilhah;  some  read  it,  and  he  was  servant  to  them, 
they  made  him  their  drudge. 

5.  And  Joseph  dreamed  a dream,  and  he 
told  it  his  brethren  : and  they  hated  liim  yet 
the  more.  6.  And  he  said  unto  them, 
Hear,  I pray  you,  this  dream  which  1 have 
dreamed;  7.  For,  behold,  we  loerc  bind- 
ing sheaves  in  the  field,  and,  lo,  my  sheat 
arose,  and  also  stood  upright ; and,  b('- 
hold,  your  sheaves  stood  round  about,  and 
made  obeisance  to  my  sheaf.  8.  And  his 
brethren  said  unto  him,  Shalt  thou  indeed 
reign  over  us?  Or  shalt  thou  indeed  havtt 
dominion  over  us?  And  they  hated  him 
yet  the  more  for  his  dreams,  and  for  his 
words.  9.  And  he  dreamed  yet  another 
dream,  and  told  it  his  brethren,  and  said, 
Behold,  I have  dreamed  a dream  more* ; 
and,  behold,  the  sun  and  the  moon,  and  the 
eleven  stars,  made  obeisance  to  me.  10. 
And  he  told  it  to  his  father,  and  to  his  bre- 
thren ; and  his  father  rebuked  him,  and  said 
unto  him,  What  u this  dream  that  thou  hast 


dreamed?  Shall  1 and  thy  mother  and  thy 
brethren  indeed  come  to  bow  down  ourselves 
lo  thee  to  the  earth?  II.  And  his  brethren 
envied  him ; but  his  father  observed  the 
saying. 

Here, 

1.  Joseph  relates  the  prophetical  dreams  he  had, 
V.  6,  7,  9,  10.  Though  he  was  now  very'  y'oung, 
(about  seventeen  years  old,)  yet  he  was  pious  and 
devout,  and  well-inclined,  and  this  fitted  him  for 
(Jod’s  gracious  discoveries  of  himself  to  him.  Jo- 
seph had  a great  deal  of  trouble  before  him,  and 
therefore  God  gave  him  betimes  this  prospect  of 
his  advancement,  to  support  and  comfort  him  under 
the  long  and  grievous  troubles  with  which  he  was 
to  be  exercised.  Thus  Christ  had  a joy  set  before 
him,  and  so  have  Christians.  Note,  God  has  ways 
of  preparing  his  people  beforehand  for  the  trials 
which  they  cannot  foresee,  but  which  he  has  an 
eye  U',  in  the  comforts  he  furnishes  them  with.  His 
dreams  were,  (1.)  That  his  In'ethren’s  sheaves  aU 
bowed  to  his,  intimating  u];on  what  occasion  they 
should  be  brought  to  do  obeisan.e  to  him,  namely, 
in  seeking  to  him  for  corn;  their  empty  sheaves 
should  b(;w  to  his  full  one.  (2.)  That  the  sun,  and 
moon,  and  the  eleven  stars,  did  obeisance  to  him,  v. 
9.  Joseph  was  mere  of  a prophet  than  a politician, 
else  he  w(-uld  have  kept  this  to  himself,  w’htn  he 
could  iK.t  but  know  that  his  brethren  did  already 
hate  him,  and  that  this  would  but  the  more  exaspe- 
rate them.  But  if  he  told  it  in  his  sinqdicity,  yet 
God  directed  it  for  the  mortification  of  Ids  brethren. 
Observe,  Joseph  dreamed  of  his  preferment,  but 
did  not  dream  of  his  imprisonment.  Thus  many 
young  people,  when  they  are  setting  c ut  in  the 
world,  think  of  nothing  but  prosperity  and  pleasure, 
and  ne\  er  dream  of  trc-uble. 

2.  His  brethren  take  it  very  ill,  and  are  more  and 

more  enraged  against  him,  {v.  8.)  Shalt  thou  indeed 
reign  over  us?  See  here,  (1.)  How  truly  they  in- 
terpreted his  dream,  that  he  should  ivign  over 
them.  They  become  the  expositors  of  his  dream, 
who  were  enemies  to  the  accomplishment  of  it,  as 
in  Gideon’s  story;  (Judg.  7.  13,  14. ) they  perceived 
that  he  spake  of  them.  Matt.  21.  45.  '1  he  event 

exactly  answered  to  this  interpretation,  ch.  42.  6, 
ijfc.  (2.)  How  scornfully  they  resented  it;  “Shalt 
thou,  that  art  but  one,  reign  over  2is,  that  are 
many.^  Thou,  that  art  the  youngest,  over  us  that 
are  elder?”  Note,  The  reign  and  dominion  of  Je- 
sus Christ,  our  Joseph,  have  been,  and  are,  striven 
against,  by  :t  caniid  snd  unbelieving  world,  who 
cannot  endure  to  think  that  this  man  should  reign 
over  them.  The  dominion  also  of  tlie  iqu'ight,  in 
the  morning  of  the  resurrection,  is  thought  of  w ith 
the  utmost  disdain. 

3.  His  father  gi\  es  him  a gentle  rebuke  for  it,  yet 
ol)serves  the  saying,  v.  10,  1 1.  Probably,  he  check- 
ed him  for  it,  to  lessen  the  ofi’ence  which  his  bre- 
thren would  be  apt  to  take  at  it,  yet  lie  took  notice 
of  it  more  than  he  seemed  to  do;  he  insimmted  that 
it  was  but  an  idle  dream,  because  Irs  mother  was 
brought  in,  who  had  been  dead  some  time  since; 
whereas  the  sun,  moon,  and  eleven  stars,  signify  no 
more  than  the  whole  family  that  should  have  a de- 
pendence  upon  him,  and  be  glad  to  be  beholden  to 
him.  Note,  The  faith  of  God’s  jicojile  in  God’s 
])romises  is  often  sorely  shaken  by  their  misunder- 
standing of  the  promises,  and  then  suggc.sting  the 
improbabilities  that  attend  the  jterformance.  But 
God  is  doing  his  own  work,  and  wall  do  it,  whether 
we  understand  him  aright  or  no.  Jacob,  like  Maiy, 
(Luke  2.  51.)  kept  these  sayings  in  his  heart,  and, 
no  doubt,  remembered  them  long  afterward,  wheri 
the  event  answered  to  the  predicticn. 


187 


GENESIS, 

12.  And  his  brethren  went  to  feed  their 
fatlier’s  flock  in  Shechem.  13.  And  Israel 
said  unto  Joseph,  Do  not  thy  brethren  feed 
the  Jiock  in  Shechem?  Come,  and  I w ill 
send  thee  unto  them.  And  he  said  to  him, 
Here  am  I.  14.  And  he  said  to  him.  Go,  I 
ray  thee,  see  whether  it  be  well  with  thy 
rethren,  and  well  with  the  flocks ; and 
bring  me  word  again.  So  he  sent  him  out 
of  the  vale  of  Hebron,  and  he  came  to  She- 
chem. 15.  And  a certain  man  found  him, 
and,  behold,  he  was  wandering  in  the  held : 
and  the  man  asked  him,  saying.  What  seek- 
est  thou'^  16.  And  he  said,  1 seek  my  bre- 
thren : tell  me,  I pray  thee,  where  they  feed 
their  Jlocks.  17.  And  the  man  said,  They 
are  departed  hence  ; for  I heard  them  say, 
Let  us  go  to  Dothan.  And  Joseph  w^ent 
after  his  brethren,  and  found  them  in  Do- 
than. 18.  And  when  they  saw'  him  afar 
off,  even  before  he  came  near  unto  them, 
they  conspired  against  him  to  slay  him.  1 9. 
And  they  said  one  to  another.  Behold,  this 
dreamer  cometh.  20.  Come  now  there- 
fore, and  let  us  slay  him,  and  cast  him  into 
some  pit ; and  we  will  say.  Some  evil  beast 
hath  devoured  him  : and  we  shall  see  what 
w'ill  become  of  his  dreams.  21.  And  Reu- 
ben heard  zV,  and  he  delivered  him  out  of 
their  hands ; and  said.  Let  us  not  kill  him. 
22.  And  Reuben  said  unto  them.  Shed  no 
blood,  hut  cast  him  into  this  pit  that  is  in  the 
wilderness,  and  lay  no  hand  upon  him;  that 
he  might  rid  him  out  of  their  hands,  to  deli- 
r^er  him  to  his  father  again. 

Here  is, 

I.  The  kind  visit  which  Joseph,  in  obedience  to 
nis  father’s  command,  made  to  his  brethren,  who 
were  feeding  the  flocks  at  Shechem,  many  miles  off. 
Some  suggest  that  they  went  thither  on  purpose, 
expecting  that  Joseph  would  be  sent  to  see  them, 
and  that  then  they  should  have  an  opportunity  to  do 
him  a mischief.  However,  Joseph  and  his  father 
had  both  of  them  more  of  the  innocence  of  the  dove 
than  of  the  wisdom  of  the  serpent;  else  he  had 
never  come  thus  into  the  h inds  of  those  that  hated 
him;  but  God  designed  it  all  for  good.  See  in  Jo- 
seph an  instance,  1.  Of  dutifulness  to  his  father; 
though  he  was  his  father’s  darling,  yet  he  was  made, 
and  was  willing  to  be,  his  father’s  servant.  How 
readily  does  he  wait  his  father’s  ovders!  Here  am 
I,  V.  13.  Note,  Those  children  that  a-e  best  be- 
loved by  their  parents,  should  be  most  obedient  to 
their  parents;  and  then  their  love  is  well-bestowed, 
and  well-returned.  2.  Of  kindness  to  his  brethren; 
though  he  knew  they  hated  him,  and  envied  him, 
yet  he  made  no  objections  ^against  his  father’s  com- 
mands, either  from  the  distance  of  the  place,  or 
the  danger  of  the  journey,  but  cheerfully  embraced 
the  opportunity  of  showing  his  respect  to  his  bre- 
thren. Note,  It  is  a very  good  lesson,  though  it  is 
hardly  leanit,  and  rarely  practised,  to  love  those  that 
hate  us:  if  our  relations  do  not  their  duty  to  us,  yet 
we  must  not  be  wanting  in  our  duty  to  them.  This 
is  thank-worthy,  Joseph  was  sent  by  his  father  to 
Shechem,  to  see  whether  his  brethren  were  well 


XXXVII. 

there,  and  whether  the  ccuntry  had  not  risen  upon 
them,  and  dcstroved  them,  in  revenge  of  their  bar- 
barous murder  rf  the  Shecliemites,  some  years  be- 
fore. But  Joseph,  not  finding  them  thei-e,  went  to 
Dothan,  which  showed  that  he  undertook  this  jour- 
ney, not  only  in  obedience  to  his  father,  (for  then 
he  might  ha^■e  returned,  when  he  missed  them  at 
Shechem,  having  done  wiiat  his  father  bid  him,) 
but  out  of  love  to  his  brethren;  and  therefore  he 
sought  diligently,  till  lie  found  them.  Thus  let 
broiherly  love  condnue,  and  iet  us  give  proofs  of  it. 

II.  Tlie  bloody  and  malicious  plot  of  his  brethren 
ag  inst  him,  who  lendered  good  for  evil,  and,  for 
his  love,  were  his  adveisa  ies.  Observe,  1.  How 
deliberate  they  weie  in  the  contiivance  of  this  mis- 
chief; when  they  saw  him  afar  off,  they  co7is/iired 
against  him,  v.  iS.  It  was  not  in  a heat,  or  upon 
a sudden  pi  or'ocaiion,  that  tliey  thought  to  slay  him, 
but  1;  (an  malice  pi  epense,  and  in  cold  blood.  Note, 
\\  hesoever  haieih  ids  bi  other,  is  a murderer;  for 
he  will  be  one,  if  iie  have  an  opportunity,  1 John, 
3.  15.  Malice  is  a most  mischievous  thing,  and  is 
in  danger  of  making  bloody  work  where  it  is  har- 
bcir  cd  and  indulged.  The  nioi  e there  is  of  a pro- 
ject and  contrivt.nce  in  a sin,  the  worse  it  is;  it  is 
bad  to  do  evil,  but  woise  to  devise  it.  2.  How 
c:  uel  they  we:  e in  their  design;  nothing  less  than 
his  blood  would  satisfy  them.  Come,  and  let  us  slay 
hiin, y.  20.  Note,  The  old  enmity  hunts  for  the 
ptecious  life.  They  are  the  blood-thirsty,  that 

, hate  the  ujii  ight,  (Prov.  29.  10.)  and  it  is  the  blo(  d 

i of  thc_ saints  that  the  harlot  is  chunk  with.  3.  How 

I sco'.nfuily  they  reproached  him  for  his  dreams;  {v. 

I 19.)  This  dreamer  cometh,  and  (xj.  20.)  IVe  shall 
see  what  will  become  of  his  dreams.  This  shows 
what  ic  Was  that  fretted  and  enraged  them;  they 
could  not  enduie  to  think  of  doing  obeisance  to  him', 
that  was  it  which  they  were  ])lotting  to  prei  ent  by 
the  murder  of  him.  Note,  Men  that  fret  and  rage 
at  God’s  counsels,  are  impiously  aiming  to  defeat 
them;  but  they  imagine  a vain  thing,  Ps.  2.  1..3. 
God’s  counsels  will  stand.  4.  How  they  agreed  to 
keep  one  another’s  counsel,  and  to  cover  the  mur- 
der with  a lie;  7/e  will  say  some  exnl  beast  hath  de- 
voured him;  whereas  they  were  worse  than  the 
most  evil  beasts,  being  now  engaged  in  consultation 
to  devour  him;  for  evil  beasts  prey  not  on  those  of 
their  own  kind,  but  these  were  tearing  a piece  of 
themselves. 

III.  Reuben’s  project  to  deliver  him,  v.  21,  22. 
Note,  God  can  raise  up  f;  iends  for  his  people,  even 
among  their  enemies:  for  he  has  all  hearts  in  his 
hands.  Reuben,  of  all  the  brothers,  had  most  rea- 
son to  be  jealous  of  Joseph,  for  he  was  the  first- 
born, and  so,  entitled  to  those  distinguishing  favours 
which  Jacob  was  conferring  on  Joseph;  yet  he 
proves  his  best  fiiend.  Reuben’s  temper  seems  to 
have  been  most  soft  and  efieminate,  which  had  be- 
trayed him  to  the  sin  of  uncleanness;  while  the 
tempo of  the  two  next  brothers,  Simeon  and  Levi, 
w iic  ce,  which  betrayed  them  to  the  sin  of  mur- 
der, <*.  sin  which  Reuben  startled  at  the  thought  of. 
Note,  Our  natural  constitution  should  be  guarded 
against  these  sins  to  whicli  it  is  most  inclinable,  and 
improyecl  (as  Reuben’s  here)  against  those  sins  to 
which  it  is  most  averse.  Reuben  made  a pi  oposal 
which  they  thought  would  effectually  answer  their 
intention  of  destroying  Joseph,  and  yet  which  he 
designed  should  answer  his  intention  of  rescuing  Jo- 
seph out  of  their  hands,  and  restoring  him  to  his 
father,  probably,  hoping  theieby  to  recover  his 
father’s  favour,  which  he  had  lately  lost;  but  God 
over-ruled  all  to  serve  his  own  purpose  of  making 
Joseph  an  insti-ument  to  save  much  people  alive. 

Joseph  was  here  a type  of  Christ;  though  he  was 
the  beloved  Son  of  his  Father,  and  hated  by  a 
wicked  world,  yet  the  Father  sent  him  out  of  his 


1B8 


GENESIS,  XXXVIT. 


bosom  to  visit  us  in  great  humility  and  love;  he 
came  from  heaven  to  earth,  to  seek  and  sa\  e us, 
yet  then  malicious  plots  were  laid  against  him;  he 
came  to  his  own,  and  his  own  not  only  received 
him  not,  but  consulted.  This  is  the  heir,  come  let  us 
kill  him;  Crucify  him,  crucify  him.  This  he  sub- 
mitted to,  in  pursuance  of  his  design  to  redeem  and 
save  us. 

23.  And  it  came  to  pass,  when  Joseph 
was  come  imto  his  brethren,  that  they  stript 
Joseph  out  of  his  coat,  his  coat  o{  many  co- 
lours that  was  on  him ; 24.  And  they  took 

him,  and  cast  him  into  a pit : and  the  pit 
was  empty,  there  was  no  water  in  it.  25. 
x\nd  they  sat  down  to  eat  bread  : and  they 
lifted  up  their  eyes  and  looked,  and,  behold, 
a company  of  Jshmeelites  came  from  Gilead, 
with  their  camels  bearing  spicery  and  balm 
and  myrrh,  going  to  carry  it  down  to  Egypt. 
26.  And  Jndah  said  unto  his  brethren.  What 
profit  is  it  if  we  slay  our  brother,  and  conceal 
his  blood?  27.  Come,  and  let  us  sell  him 
to  the  Ishmeelites,  and  let  not  our  hand  be 
upon  him;  for  he  is  our  brother,  and  our 
flesli.  And  his  brethren  were  content.  28. 
Then  there  passed  by  Alidianites  merchant- 
men ; and  they  drew  and  lifted  up  Jose])!] 
out  of  the  pit,  and  sold  Joseph  to  the  Tsh- 
meelites  for  twenty  pieces  of  silver : and  they 
brought  .Toseph  into  Egypt.  29.  And  Reu- 
ben returned  unto  the  pit ; and,  behold,  Jo- 
seph was  not  in  the  i)it ; and  he  rent  his 
clotlies.  30.  And  he  returned  unto  his 
brethren,  and  said.  The  child  is  not;  and  T, 
whither  shall  1 go? 

^Ve  have  here  the  execution  of  their  plot  against 
Joseph. 

I.  They  strip  him:  each  striving  to  seize  the  en- 
vied coat  of  many  colours,  v.  23.  Thus,  in  imagi- 
nation, they  degraded  him  from  the  birth-riglit, 
which  perhaps  this  was  the  badge  of,  grieving  him, 
affronting  their  father,  and  making  themselves 
sport,  while  they  insulted  over  him,  “ Now,  Jo- 
seph, where  is  the  fine  coat.^”  Thus  our  Lord 
Jesus  was  stript  of  his  seamless  coat,  and  thus  his 
suffering  saints  ha\  e first  been  industriously  di\  ested 
of  theh’  privileges  and  honours,  and  then  made  the 
off-scounng  of  all  things. 

II.  They  went  about  to  starve  him;  throwing 
him  into  a dry  pit,  to  perish  there  with  hunger  and 
cold,  so  cruel  were  their  tender  mercies,  d.  24. 
Note,  Where  envy  reigns,  pity  is  banished,  and 
humanity  itself  is  fortjotten,  Prov.  27.  4.  So  full  of 
deadly  poison  is  malice,  that  the  more  barbarous 
any  thing  is,  the  more  grateful  it  is.  Now  Joseph 
begged  for  his  fife,  in  the  anguish  of  his  soul,  (ch. 
42.  21.)  entreated  by  all  imaginable  endearments, 
that  they  would  be  content  with  his  coat,  and  spare 
his  life;  he  pleads  innocence,  relation,  affection, 
submission;  he  weeps,  and  makes  supiilication,  but 
all  in  ■-  ain:  Reuben  only  relents  and  intercedes  for 
him,  ch.  42.  22.  But  he  c.annot  prevail  to  save  Jo- 
seph from  the  horrible  pit,  in  which  they  resolve  he 
shall  die  by  degrees,  and  be  buried  ali\  e.  Is  this 
he  to  whom  his  brethren  must  do  obeisance?  Note, 
God’s  pnn  idences  often  seem  to  contradict  his  pur- 
poses, even  then  when  they  are  serving  them,  and 
working  at  a distance  toward  the  accomplishment 
of  them. 


III.  They  slighted  him  when  he  was  in  distress, 

and  v.eie  not  grieved  for  the  affliction  of  Joseph; 
for  when  he  was  pining  away  in  the  pit,  bemoaning 
his  own  misery,  and  with  a languishing  erj'  calling 
to  tliem  for  pity,  they  sat  down  to  eat  bread,  v.  25. 
1.  'Phey  felt  no  remorse  of  conscience  for  the  sin;  if 
they  had,  it  would  ha\  e spoiled  their  appetite  for 
their  meat,  and  the  relish  of  it.  Note,  A great 
force  put  upon  conscience,  commonly  stupifies  it, 
and,  for  the  time,  deprives  it  both  of  sense  and 
speech.  Daring  smners  are  secure  ones:  but  the 
consciences  of  Joseph’s  brethren,  though  asleep 
now,  were  roused  long  afterward,  ch.  42.  21.  2. 

They  were  now  pleased  to  think  how  they  were 
freed  from  the  fear  of  their  brother’s  dominion 
over  them,  and  that  on  the  contrary,  they  had 
turned  the  wheel  upon  him.  They  made  merr)' 
over  him,  as  the  persecutors  over  the  two  witnesses 
that  had  tormented  them.  Rev.  11.  10.  Note 
Those  that  oppose  (Jod’s  counsels,  may  possibly 
prevail  so  far  as  to  think  they  have  gained  their 
point  and  yet  be  deceived. 

IV.  They  sold  him;  a caravan  of  merchants  ver)' 
opportunely  passed  by;  (Providence  so  ordering  it;) 
and  Judah  made  the  motion,  that  they  should  sell 
Joseph  to  them,  to  be  carried  far  enough  off  into 
Egypt,  where  in  all  probability,  he  would  be  lost  and 
never  heard  of  more.  1.  Judah  moved  it  in  com- 
passion to  Joseph,  (t7.  26.)  what  profit  is  it,  if 
we  slay  our  brother'/  It  will  be  less  guilt  ;.nd  more 
gain  to  .sell  him.”  Note,  \\'hen  we  are  tempted  to 
sin,  we  slmuld  consider  the  unprcfitableness  of  it. 
It  is  what  thei  e is  nothing  to  be  get  by.  2.  They 
acqu  esced  in  it,  bec.a.use  they  thought  that  if  he 
were  sold  tor  a slave,  he  would  never  be  a lord,  if 
sold  into  Egypt  would  ne\  er  be  (“Adr  loid;  yet  all 
tins  was  working  towaids  it.  Note,  The  wrath  of 
man  shall  praise  God,  and  the  remainder  of  wrath 
he  will  restr.-in,  Ps.  76.  10.  Joseph’s  brethren 
were  wonderfully  restrained  from  murdering  him, 
and  their  selling  him  as  wonderfully  turned  to 
God’s  praise:  as  Joseph  was  sold  by  the  contrivance 
of  Judah,  for  twenty  pieces  of  silver,  so  was  our 
Lord  Jesus  for  thirty,  and  by  one  of  the  same  name 
too,  Judas. 

Reuben  (it  seems)  was  gone  away  from  his  bre 
thren,  when  they  sold  Joseph,  intend'ng  to  come 
round  some  other  way  to  the  pit,  and  to  help  Jo- 
seph out  of  it,  and  return  him  safe  to  his  fiither; 
this  was  a kind  project,  but  if  it  had  taken  effect, 
what  had  become  of  God’s  purpose  concerning  his 
preferment  in  Egypt?  Note,  There  are  many  de- 
vices in  man’s  heart,  many  devxes  of  the  enemies 
of  God’s  people  to  destroy  them,  and  of  their 
friends  to  help  them,  which  perhaps  are  both  dis- 
appointed, as  these  here ; but  the  counsel  of  the  Lord, 
that  shall  stand.  Reuben  tlmught  himself  undone, 
because  the  child  was  sold;  I,  whither  shall  I go? 
x>.  30.  He  being  the  eldest;  his  father  would  expect 
from  him  an  account  of  him;  but  it  proved  that 
they  had  all  been  undone,  if  he  had  not  been  sold. 

31.  And  they  took  Joseph’s  coat,  and  kill- 
ed a kid  of  the  ^oats,  and  dipped  the  coat 
in  the  blood;  32.  .\nd  they  sent  the  coat 
of  tnany  colours,  and  they  brought  it  to 
their  father;  and  said.  This  have  we  found  : 
know  now  whether  it  be  thy  son’s  coat  or 
no.  3.3.  And  he  knew  it,  and  said.  It  is  my 
son’s  coat ; an  evil  beast  hath  devoured 
him  ; Joseph  is  without  doubt  rent  in  pieces. 
34.  And  Jacob  rent  his  clothes,  and  put 
sackcloth  ui)on  his  loins,  and  mourned  for 
his  son  many  days.  35.  And  all  his  son 


189 


GENESIS,  XXXV  HI. 


and  all  his  daughters  rose  up  to  coiufort 
him;  but  he  refused  to  be  comforted;  and 
he  said,  For  I will  go  down  into  the  grave 
unto  my  son  mourning.  Thus  his  lather 
wept  for  him.  36.  And  the  Midianites  sold 
him  into  Egypt  unto  Potiphar,  an  ollicci  of 
Pharaoh’s,  and  ca[3tain  of  the  guard. 

Joseph  would  soon  be  missed,  greiit  impiiiy 
would  be  made  for  him,  and  therefore  his  bretareii 
have  a further  desigrn,  to  make  the  world  believe 
that  Joseph  was  torn  in  pieces  by  a wild  beast;  and 
this  they  did.  , 

Xo  rio-vx  cnemselves,  that  they  might  not  be 
suspected  to  have  done  him  any  mischief.  Note, 
We  have  all  learned  of  Adam  to  cover  our  trans- 
gressions, Job.  31.  33.  When  the  Devil  has  taught 
men  to  commit  one  sin,  he  then  teaches  them  to 
conceal  it  with  another;  theft  and  murder,  w'th 
lying  and  perjury;  but  he  that  covers  his  sin,  shall 
not  prosper  long.  Joseph’s  brethren  kept  the.r 
own  and  one  another’s  counsel  for  some  time,  but 
their  villany  came  to  light  at  last,  and  it  is  here 
published  to  the  world,  and  the  remembrance  of  it 
transmitted  to  every  age. 

II.  To  grieve  their  good  father;  it  seems  designed 
bj"  them  on  purpose  to  be  avenged  upon  him  for  lus 
distinguishing  love  of  Joseph:  it  was  contrived  on 
purpose  to  create  the  utmost  vexation  to  him ; they 
sent  him  Joseph’s  coat  of  many  colours,  with  one 
colour  more  than  it  had  had,  a bloody  colour,  x». 
32.  They  pretend  they  had  found  it  in  the  fields, 
and  Jacob  himself  must  be  scorrrfully  asked.  Is  t/iis 
thy  son’s  coat?  Now  the  badge  of  his  honour  is  the 
discovery  of  his  fate;  and  it  is  rashly  inferred  from 
the  bloody  coat,  that  Jose/ih,  ’without  doubt,  is  rent 
in  fiieces.  Loie  is  always  apt  to  fear  the  worst 
concerning  the  person  loved;  there  is  a love  that 
casteth  out  fear,  but  that  is  a perfect  love.  Now  let 
tliose  that  know  the  heart  of  a parent,  suppose  the 
agonies  of  poor  Jacob,  and  put  their  souls  into  his 
soul’s  stead.  How  strongly  does  he  represent  to 
himself  the  direful  idea  of  Joseph’s  misery ! Sleep- 
ing or  waking,  he  imagines  he  sees  the  wild  beasts 
setting  upon  Joseph;  thinks  he  hears  his  piteous 
shrieks,  when  the  lion  roared  against  him;  makes 
himself  tremble  and  grow  chill,  many  a time, 
when  he  fancies  how  the  beasts  sucked  his  blood, 
tore  him  limb  from  limb,  and  left  no  remains  of 
him,  but  the  coat  of  many  colours,  to  cany  the 
tidings.  And,  no  doubt,  it  added  no  little  to  the 
gi'ief,  that  he  had  exposed  him,  by  sending  him, 
and  sending  him  all  alone,  on  this  dangerous  jour- 
ney, which  proved  so  fatal  to  him.  This  cuts  him 
to  the  heart,  and  he  is  read}'  to  look  upon  himself 
as  an  accessory  to  the  death  of  his  son. 

Now,  1.  Endeavours  were  used  to  comfort  him; 
his  sons  b isel}'^  pretended  to  do  it,  (v.  35. ) but 
miserable  hypocrit'eal  comforters  were  the}'^  all. 
Had  they  really  desired  to  comfort  him,  they 
might  easily  ha-,  e done  it,  by  telling  him  the  truth, 
“Joseph  is  alive,  he  is  indeed  sold  into  Egypt,  but 
it  will  tite  an  easy  thing  to  send  thither  and  ransom 
him.”  This  would  have  loosed  his  sackcloth,  and 
girded  him  ’ivith  gladness  presently.  I wonder 
their  countenances  did  not  betray  their  guilt,  and 
with  what  face  they  could  pretend  to  condole  with 
Jacob  on  the  death  of  Joseph,  when  they  knew  he 
was  alive.  Note,  The  heart  is  strange!}'  hardened 
by  the  deceitfulness  of  sin. 

But,  2.  It  was  all  in  vain;  Jacob  refused  to  be 
comforted,  v.  35.  He  was  an  obstinate  mourner, 
resolved  to  go  down  to  the  grave  mourning:  it  was 
not  a sudden  transport  of  passion,  like  that  of  Da- 
vid, U'ould  God  I had  died  for  thee,  my  son,  my 
son.'  But,  like  Job,  he  hardened  himself  in  sorrow. 


Note,  (1.)  Great  affection  to  any  creature  does  but 
prepare  for  so  much  the  greater  affliction,  when  it 
is  either  removed  from  us,  or  imbittcred  to  us;  in- 
ordinate lo\  e commonly  ends  in  immoderate  grief; 
as  much  as  the  sway  of  the  pendulum  throws  one 
way,  so  much  it  will  throw  the  other  way.  (2.) 
Tliose  consult  neither  the  comfort  of  their  souls,  nor 
ttie  credit  of  the.r  relig  on,  that  are  determined  to 
sorrow,  upon  any  occas  on  whatsoever;  wc  inust 
never  sai , w 11  go  to  our  grave  mourning,” 

because  we  know  not  what  jo}  f ;1  dai  -s  Providence 
may  yet  rescr\  e for  us,  .,nd  t iv  our  wisdom  and 
duty  to  accommodate  ourseb  es  to  Providence.  (3. ) 
We  often  iierplex  ourselves  w.th  imaginai y trou- 
bles; we  fancy  things  worse  than  they  are,  and  then 
afflict  ourselves  more  than  we  need:  sometimes 
there  needs  n more  to  cemfort  us,  than  to  unde- 
ceive us:  it 's  good  to  hope  the  best. 

iMstty.  The  Ishmaelites  and  Midian'.tes  having 
bought  joseiih,  only  to  make  t eir  markets  of  him, 
I'.ere  we  h ive  him  sold  again,  (with  gain  enough  to 
the  merchants,  no  doubt,)  to  Potiphar,  v.  56.  Ja- 
cob was  lamenting  the  loss  of  h's  life;  had  he  known 
all,  he  would  have  lamented,  though  not  so  passion- 
ately, tiie  loss  of  his  liberty.  Shall  Jacob’s  free- 
born son  exchange  the  best  robe  of  his  family  for 
the  livery  of  an  Egypti.m  lord,  and  all  the  marks 
of  servitude.^  How  soon  was  the  land  of  Egypt 
made  a house  of  bondage  to  the  seed  of  Jacob! 
Note,  It  is  the  wisdom  of  parents  not  to  bring  up 
their  children  too  delicately,  because  they  know 
not  what  hardsh’ps  and  mortifications  Providence 
may  reduce  them  to  before  they  die.  Jacob  little 
thought  that  ever  his  beloved  Joseph  should  be  thus 
bought  and  sejd  for  a servant. 

CHAP,  xxxvm. 

This  chapter  gives  us  an  account  of  Judah  and  his  family, 
and  such  an  account  it  is,  that  one  would  wonder  that, 
of  all  Jacob’s  sons,  ovr  Lord  should  spring  out  of  Judah, 
Heb.  7.  14.  If  we  were  to  form  a character  of  him  by 
this  story  here,  we  should  not  say,  Judah,  thou  art  he 
lohom  thy  brethren  shall  praise,  ch.  49.  8.  But  God  will 
show  that  his  choice  is  of  grace,  and  not  of  merit,  and 
that  Christ  came  into  the  world  to  save  sinners,  even  the 
chief,  and  is  not  ashamed,  upon  their  repentance,  to  be 
allied  to  them.  Also,  that  the  worth  and  worthiness  of 
Jesus  Christ  are  personal,  of  himself,  and  not  derived 
from  his  ancestors;  humbling  himself  to  be  made  in  the 
likeness  of  sinful  flesh,  he  was  pleased  to  descend  from 
some  that  were  infamous.  How  little  reason  had  the 
Jews,  who  were  so  called  from  this  Judah,  to  boast  as 
they  did,  that  they  were  not  bom  of  fornication!  John  8. 
41.  We  have  in  this  chapter,  I.  Judah’s  marriage  and 
issue,  and  the  untimely  death  of  his  two  eldest  sons,  v. 
1..11.  II.  Judah’s  incest  with  his  daughter-in-law  Ta- 
mar, without  his  knowing  it,  v.  12.. 23.  III.  His  con- 
fusion, when  it  was  discovered,  v.  24.. 26.  IV.  The 
birth  of  his  twin  sons,  in  whom  his  family  was  built  up, 
V.  27.  .30. 

1.  A ND  it  came  to  pass  at  that  time,  that 
Judah  went  down  from  his  brethren, 
and  turned  in  to  a certain  Adullamite, 
whose  name  was  Hirah.  2.  And  Judah 
saw  there  a daughter  of  a certain  Canaan- 
ite,  whose  name  was  Shuah ; and  he  took 
her,  and  went  in  unto  her.  3.  And  she 
conceived,  and  bare  a son ; and  lie  called 
his  name  Er.  4.  And  she  conceived  again, 
and  bare  a son ; and  she  called  his  name 
Onan.  5.  And  she  yet  again  conceived, 
and  bare  a son  ; and  called  his  name  She- 
lah : and  he  was  at  Chezib,  when  she  bare 
him.  6.  And  Judah  took  a wife  for  Er  his 
first-born,  whose  name  was  Tamar.  7.  And 


19C 


GENESIS,  XXXVIIT. 


Er,  Judah’s  first-born,  was  wicked  in  the 
sight  of  the  Lord  ; and  the  Lord  slew 
him.  8.  And  Judah  said  unto  Oiuin,  Go  in 
unto  thy  brother’s  wife,  and  marry  her,  and 
raise  up  seed  to  tliy  brother.  9.  And  Onan 
knew  that  the  seed  should  not  be  his ; and 
It  came  to  pass,  vvdien  he  went  in  unto  his 
brother’s  wife,  that  he  SjDilled  it  on  the 
ground,  leat  that  he  should  give  seed  to 
his  brother.  lO.  And  the  thing  which  he 
did  displeased  the  Lord:  wherefore  he 
slew  him  also.  11.  Then  said  Judah  to 
Tamar  his  daughter-in-law,  remain  a widow 
at  thy  father’s  house,  till  Shelah  my  son  be 
grown:  for  he  said.  Lest  peradventure  he 
die  also,  as  his  brethren  did:  and  Tamar 
went  and  dwelt  in  her  father’s  house. 

Here  is, 

I.  Judah’s  foolish  friendship  with  a Canaanite- 
man;  he  went  down  from  his  brethren,  and  with- 
drew for  a time  from  their  society,  and  his  fatlier’s 
family,  and  got  to  be  intimately  acq  lainte'l  with 
one  Hirah,  an  Adullamite,  t.  1.  It  is  computed 
that  he  was  not  much  above  fifteen  or  sixteen  years 
of  age,  an  easy  prey  to  the  tempter.  Note,  When 
young  people  that  have  been  well  educated,  begin 
to  change  their  company,  they  will  soon  change 
their  manners,  and  lose  their  good  education.  They 
that  go  down  from  their  brethren,  that  despise  and 
forsake  the  society  of  the  seed  of  Israel,  and  pick 
up  Canaanites  for  their  comp miens,  are  going  down 
the  hill  apace.  It  is  of  great  consequence  to  young 
people  to  choose  proper  associates;  for  these  they 
will  imitate,  study  to  recommend  themselves  to, 
and  by  their  opinion  of  them,  value  themselves;  an 
error  in  this  choice  s often  f dal. 

II.  His  foolish  marriage  with  a Canaanite-wo- 
man;  a match  made,  not  by  his  father,  who,  it 
should  seem  was  not  consulted,  but  by  his  new 
friend  Hirah,  v.  2.  Many  have  been  drawn  into 
marriages,  scandalous  and  peniicious  to  themselves 
and  their  families,  by  keeping  bad  company,  and 
growing  familiar  w'th  bad  people:  one  wicked 
league  entangles  men  in  another.  Let  voung  peo- 
ple be  admonished  by  this,  to  take  their  good  pa- 
rents for  their  best  friends,  and  to  be  advised  by 
them,  and  not  bv  flatterers,  who  wheedle  them  to 
make  a prey  of  them. 

III.  Hischil  ii’cn  by  this  Canaanite,  and  his  dis- 
posal of  them.  Three  sons  he  had  by  her,  Er, 
Onan,  and  Shelah.  It  is  probable  that  she  embra- 
ced the  woi-shi])  of  the  Ood  of  Israel,  at  least  in 
profession,  but,  for  aught  that  appears,  there  was 
little  of  the  fear  of  Ood  in  the  family.  Judah  mar- 
ried too  young,  and  very  laishly ; he  also  married  his 
sons  too  young,  when  they  had  neither  wit  nor  grace 
to  govern  themselves,  and  the  consequences  were 
verj'^  bad. 

1.  His  first-born,  Kr,  was  notoriously  wicked,  he 
was  so  in  thr  of  the  l.ord,  that  is,  in  defiance 
of  God  and  his  law;  or,  if  perhaps  he  was  not  wick- 
ed in  tlie  s^ght  of  the  world,  he  was  so  in  the  sight 
of  God,  to  whom  all  men’s  wickedness  is  open;  and 
what  c;une  of  it?  Why  God  cut  him  off  presently, 
(n.  7.)  77;c  Lord  ulenv  him.  Note,  Sometimes  God 
makes  quick  work  with  sinners,  and  takes  them 
away  in  his  wrath,  when  tliey  are  but  just  setting 
out  in  a wicked  course  of  life. 

2.  The  next  son,  Onan,  was  according  to  the  an- 
cient usage,  married  to  the  widow,  to  pi’eserve  the 
name  f his  deceased  brother  that  died  childless. 
Though  God  had  taken  away  his  life  for  his  wicked- 


I ness,  yet  they  were  solicitous  to  preserve  his  me 
, mory;  and  their  disappointment  thei-ein,  through 
I Onan’s  sin,  was  a farther  punishment  of  his  wick- 
I edness.  The  custom  of  marrying  the  brother's 
I widow  was  afterward  made  one  of  the  laws  of  Mo- 
[ ses,  Deut.  25.  5.  Onan,  though  he  consented  to 
j marry  the  widow,  yet,  to  the  great  abuse  of  his  own 
body,  of  the  wife  that  he  had  married,  and  of  the 
memory  of  his  brother  that  was  gone,  he  refused  to 
I raise  up  seed  unto  his  brother,  as  he  was  in  duty 
bound.  This  was  so  much  the  worse,  because  the 
j Messiah  was  to  descend  from  Judah,  and  had  he 
I not  been  guilty  of  this  wickcdnf*ss,  he  might  have 
I had  the  honour  of  being-  one  of  his  ancestor.s.  Note, 

I Those  sins  that  dishonour  the  bod>  and  defile  it| 

' are  \ ery  displeasing  to  God,  and  eviacn^oo  vile 
affections. 

3.  Shelah,  the  third  son,  was  reser\  ed  for  the 
widow,  (v.  11.)  yet  with  a design  that  he  should 
not  marry  so  young  as  his  brothers  had  uoiie,  lest  he 
die  also.  Some  think  that  Judah  never  intended  to 
marry  Shelah  to  Tamar,  but  unjustly  suspected  her 
to  have  been  the  death  of  her  two  former  husbands, 
(whereas  it  was  their  own  wickedness  that  slew 
them,)  and  then  sent  her  to  her  father’s  house,  with 
a charge  to  remain  a widow.  If  so,  it  was  an  inex- 
cusable piece  of  prevarication  that  he  was  guilty  of; 
howe\'er,  Tamar  acquiesced  for  the  present,  and 
waited  the  issue. 

1 2.  And  in  process  of  time  tlie  daughter 
of  Shuah  Judah’s  wife  died;  and  Judah 
was  comforted,  and  went  up  unto  his  sheep- 
shearers  to  Timnath,  he  and  his  friend  Hi- 
rah the  Adullamite.  1 3.  And  it  was  told 
Tamar,  saving.  Behold,  thy  father-in-law 
goeth  up  to  Timnath  to  shear  his  sheep. 
14.  And  she  put  her  widow’s  garments  ofif 
from  her,  and  covered  her  with  a vail,  and 
wrapped  herself,  and  sat  in  an  open  place, 
which  is  by  the  way  to  Timnath ; for  she 
saw  that  Shelah  was  grown,  and  she  was 
[ not  given  unto  him  to  wife.  15.  When  Ju- 
dah saw  her,  he  thought  her  to  he  an  harlot, 
because  she  had  covered  her  face.  16. 
And  he  turned  unto  her  by  the  way,  and 
said.  Go  to,  I pray  thee,  let  me  come 
i in  unto  thee  ; (for  he  knew  not  that  she 
tons  his  daughter-in-law.)  And  she  said. 
What  wilt  thou  give  me,  that  thou  mayest 
come  in  unto  me?  17.  x\nd  he  said,  I will 
send  thee  a kid  from  the  flock.  And  she 
said.  Wilt  thou  give  me  a pledge,  till  thou 
send  it?  18.  And  he  said.  What  pledge 
shall  1 give  thee?  And  she  said,  Tliy  sig- 
net, and  thy  bracelets,  and  thy  staff  that  is 
in  thine  hand.  And  he  gave  it  her,  and 
came  in  unto  her,  and  she  conceived  by 
him.  1 9.  And  she  arose,  and  went  away, 
and  laid  by  her  vail  from  her,  and  put  on 
the  garnK'nts  of  her  \\  idowhood.  20.  And 
Judah  sent  the  kid  by  the  hand  of  his  friend 
the  Adullamite,  to  receive  his  pledge  from 
the  woman’s  hand,  but  he  found  her  net 
21.  Then  he  asked  the  men  of  that  jdace, 
saying.  W here  is  the  harlot,  that  teas  open- 
ly by  the  ^ ay-side  ? And  they  said,  There 


191 


GEKiiisiS. 

was  no  harlot  in  this  place.  22.  And  he 
returned  to  Judah,  and  said,  I cannot  find 
her ; and  also  the  men  of  the  place  said, 
that  there  was  no  harlot  in  this  place.  23. 
And  Judah  said.  Let  her  take  it  to  her,  lest 
we  be  shamed  : behold,  I sent  this  kid,  and 
tliou  hast  not  found  her. 

It  is  a very  ill-favoured  story  that  is  here  told  con- 
cerning Judah;  one  wa.uld  not  ha\  e suspected  such 
folly  in  Israel.  Judah  had  buried  his  wife;  and 
widowers  ha\  e need  to  stand  upon  their  guard  with 
the  utmost  c aution  and  resolution  against  all  fleshly 
lusts.  He  was  unjust  to  his  daughter-in-law,  either 
through  negligence  or  design,  in  not  giving  her  his 
surviving  son,  and  this  exposed  her  to  temptation. 

I.  Tamar  wickedly  prostituted  herself  as  a harlot 
to  Judah,  that  if  the  son  might  not,  the  father  might, 
raise  up  seed  to  the  deceased.  Some  excuse  this, 
by  suggesting  that  though  she  was  a Canaanite,  yet 
she  had  embraced  the  true  religion,  and  believed  the 
promise  made  to  Abraham  and  his  seed,  particularly 
that  of  the  Messiah,  who  was  to  descend  from  the 
loins  of  Judah,  and  that  she  was  therefore  thus  ear- 
nestly desirous  to  have  a child  by  one  of  that  family, 
that  she  might  have  the  honour,  or,  at  least,  stand  fair 
for  the  honour,  of  being  the  mother  of  the  Messiah. 
And  if  this  was  indeed  her  desire,  it  had  its  success; 
she  is  one  of  the  four  women  particul  .rly  named  in 
the  genealogy  of  Christ,  Matt.  1.  3.  Her  sinful 
practice  was  pardoned,  tmd  her  good  intention  was 
accepted;  which  magnifies'  the  grace  of  Cod,  but 
will  by  no  means  be  admitted  to  justify  or  encour- 
age the  like.  Bishop  Patrick  thinks  it  probable 
that  she  hoped  Shelah,  who  was  by  right  her  hus- 
band, might  have  come  along  with  his  fatlier,  and 
that  he  might  have  l)een  allured  to  her  embraces. 
'Phere  was  a great  deal  of  plot  and  contrivance  in 
Tamar’s  sin.  1.  She  took  an  opp-^rtunity  for  it, 
when  Judah  had  a time  of  mirth  and  feasting  with 
his  sheep-shearers.  Note,  Times  of  jollity  often 
prove  times  of  temptation,  particularly  to  the  sin  of 
uncleanness;  when  men  are  fed  to  the  full,  the  reins 
are  apt  to  be  let  loose.  2.  She  exposed  herself  as 
a harlot  in  an  open  place,  v.  14.  Those  that  arc, 
and  would  be  chaste,  must  be  keepers  at  home.  Tit. 
2.  5.  It  should  seem,  it  was  the  custom  of  harlots, 
in  those  times,  to  cover  theii’  faces,  that  though  thev 
were  not  ashamed,  yet  they  might  seem  to  be  so. 
The  sin  of  uncleanness  did  not  then  go  so  bare-faced 
as  it  does  now. 

II.  Judah  was  taken  in  the  snare,  and  though  it 
was  ignorantly  that  he  was  guilty  of  incest  with  his 
daughter-in-law,  (not  knowing  who  she  was,)  yet 
he  was  avilfully  guilty  of  fornication;  whoever  she 
was,  he  knew  she  was  not  his  wife,  and  therefore 
not  to  be  touched : nor  was  his  sin  capable,  in  the 
least,  of  such  a charitalale  excuse  as  some  make  for 
Tamar,  that  though  the  action  was  bad,  the  inten- 
tion possibly  might  be  good.  Observe,  1.  Judah’s 
sin  began  in  the  eye;  (v.  \5.)  he  saw  her.  Note, 
Those  have  eyes  and  hearts  full  of  adultery,  (as  it 
is  2 Pet.  2.  14.)  that  catch  at  every  bate  that  pi-e- 
sents  itself  to  them,  and  are  as  tinder  to  every  spark. 
We  have  need  to  make  a covenant  with  our  eyes, 
and  to  turn  them  from  beholding  vanity,  lest  the 
eye  infect  the  heart.  2.  It  is  added  to  the  scandal, 
that  the  hire  of  a harlot  (than  which  nothing  is 
more  infamous)  was  demanded,  offered,  and  ac- 
cepted; a kid  from  the  flock,  a goodly  price  at 
which  her  chastity  and  honour  were  valued!  Nay, 
had  the  consideration  been  thousands  of  rams,  and 
ten  thousand  ri\  ei'S  of  oil,  it  had  not  been  a valuable 
consideration.  The  favour  of  God,  the  purity  of 
the  soul,  the  peace  of  conscience,  and  the  hope  of 
heaven,  are  too  precious  to  be  exposed  to  sale  at  any 


XXXVIII. 

such  rates, <he  topaz  of  Ethiopia  cannot  equal  them 
what  are  those  pru&tc./],  that  losc  the.r  souls  to  gain 
the  world.>  3.  It  turned  to  i-(o;r(yach  ( f Judah, 
that  he  left  his  jewels  in  pawn  r a kkl.  Note, 
Fleshly  lusts  are  not  only  brutish,  but  sottish,  and 
ruining  to  men’s  secular  interests.  It  is  plain,  that 
whoredom,  as  well  as  wine,  and  new  wine,  takes 
away  the  heart  first,  else  it  would  never  take  away 
the  signet  and  the  bracelets. 

III.  He  lest  his  jewels  by  the  b rgain;  he  sent 
the  kid,  according  to  his  jjrcmise,  to  redeem  his 
pawn,  but  the  supp()sed  harlot  could  net  be  found. 
He  sent  it  by  his  friend,  (who  was  indeed  his  back 
friend,  because  he  was  aiding  and  abetting  in  his 
evil  deeds,)  the  Adullamite,  who  came  back  with- 
out the  pledge.  It  is  a good  account  (if  it  be  but 
true)  of  any  place,  which  they  here  ga\  e,  that  there 
is  no  harlot  in  this  place;  for  such  sinners  are  the 
scandals  and  plagues  of  any  place.  Judah  sits  down, 
content  to  lose  his  signet  and  his  bracelets,  and  for- 
Inds  his  friend  to  make  any  further  inquiry  after 
them,  giving  this  reason,  lest  ive  be  ashamed,' v.  23. 
Either,  1,  Lest  his  sin  should  come  to  be  known 
publicly,  and  be  talked  of.  Fornication  and  all  un- 
cleanness have  ever  been  looked  upon  as  scandalous 
things,  and  the  reproach  and  shame  of  those  that 
are  convicted  of  them.  Nothing  will  make  those 
blush,  that  are  not  ashamed  of  these.  Or,  2.  Lest 
he  should  be  laughed  at  as  a fool,  for  trusting  a 
strumpet  with  his  signet  and  his  bracelets.  He  ex- 
presses no  concern  about  the  sin,  to  get  that  par- 
doned, only  about  the  shame,  to  prevent  that. 
Note,  There  are  many  who  are  more  solicitous  to 
preserve  their  reputation  with  men,  than  to  secure 
the  favour  of  God  and  a good  conscience;  lest  we 
be  ashamed,  goes  further  with  them,  than  lest  we 
be  damned. 

24.  And  it  came  to  pass  about  three 
montl'.s  after,  that  it  was  told  Judah,  sajing, 
Tamar  ihy  daughter-in-law  hath  played 
the  harlot ; and  also,  behold,  she  is  with 
child  by  whoredom  : and  Judah  said.  Bring 
her  forth,  and  let  her  be  burnt.  25.  When 
shezms  brought  forth,  she  sent  to  her  father- 
in-law,  saying.  By  the  man,  whose  these 
are,  am  I with  child : and  she  said.  Discern, 
I pray  thee,  whose  arc  these,  the  signet, 
and  bracelets,  and  staff.  26.  And  Judah 
acknowledged  them,  and  said.  She  hath  been 
more  righteous  than  I ; because  that  I gave 
her  not  to  Shelah  my  son.  And  he  knew 
her  again  no  more.  27.  And  it  came  to 
pass  in  the  time  of  her  travail,  that,  behold, 
twins  were  in  her  womb.  28.  And  it  came 
to  pass,  when  she  travailed,  that  the  one  put 
out  his  hand : and  the  midwife  took  and 
bound  upon  his  hand  a scarlet  thread,  say- 
ing, This  came  out  first.  29.  And  it  came 
to  pass,  as  he  drew  back  his  hand,  that,  be- 
hold, his  brother  came  out : and  she  said, 
How  hast  thou  broken  forth?  This  breach 
he  upon  thee : therefore  his  name  was  call- 
ed Pharez.  30.  And  afterward  came  out 
his  brother,  that  had  the  scarlet  thread  upon 
his  hand : and  his  name  was  called  Zarah. 

Here  is, 

I.  Judah’s  rigour  against  Tamar,  when  he  heard 
she  was  an  adulteress;  she  was,  in  the  eye  of  the 


192 


GENESIS. 


law,  Shelah’s  wife,  and  therefore.  Deing  with 
child  by  another,  was  upon  as  an  injury  and 

reproach  to  Jud^ii’a  ramily;  Bring  her  forth  there- 
fore, says  Judah,  the  master  of  the  family,  and  let 
her  be  burnt;  not  burnt  to  death,  but  burnt  in  the 
cheek  or  forehead,  stigm  dized  for  a harlot.  This 
seems  probable,  v.  24.  Note,  It  is  a common_tl\ing 
for  men  to  be  severe  against  those  very  sins  in 
othei’s,  which  yet  they  allow  themselves  in;  and  so 
in  judging  others,  they  condemn  themselves,  Rom. 
2.  1. — 14.  22.  If  he  designed  that  she  should  be 
burnt  to  death,  perhaps  under  pretence  of  zeal 
against  the  sin,  he  was  contriving  how  to  get  rid  of 
his  daughter-in-law,  being  loath  to  marry  Shelah  to 
her.  Note,  It  is  a common  thing,  but  a very  bad 
thing,  to  cover  malice  ag  linst  men’s  persons  with  a 
show  of  zeal  against  their  vices. 

II.  Judah’s  shame,  when  it  was  made  to  appear 
that  he  was  the  adulterer;  she  produced  the  ring 
and  the  bracelets  in  court,  which  justified  the  fa- 
thering of  the  child  upon  Judah,  v.  25,  26.  Note, 
The  wickedness  that  has  been  most  secretly  com- 
mitted, and  most  industriously  concealed,  yet  some- 
times is  strangely  brought  to  light,  to  the  shame 
and  confusion  of  those  who  have  said,  eye  sees. 
A bird  of  the  air  may  carry  the  voice;  however, 
there  is  a discovering  day  coming,  when  all  will  be 
laid  open.  Some  of  the  Jewish  writers  obser\  e,  that 
as  Judah  had  said  to  his  father.  See,  is  this  thy  son's 
coat?  {ch.  37.  32.)  so  it  was  now  said  to  him,  “See, 
are  these  thy  signet  and  bracelets?”  Judah  being 
convicted  by  his  own  conscience,  1.  Confesses  his 
sin.  She  has  been  more  righteous  than  I.  He  owns 
that  a perpetual  mark  of  infamy  should  be  fastened 
rather  upon  him,  who  had  been  so  much  accessary 
to  it.  Note,  Those  offenders  ought  to  be  treated 
with  the  greatest  tenderness  to  whom  we  have  any 
way  given  occasion  of  offending.  If  servants  pur- 
loin, and  their  masters,  by  withholding  from  them 
what  is  due,  tempt  them  to  it,  they  ought  to  for- 
give them.  2.  He  never  returned  to  it  again;  he 
kneiv  her  again  no  more.  Note,  Those  do  not  truly 
repent  of  their  sins,  that  do  not  forsake  them. 

III.  The  building  up  of  Judah’s  family  hereby, 
notwithstanding,  in  the  birth  of  Pharez  and  Zarah, 
from  whom  descended  the  most  considerable  fami- 
lies of  the  illustrious  tribe  of  Judah.  It  should  seem, 
the  birth  was  hard  to  the  mother,  by  which  she  was 
corrected  for  her  sin.  The  children  also,  like  Ja- 
cob and  Esau,  struggled  for  the  birth-right,  and 
Pharez  got  it,  who  is  ever  named  first,  and  from 
him  Christ  descended.  He  had  his  name  from  his 
breaking  forth  before  his  brother;  This  breach  be 
ufion  thee,  which  is  applicable  to  those  that  sow  dis- 
cord, and  create  distance  between  brethren.  The 
Jews,  as  Zarah,  bad  fair  for  the  birth-right,  and 
were  marked  with  a scarlet  thread,  as  those  that 
came  out  first;  but  the  Gentiles,  like  Pharez,  as  a 
son  of  violence,  got  the  start  of  them,  by  that  vio- 
lence which  the  kingdom  of  heaven  suffers,  and  at- 
tained to  the  righteousness  which  the  Jews  came 
short  of.  Yet,  vvhen  the  fulness  of  time  is  come,  all 
Israel  shall  be  saved.  Both  these  sons  are  named, 
in  the  genealogy  of  our  Saviour,  (Matt.  1.  3.)  to  per- 
petuate the  story,  as  an  instance  of  the  humiliation 
of  our  Lord  Jesus.  Some  obseiwe,  that  the  four 
eldest  sons  of  Jacob  fell  under  very  foul  guilt.  Reu- 
ben and  Judah  under  the  guilt  of  incest,  Simeon  and 
Levi  under  the  guilt  of  murder;  yet  they  were  pa- 
triarchs; of  Levi  came  the  priests,  of  Judah  the 
kings  and  Messiah;  thus  they  became  examples  of 
repentance,  and  monuments  of  pardoning  mercy. 

CHAP.  XXXIX. 

At  this  chapter,  we  return  to  the  story  of  Joseph.  We  have 

him  here,  I.  A servant,  a slave  in  Potiphar’s  house,  (v. 

1.)  and  yet  there  greatly  honoured  and  favoured,  1.  By 


the  providence  of  God,  which  made  him,  in  effect,  a ma.s- 
ter,  V.  2.. 6.  2.  By  the  grace  of  Gcd,  which  made  him 
more  than  a conqueror  over  a strong  temptation  to  un- 
cleanness, V.  7 . . 12.  II.  We  have  him  here  a sufferer, 
falsely  accused,  (v.  13. . 18.)  imprisoned;  (v.  19,  20.)  and 
yet  his  imprisonment  made  him  both  honourable  and 
comfortable,  by  the  tokens  of  God’s  special  presence 
with  him,  v.  21 . . 23.  And  herein  Joseph  was  a type  of 
Christ,  who  took  upon  him  the  form  of  a senajit,  and  yet 
then  did  that  which  made  it  evident  that  God  was  loitk 
him,  who  was  tempted  by  Satan,  but  overcame  the  temp- 
tation, who  was  falsely  accused  and  bound,  and  yet  had 
all  things  committed  to  his  hand. 

1.  A ND  Joseph  was  Inought  down  to 
Egypt ; and  Potiphar,  an  olticer  of 
Pharaoh,  captain  of  the  guard,  an  Egyptian, 
boiiglit  him  of  the  liands  of  the  Ishmeelites, 
which  had  brought  him  down  thither.  2. 
And  the  Lord  was  with  Joseph,  and  lie 
icas  a prosperous  man ; and  he  was  in 
the  house  of  his  master  the  Egyptian.  3. 
And  his  master  saw  that  the  Lord  loas 
with  him,  and  that  the  Lord  made  all  that 
he  did  to  prosper  in  his  hand.  4.  And  Jo- 
seph found  grace  in  his  sight,  and  he  served 
him : and  he  made  him  overseer  over  his 
house,  and  all  that  he  had  he  put  into  his 
hand.  5.  And  it  came  to  pass  from  the 
time  that  he  had  made  him  overseer  in  his 
house,  and  over  all  that  he  had,  that  the 
Lord  blessed  the  Egyptian’s  house  for  Jo- 
seph’s sake ; and  the  blessing  of  the  Lord 
was  upon  all  that  he  had  in  the  house,  and 
in  the  field.  6.  And  he  left  all  that  he  had 
in  Joseph’s  hand ; and  he  knew  not  ought 
he  had,  save  the  bread  which  he  did  eat. 
And  Joseph  was  a goodly  jterson,  and  well 
favoured. 

Here  is, 

I.  Joseph  bought;  (i’.  1.)  he  that  bought  him, 
whatever  he  gave  for  him,  had  a good  bargain  of 
him ; it  was  better  than  tlie  merchandise  of  silver. 
The  Jews  have  a proverb,  “if  the  world  did  but 
know  the  worth  of  good  men,  they  would  hedge 
them  about  with  pearls.  ” He  was  sold  to  an  officer 
of  Pharaoh,  with  whom  he  might  get  acquainted 
with  public  persons  and  public  business,  and  so  be 
fitted  for  the  preferment  he  was  designed  foi-  after- 
ward. Note,  1.  What  God  intends  men  for,  he 
will  be  sure  some  way  or  othei’,  to  qualify  them 
for.  2.  Providence  is  to  be  acknowledged  in  the 
disposal  even  of  poor  servants,  and  in  their  settle- 
ments, and  therein  may  perhaps  be  working  toward 
something  great  and  considerable. 

H.  Joseph  blessed,  wondeifully  blessed,  even  in 
the  house  of  his  servitude.  1.  God  prospered  him, 
XK  2,  3.  Perhaps  the  affairs  of  Potiphar’s  family 
had  remarkably  gone  backward  before;  but,  upon 
Joseph’s  coming  into  it,  a disceniible  turn  was  given 
to  them,  and  the  fac6  and  posture  of  them  alte:  cd  on 
a sudden.  Though,  at  first,  we  may  supjiose  that 
his  hand  was  put  to  the  meanest  services,  even  in 
those  ap])eared  his  ingenuity  and  industry, and  a ]iar- 
ticular blessing  of  Heaven  attending  him;  and  as  he 
rose  in  his  employment,  it  became  more  and  more 
discemible.  Note,  (1.)  Those  that  have  wisdom 
and  grace,  have  that  which  cannot  be  taken  away 
from  them,  whatever  else  they  are  robbed  of.  Jo- 
seph’s brethren  had  stripped  him  of  his  coat  of 
many  colours,  but  they  could  not  strip  him  of  his 
virtue  and  prudence.  (2.)  Those  that  can  separete 


GEXKSIS,  XXXIX. 


19'3 


us  from  all  our  friends,  yet  cannot  dep’  ive  us  of  the 
gracious  presence  oi  our  God.  \\  lien  Joseph  liad 
none  of  all  his  relations  with  him,  he  iuid  his  God 
with  him,  even  in  the  house  of  the  Egyptian.  Jo- 
seph was  separated  tVom  his  brethren,  but  not  from 
his  God;  banislted  from  his  father’s  liouse,  but  the 
I.ord  was  with  hi?7i,  and  that  comforted  him.  (3.) 
It  is  God’s  presence  with  us  that  makes  all  we  do 
prosperous.  Those  that  would  jirosper,  must  thei  e- 
fore  make  God  their  friend;  and  those  that  do  pros- 
per must  therefore  give  God  the  praise.  2.  His 
master  prefeired  him;  by  degrees  made  him  stew- 
ard of  his  household,  v 4.  Note,  (1.)  Industiy  and 
honesty  are  the  surest  and  safest  way  both  of  rising 
and  thriving;  Seest  thou  a man  prudent,  and  faith- 
ful, and  diligent  in  his  business?  He  shall  stand  be- 
fore kings  at  length,  and  riot  always  before  mean 
men.  (2. ) It  is  tne  wisdom  of  those  that  are  in  any 
sort  of  authority,  to  countenance  and  emploj'  those 
with  whom  it  appears  that  the  presence  of  God  is, 
Ps.  101.  6.  Potiphar  knew  what  he  did,  when  he 
put  all  into  the  hand  of  Joseph;  for  he  knew  it 
would  prosper  better  there  than  in  his  own  hand. 
(3. ) He  that  is  faithful  in  a few  things,  stands  fair 
tor  being  made  ruler  over  m;my  things.  Matt.  25. 
21.  Christ  goes  by  this  nile  with  his  servants.  (4. ) 
It  is  a great  ease  to  a master  to  have  those  employ- 
ed under  him,  that  are  trusty;  Potiplrar  was  so  well 
satisfied  with  Joseph’s  conduct,  that  he  knew  not 
ought  he  had,  save  the  bread  which  he  did  eat,  v.  6. 
The  servant  had  all  the  care  and  trouble  of  the 
estate,  the  master  had  only  the  enjoyment  of  it;  an 
example  not  to  be  imitated  by  any  master,  unless 
he  could  be  sure  that  he  had  one  in  all  resjrects 
like  Joseph,  for  a servairt.  3.  God  favoured  his 
master  for  his  sake;  {y.  5.)  He  blessed  the  Egyp- 
tian's house,  though  he  rvas  an  Egyptian,  a stranger 
to  the  true  God, /or  Joseph's  sake;  and  he  himself, 
like  Laban,  soon  learned  it  by  experience,  ch.  30. 
27.  Note,  (1.)  Good  men  are  the  blessings  of  the 
places  where  they  live;  even  good  servants  may  be 
so,  though  mean  and  lightly  esteemed.  (2.)  The 
prosperity  of  the  wicked  is,  one  way  or  other,  for 
the  sake  of  the  godly.  Here  was  a wicked  family 
blessed  for  the  sake  of  one  good  servant  in  it. 

7.  And  it  came  to  pass  after  these  things, 
that  his  master’s  wife  cast  her  eyes  upon 
Joseph ; and  she  said,  Lie  with  me.  8. 
But  he  refused,  and  said  unto  liis  master's 
wife.  Behold,  my  master  wotteth  not  what 
is  with  me  in  the  house,  and  he  hath  com- 
mitted all  that  he  hath  to  my  hand ; 9. 

There  is  none  greater  in  this  house  than  I ; 
neither  hath  he  kept  back  any  thing  from 
me,  but  thee,  because  thou  aid  his  wife : 
how  tlien  can  I do  this  great  wickedness, 
and  sin  against  God?  10.  And  it  came  to 
pass,  as  she  spake  to  Joseph  day  by  day, 
that  he  hearkened  not  unto  her,  to  lie  by  her, 
or  to  be  with  her.  1 1 . And  it  came  to  pass 
about  this  time,  tliat  Joseph  went  into  the 
house  to  do  his  business ; and  there  teas 
none  of  the  men  of  the  house  there  within. 
12.  And  she  caught  him  by  his  garment, 
saying.  Lie  with  me : and  he  left  his  gar- 
ment in  her  liand,  and  fled,  and  got  him  out. 

Here  is, 

I.  A most  shameful  instance  of  impudence  and 
immodesty  in  Joseph’s  mistress,  the  shame  and 
scandal  of  her  sex,  perfectly  lost  to  all  virtue  and 

VoL.  I.— 2 B 


honour,  and  not  to  be  mentioned  or  thought  of, 
witlicut  the  utmost  indignation.  It  was  well  that 
she  Was  an  Egyptian;  for  we  must  have  shared  in 
the  confusion,  it  sucii  folly  liad  been  found  in  Is- 
rael. Observe,  1.  Her  sin  began  in  the  eye;  she 
cast  her  eyes  ufioit  Joseph,  (v.  7.)  who  was  (i  goodly 
person,  and  well-favoured,  i>.  6.  Note,  (1.)  Re- 
niarkabie  beauty,  eitlier  oi  men  or  women,  often 
proves  a dangerous  snaie  botii  to  themselves  and 
otheis;  wliica  foibids  piidc  in  it,  and  commands 
constant  watchfulness  against  temptation  that  at- 
tends it;  i.LVour  is  deceitful,  that  is  deceiving.  (2.) 
W e hat  e gix;at  need  to  make  a covenant  with  out 
e\  cs,  Gob  31.  1.)  lest  the  eye  infect  the  heart. 
Joseph’s  mistress  had  a husband  that  ought  to  have 
been  to  her  for  a covering  of  the  eyes  from  all  others, 
ch.  20.  16.  2.  She  was  daring  and  shameless  in  the 

sin;  with  an  impudent  face,  and  a harlot’s  forehead, 
she  said.  Lie  with  me;  having  already,  by  her  wan- 
ton looks  and  unchaste  desires,  comni'.tted  adultei-y 
witli  him  in  her  heart.  Note,  Where  the  unclean 
spirit  gets  possession  and  dominion  in  a soul,  it  is 
as  with  the  possessed  of  the  devils,  (Luke  8.  27,  29.) 
the  clothes  of  modesty  are  thrown  off,  and  the 
bands  and  fetters  of  shame  ai  e broken  in  pieces. 
M’hen  lust  has  got  head,  it  will  stick  at  nothing, 
blush  at  nothing;  decency,  and  reputation,  and  con- 
science, are  all  sacrificed  to  that  Baal-peor.  3. 
She  was  urgent  and  \ iolent  in  the  temptation;  often 
she  had  been  denied  with  the  strongest  reasons,  and 
yet  as  often  renewed  her  vile  solicitations.  She 
spake  to  him  day  by  day,  v.  10.  Now  this  was,  (1.) 
Great  wickedness  in  lier,  and  showed  her  heart 
fully  set  to  do  e\  il.  (2.)  A great  temptation  to  Jo- 
seph. T he  hand  of  Satan,  no  doubt,  was  in  it,  who, 
when  he  found  he  could  not  overcome  him  with 
troubles  and  the  frowns  of  the  world,  ''for  in  them 
he  still  held  fast  his  integrity,)  assaulted  him  with 
soft  and  charming  pleasuies,  which  have  ruined 
more  than  the  former,  and  have  slain  their  ten 
thousands. 

II.  Here  is  a most  illustrious  instance  of  virtue 
and  resolved  chastity  in  Joseph,  who,  by  the  gi-ace 
of  God,  was  enabled  to  resist  and  overcome  this 
temptation;  arid  all  things  considered,  his  escape 
w'as,  for  aught  I know,  as  great  an  instance  of  the 
divine  power,  as  the  deliverance  of  the  three  chil- 
dren out  of  the  fiery  furnace. 

1.  The  temptation  he  was  assaulted  with,  was 
very  strong;  never  was  a more  violent  onset  made 
upon  the  fort  of  chastity  than  this  recorded  here. 
(1.)  The  sin  he  w^as  tempted  to  was  uncleanness, 
which,  considering  his  youth,  his  beauty,  his  single 
state,  and  his  plentiful  living  at  the  table  of  a ruler, 
was  a sin  which,  one  would  think,  might  most  easily 
beset  him,  and  betray  him.  (2.)  The  tempter  was 
his  mi.stress,  a person  of  quality,  whom  it  was  his 
place  to  obey,  and  his  interest  to  oblige,  whose  fa- 
vour would  contribute  more  than  any  thing  to  his 
preferment,  and  by  whose  means  he  might  arrive 
at  the  highest  honours  of  the  court.  On  the  other 
hand,  it  was  at  liis  utmost  peril,  if  he  slighted  her, 
and  made  her  his  enemy.  (3. ) Opportunity  makes 
a thief,  makes  an  adulterer;  and  that  favoured  the 
temptation.  The  tempter  was  in  the  house  with 
him;  his  business  led  him  to  be,  without  any  suspi- 
cion, where  she  was:  none  of  the  family  were  with- 
in, (r.  11.)  there  appeared  no  danger  of  its  being 
ever  discovered,  or,  if  it  should  be  suspected,  his 
mistress  would  protect  him.  (4. ) To  all  this  was 
added  importunity,  frequent  constant  importunitv, 
to  such  a degi-ee,  that,  at  last  she  laid  violent  hands 
on  him. 

2.  His  resistance  of  the  temptation  was  veia' 
brave,  and  the  victoiy  truly  honourable.  The  al- 
mighty grace  of  God  enabled  him  to  overcome  this 
assault  of  the  enemy. 


194 


GENESIS,  XXXIX. 


(1.)  By  strength  of  reason;  and  wherever  right 
reason  may  be  heard,  religion,  no  doubt,  will  can  y 
the  day.  He  argues  from  the  respect  he  owed 
both  to  God  and  his  master,  v.  8,  9.  il.]  He  would 
not  wrong  his  master,  nor  do  such  an  irreparable 
injury  to  his  honour.  He  considers,  and  urges  it, 
how  kind  his  master  had  been  to  him,  what  a confi- 
dence he  had  reposed  in  him,  in  how  many  instan- 
ces he  had  befriended  him;  for  which  he  abhorred 
the  thought  of  making  such  an  ungrateful  return. 
Note,  We  are  bound  in  honour,  as  well  as  justice 
and  gratitude,  not  in  any  thing  to  injure  those  that 
have  a good  opinion  of  us,  and  place  a trust  in  us, 
how  secretly  soever  it  may  be  done.  See  how  he 
argues,  (x>.  9.)  “ There  is  none  greater  in  this  house 
than  I,  therefore  I will  not  do  it.”  Note,  Those 
that  are  great,  instead  of  being  proud  of  their  great- 
ness, should  use  it  as  an  argument  against  sin;  “Is 
there  none  greater  than  I?  Then  I will  scom  to  do 
a wicked  thing;  it  is  below  me  to  serve  a base  lust; 

I will  not  disparage  myself  so  much.”  [2.]  He 
would  not  offend  his  God.  T his  is  the  chief  argu- 
ment with  which  he  strengthens  his  aversion  to  the 
sin.  Hoiv  can  I do  this?  not  only.  How  shall  I?  or 
How  dare  I?  but  How  can  I?  Id  fiossumus,  quod 
jure  fiossumus — We  can  do  that  which  we  can  do 
lawfully.  It  is  good  to  shut  out  sin  with  the  stron- 
gest bar,  even  that  of  an  impossibility.  He  that  is 
born  of  God  cannot  sin,  1 John  3.  9. 

Three  arguments  Joseph  urges  upon  himself. 
T'irst,  he  considers,  who  he  was,  that  was  tempted. 

others  may  perhaps  take  their  liberty,  but/ 
cannot.  I that  am  an  Isi  aelite  in  covenant  with 
God,  that  profess  religion,  and  relation  to  him:  it  is 
next  to  impossible  for  me  to  do  so.”  Secondly, 
W hat  the  sin  was  to  which  he  was  tempted;  this 
great  wickedness.  Others  might  look  upon  it  as  a 
small  matter,  a peccadillo,  a trick  of  youth;  but  Jo- 
seph had  another  idea  of  it.  In  general,  when  at 
any  time  we  are  tempted  to  sin,  we  must  consider 
the  great  wickedness  there  is  in  it;  let  sin  afifiear 
sin,  (Rom.  7.  13. ) call  it  by  its  own  name  and  never 
go  about  to  lessen  it.  Particularly,  let  the  sin  of 
uncleanness  always  be  looked  upon  as  great  wick- 
edness, as  an  exceeding  sinful  sin,  that  wars  against 
the  soul  as  much  as  any  other.  Thirdly,  Against 
whom  he  was  tempted  to  sin,  against  God;  “Not 
only  how  shall  I do  it,  and  sin  against  my  master, 
my  mistress,  myself,  my  own  body  and  soul;  but 
against  God?''  Note,  Gracious  souls  look  upon 
this  as  the  worst  thing  in  sin,  that  it  is  against  God, 
against  his  nature  and  his  dominion,  against  his  love 
and  his  design.  They  that  love  God,  ^r  this  rea- 
son hate  sin. 

(2.)  By  steadfastness  of  resolution.  The  grace 
of  God  enabled  him  to  overcome  the  temptation,  by 
avoiding  the  tempter.  [1.]  He  hearkened  not  to 
her,  so  much  as  to  be  with  her,  v.  10.  Note,  Those 
that  would  be  kept  from  harm,  must  keep  them- 
selves out  of  harm’s  way;  Avoid  it,  pass  not  by  it. 
Nay,  [2.]  When  she  laid  hold  on  him,  he  left  his 
garment  in  her  hand,  v.  12.  He  would  not  stay  so 
much  as  to  parley  with  the  temptation,  but  fiew  out 
from  it  with  the  utmost  abhorrence;  he  left  his  gar- 
ment, as  one  escaping  for  his  life.  Note,  It  is  bet- 
ter to  lose  a good  coat  than  a good  conscience. 

1 3.  And  it  came  to  pass,  when  she  saw 
that  he  had  left  his  garment  in  her  hand, 
and  was  fled  forth,  14.  That  she  called 
unto  the  men  of  her  house,  and  spake  unto 
them,  saying.  See,  he  hath  brought  in  an 
Hebrew  unto  us  to  mock  us : he  came  in 
unto  me  to  lie  with  me,  and  1 cried  with  a 
loud  voice : 1 5.  And  it  came  to  pass, 


when  he  heard  that  I lifted  up  my  voice  and 
cried,  that  he  left  his  garment  with  me,  and 
tied,  and  got  him  out.  16.  And  she  laid 
up  his  garment  by  her,  until  his  lord  came 
home.  17.  And  she  spake  unto  him  ac- 
cording to  these  words,  saying.  The  He- 
brew servant,  which  thou  hast  brought  unto 
us,  came  in  unto  me  to  mock  me : 1 8. 

And  it  came  to  pass,  as  1 lifted  up  my  voice 
and  cried,  that  he  left  his  garment  with  me, 
and  lied  out. 

Joseph’s  mistress,  having  tried  in  vain  to  make 
him  a criminal,  now  endeavours  to  represent  him 
as  one;  so  to  be  avenged  on  him  for  his  virtue. 
Now  was  her  love  turned  into  the  utmost  rage  and 
malice,  and  she  pretends  she  cannot  endure  the 
sight  of  him,  whom  a while  ago  she  could  not  en- 
dure out  of  her  sight.  Chaste  and  holy  lo\  e will 
continue,  though  slighted;  but  sinful  love,  like 
Amnon’s  to  Tamar,  is  easily  changed  into  sinful 
hatred. 

1.  She  accused  him  to  \\\s,  fellow  servants,  {y. 
13. . 15.)  and  gave  him  a b .d  name  among  them. 
Probably,  they  envied  him  his  interest  in  their 
master’s  favour,  and  his  authority  in  the  house;  and 
perhaps  found  themselves  aggrieved,  sometimes  by 
his  fidelity,  which  prevented  their  purloining;  and 
therefore  they  were  glad  to  hear  any  thing  that 
, might  tend  to  his  disgrace,  and,  if  there  was  room 
for  it,  incensed  their  mistress  yet  more  against  him. 
Observe,  When  she  speaks  of  her  husband,  she 
dees  not  call  him  her  husband,  or  her  lord,  but  only 
he;  for  she  had  forgotten  the  covenant  ol  her  God, 
that  was  between  them.  Thus  the  adulteress 
(Prov.  7.  19.)  calls  her  husband  the  good  man. 
Note,  Innocence  itself  cannot  secure  a man’s  repu- 
tation. Not  e\  ery  one  that  keeps  a good  conscience, 
can  keep  a good  name. 

I 2.  She  accused  him  to  his  jnaster,  who  had  pow- 
I er  in  his  hand  to  punish  him,  which  his  fellow  ser- 
vants had  not,  v.  17,  18.  Observe,  1.  What  an  im- 
, probable  story  she  tells;  producing  his  garments  as 
I an  evidence  that  he  had  offered  violence  to  her, 

1 which  was  a plain  indication  that  she  had  offered 
1 violence  to  him.  Note,  Those  that  have  broken 
I the  bonds  of  modesty,  will  never  be  held  by  the 
; bonds  of  truth.  No  marvel  that  she  who  had  im- 
pudence enough  to  say.  Tie  with  me,  had  front 
enough  to  say,  “He  would  have  lien  with  me.” 
Had  the  lie  been  told  to  conceal  her  own  crime,  it 
had  been  bad  enough,  yet  in  some  degree,  excusa- 
ble; but  it  was  told,  to  be  avenged  upon  his  virtue; 
a most  malicious  lie.  And  yet,  2.  She  manages  it 
so  as  to  incense  her  husband  against  him ; reff ecting 
upon  him  for  bringing  this  Hebrew  servant  among 
them,  perhaps,  at  first  against  her  mind,  because 
he  was  a Hebrew.  Note,  It  is  no  new  thing  for  the 
best  of  men  to  be  falsely  accused  of  the  worst  of 
crimes  by  those  who  themselves  are  the  worst  of 
criminals.  As  this  matter  here  was  represented, 
one  would  have  thought  chaste  Joseph  a very  bad 
man,  and  his  wanton  mistress  a virtuous  woman;  it 
is  well  that  there  is  a day  of  discovery  coming,  in 
which  all  shall  appear  in  their  true  characters. 
This  was  not  the  first  time  that  Joseph’s  coat  was 
made  use  of  as  a false  witness  conceraing  him ; hb 
father  had  been  deceived  by  it  before,  now  his 
master. 

1 9.  And  it  came  to  pass,  when  his  mas- 
ter heard  the  words  of  his  wife,  which  she 
spake  unto  liim,  saying,  after  this  manner 
did  thy  servant  to  me ; that  his  wrath  was 


195 


GENESIS,  XL. 


kindled.  20.  And  Joseph’s  master  took 
him,  and  put  him  into  the  prison,  a place 
where  the  king’s  prisoners  were  bound : 
and  he  was  there  in  the  prison.  21.  But 
the  Lord  was  with  Joseph,  and  showed 
him  mercy,  and  gave  him  favour  in  the 
sight  of  the  keeper  of  the  prison.  22.  And 
the  keeper  of  the  prison  committed  to  Jo-  ^ 
sepli’s  hand  all  the  prisoners  that  zeere  in ; 
tlie  prison ; and  whatsoever  they  did  there, ' 
he  was  the  doer  of  it.  23.  The  keeper  of  j 
the  prison  looked  not  to  any  thing  that  teas  , 
under  his  hand ; because  the  Lord  was  j 
with  him,  and  that  which  he  did,  the  Lord 
made  it  to  prosper. 

Here  is, 

1.  Joseph  wronged  by  his  master.  He  believed 
the  accusation,  and  either  Joseph  durst  not  make 
his  defence  by  telling  the  truth,  as  it  woidd  I’eflect 
too  much  upon  his  mistress,  or,  his  master  would 
not  hear  it,  or  would  not  believe  it,  and  there  is  no 
remedy,  he  is  condemned  to  perpetual  imprison- 
ment, V.  19,  20.  God  restrained  his  wrath,  else  he  j 
had  put  him  to  death;  and  that  wrath  which  im-  ! 
prisoned  him,  God  made  to  turn  to  his  praise;  in  ! 
order  to  which.  Providence  so  disposed,  that  he 
should  be  shut  up  among  the  king’s  prisoners,  the  ' 
state-prisoners.  Potiphar,  it  is  likely,  chose  that  j 
prison,  because  it  was  the  worst;  for  there  the  irons  | 
entered  into  the  soul,  (Ps.  105.  18. ) but  God  de-  [ 
signed  to  pave  the  way  to  his  enlargement.  He 
was  committed  to  the  king’s  prison,  that  from  j 
thence  he  might  be  preferred  to  the  king’s  person.  [ 
Note,  Many  an  action  of  false  imprisonment  will, 
in  the  great  day,  be  found  to  lie  against  the  enemies  ’ 
and  persecutors  of  God’s  people.  Our  Lord  Jesus, 
like  Joseph  here,  was  bound,  and  numbered  with 
the  transgressors. 

2.  Joseph  owned  and  righted  by  his  God,  who  is, 

and  will  be,  the  just  and  powerful  Patron  of  op- 
pressed innocence.  Joseph  was  at  a distance  from 
all  his  friends  and  relations,  had  not  them  with  him 
to  comfort  him,  or  to  minister  to  him,  or  to  mediate 
for  him;  but  the  Lord  was  with  Jose/ih,  and  showed 
him  mercy,  v.  21.  Note,  (1.)  God  despises  not  his 
prisoners,  Ps.  69.  33.  No  gates  or  bars  can  shut 
out  his  gracious  presence  from  his  people;  for  he 
has  promised  that  he  will  never  leave  them.  (2.) 
Those  that  have  a good  conscience  in  a prison, 
have  a good  God  there.  Integrity  and  uprightness 
qualify  us  for  the  divine  favour,  wherever  we  are.  j 
Joseph  is  not  long  a prisoner,  before  he  becomes  a i 
little  ruler  e\'en  in  the  prison;  which  is  to  be  attri-  j 
buted,  under  God,  [1.]  To  the  keeper’s  favour. 
God  g-ax’e  him  favour  in  the  si^ht  of  the  keeper  of 
the  prison.  Note,  God  can  raise  up  friends  for  his 
people,  even  there  where  they  little  expect  to  find 
them,  and  can  make  them  to  be  pitied  even  of  those 
that  carry  them  captive,  Ps.  106.  46.  [2.]  To  Jo- 

seph’s fitness  for  business.  The  keeper  saw  that 
God  was  with  him,  and  that  every  thing  prospered 
under  his  hand ; and  therefore  intrusted  him  with 
the  management  of  the  affairs  of  the  prison,  v.  22, 
23.  Note,  Wisdom  and  virtue  will  shine  in  the 
narrowest  spheres.  A good  man  will  do  good 
wherever  he  is,  and  will  be  a blessing  even  in  bonds 
and  banishments;  for  the  Spirit  of  the  Lord  is  not 
bound  or  banished,  witness  St.  Paul,  Phil.  1.  12.  13. 

CHAP.  XL. 

In  this  chapter,  things  are  working,  though  slowly,  toward 
Joseph’s  advancement.  I.  Two  of  Pharaoh’s  servants 
are  committed  to  prison,  and  there  to  Joseph’s  care,  and 


so  become  witnesses  of  his  extraordinary  conduct  v. 
1 . .4.  II.  They  dreamed  each  of  them  a dream,  whicli 
Joseph  interpreted,  (v.  5. . 19.)  and  the  event  verified  the 
interpretation,  (v  20.  .22.)  and  so  they  became  witness- 
es of  his  extraordinary  skill.  III.  Joseph  recommends 
his  case  to  one  of  them,  whose  preferment  he  foresaw 
(v.  14,  15.)  but  in  vaitt,  v.  23.  ’ 

k A ND  it  came  to  pass  after  these  things, 
i\^  that  the  butler  of  the  king  of  Egypt 
and  hh  baker  had  offended  their  lord  tin? 
king  of  Egypt.  2.  And  Pharaoh  was  wrotli 
against  two  of  his  ofheers,  against  the  chief 
of  the  butlers,  and  against  the  chief  of  the 
bakers.  3.  And  he  put  them  in  ward  in 
the  house  of  the  captain  of  the  guard,  into 
the  prison,  the  place  where  Joseph  was 
bound.  4.  And  the  captain  of  the  guard 
charged  Joseph  w ith  them,  and  he  served 
them : and  they  continued  a season  in  ward. 

We  should  not  have  had  this  story  of  Pharaoh’s 
butler  and  baker  recorded  in  Sci-ipture,  if  it  had  not 
l)een  serviceable  to  Joseph’s  preferment.  The 
world  stands  for  the  sake  of  the  church,  and  is 
governed  f r its  good.  Observe,  1.  Two  of  the 
great  officers  of  Pharaoh’s  court  having  offended 
the  king,  are  committed  to  prison.  Note,  High 
places  are  slippery  places;  nothii^  more  uncertain 
than  the  favour  of  princes.  Those  that  make 
God’s  favour  their  happiness,  and  his  service  their 
business,  will  find  him  a better  master  than  Pha- 
raoh was,  and  not  so  extreme  to  mark  what  they 
do  amiss.  Many  conjectures  there  are  concerning 
the  offence  of  these  seiwants  of  Pharaoh;  some 
make  it  no  less  than  an  attempt  to  take  away  his 
life,  others  no  more  than  the  casual  lighting  of  a 
flv  into  his  cup,  and  a little  sand  into  his  bread. 
Whatever  it  was.  Providence  by  this  means  brought 
them  into  the  pi-iscn  where  Joseph  was.  2.  The 
captain  of  the  guard  himself,  who  was  Potiphar, 
charged  Joseph  wiih  them,  (t’.  4.)  v'hich  intimates 
that  he  began  now  to  lie  reco  nciled  to  h;m,  and 
perhaps  to  be  convinced  of  liis  innocence,  though 
he  dui-st  not  release  him,  for  fear  of  disobliging  his 
wife.  John  Baptist  must  lose  his  head,  to  please 
Herodias. 

5.  And  they  dreamed  a tlream  both  of 
them,  each  man  his  dream  in  one  night, 
each  man  according  to  the  interpretation  of 
his  dream,  the  butler  r.nd  the  baker  of  the 
king  of  Egypt,  which  zrcre  bound  in  the 
prison.  6.  And  .Toseph  came  in  unto  them 
in  the  morning,  and  looked  upon  them,  and, 
behold,  they  ivere  sad.  7.  And  he  asked 
Pharaoh’s  officers  that  zoere  with  him  in  the 
ward  of  his  lord’s  house,  saying,  Wherefore 
look  ye  so  sadly  to-day?  8.  And  they  said 
unto  him.  We  have  dreamed  a dream,  and 
there  is  no  interpreter  of  it.  And  Joseph 
said  unto  them.  Do  not  interpretations  belong 
to  God  ? Tell  me  them,  I pray  you.  9. 
And  the  chief  butler  told  his  dream  to  Jo- 
seph, and  said  to  him,  in  my  dream,  behold, 
a vine  zcas  before  me;  10.  And  in  the 
vine  zeere  three  branches : and  it  zcas  as 
though  it  budded,  and  her  blossoms  shot 
forth ; and  the  clusters  thereof  brought  forth 
ripe  grapes : 11.  And  Pharaoh’s  cup  was 


(96 


GENESIS,  XL. 


in  my  hand : and  I took  the  grapes,  and 
pressed  them  into  Pharaoh’s  cup,  and  I 
gave  the  cup  into  l^haraoh’s  hand.  12. 
And  Joseph  said  unto  him,  Tliis  is  the  intei- 
pretation  of  it:  The  three  branches  arc 
three  days:  13.  Yet  within  three  days 
shall  Pharaoh  lift  up  thine  head,  and  restore' 
thee  unto  thy  place : and  thou  shalt  deliver 
Pharaoh’s  cup  into  his  hand,  after  the  tbr- 
mer  manner  when  thou  wast  his  butler.  14. 
Put  think  on  me  when  it  shall  be  well  with 
tliee,  and  show  kindness,  I pray  thee,  unto 
me,  and  make  mention  of  me  unto  Pha- 
raoh, and  bring  me  out  of  this  house  : 1 5. 

For  indeed  1 was  stolen  away  out  of  the 
land  of  the  Hebrews : and  here  also  have  1 
done  nothing,  that  they  should  put  me  into 
the  dungeon.  16.  When  the  chief  baker 
saw  that  the  interpretation  was  good,  he 
said  unto  Joseph,  1 also  iiris  in  my  dream, 
and,  behold,  / had  three  white  baskets  on 
my  head  : 1 7.  And  in  the  uppermost  bas- 

ket there  icas  of  all  inannc'r  of  bake-meats 
for  Pharaoh;  and  the  birds  did  eat  them  out 
of  the  basket  upon  my  head.  1 8.  And  Jo- 
seph answered,  and  said.  This  is  the  inter- 
pretation thereof:  The  three  baskets  are 
three  days : 1 9.  Yet  within  three  days  shall 
Pharaoh  lift  up  thy  head  from  off  thee,  and 
shall  hang  thee  on  a tree ; ai^d  the  birds 
shall  eat  thy  flesh  from  off  thee. 

Observe, 

I.  The  special  providence  of  God,  which  filled 
the  heads  of  these  two  prisoners  with  unusual 
dreams,  such  as  made  extraordinary  impressions 
upon  them,  and  carried  with  them  evidences  of  a 
divine  original,  both  in  one  night.  Note,  God  has 
immediate  access  to  the  spirits  of  men,  which  he 
can  make  serviceable  to  his  own  purposes  whenever 
he  pleases,  quite  beyond  the  intention  of  those  con- 
cemed.  To  him  all  hearts  are  open,  and  anciently 
he  spake  not  only  to  his  own  people,  but  to  others, 
in  dreams.  Job  33.  15.  Things  to  come  were  thus 
foretold,  but  very  obscurely. 

Observe, 

II.  The  impression  which  was  made  upon  these 
prisoners  by  their  dreams;  (x’.  6.)  they  were  met. 
It  was  not  the  prison  that  made  them  sad,  (they 
were  pretty  well  used  to  that,  and  perhaps  li\  cd 
jovially  there,)  but  the  dream.  Note,  (iod  lias 
more  ways  than  one  to  sadden  the  spirits  ot  those 
that  are  to  be  made  sad.  Those  sinners  that  are 
hardy  enough  under  outward  troubles,  and  will  not 
yield  to  them,  vet  God  can  find  out  a way  to  jninish; 
he  can  take  off  their  wheels,  by  wounding  their 
spirits,  and  laying  loads  upon  them. 

Observe, 

Joseph’s  great  tenderness  and  compassion  toward 
them.  He  inquired  with  concern,  1 therefore  look 
ye  sadly  to  day?  v.  7.  Josciih  was  their  kecjicr, 
and  in  that  office  he  was  mild.  Note,  It  becomes  us 
to  take  cognizance  of  the  sorrows  even  of  those  that 
are  under  our  check.  Joseph  was  their  companion 
in  tribulation,  he  was  now  a prisoner  with  them, 
and  had  been  a dreamer  too.  Note,  Communion  in 
sufferings  helps  to  work  compassion  toward  those 
that  do  suffer.  Let  us  learn  hence,  1.  To  concern 
ourselves  in  the  sorrows  and  troubles  of  others,  and 


to  inquire  into  the  reason  of  the  sadness  of  our 
brethren’s  countenances;  we  should  be  often  con- 
sidering the  tears  of  the  oppressed,  Eccl.  4.  1.  It 
is  some  relief  to  those  that  are  in  trouble,  to  be 
taken  notice  of.  2.  To  inquire  into  the  causes  of 
our  own  sorrow.  ‘ ‘ Wherefore  do  I look  so  sadly  I 
Is  there  a reason?  Is  it  a geed  reason?  Is  there  not 
a reason  for  comfort  sufficient  to  balance  it,  what- 
ever it  is?  Why  art  thou  cast  down,  O my  soul?” 

I Observe, 

IV.  The  dreams  themseh  es,  and  the  interpreta- 
tion of  them.  That  which  tre  ubled  these  jirisoners, 
was,  that  being  confined,  they  cculd  not  have  re- 
course to  the  di^  iners  of  Egypt  who  pretended  to 
interpret  dreams;  there  is  no  interpreter  here  in  the 

' prison,  v.  8.  Note,  There  are  inteiq)reters,  which 
' those  that  are  in  prison  and  sorrow,  should  wish  to 
i have  with  them,  to  instruct  them  in  the  meaning 
! and  design  of  Providence;  (Elihu  alludes  to  such, 
j when  he  says.  If  there  be  an  interpreter,  one 
among  a thousand,  to  show  unto  man  his  upright- 
ness, Job.  33.  23,  24.)  uiterpreters  to  gviide  their 
consciences,  not  to  satisfy  their  curiosity.  Jose];h, 
hereupon,  directed  them  whi  h way  to  look.  Do  not 
interpretations  belong  to  Hod!  He  means  the  God 
whom  he  worshipped,  to  the  knowledge  of  whom 
he  endeavours  hereby  to  lead  them.  Note,  1.  It  is 
God’s  prerogative  to  foretell  things  to  come,  Isa. 
46.  10.  2.  He  must  therefore  have  the  praise  r;f  all 

the  gifts  of  foresight  which  men  ha\  e ordinary  or 
extraordinaiy.  Joseph  premises  a caveat  aga  inst 
his  own  praise,  and  is  careful  to  transmit  the  glcrv 
to  God,  as  Daniel,  ch.  2.  30.  Joseph  suggests,  “ If 
interpretations  belong  to  God,  he  is  a free  Agent, 
and  may  communicate  the  power  to  whom  he  plea- 
ses, and  therefore  tell  me  your  dreams.” 

Now,  (1.)  the  chief  butler’s  dream  was  a happv 
presage  of  his  enlargement,  and  re-advancement, 
within  three  days;  and  so  Joseph  explained  it  to 
him,  IK  12,  13.  Probably  it  had  been  usual  with 
him  to  press  the  full  ri])e  grapes  immediatelv  into 
Pharaoh’s  cup,  the  simplicity  of  that  age  not  being 
acquainted  with  the  medern  arts  of  making  the 
wine  fine.  Observe,  Joseph  foretold  the  chief  but- 
ler’s deliverance,  but  he  did  not  foresee  his  CAvn. 
He  had  long  before  dreamt  of  his  own  honour,  and 
the  obeisance  which  his  brethren  should  do  to  him, 
with  the  remembrance  of  Avhich  he  must  noAV  sup- 
j)ort  himself,  without  any  ncAv  or  fresh  discoveries. 
The  visions  that  are  for  the  comfort  of  God’s  saints, 
are  for  a great  while  to  come,  and  relate  to  things 
that  are  \ cry  far  off,  while  the  foresights  of  others, 
like  this  recorded  here,  look  lint  three  days  before 
them. 

(2.)  The  chief  baker’s  dream  portended  his  ig- 
I ntiminious  death,  x'.  18,  19.  The  happy  inteiprc- 
J tation  of  the  other’s  dream  encouraged  him  to 
relate  his.  Tims  hypocrites,  when  they  hear  good 
, things  promised  to  good  Christians,  would  put  in  for 
I a .share,  though  they  have  no  part  or  lot  in  the  mat- 
1 ter.  It  was  not  Josejih’s  fault  that  he  brought  hini 
no  better  tidings:  ministers  are  but  inteipreters, 
they  cannot  make  the  thing  otherwise  than  it  is;  if 
therefm'e  the\’  deal  faithfully,  and  their  message 
proA  C unjileasing,  it  ism  t their  fault.  Bad  dreams 
cannot  expect  a good  interpretation. 

Observe, 

V.  The  inqu’oi  ement  Joseph  made  of  this  oppor- 
. tunity,  t'l  get  a friend  at  court,  xi.  14,  15.  He 

modestly  liespoke  the  fa\our  of  the  chief  butler, 
whose  ])i’eferment  he  foretold;  But  think  on  me, 
when  it  shall  be  well  with  thee.  Though  the  respect 
])aid  to  Jose])li,  made  the  pri.son  as  easy  to  him  as  a 
])rison  could  be,  yet  none  can  blame  him  for  being 
desirous  of  liberty.  See  here,  1.  Wh:it  a modest 
representation  he  makes  of  his  own  case,  v.  15. 
He  does  not  reflect  upon  his  brethren  that  sold 


107 


GENESIS,  XLl. 


him,  he  only  says,  I was  stolen  out  of  the  land  of 
the  Hebrews,  that  is,  unjustly  sent  away  thence,  no 
matter  where  the  fault  was.  Nor  does  he  reflect 
on  the  wrong  done  him  in  this  imprisonment  by  h:s 
mistress  that  was  his  prosecutrix,  and  his  master 
that  was  his  judge;  but  mildly  avers  his  own  inno- 
cence: Here  have  I do7ie  nothing-,  that  they  should 
fiut  me  into  the  dungeon.  Note,  When  we  are 
called  to  vindicate  oui'selves,  we  should  carefu  Iv 
avoid,  as  much  as  may  be,  speaking  ill  of  others. 
Let  us  be  content  to  prove  ourselves  innocent,  and 
not  be  fond  of  upbraiding  others  with  their  guilt. 
2.  What  a modest  request  he  makes  to  the  chief 
butler:  “Only,  think  on  me.  Pray,  dome  a kind- 
ness, if  it  lie  in  your  way.”  And  his  particular  pe- 
tition is,  Bring  me  out  of  this  house.  He  does  not 
say,  “Bring  me  into  Pharaoh’s  house,  get  me  a 
place  at  court.”  No,  he  begs  for  enlargement,  not 
preferment.  Note,  Providence  sometimes  designs 
the  greatest  honours  for  those  that  least  covet  or 
expect  them. 

20.  And  it  came  to  pass  the  third  day,  wh  ich 
urns  Pharaoh’s  birth-day,  that  he  made  a 
feast  unto  all  his  servants : and  he  lifted  up 
the  head  of  the  chief  butler  and  of  the  chief 
baker  among  his  servants.  21.  And  he  re- 
stored the  chief  butler  unto  his  butlership 
again ; and  he  gave  the  cup  into  Pharaoh’s 
hand  : 22.  But  he  hanged  the  chief  baker; 

as  Joseph  had  interpreted  to  them.  23. 
Yet  did  not  the  chief  butler  remember  Jo- 
seph, but  forgat  him. 

Here  is, 

1.  The  verifying  of  Joseph’s  intei-pretation  cf  the 
dreams,  on  the  very  day  prefixed.  The  chief  but- 
ler and  baker  were  both  advanced,  one  to  his  office, 
the  other  to  the  gallows,  and  both  at  the  three  days’ 
end.  Note,  Very  great  changes,  both  for  the  bet- 
ter, and  for  the  wors*',  often  happen  in  a very  little 
time;  so  sudden  are  the  revolutions  cf  the  wheel  of 
nature.  The  occasion  of  giving  judgment  severally 
upon  their  case,  was,  the  solemnizing  of  Pharaoh’s 
birth  day,  on  which,  all  his  servants  being  obliged 
by  custom  to  attend  him,  these  two  came  to  be  in- 
quired after,  and  the  cause  of  their  commitment 
looked  into.  The  solemnizing  cf  the  birth-days  of 
Princes  has  lieen  an  ancient  piece  of  respect  done 
them;  and  if  it  be  not  abused,  as  Jeroboam’s  w’as, 
(Hos,  7.  5.)  and  Herod’s,  (Mark  6.  21.)  is  a usage 
inn  cent  enough;  and  we  may  all  profitable  take  no- 
tice of  our  birth-days,  with  thankful nes  for  the  mer- 
cies ( f our  birth,  sorrow  for  tlie  sinfulness  of  it,  and 
an  exi)ectation  of  the  day  of  our  death  as  better 
than  the  d.iy  of  our  birth.  t)n  Pliarach’s  l)irth-dav, 
he  lifted  up  the  head  cf  those  two  prisoners,  that  is, 
arraigned  and  tried  them,  (when  Naboth  was  tried) 
he  was  set  on  high  among  the  people,  1 Kings  21.  9. 
and  he  restored  the  chief  butler,  and  hanged  the  chief 
bak'er.  If  the  butler  was  innocent,  and  the  baker 
guilty,  we  must  own  the  eeputy  of  Pro\  idence  in 
clearing  up  the  innocence  of  the  innocent,  and  ma- 
k ng  the  sin  cf  the  guilty  to  find  him  out.  If  eithe- 
both  were  equally  innocept,  or  equally  guilty,  it  is 
an  instance  of  the  arbitrariness  of  such  great  princes 
as  pride  themselves  in  that  power  which  Nebuchad- 
nezz  ir  set  up  for,  (Dan.  5.  19.  vjhoni  he  would,  he 
stew,  and  whotn  he  would,  he  kept  alhie,')  forgetting 
that  there  is  a higher  than  they,  to  whom  they  are 
accountable. 

2.  The  disappmnting  of  Joseph’s  expectation  from 

the  chief  butler;  he  remembered  not  .Joseph,  but  for- 
gat him,  V.  23.  (1.)  See  here  an  instance  of  base 

ingratitude;  Joseph  had  deseiwed  well  at  his  hands. 


had  ministered  unto  him,  sympathized  with  him, 
helped  him  to  a fav  ourable  inteipi’etation  of  his 
dream,  had  reermmended  liimself  tohim  as  un  ex- 
traordinary person  upon  all  accounts;  and  yet  he  for- 
gat him.  We  must  not  tliink  it  strange,  if  in  this 
world  we  have  hatred  shown  us  for  our  love,  and 
sliglits  for  our  respects.  (2.)  See  how  apt  those 
tliat  are  tliemselves  at  ease,  are  to  forget  others  in 
distress.  Perhaps  it  is  in  allusion  to  this  story,  that 
the  prophet  speaks  of  those  that  drink  wine  in  bowls, 
and  are  not  grieved  for  the  affliction  of  Joseph, 
Amos  6.  6.  Let  us  learn  hence  to  cease  fi’om  man. 
Joseph  perhaps  depended  too  much  upon  his  inter- 
est in  the  chiet  butler,  and  promised  himself  too 
much  from  him;  he  learned  by  his  disappointment 
to  trust  in  Clod  only.  M'e  cannot  expect  too  little 
from  man,  nor  too  much  from  God. 

Some  observe  the  resemblance  between  Joseph 
and  Christ  in  this  story.  Joseph’s  fellow-sufferers 
were  like  the  two  thieves  that  were  crucified  with 
Christ;  the  one  sav  ed,  the  other  condemned.  (It  is 
Dr.  Lightfoot’s  remark,  from  Mr.  Broughton.)  One 
of  these,  when  Joseph  said  to  him,  Bemember 
me,  when  it  shall  be  well  with  thee,  forgat  him;  but 
one  cf  those,  when  he  said  to  Christ,  Remember  me 
when  thou  comest  into  thy  kingdom,  was  not  forgot- 
ten. We  justly  blame  the  chief  butJer’s  ingratitude 
to  Joseph,  yet  we  conduct  ourseh  es  much  more  dis- 
ingenuously tow'ard  the  Lord  Jesus.  Joseph  had  but 
foretold  the  chief  butler’s  enlargement,  but  Christ 
wrought  out  our’s,  mediated  with  the  King  of  kings 
for  us;  yet  we  forget  him,  though  often  reminded  of 
him,  though  we  hav  e promised  nev  er  to  forget  him: 
thus  ill  do  we  requite  him,  like  foolish  people  and 
unwise. 

CHAP.  XLl. 

Two  things  Providence  is  here  bringing  about.  I.  The  ad- 
• vanceinent  of  Joseph.  II.  The  maintenance  of  Jacob  and 
his  family  in  a time  of  famine  ; for  the  eyes  of  the  Lord 
run  to  and  fro  through  the  earth,  and  direct  the  affairs  of  the 
children  of  men  for  the  benefit  of  those  few  whose  hearts 
are  upright  with  him.  In  order  to  these,  here  is,  1.  Pha- 
raoh’s dreams,  V.  1 . . 8.  2.  The  recommendation  of  Jo- 

seph to  him  for  an  interpreter,  v.  9 . .13.  3.  The  interpreta- 
tion of  the  dreams,  and  the  prediction  of  seven  years  plen- 
ty, and  seven  years’  famine  in  Egypt,  with  the  prudent 
advice  given  to  Pharaoh  thereupon,  v.  14..  36.  4.  The 
preferment  of  Joseph  to  a place  of  the  highest  power  and 
trust  in  Egypt,  v.  37  . . 45.  5.  The  accomplishment  of 

Joseph’s  prediction,  and  his  fidelity  to  his  trust,  v.  46 . . 57. 

1.  A NO  it  came  to  pass  at  the  end  of 
two  full  years,  that  Pharaoh  dream- 
ed, and,  behold,  he  stood  by  the  river.  2. 
v\nd,  behold,  there  came  up  out  of  the  river 
seven  well-favoured  kine,  and  fat-fleshed ; 
and  they  fed  in  a meadow.  3.  And,  be- 
hold, seven  other  kine  came  up  after  them 
out  of  the  river,  ill-favoured  and  lean-fleshed ; 
and  stood  by  the  other  kine  upon  the  brink 
i of  the  river.  1.  And  the  ill-favoured  anrl 
lean-fleshed  kine  did  eat  up  the  seven  well- 
favoured  and  fat  kine.  So  Pharaoh  aw'oke. 
5.  And  he  slept  and  dreamed  the  seconrl 
time  : and,  Ix'hold,  seven  ears  of  corn  came 
up  upon  one  stalk,  rank  and  good.  6.  And, 
behold,  seven  thin  ears  and  blasted  with  tlie 
east  wind,  sprung  up  after  them.  7.  And 
the  seven  thin  ears  devoured  the  seven  rank 
and  full  ears.  And  Pharaoh  awoke,  and, 
behold,  it  tcJts  a dream.  8.  And  it  came  to 
pass  in  the  morning,  that  his  spirit  was  trou- 


in:}  GENESIS,  XLl. 


bled:  and  he  sent  and  called  for  all  the  ma- 
gicians of  Egypt,  and  all  t!ie  wise  men, 
thereof:  and  Pharaoh  told  them  his  dream; 
but  there  was  none  that  could  interpret  them 
unto  Pharaoh. 

Observe, 

1.  The  delay  of  Joseph’s  enlargement;  it  was  not 
till  the  end  of  two  fu/l  years,  (n.  1. ) so  long  he  wait- 
ed, after  he  had  intrusted  the  chief  butler  with  his 
case,  and  began  to  have  some  prospect  of  relief. 
Note,  We  have  need  of  patience,  not  only  bearing, 
but  waiting,  patience.  Joseph  la^  in  prison  until  the 
time  that  his  word  came,  Ps.  lOo.  19.  There  is  a 
time  set  for  the  deliverance  of  God’s  people;  that 
time  will  come,  though  it  seem  to  tarry ; and  when 
it  comes,  it  will  appear  to  have  been  the  best  time, 
and  therefore  we  ought  to  wait  for  it,  (Hab.  2.  3.) 
and  not  think  two  full  years  too  long  to  continue  wait- 
ing. 

2.  The  means  of  Joseph’s  enlargement,  which  were 
Pharaoh’s  dreams,  here  related.  If  we  were  to  look 
upon  them  as  oi'dinary  dreams,  we  might  observe 
from  them  the  follies  and  absurdities  of  a rov  ing, 
working,  fancy;  how  it  represents  to  itself  tame 
cows  as  beasts  of  prey,  nay,  more  ravenous  than  any, 
eating  up  those  of  their  own  kind;  and  ears  of  corn 
devouring  one  another.  Surely  in  the  multitude  of 
dreams,  nay,  even  in  one  dream,  there  are  di\  ers  va- 
nities, Eccl.  5.  7.  Now  that  God  no  longer  speaks 
to  us  in  that  way,  I think  it  is  no  matter  how  little  we 
either  heed  them  or  tell  them.*  Foolish  dreams  re- 
lated can  make  no  better  than  foolish  talk.  But 
these  dreams  which  Pharaoh  dreamed,  carried  their 
own  evidence  with  them,  that  they  were  sent  of 
God;  and  therefore  when  he  awoke,  his  spirit  was 
troubled,  v.  8.  It  cannot  but  put  us  into  a concern, 
to  receive  any  extraordinary  message  from  heaven; 
because  we  are  conscious  to  ourselves  that  we  have 
no  reason  to  expect  any  good  tidings  from  thence. 
His  magicians  were  puzzled,  the  rules  of  their  art 
failed  them;  these  dreams  of  Pharaoh  it  seems,  did 
not  fall  within  the  compass  of  them,  so  that  they 
could  not  offer  at  the  interpretation  of  them.  This 
was  to  make  Joseph’s  performance  by  the  spirit  of  God 
the  more  admirable.  Human  reason,  prudence,  and 
foresight,  must  be  non-plussed,  that  divine  revelation 
may  appear  the  more  glorious  in  the  contrivance  of 
our  redemption,  1.  Cor.  2.  13,  14.  Compare  with 
this  story,  Dan.  2.  27. — 4.  7. — 5.  8.  Joseph’s  own 
dreams  were  the  occasion  of  his  troubles,  and  now 
Pharaoh’s  dreams  were  the  occasion  of  his  enlarge- 
ment. 

9.  Then  spake  the  chief  butler  unto  Pha- 
raoh, saying,  I do  remember  my  faults  this 
day.  10.  Pharaoh  was  wroth  with  his  ser- 
vants, and  put  me  in  ward  in  the  captain  of 
the  guard’s  house,  hath  me  and  the  chief  ba- 
ker. 1 1.  And  we  dreamed  a dream  in  one 
niglit,  I and  he ; we  dreamed  each  man  ac- 
cording to  the  interpretation  of  his  dream. 
12.  And  there  was  there  with  us  a young 
man,  an  Hebrew,  servant  to  the  captain  of 
the  guard ; and  we  told  him,  and  he  inter- 
preted to  us  our  dreams;  to  each  man  ac- 

•  Yet,  since  our  dream*  are  materially  affected  by  all  our  moral 
habits,  and  particularly  by  the  previous  tone  of  our  passions,  and 
since  they  often  bear  away  the  mind  into  sceni's,  which,  though  they 
may  never  occur  in  actual  life,  supply  a decisive  ti  st  of  character; 
we  may  occasionally  derive  from  them  Imporiaiit  snggeslions  as  it 
respects  health,  purity,  integrity,  discretion,  and  the  government  of 
the  heart  in  general.  Our  author  himself  intimates  to  the  same  pur- 
port in  his  note  on  ch.  31.  29.  See  Beattie's  Essays.— Ed. 


cording  to  liis  dream  he  did  interpret.  1 3 
xAnd  it  came  to  pass,  as  he  interpreted  to  us, 
so  it  was ; me  he  restored  unto  mine  office, 
and  him  he  hanged.  14.  Then  Pharaoh 
sent  and  called  Joseph,  and  they  brought 
him  hastily  out  of  the  dungeon  : and  he  sha- 
ved himself,  and  changed  his  raiment,  and 
came  in  unto  Pharaoh.  1 5.  And  Pharaoh 
said  unto  Joseph,  1 have  dreamed  a dream, 
and  there  is  none  that  can  interpret  it : and  I 
have  heard  say  of  thee,  that  thou  canst  un- 
derstand a dream  to  inteipret  it.  16.  And 
Josepli  answered  Pharaoh,  saying.  It  is  not 
in  me  ; God  shall  give  Pharaoh  an  answer  of 
peace. 

Here  is, 

1.  The  recommending  of  Joseph  to  Pharaoh  for 
an  interpreter.  The  chief  butler  did  it  more  in  com- 
pliment to  Pharaoh,  to  oblige  him,  than  in  CTatitude 
to  Joseph,  or  in  compassion  for  his  case.  He  makes 
a fair  confession,  (t».  9.)  “I  remember  my  faults 
f/hs  f/ay,  in  forgetting  Joseph.  ” Note,  It  is  best  to 
remember  our  duty,  and  to  do  it  in  its  time;  but  if  we 
have  neglected  that,  it  is  next  best  to  remember 
our  faults,  and  repent  of  them,  and  do  our  duty  at 
last:  better  late  than  never.  Some  think  he  means 
his  faults  against  Pharaoh,  for  which  he  was  impri- 
soned; and  then  he  would  insinuate  that  though 
Pharaoh  had  forgiv  en  him,  he  had  not  forgiven  him- 
self. The  story  he  had  to  tell,  was,  in  short.  That 
there  was  an  obscure  young  man  in  the  king’s  prison, 
who  had  very  properly  interpreted  his  dream,  and 
the  chief  baker’s  (the  e\  ent  corresponding  in  each 
with  the  interpretation,)  and  that  he  would  recom- 
mend him  to  the  king  his  master  for  an  interpreter. 
Note,  God’s  time  for  the  enlargement  of  his  people 
will  appear  at  last  to  be  ! the  fittest  time.  If  the 
chief  butler  had  at  first  used  his  interest  for  Joseph’s 
enlargement,  and  had  obtained  it,  it  is  probable  that, 
upon  his  release,  he  would  have  gone  back  to  the 
land  of  the  Hebrews  again,  which  he  spake  of  so 
feelingly,  {ch.  40.  15.)  and  then  he  had  neither  been 
so  blessed  himself,  nor  such  a blessing  to  his  family, 
as  afterwards  he  proved.  But  staying  two  years 
longer,  and  coming  out  now  upon  this  occasion,  at 
last,  to  interpret  the  king’s  dreams,  wav  was  made 
for  his  very  great  preferment.  Those  that  patient- 
ly wait  for  God,  shall  be  paid  for  their  waiting,  not 
only  j^incipal  but  interest,  Lam.  3.  26. 

2.  The  introducing  of  Joseph  to  Pharaoh.  The 
king’s  business  required  haste;  Josejih  is  sent  for  out 
of  the  dungeon  with  all  speed;  Pharaoh’s  ( rder  dis- 
charged him,  both  from  his  imprisonment,  and  from 
his  servitude,  and  made  him  a candidate  for  some  of 
the  highest  trusts  at  court.  The  king  can  scarcely 
allow  him  time,  but  that  decency  required  it,  to 
shave  himself,  and  to  change  his  raiment,  v.  14.  It 
is  done  with  all  jiossible  expedition,  ’ind  Josejili  is 
brought  in,  perhaps  almost  as  nn  eh  surprised  as  Pe- 
ter was,  Acts  12.  9.  So  suddenly  is  his  captivitv 
brought  back,  that  he  is  as  one  that  d’  cams,  Ps.  126. 
1.  Pharaoh  immediately,  without  inriuiring  who  or 
whence  he  was,  tells  him  his  business,  that  he  expect- 
ed he  should  interpret  his  dream,  t.  15.  To  which 
Joseph  makes  him  a verv  modest  decent  reply,  {v. 
16.)  in  which,  (1.)  He  gives  henour  to  God;  “ It  is 
notin  me,  God  must  give  it.”  Note,  Great  gifts 
then  appear  most  gi-aceful  and  illustrious,  when 
those  that  have  them,  use  them  humbly,  and  take 
not  the  praise  of  them  to  themselves,  but  give  it  to 
God.  To  such  God  gives  more  grace.  (2.)  He 
shows  respect  to  Pharaoh,  and  heart)’’  good  will  to 


GENESIS.  XLl 


199 


him  and  his  government,  in  supposing  that  the  intei  ,1 
pretation  would  be  an  answer  ot  peace.  Note,  Tnose  j 
that  consult  God’s  oracles,  may  expect  an  answer  of  j 
eace.  If  Joseph  be  made  the  interpreter  hope  the  il 
est.  j 

1 7.  Aad  Pharaoh  said  unto  Joseph,  in  | 
iny  dream,  behold,  1 stood  upon  the  bank  of  I 
the  river.  18.  And,  behold,  there  came  up  j 
out  of  the  river  seven  kine,  fat-tleshed  and 
well-favoured  ; and  they  fed  in  a meado\\'. 

1 9.  And,  behold,  seven  other  kine  came  up 
after  them,  poor,  and  veiy  ill-favoured,  and 
lean-fleshed,  such  as  I never  saw  in  all  the 
land  of  Egypt  for  badness.  20.  And  the 
lean  and  the  ill-favoured  kine  did  eat  up  the 
first  seven  fat  kine.  2 1 . And  when  they  had 
eaten  them  up,  it  could  not  be  known  that 
they  had  eaten  them ; but  they  were  still  ill- 
favoured,  as  at  the  beginning.  So  I aumke. 
22.  And  1 saw  in  my  dream,  and,  behold, 
seven  ears  came  up  in  one  stalk,  full  and 
good.  23.  And,  behold,  seven  ears,  ^vither- 
ed,  thin,  and  blasted  with  the  east  wind, 
sprung  up  after  them.  24.  And  the  thin 
ears  devoured  the  seven  good  ears : and  1 
told  this  unto  the  magicians  *,  but  there  was 
none  that  could  declare  it  to  me.  25.  And 
Joseph  said  unto  Pharaoh,  The  dream  of 
Pharaoh  is  one  : God  hath  showed  Pharaoh 
what  he  is  about  to  do.  26.  The  seven 
good  kine  are  seven  years ; and  the  seven 
good  ears  are  seven  years  : the  dream  is  one. 

27.  And  the  seven  thin  and  ill-favoured  kine 
tliat  came  up  after  them,  are  seven  years  ; 
and  the  seven  empty  ears  blasted  with  the 
east  wind,  shall  be  seven  years  of  famine. 

28.  This  is  the  thing  which  I have  spoken 
unto  Pharaoh  ; What  God  is  about  to  do, 
he  showeth  unto  Pharaoh.  29.  Behold, 
there  come  seven  years  of  great  plenty 
throughout  all  the  land  of  Egypt.  30.  And 
there  shall  arise  after  them  seven  years  of 
famine ; and  all  the  plenty  shall  be  forgot- 
ten in  the  land  of  Egypt ; and  the  famine 
shall  consume  the  land.  3 1 . And  the  plen- 
ty shall  not  be  known  in  the  land  by  reason 
of  that  famine  following ; for  it  shall  he  very 

rievous.  32.  And  for  that  the  dream  was 
oubled  unto  Pharaoh  twice ; it  is  because 
the  thing  is  established  by  God,  and  God 
will  shortly  bring  it  to  pass. 

Here, 

I.  Pharaoh  relates  his  dream.  He  dreamt  that 
he  stood  upon  the  bank  of  the  river  Nile,  and  saw 
the  kine,  both  the  fat  ones,  and  the  lean  ones,  come 
out  of  the  river.  For  the  kingdom  of  Egypt  had  no 
raio,  as  appears,  Zech.  14.  18,  but  the  plenty  of 
the  year  depended  upon  the  overflowing  of  the  river, 
and  it  was  about  one  certain  time  of  the  year  that 
it  overflowed.  If  it  rose  to  fifteen  or  sixteen  cubits, 
there  was  plenty;  if  to  twelve  or  thirteen  only,  or 
under,  there  was  scarcity.  See  how  many  ways 
Providence  has  of  dispensing  its  gifts;  yet  what- 


ever the  second  causes  are,  our  dependence  is 
still  the  s ane  upon  the  First  Cause,  who  makes 
every  creature  that  to  us,  that  it  is,  be  it  rain  or 
riser. 

11.  Joseph  intei-prets  his  dream,  and  tells  him 
that  it  signified  seven  years  of  plenty  now  immedi- 
ately to  ensue,  which  should  be  succeeded  by  as 
many  years  of  famine. 

1.  The  two  dreams  signify  the  same  thing,  but 
the  repetition  was  to  denote  the  certainty,  the  near- 
ness, and  the  importance,  of  the  event,  v.  32. 
Thus  has  God  often  showed  the  immutability  of 
his  counsel  by  two  immutable  things,  Heb.  6.  17,  18. 
T.  he  covenant  is  sealed  with  tsvo  sacraments;  and 
I in  the  one  of  them  there  are  both  bread  and  wine, 

: wherein  the  dream  is  one,  and  yet  it  is  doubled,  for 
j the  thing  is  certain. 

I 2.  Yet  the  two  dreams  had  a distinct  reference 
to  the  two  things  wherein  we  most  experience  plen- 
I ty  and  scarcity,  naniely,  grass  and  com.  The 
[i  plenty  and  scarcity  of  grass  for  the  cattle  were  sig- 
I nified  by  the  fat  kine  and  the  lean  ones;  the  plenty 
j and  scarcity  of  herb  for  the  service  of  man,  by  the 
I full  ears  and  the  thin  ones. 

I 3.  See  what  changes  the  comforts  of  this  life  are 
subject  to.  After  great  plenty,  may  come  great 
scarcity;  how  strong  soever  we  may  think  our 
mountain  stands,  it  God  speak  the  word,  it  will 
soon  be  mo\  ed.  We  cannet  be  sure  that  to-mor- 
row shall  be  as  this  day,  next  ) ear  as  this,  and  much 
more  abundant,  Isa.  56.  12.  We  must  learn  how 
to  want,  as  well  as  how  to  abound. 

4.  See  the  goodness  of  God,  in  sending  the  seven 
years  of  plenty  before  those  of  famine,  that  provi- 
sion might  be  made  accordingly.  Thus  he  sets  the 
one  over  against  the  other,  Eccl.  7.  14.  With  what 
wonderful  wisdom  has  Providence,  that  great 
House- Keeper,  ordered  the  affairs  of  this  numerous 
family  from  the  beginning  hitherto!  Great  variety 
of  seasons  there  have  been,  and  the  produce  of  the 
earth  is  sometimes  more  and  sometimes  less;  yet, 
take  one  time  with  another,  what  was  miraculous 
conceniifig  the  manna,  is  ordinarilv  r erified  in  the 
common  course  of  Providence,  tie  that  gathers 
much,  has  nothing  over,  and  he  that  gathers  little, 
has  no  lack,  Exod.  16.  18. 

5.  See  the  perishing  nature  of  our  worldly  enjoy- 
ments. The  great  increase  of  the  years  of  plenty 
was  quite  lost  and  swallowed  up  in  the  years  of  fa- 
mine; and  the  overplus  of  it,  which  seemed  very 
much,  yet  did  but  just  serve  to  keep  men  alive,  v. 
29 . . 31.  Meats  for  the  belly,  and  the  belly  for  meats, 
but  God  shall  destroy  both  it  and  them,  1 Cor.  6. 
13.  T.  here  is  bread  which  endures  to  everlasting 
life,  which  shall  not  be  forgotten,  and  which  it  is 
worth  while  to  labour  /or,  John  6.  27.  They  that 
make  the  things  of  this  world  their  good  things, 
will  find  but  little  pleasure  in  remembering  that 
they  hax’e  received  them,  Luke  16.  25. 

6.  Observe,  God  revealed  this  beforehand  to 
Pharaoh,  who,  as  king  of  Egypt,  was  to  be  the  fa- 
ther of  his  country,  and  to  make  prudent  provision 
for  them.  Magistrates  are  called  shc/iherds,  whose 
care  it  must  be,  not  only  to  rule,  but  to  feed. 

33.  IVow  therefore  let  Pharaoh  look  out  a 
man  discreet  and  wise,  and  set  him  over  the 
land  of  Esypt.  34.  Let  Pharaoh  do  this, 
and  let  him  appoint  officers  over  the  land, 
and  take  up  the  fifth  part  of  the  land  of 
E^ypt  in  the  seven  plenteous  years.  35. 
And  let  them  gather  all  the  food  of  tliose 
good  years  that  come,  and  lay  up  corn  under 
the  hand  of  Pharaoh,  and  let  them  keep  food 
in  the  cities.  36.  And  that  food  shall  be  for 


200 


GENESIS,  XLI 


store  to  the  land  against  the  seven  years  of  j 
famine,  which  shall  be  in  the  land  of  Egypt;  ■ 
that  the  land  perish  not  through  the  famine,  j 

37.  And  the  thing  was  good  in  the  eyes  ol'': 
Pharaoh,  and  in  the  eyes  of  all  his  servants. , 

38.  And  Pharaoh  said  unto  his  servaius, ' 

Can  we  find  such  a one  as  this  /s,  a man  in, 
whom  the  spirit  of  God  is  ? 39.  And  Pha- 

raoh said  unto  Joseph,  Forasmuch  as  God 
hath  showed  thee  all  this;  there  is  none  so  dis- 
creet and  wise  as  thou  art.  40.  Thou  shall 
be  over  my  house,  and  according  unto  thy 
word  shall  all  my  people  be  ruled : only  in 
(he  throne  will  I be  greater  than  thou.  41. 
And  Pharaoh  said  unto  Joseph,  See,  I have  i 
set  thee  over  all  the  land  of  Egypt.  42. 1 
And  Pharaoh  took  ofi'  his  ring  Ifom  his  i 
hand,  and  put  it  upon  Joseph’s  hand,  and  j 
arrayed  him  in  vestures  of  fine  linen,  and 
put  a gold  chain  about  his  neck ; 43.  And 

he  made  him  to  ride  in  the  second  chariot 
which  he  had;  and  they  cried  before  him. 
Bow  the  knee : and  he  made  him  ruler  over 
all  the  land  of  Egypt.  44.  And  Pharaoh 
said  unto  Joseph,  1 am  Pharaoh,  and  without 
thee  shall  no  man  lift  up  his  hand  or  foot  in 
all  the  land  of  Egypt.  45.  And  Pharaoh 
called  Joseph’s  name  Zaphnath-paaneah ; 
and  he  gave  him  to  wife  x\senalh  the  daugh- 
ter of  Poti-pherah  priest  of  On.  And  Jo- 
seph went  out  over  all  the  land  of  Egypt. 

Here  is, 

I.  The  good  advice  that  Joseph  gave  to  Pharaoh, 

which  was,  y^'That  in  the  years  of  plenty  he 
should  lay  up  the  years  of  famine;  buy  up  corn 
when  it  was  cheap,  that  he  might  both  enrich  him- 
self, and  supply  the  country,  when  it  would  be  dear 
and  scarce.  Note,  (1. ) Fair  waining  should  always 
be  followed  with  good  counsel.  Therefore  the  pru- 
dent man  foresees  the  evil,  that  he  may  hide  him- 
self. God  has  in  his  word  told  us  of  a day  of  trial 
and  exigence  before  us,  when  we  shall  need  all  the 
grace  we  can  get,  and  all  little  enough,  “Now, 
therefore,  provide  accordingly.”'  (2.)  Times  of 
gathering  must  be  diligently  improved,  because  there 
will  come  a time  of  spending.  Let  us  go  to  the  ant, 
and  leam  of  her  this  wisdom,  Prov.  6.  6 . . 8.  2. 

Because  that  which  is  every  body’s  work,  common- 
ly proves  nobody’s  work;  he  advises  Pharaoh  to 
appoint  officers  who  should  make  it  their  business, 
and  to  pitch  upon  some  one  person  to  preside  in  the 
affair,  v.  33.  Probably,  if  Joseph  had  not  ad\  ised 
this,  it  had  not  been  done;  Pharaoh’s  counsellors 
could  no  more  improve  the  dream,  than  his  magi- 
cians interpret  it;  therefore,  it  is  said  of  him,  (Ps. 
105.  22.)  that  he  taught  the  senators  wisdom. 
Hence,  we  may  justly  infer,  with  Solomon,  (Eccl.  j 
4.  13.)  Better  is  a poor  and  a wise  child,  than  an  j 
old  and  foolish  king. 

II.  The  great  honour  that  Pharaoh  did  to  Josejdi. 

1.  He  gave  him  an  honourable  testimony;  He  is  ; 

a 7nan  in  whom  the  Spirit  of  God  is;  and  that  puts  j 
a great  excellency  upon  any  man;  such  men  ought  ; 
to  be  valued,  v.  38.  He  is  a nonsuch  for  prudence,  j 
There  is  no?ie  so  discreet  and  wise  as  thou  art,  xk  29.  i 
Now  he  is  abundantly  recomjjensed  for  the  disgrace 
that  had  been  done  him;  and  his  righteousness  is 
as  the  morning-light,  Ps.  37.  6. 


2.  He  ]'.uts  him  into  an  honourable  office;  not  only 
employed  him  to  buy  up  corn,  but  made  him  prime- 
minister  c:f  state,  comptroller  of  the  household, 
'J'hou  shalt  he  over  my  house.  Chief  Justice  of  the 
kingdom,  according  to  thy  xvord  shall  all  mxj people 
be  ruled  or  armed,  as  some  read  it,  and  then  it  be- 
speaks him  General  cf  the  forces.  His  commission 
was  very  ample,  I have  set  thee  over  all  the  land  of 
Plgypt;  (f.  41.)  xvithfut  thee  shall  no  man  lift  up 
his  hand  or  foot;  (ly.  44.)  all  the  affairs  of  the  king- 
dom must  pass  through  his  hand.  Nay,  (■n.  40.) 
only  in  the  throxie  xvill  I be  greater  than  thou. 
Note,  It  is  the  wisdom  of  princes  to  prefer  those, 
and  the  h -.iipiness  of  people  to  have  those  prefei’red, 
to  places  of  power  and  trust,  in  whom  the  Spirit  ol 
God  is.  It  IS  probable,  that  there  were  those  about 
the  court  who  opjiosed  Joseph’s  preferment,  which 
occasioned  Pharaoh  so  often  to  repeat  the  grant, 
and  with  that  solemn  sanction,  (r^.  44.)  I am  Pha- 
raoh. When  the  proposal  was  made  that  there 
should  be  a corn-master-general  nominated,  it  is 
said,  {v.  37.)  Phax'aoh’s  servants  were  all  pleased 
with  the  motion,  each  hoping  for  the  place;  but 
when  Pharaoh  said  to  them,  “Joseph  shall  be  the 
man,”  we  do  not  read  that  they  made  him  any  an- 
swer, being  uneasy  at  it,  and  acquiescing,  only  be- 
cause they  could  hot  help  it.  Joseph  had  enemies, 
no  doubt,  archers  that  shot  at  him,  and  hated  him, 
ch.  49.  23.  as  Daniel,  ch.  6.  4. 

3.  He  put  upon  him  all  the  marks  of  honour  ima- 
ginalde,  to  recommend  him  to  the  esteem  and  re- 
spect of  the  people,  as  the  king’s  favourite,  and  one 
whom  he  delighted  to  hon'  ur.  GO  He  gave  him 
his  own  ring,  as  a ratification  of  his  commission, 
and  in  token  of  peculiar  favour;  or  it  was  like  deli- 
\ ering  him  the  great  seal.  (2.)  He  put  fine  clothes 
upon  him,  instead  of  his  prison-garments.  For 
they  that  are  in  king’s  palaces  must  rvear  soft  cloth- 
ing; he  that,  in  the  morning,  was  dragging  his  fet- 
ters of  iron,  before  night,  was  adorned  with  a chain 
of  gold.  (3.)  He  made  him  ride  in  the  second  cha- 
riot, next  his  own,  and  ordered  all  to  do  obeisance 
to  him:  '' Bow  the  knee,  as  to  Pharaoh  himself.” 
(4.)  He  ga^e  him  a new  name,  to  show  his  autho- 
rity over  him,  and  yet  such  a name  as  bespoke  the 
value  he  had  for  him,  Zaphnath-paaneah — .4  re- 
vealer  of  secrets.  (5.)  He  married  him  honourably 
to  a jn-ince’s  daughter.  Where  God  had  been  libe- 
ral in  giving  wisdom  and  other  merits.  Pharaoh 
was  not  si)aring  in  conferring  honours.  Now  this 
preferment  of  Joseph  was,  [!•]  abundant  re- 
cnmjjense  for  his  innocent  and  patient  suffering,  a 
lasting  instance  of  the  equity  and  goodness  of  Provi- 
dence, and  an  encouragement  to  all  good  people  to 
trust  in  a good  God.  [2.  ] It  was  typical  cf  the  ex- 
fdtation  of  Christ,  that  great  Pevealer  of  secrets, 
(John  1.  18.)  or,  as  some  translate  .Joseph’s  new 
name,  the  Saviour  of  the  world.  The  brightest 
glories  of  the  upper  world  are  put  upon  him,  the 
liighest  trust  lodged  in  his  hand,  and  all  power 
given  him  Ijoth  in  heaven  and  earth.  He  is  Ga- 
therer, Keeper,  and  Disposer,  of  all  the  stores  of 
divine  grace,  and  Chief  Ruler  of  the  kingdom  ol 
God  among  men.  The  work  of  ministers  is  to  cry 
before  him,  “ Bow  the  knee;  kiss  the  Son.” 

46.  And  .Toseph  ims  thirty  years  old 
when  he  stood  before  Pharaoh  king  ot 
Egypt : and  Josejih  t\'(hit  ont  from  the  pre- 
senee  of  Pharaoh,  and  went  throughout  all 
the  land  of  Egypt.  47.  And  in  the  seven 
plenteous  years  the  earth  brought  forth  by 
handfuls.  48.  And  he  gatherecl  up  all  the 
food  of  the  seven  years,  which  were  in  the 
land  of  Egypt,  and  laid  up  the  food  in  the 


GENESIS,  XLIl 


cities  • the  food  of  the  field,  which  was 
round  about  every  city,  laid  he  up  in  the 
same.  49.  And  Joseph  gathered  corn  as 
tile  sand  of  tlie  sea,  very  much,  until  he  left 
numbering ; for  U was  without  number. 
50.  And  unto  Joseph  were  born  two  sons 
before  the  years  of  famine  came,  which 
Asenath  the  daughter  of  Poti-pherah  priest 
of  On  bare  unto  him.  51.  And  Joseph 
called  the  name  of  the  first-born  Alanasseh  ; 
For  God,  said  Ae,  hath  made  me  forget  all 
my  toil,  and  all  my  father’s  house.  52. 
And  the  name  of  the  second  called  he 
Ephraim  : For  God  hath  caused  me  to  be 
fruitful  in  the  land  of  my  aftliction.  53. 
And  the  seven  years  of  plenteousness,  that 
was  in  the  land  of  Egypt,  were  ended.  54. 
And  the  seven  years  of  dearth  began  to 
come,  according  as  Joseph  had  said:  and 
the  dearth  was  in  all  lands ; but  in  all  the 
laud  of  Egypt  there  wa's  bread.  55.  And 
when  all  the  land  of  Egypt  was  famished, 
the  people  cried  to  l^haraoh  for  bread  : and 
Pharaoli  said  unto  all  the  Egyptians,  Go 
unto  Joseph  ; what  he  saith  to  you,  do.  56. 
And  the  famine  was  over  all  the  face  of  the 
earth : and  Josejjh  opened  all  the  store- 
houses, and  sold  unto  the  Egyptians ; and 
the  famine  waxed  sore  in  the  land  of  Egypt. 
57.  And  all  countries  came  into  Egypt  to 
Joseph  for  to  buy  corn ; because  that  the 
famine  was  so  sore  in  all  lands. 

Observe  here, 

I.  The  building  of  Joseph’s  family  in  the  birth  of 

two  sons,  M;masseh  and  Ephraim,  v.  50.  . 52.  In 
the  names  he  gave  them  he  owned  the  Di'.  ine  Pro- 
vidence giving  this  h ippy  turn  to  his  affairs.  1. 
He  was  made  to  forget  /m  misery,  Job  11.  16.  We 
should  bear  our  afflictions  when  they  are  present, 
as  those  that  know  not  but  Providence  may  so  out- 
weigh them  by  after-comforts,  as  that  we  may  eA^en 
forget  them  when  they  are  past.  But  could  he  be 
so  unnatural  as  to  forget  all  his  father's  house?  He 
means  the  unkindness  he  received  from  his  breth- 
ren, or  perhaps  the  wealth  and  honour  he  expect- 
ed from  his  father,  with  the  birth-right.  I'he  robes 
which  he  now  wore,  made  him  forget  the  coat  cf 
divers  colours  which  he  wore  in  his  father’s  house. 
2.  He  was  made  fruitful  in  the  land  of  his  afflic- 
tion;  it  had  been  the  limd  of  his  affliction,  and  in  i 
some  sense  it  was  still  so,  for  it  was  not  Canaan,  ' 
the  land  of  promise.  His  distance  from  his  father  , 
was  still  his  affliction.  Note,  Light  is  sometimes  ' 
sown  for  the  righteous  in  a barren  and  unlikely  soil;  | 
and  yet  if  God  sow  it,  and  water  it,  it  will  come  up 
again.  The  afflictions  of  the  saints  promote  their  | 
fruitfulness.  Ephraim  signifies  Fruitfiilmss,  and  ; 
Manasseh,  Forgetfulness,'ioY  these  two  often  go  to-  | 
gether;  when  Jeshurun  waxed  fat,  he  forgot  God  j 
his  Maker.  j 

II.  The  accomplishment  of  Joseph’s  predictions;  i 
Pharaoh  had  great  confidence  in  the  tmth  of  them, 
perhaps  finding  in  his  own  mind,  beyond  what  an- 
other person  could,  an  exact  correspondence  between 
them  and  his  dreams  as  between  the  key  and  the 
lock;  and  the  event  showed  that  he  was  not  deceiv- 
ed. The  seven  plenteous  years  came,  (n.  47. ) and 

V Ob.  I. — 2 C 


01 

at  length,  they  were  ended,  v.  53.  Note,  we  ought 
to  foi’esee  the  approaching  period  of  the  days  both 
of  our  prosperity  and  of  our  epportunitv  ; and  there- 
fore must  not  be  secure  in  the  enjoyment  of  our 
prosperity,  nor  slothful  in  the  improvement  of  our 
opportunit)';  years  of  plenty  will  end,  therefore, 
'VVmat  thy  himd  finds  to  do,  do  it;  and  gather  in  gath- 
ering time.  The  morning  cometh,  and  also  the 
night,  (Isa.  21.  12.)  the  plenty,  and  also  the  famine. 
'Ihe  seven  years  of  dearth  began  to  come,  v.  54. 
See  what  changes  of  conditions  we  are  liable  to  in 
this  world,  and  what  need  we  have  to  be  jo)  ful  in  a 
day  of  prosperity,  and  in  a day  of  advers.ty  to  con- 
’ sid’er,  Eccl.-  7.  1*4.  This  famine,  it  seems,  was  not 
j only  in  Egypt,  but  in  other  lands,  in  all  Umds,  that 
I is,  all  the  neighbouring  countries  lands  a.TK 

soon  turned  into  barrenness  for  the  iniquity  of  them 
j that  dwell  therein,  Ps.  107.  34.  It  is  here  s.iid,  that 
j in  the  land  of  Egypt  there  was  bread;  mean  ng,  pro- 
j bably,  not  that  only  which  Joseph  had  bought  up  for 
j the  king,  but  that  which  private  persons,  by  his  ex- 
ample, and  upon  the  public  notice  of  this  predic- 
tion, as  well  as  by  the  rules  of  commcfti  prudence, 
had  laid  up. 

III.  The  performance  of  Joseph’s  tiaist;  he  was 
found  fa.thful  to  it,  as  a steward  ought  to  be.  1.  He 
was  diligent  in  laying  up,  while  the  plenty  lasted,  v, 
48,49.  He  that  thus  gathers,  is  a wise  son.  2.  He 
was  prudent  and  careful  in  giving  out,  when  the  fa- 
mine came,  and  kept  the  markets  low  by  furnishing 
them  at  reasonable  rates  out  of  his  stores.  The  peo- 
ple in  distress  cried  to  Pharaoh,  as  that  woman  to 
the  king  of  Israel,  (2  Kings  6.  26.)  Flelp,  my  lord, 
O king:  he  sent  them  to  his  treasurer.  Go  to  Joseph. 
Thus  God  in  the  gospel  directs  those  that  apply 
themselves  to  him  for  mercy  and  grace,  to^o  to  the 
Lord  Jesus,  in  whom  all  fulness  dwells;  and.  What 
he  saith  to  you,  do.  Joseph,  no  doubt,  with  w’isdom 
and  justice  fixed  the  price  of  the  corn  he  sold,  so  that 
Pharaoh,  whose  money  had  bought  it  up,  might 
have  a reasonable  profit,  and  yet  the  country  might 
not  ])e  ojiprcssed,  nor  advantage  taken  of  their  pre- 
vailing necessity;  while  he  that  withholdeth  corn, 
when  it  is  dear,  in  hopes  it  will  yet  grow  dearer, 
though  people  perish  for  want  of  it,  has  many  a 
curse  for  so  doing,  (and  it  is  not  a cui'se  causeless,  ) 
blessings  shall  be  upon  the  head  of  him  that  thus  sell- 
eth  it,  Prov.  11.  26.  And  let  the  price  be  determin- 
ed by  that  golden  laile  of  justice,  to  do  as  we  would 
be  done  by. 

CHAP.  XLIL 

We  had  in  the  foregoing'  chapter,  the  fulfilling  of  the 
dreams  which  Josepli  had  interpreted:  in  this  and  the  fol- 
lowing chapters,  we  have  the  fulfilling  of  the  dreams 
which  Joseph  himself  had  dreamed,  that  his  father’s  family 
should  do  obeisance  to  him.  The  story  is  very  largely 
and  particularly  related  of  what  passed  between  Joseph 
and  his  brethren,  not  only  because  it  is  an  entertaining 
story,  and,  probably,  was  much  talked  of,  both  among 
the  Israelites  and  among  the  Egyptians,  but  because  it 
is  very  instructive,  and  it  gave  occasion  for  the  removal 
of  Jacob’s  family  into  Egypt,  on  which  so  many  great 
events  afterward  depended.  We  have,  in  this  chapter, 
I.  The  humble  application  of  Jacob’s  sons  to  Joseph,  to 
buy  corn,  v.  1 . . 6.  II.  The  fright  Joseph  put  them  into, 
for  their  trial,  v.  7 . . 20.  111.  The  conviction  they  were 
now  under  of  their  sin  concerning  Joseph  long  before, 
V.  21  . . 24.  IV.  Their  return  to  Canaan  with  corn,  and 
the  great  distress  their  good  father  was  in,  upon  hearing 
the  account  of  their  expedition,  v.  25  . . 38. 

1.  when  Jacob  saw  that  there  was 
corn  in  Eg^'pt,  Jacob  said  unto  his 

sons,  Why  do  ye  look  one  upon  another '! 

2.  And  he  said,  Behold,  I have  heard  that 
there  is  corn  in  Egypt : get  you  down  thither, 
•and  buy  for  us  from  thence ; that  we  may 


GENESIS,  XLll. 


202 

live,  and  not  die.  3.  And  Joseph’s  ten 
brethren  went  down  to  buy  corn  in  Egypt. 
4.  But  Benjamin,  Joseph’s  brother,  Jacob  j 
sent  not  with  his  brethren  ; for  he  said,  Liest 
peradventure  mischief  befall  him.  5.  And 
the  sons  of  Israel  came  to  buy  corn  among 
those  that  came : for  the  famine  was  in  the 
land  of  Canaan.  6.  And  Joseph  ims  the 
governor  over  the  land,  and  he  it  was  that 
sold  to  all  the  people  of  the  land ; and  Jo- 
seph’s brethren  came,  and  bowed  down 
themselves  before  him  ivith  their  faces  to  the 
earth. 

Though  Jacob’s  sons  were  all  married,  and  had 
families  of  their  own,  yet,  it  should  seem,  they 
were  still  incoi’porated  in  one  society,  under  the 
conduct  and  presidency  of  their  father  Jacob. 

We  have,here, 

I.  The  orders  he  gave  them  to  eo  and  buy  corn 
in  Egypt,  -u.  1,  2.  Observe,  1.  The  famine  was 
grievous  in  the  land  of  Canaan.  It  is  observable  that 
all  the  three  Patriarchs,  to  whom  Canaan  was  the 
land  of  promise,  met  with  famine  in  that  land; 
which  was  not  only  to  try  their  faith,  whether  they 
could  trust  God,  though  he  should  slay  them,  though 
he  should  starve  them,  but  to  teach  them  to  seek 
the  better  country,  that  is,  the  heavenly,  Heb.  11. 
14.  . 16.  We  have  need  of  something  to  wean  us 
froni  this  world,  and  make  us  long  for  a better.  2. 
Still  when  there  was  famine  in  Canaan,  there  was 
corn  in  Egypt.  Thus  Providence  orders  it,  that 
one  place  should  be  a succour  and  supply  to  another; 
for  we  are  all  brethren.  The  Egyptians,  the  seed 
of  the  accursed  Ham,  have  plenty,  when  God’s  bless- 
ed Israel  want.  Thus  God,  in  dispensing  common 
favours,  often  crosses  hands;  yet  observe,  the  plenty 
Egypt  now  had,  was  owing,  under  God,  to  Joseph’s 
prudence  and  care:  if  his  brethren  had  not  sold  him 
into  Egypt,  but  respected  him  according  to  his  me- 
rits, who  knows  but  he  might  have  done  the  sanie 
thing  for  Jacob’s  family,  which  now  he  had  done  for 
Pharaoh,  and  the  Egyptians  might  then  have  come 
to  them  to  buy  corn;  but  those  who  drive  away  from 
among  them  wise  and  good  men,  know  not  what  they 
do.  3.  Jacob  m’tv  that  there  nvas  corn  in  Eg\pi; 
he  saw  the  corn  that  his  neighbours  had  brought 
there  and  brought  home.  It  is  a spur  to  exertion, 
to  see  where  supplies  are  to  be  had,  and  to  see  oth- 
ers supTilie'l.  Shall  others  get  food  for  their  souls, 
and  shall  we  starve  while  it  is  to  be  hud?  4.  He  re- 
proved his  sons  for  ddaying  to  provide  corn  for  their 
families.  Why  do  ye  look  one  ufion  another?  Note, 
When  we  are  in  trouble  and  want,  it  is  folly  for  us 
to  stand  looking  upon  one  another,  that  is,  to  stand 
desponding  and  despairing,  as  if  there  were  no  hope, 
no  help;  to  stand  disputing  either  which  shall  have 
the  honour  of  going  first,  or  which  shall  have  the 
safety  of  coming  last;  to  stand  deliberating  and  de- 
bating what  we  shall  do,  and  doing  nothing;  to  stand 
dreaming  under  a spirit  ot  slumber,  as  if  we  htid 
nothing  to  do,  and  to  stand  delaying,^  as  if  w'c  had 
time  to  command.  Let  it  never  be  said,  “ We  left 
that  to  be  done  to-morrow,  which  we  could  as  well 
have  done  to-day.”  5.  He  quickened  them  to  goto 
Egypt,  (rct  non  down  thither.  Masters  of  families 
must  not  only  pray  for  daily  bread  for  their  families, 
and  food  convenient,  but  must  lay  out  themselves 
with  care  :uid  industry  to  provide  it. 

II.  Their  obedience  to  these  orders,  -v.  3,  They 
went  down  to  bay  coi-n;  they  did  not  send  their  ser- 
vants, but  verv  prudently  went  themselves  to  lay  out 
theirownm^  ncv.  Letnonethinkthemselvestoogreat 
or  too  good  to  take  pains.  Masters  of  families  should 


see  with  their  own  eyes,  and  take  heed  of  leaving 
too  much  to  servants.  Only  Benjamin  went  not 
with  them,  for  he  w’as  his  father’s  darling.  To 
Egypt  they  came,  among  others,  . nd  having  a con- 
siderable cargo  of  corn  to  buy,  they  were  brought 
before  Joseph  himself,  w'ho,  probably,  expected 
they  would  come;  and  according  to  the  laws  of 
courtesy,  they  bowed  down  themselves  before  him, 
V.  6.  Now  their  empty  sheaves  did  obeisance  to 
his  full  ones.  Compare  this  with  Isa.  60.  14.  and 
Rev.  3.  9. 

7.  And  Joseph  saw  his  brethren,  and  he 
knew'  them,  but  made  himself  stiange  unto 
them,  and  spake  roughly  unto  them  ; and  he 
said  unto  them,  ^\  hence  come  ye  ! And 
they  said.  From  the  land  of  Canaan  to  buy 
food.  8.  And  .loseph  knew,  his  brethren, 
but  they  knew  not  him.  9.  .And  Joseph  re- 
membered the  dreams  which  he  dreamed 
of  them,  and  said  unto  them,  \ e are  spies  ; 
to  see  the  nakedness  of  the  land  ye  are 
come.  10.  And  they  said  unto  him,  Nay, 
my  lord,  but  to  buy  food  are  thy  servants 
come.  1 1 . \A  e are  all  one  man’s  sons ; we 
are  true  nir?/ ; thy  scr\  ants  are  no  spies. 
12,  And  he  said  unto  them.  Nay,  but  to  see 
the  nakedness  of  the  land  ye  are  come.  13. 
And  they  said,  ^J'hy  servants  are  twelve 
brethren,  the  sons  of  one  man  in  the  land 
of  Canaan  ; and,  behold,  the  youngest  is  this 
day  with  our  father,  and  one  is  not.  14. 
And  Joseph  said  unto  them,  Thatw  it  that 
I spake  unto  you,  saying.  Ye  are  spies.  15. 
Hereby  ye  shall  be  proved : by  the  life  of 
Pharaoh  ye  shall  not  go  foi  th  hence,  except 
your  youngest  brother  f.'ome  hither.  16. 
Send  one  of  you,  and  h't  him  fetch  your 
brother,  and  ye  shall  be  kept  in  prison,  that 
your  words  may  be  proved,  whether  there 
be  any  truth  in  you : or  else  by  the  life  of 
Pharaoh  surely  ye  are  spies.  1 7.  And  he 
put  them  altogether  into  w ard  three  days. 
18.  And  Joseph  said  unto  them  the  third 
day.  This  do,  and  live  \ for  I fear  God.  19. 
If  ye  he  true  men.,  let  one  of  your  brethren 
l)c  bound  in  the  house  of  your  prison  : go  ye, 
carry  corn  for  the  famine  of  your  houses : 
20.  But  bring  your  youngest  brotiu  r unto 
me ; so  shall  your  words  be  verified,  and  ye 
shall  not  die.  And  they  did  so. 

We  may  well  wonder  that  Joseph  during  the  20 
years  that  he  had  now  been  in  k.gvjn,  es])e  iaMv 
during  the  last  7 years  that  he  had  been  in  power 
there,  nev  er  sent  to  his  father  to  acquaint  him  with 
his  cii  cumstances;  nay  it  is  strange  that  he  who  st) 
often  went  throughout  all  the  land  of  Ktryfit,  {ch. 
41.  45,  46.)  never  made  an  excursion  to  Canaan,  to 
visit  his  aged  father,  when  he  was  in  the  borders  of 
Egypt,  that  lay  next  to  Canaan;  perhaps  it  would 
not  have  been  abov  e three  or  four  days  journey  f r 
him  in  his  chariot.  It  is  a probable  conjecture,  that 
his  whole  management  of  himself  in  this  affair  wa.*. 
bv  special  direction  fi-om  Heaven,  that  the  purpose 
of  God  concerning  Jacob  and  his  family  might  be 
I accomplished.  When  Joseph’s  brethren  came,  he 


GENESIS,  XLIl. 


203 


knew  them  by  many  a satisfactoiy  token,  but  they 
knew  not  him,  little  thinking  to  find  him  there,  v. 
8.  He  remembered  the  dreams,  (xi.  9.)  but  they  had 
forgotten  them.  The  laying  up  of  God’s  oracles  in 
our  hearts,  will  be  of  excellent  use  to  us  in  all  our 
conduct.  Joseph  had  an  eye  to  his  dreams  which 
lie  knew  to  be  divine,  in  his  carriage  toward  his 
brethren,  and  aimed  at  the  accomplishment  of 
them,  and  the  bringing  of  his  brethren  to  repent- 
ance for  their  former  sins;  and  both  those  points 
were  gained.  ! 

1.  He  showed  himself  very  rigorous  and  harsh 
with  them;  the  very  manner  of  his  speaking,  ccnsi- 
dering  the  post  he  was  in,  wtis  enough  to  fr.ghten 
them;  for  he  spake  roughly  to  them,  v.  7.  He 
charged  them  with  bad  designs  against  the  govern- 
ment, (y.  9. ) treated  them  as  dangerous  persons. 
Ye  are  spies,  protesting  by  the  life  ^ Pharaoh  that 
they  were  so,  v.  16.  Some  make  that  an  oath,  oth- 
ers make  it  no  more  than  a vehement  asseveration, 
like  that,  as  thy  soul  liveth;  hovvever,  it  was  more  ! 
than  yea,  yea,  and  nay,  nay,  and  therefore  came  of  { 
evil.  Note,  Bad  words  are  soon  learned  by  con- 
verse with  those  that  use  them,  but  not  so  soon  un-  ; 
learned.  Joseph,  by  being  much  at  court,  got  the  ; 
rourtier’s  oath.  By  the  life  q/'/’/u/rao/i;  perhaps  de- 
>iigned  hereby  to  confirm  his  brethren  in  their 
belief  that  he  was  an  Egyptian,  and  notan  Israelite; 
they  knew  this  was  not  the  language  of  a son  of 
Abraham;  when  Peter  would  prove  himself  no  dis- 
ciple of  Christ,  he  cursed  and  swore.  Now,  why 
was  Joseph  thus  hard  upon  his  brethren?  We  may 
be  sure  it  was  not  from  a spirit  of  re\  enge,  that  he 
might  trample  upon  them  now,  who  had  formerly 
trampled  upon  him;  he  was  not  a man  of  that  tem- 
per. But,  (1.)  It  was  to  enrich  his  own  dreams, 
and  complete  the  accomplishment  of  them.  (2.)  It 
was  to  bring  them  to  repentance.  (3.)  It  was 
to  get  out  of  them  an  account  of  the  state  of  their 
family,  which  he  longed  to  know:  they  whuld  ha\e  , 
discovered  him,  if  he  had  asked  as  a friend,  thei  e- 
fore  he  asks  as  a judge.  Not  seeing  his  brother  ' 
Benjamin  with  them,  perhaps  he  began  to  suspect 
that  they  had  made  away  with  him  too,  and  there- 
fore gives  them  occasion  to  speak  of  their  father 
and  brother.  Note,  God  in  his  providence  some- 
times seems  harsh  with  those  he  loves,  and  speaks  , 
roughly  to  those  whom  he  has  yet  great  mercy  in 
store  for. 

They,  hereupon,  were  very  submissive;  they 
spake  to  him  with  all  the  respect  imaginable;  J^'ay, 
my  lord;  {y.  10. ) a great  change  since  they  said. 
Behold,  this  dreamer  comes.  They  very  modestly 
den^  the  chaige,  IVe  are  no  spies;  they  tell  him 
their  business,  that  they  came  to  buy  food,  a just  li- 
able eirand,  and  tlie  same  that  many  st’  angers  came 
to  Egypt  upon  at  this  time;  they  undertake  to  g,\  e a 
particular  account  of  themselves  and  their  family; 
\y.  13. ) that  was  what  he  wanted.  | 

3.  He  clapped  them  all  up  in  prison  for  three  ; 

days,  V.  17.  Thus  God  deals  with  the  scu’s  he  de- 
signs  for  special  comfort  and  honour;  he  fii-st  hum-  ' 
bles  them,  and  terrifies  them,  and  brings  them  un- 
der a spirit  of  bondage,  and  then  binds  up  their  ' 
wounds  by  the  spirit  of  adoption.  i 

4.  He  concluded  with  them,  at  last,  that  one'of 
them  should  be  left  as  an  hostage,  and  the  rest  ! 
should  go  home  and  fetch  Benjamin.  It  was  a veiy  j 
encoui-aging  word  he  said  to  them,  (-y.  18. ) I fear 
God;  as  if  he  had  said,  “You  may  assure  youi  seh  es 

I will  do  you  no  wrong;  I dare  not,  for  I know  that, 
high  as  I am,  there  is  one  higher  than  I.”  Note, 
VV'itli  those  that  fear  God,  we  have  reason  to  expect 
fair  dealing.  The  fear  of  God  will  be  a check  upon 
those  that  are  in  power,  to  restrain  them  from  abus- 
ing their  power  to  oppression  and  tyranny;  those 
that  have  no  one  else  to  stand  in  awe  of,  ought  to 


stand  in  awe  of  their  own  consciences.  See  Neh.  5. 
15,  i’o  did  not  I,  because  of  the  fear  of  God. 

21.  And  they  said  one  to  another,  We 
are  verily  guilty  concerning  our  brother,  in 
I that  we  saw  the  anguish  of  his  soul,  when  he 
besought  us,  and  we  would  not  hear ; there- 
I fore  is  this  distress  conie  upon  us.  22.  And 
1 Reuben  answered  them,  saying.  Spake  1 
not  unto  you,  saying.  Do  not  sin  against  the 
j child  ; and  ye  would  not  hear  ? Therefore, 
behold,  also,  his  blood  is  required.  23.  And 
' they  knew  not  that  Joseph  understood  them  ; 
' for  he  spake  unto  them  by  an  interpreter. 

I 24.  And  he  turned  himself  about  from  them, 

: and  wept ; and  returned  to  them  again,  and 
; commimed  \\'ith  them,  and  took  from  them 
' Simeon,  and  bound  him  before  their  eyes. 
25  Then  Joseph  commanded  to  fill  their 
! sacks  with  corn,  and  to  restore  eveiy  man’s 
money  into  his  sack,  and  to  give  them  pro- 
[ vision  for  the  way : and  thus  did  he  unto 
! them.  26.  And  they  laded  their  asses  with 
I the  corn,  and  departed  thence.  27.  And  as 
i one  of  them  opi'iied  his  sack  to  give  his  ass 
I provender  in  the  inn,  he  espied  his  money ; 
j for,  behold,  it  teas  in  his  sack’s  mouth.  28. 
And  he  said  unto  his  brethren.  My  money 
is  restored  ; and,  lo,  it  is  even  in  my  sack : 
and  their  heart  failed  them,  and  they  were 
afraid,  saying  one  to  another.  What  is  this 
that  God  hath  done  unto  us  ? 

Here  is, 

I.  The  penitent  reflectirn  Joseph’s  brethren  made 
upon  the  wrong  they  had  formerly  done  to  him,  v. 
21.  They  talked  the  matter  over  in  the  Hebrew 
tongue,  net  suspecting  that  Joseph,  whom  thev  took 
for  a native  of  Egypt,  understood  them,  much  less 
that  he  was  the  person  they  spake  of.  1.  They  re- 
membered with  regret  the  barl^arous  cnielty  where- 
with they  persecuted  him,  JVe  are  verity  guilty 
concerning  our  brother:  we  do  not  read  that  they 
said  this,  during  their  three  days’  imprisonment; 
but  now  when  the  matter  was  come  to  some  issue, 
and  they  saw  themselves  still  embarrassed,  now 
they  began  to  relent.  Perhaps  Joseph’s  mention 
of  the  fear  of  God,  (x'.  18.)  put  them  upon  consi- 
deration, and  extorted  this  reflection  Now  see 
here,  (1.)  The  office  of  conscience;  it  js  a remem- 
brancer, to  bring  to  m nd  things  long  since  said  and 
done,  to  show  us  wherein  we  have  erred,  though  it 
was  long  ago,as  this  reflection  here  was  above  twenty 
years  after  the  sin  was  committed.  As  time  will  not 
wear  out  the  guilt  of  sin,  so  it  will  not  blot  out  the 
records  of  conscience;  when  the  guilt  of  this  sin  of 
Joseph’s  brethren  was  fresh,  they  made  light  of  it, 
and  sat  down  to  eat  bread;  but  now,  long  afterward, 
their  consciences  reminded  them  of  it.  (2.)  The 
belief  t of  affiktions;  they  often  prove  the  happv 
and  effectual  means  of  awakening  conscience,  and 
bringing  sin  to  our  remembrance,  Job  13.  26.  (3.) 

The  evil  of  guilt  concerning  our  brethren;  of  all 
their  sins,  that  was  it  that  conscience  now  reproach- 
ed them  for;  whenever  we  think  we  have  wrong 
done  us,  we  ought  to  remember  the  wrong  we  have 
dene  to  others,  Ecc.  7.  21.  22.  2.  Reuben  only  re- 

menr.bei-ed  with  comfort,  that  he  had  been  an  advo- 
cate for  his  brother,  and  had  done  what  he  could  to 
prevent  the  mischief  they  did  him,  (x’.  22. ) Spake 


204 


GENESIS,  XLll. 


I not  unto  you,  saying.  Do  not  sin  agahut  the  child?  \ 
Note,  (1.)  It  is  an  aggravation  of  the  sin,  that  it  was  ! 
committed  against  admonitions.  (2.)  VV  hen  ^ve 
come  to  share  with  others  in  their  calamities,  it  will 
be  a comfort  to  us,  if  we  have  the  testimony  of  our 
consciences  for  us,  that  we  did  not  share  witli  them 
in  their  iniquities,  but,  in  our  places,  witnessed 
against  them.  This  shall  be  our  rejoicing  in  the  day 
of  evil,  and  take  out  the  sting. 

II.  Joseph’s  tenderness  toward  them  upon  this 
occasion.  He  retired  from  them  to  weep,  v.  24. 
Though  his  reason  dii’ected  that  he  should  still 
carry  himself  as  a stranger  to  them,  because  they 
were  not  as  yet  humbled  enough;  yet  natunil  affec- 
tion could  not  but  work,  for  he  was  a man  of  a ten- 
der spirit.  This  represents  the  tender  mercies  of 
our  God  toward  repenting  sinners.  See  Jer.  31.  20. 
Since  I s/iake  against  him,  Ido  earnestly  remember 
him  still.  See  Judg.  10.  16. 

III.  The  imprisonment  of  Simeon,  d.  24.  He 
chose  him  for  the  hostage,  probably,  because  he  re- 
membered him  to  have  been  his  most  bitter  enemy, 
or  becatise  he  observed  him  now  to  be  least  hum- 
bled and  concerned;  he  bound  him  before  their  eyes, 
to  affect  them  all;  or  perhaps  it  is  intimated  that 
though  he  bound  him  with  some  severity  before 
them,  vet  afterward,  ’ivhen  they  were  gone,  he  took 
off  his  bonds. 

IV.  The  dismission  of  the  rest  of  them.  They 
came  for  corn,  and  corn  they  had;  and  not  only  so, 
but  every  man  had  his  money  restored  in  his  sack’s 
mouth.  Thus  Christ,  our  Joseph,  gives  out  supplies 
without  money  and  without  price.  Therefore  the 
poor  are  invited  to  buy,  Uc'  . 3.  17,  18.  This  put 
them  into  great  consternation,  v.  28,  Their  heart 
failed  them,  and  they  %vere  afraid,  saying  one  to 
another.  What  is  this  that  God  hath  done  to  us?  1. 
It  was  really  a merciful  event;  for  I hope  it  will  be 
allowed  they  had  no  wrong  done  to  them,  (when 
they  had  their  money  given  them  back,)  but  a kind- 
ness; yet  they  were  thus  terrified  by  it.  Note,  (1.) 
Guilty  consciences  are  apt  to  take  good  providences 
in  a bad  sense,  and  to  ])ut  wrong  constructions  even 
upon  those  things  that  make  for  them.  They  fiee 
when  none  pursues.  (2. ) Wealth  sometimes  brings 
as  much  care  along  with  it  as  want  docs,  and  more 
too.  If  they  had  been  robbed  of  their  money,  they 
could  not  har  e been  worse  frightened  than  they 
were  now,  when  they  found  their  money  in  their 
sacks.  Thus  he  whose  giH.und  brought  forth  plen- 
tifully, said,  JVhat  shall  I do?  Luke  12.  17.  2.  Yet, 
in  their  circumstances,  it  was  very  amazing.  They 
knew  that  the  Egyptians  e.bhorred  a Hebrew,  {ch. 
43.  32.)  and  therefore,  since  they  could  not  expect 
to  receive  any  kindness  fj'om  them,  they  concluded 
that  this  was  done  with  a design  to  pick  a quarrel 
with  them;  the  rather,  because  the  man,  the  lord 
of  the  land,  had  charged  them  as  spies.  Their  own 
consciences  also  were  awake,  and  their  sins  set  in 
order  before  them ; and  this  puts  them  into  confu- 
sion. Note,  (1.)  When  men’s  spirits  are  sinking, 
everything  heli)s  to  sink  them.  (2.)  W hen  the 
events  of  Providence  concerning  us  arc  suiqjrising, 
it  is  good  to  inquire  what  it  is  that  God  has  done, 
and  is  doing  with  us,  and  to  consider  the  ojjeration 
of  his  hands. 

29.  And  thoy  c ame  unto  Jacob  their  fa- 
ther unto  the  land  of  Canaan,  and  told  him 
all  that  befell  nnlo  them, sayinjo;,  30.  The  man 
who  h the  lord  of  the  land,  spake  roughly  to 
us,  and  took  us  for  spies  of  the  country.  31. 
And  we  said  unto  him.  We  arc  true  vicn  ; 
we  are  no  spies ; 32.  We  be  twelve  bre- 

thren, sons  of  our  father ; one  is  not,  and 


the  youngest  is  this  day  with  our  father  in 
the  land  of  Canaan.  33.  And  the  man,  the 
lord  of  the  country,  said  unto  us,  hereby 
shall  1 know  that  ye  are  true  men ; leave 
one  of  your  brethren  here  with  me,  and 
take  food  for  the  famine  of  your  house- 
holds, and  be  gone:  34.  And  biing  your 
youngest  brother  unto  me : then  shall  I 
know  that  ye  are  no  spies,  but  that  ye  are 
true  men : so  will  1 deliver  you  } our  brother, 
and  ye  shall  traffic  in  the  land.  35.  And  it 
came  to  pass  as  they  emptied  their  sacks, 
that,  behold,  every  man’s  bundle  of  money 
was  in  his  sack : and  w hen  both  they  and 
their  father  saw'  the  bundles  of  money,  they 
were  afraid.  36.  And  Jacob  their  father 
said  unto  thrmi.  Me  have  ye  bereaved  of 
my  children : Joseph  is  not,  and  Simeon  is 
not,  and  ye  will  take  Benjamin  aicay : all 
these  things  are  against  me.  27.  And  Reu- 
ben spake  unto  his  father,  saying.  Slay  my 
two  sons,  if  1 bring  him  not  to  thee  : deliver 
him  into  my  hand,  and  J will  bring  him  to 
thee  again.  38.  And  he  said.  My  son  shall 
not  go  down  with  you,  for  his  brother  is 
dead,  and  he  is  left  alone : if  mischief  be- 
fall him  by  the  w ay  in  the  which  ye  go,  then 
shall  ye  biing  down  my  gray  hairs  w'ith  sor- 
row' to  the  grave. 

Here  is, 

1.  Tho  report  which  Jacob’s  scins  made  to  their  fa- 
ther, cf  the  great  distress  they  had  heen  in  in  Egypt; 
how  they  had  been  suspected,  and  threatened,  and 
obVged  to  leave  Siniern  a prisoner  there,  till  they 
should  bring  Benjamin  with  them  thither.  \NTo 
would  have  th(  right  of  this,  when  they  left  home.^ 
When  we  go  abn  ad,  we  should  consider  how  many 
sad  accidents,  that  we  little  think  cf,  may  befall  us 
before  we  return  home.  Jl'e  know  ?iot  what  a day 
may  bring  forth,  we  ought  therefore  to  be  always 
ready  for  the  worst. 

2.  The  dee])  im])rcssion  this  made  upon  the  good 
man.  The  very  bundles  cf  money  which  Joseph 
returned,  in  kindness,  to  h s father,  frightened  him; 
(r.  35. ) for  he  concluded  it  was  done  with  some  mis- 
chievous design,  or  jierhaps  suspected  his  o-wn  sons 
to  h 've  committed  some  offence,  and  so  to  have  run 
themselves  into  a fir<£mu7iire — a pe7uilty;  which  is 
intimated  in  what  he  says,  {v.  36.)  j\fe  have  ye  be- 
reaved. He  seems  to  lay  the  fault  upon  them; 
knowing  their  cliaracters,  he  feared  they  had  pro- 
voked the  Egyptians,  ancl  perhaps  forcibly  or  frau- 
dulently, brought  home  tlieir  money.  Jacob  is  here 
much  out  of  temper.  (1.)  He  has  very  melancholy 
a])])rehensions  concerning  the  present  state  of  his 
familv;  Joseph  is  not,  and  Simeon  is  not;  whereas 
Joseph  was  in  honour,  and  Simeon  in  the  way  to  it 
Note,  We  often  perplex  ^'urseh  es  with  our  own 
mistakes,  e\  en  in  matters  of  fact.  True  griefs  may 
arise  from  false  intelligence  and  supposition^,  2 Sam. 
13.  31.  Jacob  gives  up  Joseph  for  gone,  and  Sime- 
on and  Benjamin  as  being  in  danger;  and  concludes, 
jlll  these  things  are  against  me.  It  proved  other- 
wise, that  all  these  were  /'or  him,  were  working  to- 
gether for  his  good,  and  the  good  of  his  family;  yet 
here  he  thinks  them  all  against  him.  Note,  Through 
our  ignorance  or  mistake,  and  the  weakness  of  our 
faith,  we  often  apprehend  that  to  be  against  us, 
which  is  really  for  us.  We  are  afflicted  in  body. 


20.5 


GENESIS,  XI  .111. 


estate,  name,  and  relations;  and  we  think  all  these 
things  are  against  us,  whereas  these  ai  e really  w(,rk- 
iiig  for  us  the  weight  of  glory.  (2. ) He  is  at  present, 
resolved  hat  Benjamin  shall  not  go  down.  Reuljen 
tvill  undertake  to  bring  him  back  in  safety ; {v.  37. ) 
not  so  much  as  putting  in.  If  the  Lord  wiil,  not  ex- 
cepting the  common  disasters  of  tra\  ellers;  but  he 
foolishly  bids  Jacob  slay  his  two  sons,  (which  it  is 
likely  he  was  very  proud  of,)  if  he  brought  him  net 
back;  as  if  the  death  of  two  grandsons  could  satisfy 
Jacob  for  the  death  of  a son.  No,  Jacob’s  piesent 
thoughts  are.  My  son  shall  not  go  down  with  iioii. 
He  plainly  intimates  a distrust  of  them,  remember- 
ing that  he  never  saw  Joseph  since  he  had  been 
with  them;  therefore,  “ Benjamin  shall  not  go  with 
you,  by  the  way  in  which  you  go;  for  ye  will  bring 
down  my  gray  hairs  with  sorrow  to  the  grave. 
N6f6,  It  is  bad  with  a family,  when  children  con- 
duct themselves  so  ill,  that  their  parents  know  not 
how  to  trust  them. 

CHAP.  XLIII. 

Here  the  story  of  Joseph’s  brethren  is  carried  on,  and  verv 
particularly  related.  1.  Their  melancholy  parting  with 
their  father  Jacob  in  Canaan,  v.  1 . . 14.  Tlieir  pleasant 
meeting  with  Joseph  in  E^ypt,  v.  15.  .34.  For,  in  this 
chapter,  nothing  occurs  there,  but  what  was  agreeable 
and  pleasant. 

1.  A ND  the  famine  ims  sore  in  the  land. 

Jl\.  2.  And  it  came  to  pass,  when  tliey 
had  eaten  up  the  corn  which  they  had 
brought  out  of  Egypt,  their  father  said  unto 
them,  Go  again,  buy  us  a little  food.  3. 
And  Judah  spake  unto  him,  saving.  The 
man  did  solemnly  protest  unto  us,  saying. 
Ye  shall  not  see  my  face,  except  your  bro- 
ther be  with  you.  4.  If  thou  wilt  send  our 
brother  with  us,  we  will  go  down  and  buy 
tliee  food:  5.  But  if  thou  wilt  not  send 
Am,  we  will  not  go  down : for  the  man  sairl 
unto  us,  Ye  shall  not  see  my  face,  except 
your  brother  he  with  you.  6.  And  Israel 
said.  Wherefore  dealt  ye  so  ill  with  me,  ns 
to  tell  the  man  whether  5^e  had  yet  a bro- 
ther? 7.  And  they  said.  The  man  asked 
us  straitW  of  our  state,  and  of  our  kindred, 
saying.  Is  your  father  yet  alive?  Have  ye 
another  brother?  And  we  told  him  accor- 
ding to  the  tenor  of  these  words : could  we 
certainly  know  that  he  would  say.  Bring 
your  brother  down?  8.  And  Judah  said 
unto  Israel  his  father.  Send  the  lad  with  me, 
and  we  will  arise  and  go ; that  we  may  live, 
and  not  die,  both  we  and  thou,  and  also 
our  little  ones.  9.  I will  be  surety  for  him : 
of  my  hand  shalt  thou  require  him : if  I 
bring  him  not  unto  thee,  and  set  him  before 
thee,  then  let  me  bear  the  blame  for  ever : 
10.  For  except  we  had  lingered,  surely 
now  we  had  returned  this  second  time. 

Here,  1.  Jacob  urges  his  sons  to  go  and  buy  com 
in  Egypt,  v.  1,  2.  The  famine  continued;  the  corn 
they  had  bought,  was  all  spent,  for  it  was  meat  that 
perisheth.  Jacob,  as  a good  master  of  a family,  is 
in  care  to  provide  for  those  of  his  own  house,  food 
convenient;  and  shall  not  God  provide  for  his  chil- 
dren, for  the  household  of  faith?  Jacob  bids  them 
go  buy  a little  food;  now,  in  time  of  scarcity,  a little 
must  suffice,  for  nature  is  content  with  a little.  2. 


M Judah  urges  him  to  consent  that  Benjamin  should  go 
I down  with  them,  how  much  soet  er  it  i\ent  aguiiist 
his  feelings  and  previous  determination.  Note,  it 
j is  not  at  all  inconsistent  with  the  honour  and  duty 
I which  children  owe  their  parents,  humbly  and  mci- 
destly  to  advise  them,  and,  as  occasion  is,  to  reason 
I with  them;  Plead  with  your  mother,  plead,  Hos. 

I 2.  2.  (1.)  He  insists  upon  the  absolute  necessity 

they  were  under  of  bringing  Benjamin  with  them'; 
w Inch  he,  who  was  a witness  to  all  that  had  passed 
in  Egypt;  was  a more  competent  judge  of  than  Ja- 
cob could  be.  Joseph’s  protestation  {v.  3.)  may  be 
alluded  to,  to  show  upon  what  terms  we  must  draw 
nigh  to  God;  unless  we  bring  Christ  along  with  us 
in  die  arms  of  our  faith,  we  cannot  see  the  face  of 
God  with  comfort.  (2.)  He  engages  to  take  all 
, possible  care  of  him,  and  to  do  his  utmost  for  his 
\ safety,  n.  8,  9.  Judah’s  conscience  had  lately  smit- 
ten him  for  what  he  had  done  a great  while  ago 
! against  Jcscjih;  (c/i.  42.  21.)  and  as  an  evidence  of 
I the  truth  of  his  repentance,  he  is  ready  to  under- 
' take,  as  far  as  a man  could  do  it,  for  Benjamin’s  se- 
I cur  ty.  He  will  not  only  not  wrong  him,  but  will 
do  all  he  can  to  protect  him.  This  is  restitution, 
as  the  case  will  admit;  when  he  knew  not  how  he 
could  retrieve  Joseph,  he  would  make  some  amends 
for  the  irreparable  injury  he  had  done  him,  by  dou- 
bling his  care  concerning  Benjamin. 

11.  And  their  father  Israel  said  unto 
them,  Jl  it  mvst  be  so  now,  do  this;  take  of 
the  best  finits  in  the  land  in  your  vessels, 

; and  earrv  clou  n the  man  a present,  a little 
' balm,  and  a little  honey,  spices,  and  myrrh, 
nuts,  and  almonds:  12.  And  take  double 
money  in  your  hand  and  the  money  that 
I was  brought  again  in  the  mouth  of  your 
j sacks,  carry  it  again  in  your  hand ; perad- 
venture  it  was  an  oversight : 1 3.  Take  also 
your  brother,  and  arise,  go  again  unto  the 
, mai; : 14.  And  God  Almighty  give  you 

^ mercy  before  the  man,  that  he  may  send 
away  your  other  brother,  and  Ih'njamin.  If 
I be  bereaved  of  my  children,  I am  liereaved. 

Observe  here, 

1.  Jacob’s  persuadableness.  He  would  be  ruled 
by  reason,  though  they  were  his  inferiors  that  urged 
it.  He  saw  the  necessity  of  the  case;  and,  since 
there  was  no  remedy,  he  consented  to  yield  to  the 
necessity,  (v.  11.)  “If  it  must  be  so  now,  take  your 
brother.  If  no  corn  can  be  had,  but  upon  those 
terms,  we  may  as  well  expose  him  to  the  perils  of 
I the  journey,  as  suffer  ourselves  and  families,  and 
Benjamin  among  the  rest,  to  perish  for  want  of 
bread:”  Skin  for  skin,  and  all  that  a man  has,  even 
a Benjamin,  the  dearest  of  all,  will  he  give  for  his 
life.  No  death  so  dreadful  as  that  by  famine,  Lam. 

4.  9.  Jacob  had  said,  {ch.  42.  38. ) My  son  shall  not 

So  down;  but  now  he  is  over-persuaded  to  consent 
fote.  It  is  no  fault,  but  our  wisdom  and  duty,  to 
alter  our  puiposes  and  resolutions,  when  there  is  a 
good  reason  for  our  so  doing.  Constancy  is  a vir- 
tue, but  obstinacy  is  not.  It  is  God’s /prerogative 
not  to  repent,  and  to  make  unchangeable  resolves. 

II.  Jacob’s  prudence  and  justice,  which  appeared 
in  three  things.  1.  He  sent  back  the  money  which 
they  had  found  in  the  sack’s  mouth,  with  this  dis- 
creet construction  of  it,  Peradventure  it  was  an 
oversight.  Note,  Honesty  obliges  us  to  make  res- 
titution, not  only  of  that  which  comes  to  us  by  our 
ovm  fault,  but  of  that  which  cemes  to  us  by  the  mis- 
takes of  others.  Though  we  get  it  by  oversight, 
if  we  keep  it,  when  the  oversight  is  discovered,  it 


206 


GENES  S,  XLIII. 


is  kept  by  deceit.  In  the  stating  of  accounts,  errurs 
must  be  excepted,  even  those  tiiat  make  for  us,  as 
well  as  those  that  make  against  us.  Jacob’s  words 
furnish  us  with  a favourable  construction  to  put  up- 
on that  which  we  are  tempted  to  resent  as  an  injury  |j 
and  affront;  pass  it  by,  and  say,  FeradvenCure  it 
nuan  an  oversight.  2.  He  sent  double  money,  as 
much  again  as  they  took  the  time  before,  upon  sup-  ' 
position  that  the  price  of  corn  might  be  risen;  or,  i 
chat  if  it  should  be  insisted  upon,  they  might  pay  a | 
ransom  for  Simeon,  or  his  pris  n-fees.^  or,  to  show  i 
a generous  spirit,  that  they  might  Ije  the  more  like-  I 
ly  to  find  generous  treatment  with  the  man,  the  lord  ? 
of  the  land.  3.  He  sent  a present  of  such  things  as  n 
the  land  afforded,  and  as  were  scarce  in  Egypt,  jl 
balm  and  honey,  life.  {v.  11.)  the  commodities  that  jl 
Canaan  exported,  ch.  37.  25.  Note,  (1.)  Provi- 
dence dispenses  its  gifts  \ ariously.  Some  countries  i 
produce  one  commodity,  others  another,  that  com-  j 
merce  may  be  preserved.  (2. ) Honey  and  spice  i 
will  never  make  up  the  want  ot  bread-coni.  The  j 
famine  was  sore  in  Canaan,  and  yet  they  had  balm  I 
and  myrrh,  &c.  We  may  li  e well  enough  up  n 
plain  food  without  dainties;  but  we  cann  jt  li\  e upon 
dainties  without  plain  food.  Let  us  thank  God, 
that  that  which  is  most  needful  and  useful,  is  gen-  ’ 
erally  most  cheap  and  common.  (3.)  A gift  in  se-  \ 
cret  fiaafies  wrath.  Pro.  21.  14.  Jacob’s  sons  were 
unjustly  accused  as  spies,  yet  Jacob  is  willing  to  be  i 
at  the  expense  of  a present,  to  pacify  the  accuser,  i 
Sometimes  we  must  not  think  much  to  buy  peace,  ' 
even  there  where  we  may  justly  demand  it,  and  in- 
sist upon  it  as  our  right. 

HI.  Jacob’s  piety  appearing  in  his  prayer,  r.  14, 
God  Almighty  give  you  mercy  before  the  man!  Ja- 
cob had  formerly  turned  an  angry  brother  into  a 
kind  one  with  a present  and  a prayer;  and  here  he 
betakes  himself  to  the  same  tried  method,  and  it 
sped  well.  Note,  Those  that  would  find  mercy 
with  men,  must  seek  it  of  (Jod,  who  has  all  hearts 
in  his  hands,  and  turns  them  as  he  pleases. 

1\'.  Jacob’s  patience;  he  concludes  all  with  this, 
“7/'/  be  bereaved  of  my  children,  lam  bereaved;  If 

1 must  part  with  them  thus  one  after  another,  I 
must  acquiesce,  and  say.  The  will  of  the  Lord  be 
done.”  Note,  It  is  our  wisdom  to  reconcile  ourselves  i 
to  the  sorest  afflictions,  and  make  the  best  of  them; 
for  there  is  n thing  got  by  striving  with  our  M ikcr, 

2 Sam.  15.  25,  26. 

15.  And  the  men  took  tliat  present,  and 
they  took  double  money  in  their  hand,  and 
Benjamin  ; and  rose  up,  and  went  down  to 
E^ypt,  and  stood  before  Joseph.  16.  And 
when  Joseph  saw  Benjamin  with  them,  he 
said  to  the  ruler  of  his  house.  Bring  these 
men  honi^,  and  slay,  and  make  ready ; for 
these  men  shall  dine  with  me  at  noon.  17. 
And  the  man  did  as  .foseph  bade;  and  the 
man  brought  the  men  into  Joseph’s  house. 
18.  And  tlie  men  were  afraid,  because  they 
were  brought  into  Joseph’s  house ; and  they 
said.  Because  of  the  money  that  was  re- 
turned in  onr  sacks  at  the  first  time  are 
we  brought  in  ; that  he  may  seek  occasion 
against  ns,  and  fall  upon  ns,  and  take  ns  for 
bondmen,  and  onr  asses.  19.  And  they 
came  near  to  the  steward  of  Joseph’s  house, 
and  they  communed  with  him  at  the  door 
of  the  house,  20.  And  said,  O sir,  we  came 
indeed  down  at  the  first  time  to  buy  food:  I 


21.  And  it  came  to  pass,  when  we  came  to 
the  inn,  that  w e opened  onr  sacks,  and,  be,- 
liold,  every  man’s  money  tens  in  the  mouth 
of  his  sackyour  money  in  lull  weight:  and 
w'e  have  brought  it  again  in  our  hand.  22. 
And  other  money  have  we  brought  down  in 
our  iiands  to  buy  food : w e cannot  tell  who 
put  our  money  in  our  sacks.  23.  And  he 
said.  Peace  be  to  you,  fear  not : your  God, 

^ and  the  God  of  your  father,  hath  given  you 
treasure  in  your  sacks : 1 had  your  money. 
And  he  brought  Simeon  out  unto  them.  24. 
And  the  man  brought  the  men  into  Joseph’s 
house,  and  gave  them  water,  and  they  wash- 
ed their  feet ; and  he  gave  their  asses  pro- 
vender.  25.  And  they  made  ready  the  pre- 
sent against  Joseph  came  at  noon  : for  they 
heard  that  they  should  eat  bread  there. 

Jacob’s  sons,  having  got  leave  to  take  Benjamin 
with  them,  were  observant  of  the  orders  their  fa- 
ther had  given  them,  and  went  down  the  second 
time  into  Egypt  to  buy  corn.  If  we  should  ever 
know  what  a famine  of  the  word  means,  let  us  not 
think  it  much  to  travel  as  far  for  spiritual  food,  as 
they  did  here  for  corporal  food.  Now  here  we 
ha\  e an  account  of  what  passed  between  them  and 
Joseph’s  steward,  who,  some  conjecture  was  in  the 
secret,  and  knew  them  to  be  Joseph’s  brethren, 
and  helped  to  humour  the  thing;  I rather  think 
not,  because  no  man  must  be  present  when  Joseph 
afterward  made  himself  known  to  them,  ch.  45.  1. 

I.  Joseph’s  steward  has  orders  from  his  master, 
(who  was  busy  selling  corn,  and  receiving  money,) 
to  take  them  to  his  house,  and  make  ready  for  their 
entertainment.  Though  Joseph  saw  Benjamin 
there,  he  would  not  leave  his  work  at  working- 
time, nor  trust  another  with  it.  Note,  Business 
must  take  place  of  civility  in  its  season.  Our  need- 
ful employments  must  not  be  neglected,  no,  not  to 
pay  respects  to  our  friends. 

II.  Even  this  frightened  them;  (r.  18.)  Thev 
were  afraid,  because  they  nverc  brought  into  Josefih^s 
house.  The  just  challenges  of  their  own  conscien- 
ces, and  Joseph’s  violent  suspicions  of  them,  for- 
bade them  to  expect  any  fav  our,  and  suggested  to 
them,  that  this  was  done  with  a bad  design  upon 
them.  Note,  Those  that  are  guilty  and  timorous, 
are  apt  to  make  the  worst  of  every  thing.  Now 
they  thought  they  should  be  reckoned  with  about 
the  money  in  the  sacks’  mouths,  and  should  be 
charged  as  cheats,  and  men  not  fit  to  be  dealt  with, 
who  had  taken  advantage  of  the  hurry  of  the  mar- 
ket, to  carry  off  their  corn  unpaid  for.  They  there- 
fore laid  the  case  before  the  steward,  that  he,  being 
apprised  of  it,  might  stand  between  them  and  dan- 
ger. Herein  they  gave  substantial  proof  of  their 
honesty,  that,  before  they  were  charged  with  tak- 
ing back  their  money,  they  produced  it.  Note,  In- 
tegrity and  uprightness  will  jireserve  us,  and  will 
clear  themselves  as  the  light  of  the  morning. 

III.  The  steward  encouraged  them;  (t'.  23.) 
Peace  be  to  you,  fear  not;  though  he  knew  not 
what  his  master  drove  at,  yet,’  lie  was  aware, 
these  were  men  whom  he  meimt  no  harm  to,  while 
he  thus  amused  them;  and  therefore  he'  directs 
them  to  look  at  the  Divine  Providence  in  the  return 
of  their  money;  Your  God,  and  the  God  of  your 
father,  has  given  you  treasure  in  yotir  sacks.  Ob- 
serve, 1.  liereby  he  shows  that  he  had  no  suspi- 
cion at  all  of  dishonesty  in  them:  for,  of  what  we 
get  by  deceit,  we  cannot  say,  “God  gives  it  us.” 


207 


GENESIS,  XLlIl. 


ti.  Hereby  he  silences  their  further  inquiry  about  it;  I 
“ Ask  not  how  it  came  thither,  Providence  brought  I 
it  you,  and  let  that  satisfy  you.  ” 3.  It  appears  b\-  ' 
what  he  said,  that,  by  his  good  master’s  instruc- 
tions, he  was  brought  to  the  knowledge  cf  the  true 
God,  the  God  of  the  Hebrews.  It  may  justly  be 
expected  that  those  who  are  servants  in  religious  fa- 
milies, should  take  all  fit  occasicns  to  speak  of  Gcd 
and  his  providence  with  reference  and  seriousness. 
4.  He  directs  them  to  look  up  to  God,  and  ackn  w- 
ledge  his  providence  in  the  good  bargain  they  had. 
We  must  own  ourselves  indebted  to  (fed,  as  on?' 
God,  and  the  God  of  ou?'  fathers,  (a  G(  d in  co\  e- 
nant  with  us  and  them,)  for  all  our  successes  and 
advantages,  and  the  kindnesses  of  our  friends;  f r 
every  creature  is  that  to  us,  and  no  more,  that  God 
makes  it  to  be.  The  steward  encouraged  them, 
not  only  in  words  but  in  deeds;  for  he  made  very 
much  of  them  till  his  master  came,  v.  24. 

26.  And  when  Joseph  came  homo,  they 
brought  liim  the  present  wliich  was  in  their 
hand  into  tlie  iiouse,  and  bot\  ed  themselves 
to  him  to  the  eartii.  27.  And  he  asked  them 
of  their  welfare,  and  said.  Is  your  father 
well,  the  old  man  of  whom  ye  spake?  Is  he 
yet  alive?  28.  And  they  answered.  Thy 
servant  our  father  is  in  good  health,  he  zsyet 
alive.  And  they  bowed  down  their  heads, 
and  made  obeisance.  29.  yVnd  he  lifted  up 
his  eyes,  and  saw  his  brother  Benjamin,  his 
mother’s  son,  and  said,  Is  this  your  young- 
er brother,  of  whom  ye  spake  unto  me  ? And 
he  said,  God  be  gracious  unto  tliee,  my  son. 
30.  And  Joseph  made  haste ; for  his  bow- 
els did  yearn  upon  his  brother:  and  he  sought 
where  to  weep ; and  he  entered  into  his 
chamber,  and  wept  there.  31.  And  he 
washed  his  face,  and  went  out,  and  refrain- 
ed himself,  and  said.  Set  on  bread.  32. 
And  they  set  on  for  him  by  himself,  and  for 
them  by  themselves,  and  for  the  Egyptians, 
which  did  eat  with  him,  by  themselves : be- 
cause the  Egyptians  might  not  eat  bread 
with  the  Hebrews ; for  that  is  an  abomina- 
tion unto  the  Eg)- ptians.  33.  And  they  sat 
before  him,  the  first-born  according  to  his 
birth-right,  and  the  youngest  according  to 
his  youth : and  the  men  marvelled  one  at 
another.  34.  And  he  took  and  sent  messes 
unto  them  from  before  him : but  Benja- 
min’s mess  was  five  times  so  much  as  any 
of  theirs.  And  they  drank,  and  were  mer- 
ry with  him. 

Here  is, 

I.  The  great  respect  that  Joseph’s  brethren  paid 
to  him ; when  they  brought  him  the  present,  they 
boxved  themselves  before  him;  (t;.  26.)  and  again, 
when  they  ga\  e him  an  account  of  their  father’s 
health,  they  made  obeisance,  and  called  him,  Thy 
servant  ,our  father,  v.  28.  Thus  were  Joseph’s 
dreams  fulfilled  more  and  more:  and  even  the  fa- 
ther, by  the  sons,  bowed  before  him,  according  to 
the  dream,  ch.  37.  10.  Probably,  Jacob  had  di- 
rected them,  if  they  had  occasion  to  speak  of  him  to 
the  man,  the  lord  of  the  land,  to  call  him  his  ser~ 
vant 


II.  The  great  kindness  that  Joseph  showed  no 
them,  while  they  little  thought  it  was  a brotherly 
kindness.  Here  is, 

1.  His  kind  inquiry  concerning  Jacob,  Is  he  ?jct 
alive?  A \ erv'  fit  question  to  be  asked  concerning 
any,  especially  ccnceniing  old  people;  for  we  are 
dying  claily;  it  is  strange,  that  we  are  yet  alirve. 
Jac.i  b had  said,  many  years  before,  I will  go  to  tin- 
grave  to  my  son;  but  he  is  yet  alwe:  we  must  not 
die  when  we  will. 

2.  The  kind  notice  he  tcok  of  Benjamin,  his  own 
bn  then  (1)  He  put  up  a prayer  for  him,  (x).  29.) 
God  he  g?'acio?is  ?into  thee,  my  son.  Joseph’s  fa- 
\ ' ur,  though  he  was  the  lord  of  tht  land,  would  do 
him  little  good,  uniess  God  were  gracious  to  him. 
Many  seek  the  ruler’s  fav  our,  but  he  directs  him  to 
seek  the  fa\  our  of  the  Ruler  of  rulers.  (2. ) He 
shed  some  tears  for  him,  v.  30.  His  natural  affec- 
tion to  his  bn  ther,  his  joy  to  see  him,  his  concern 
to  see  him  and  the  rest  of  them  in  distress  for  bread, 
and  the  remembrance  cf  his  own  griefs  since  he 
last  saw  him,  produced  a gi-eat  agitation  in  him, 
which  perhaps  was  the  more  uneasy,  because  he 
endeavoui'cd  to  stifie  and  suppress  it;  but  he  was 
forced  to  retire  into'his  clcset,  there  to  give  \ ent  to 
his  feelings  by  tears.  Note,  [1.]  Tearir  ( f tender- 
ness and  affection  are  no  disparagement  at  all,  even 
to  great  and  wise  men.  [2.]  Gracious  weepers 
should  not  proclaim  their  tears.  My  soul  shall  wec/i 
in  secret,  says  the  prophet,  Jer.  13.  17.  Peter  went 
out  and  weeped  bitterly.  See  Matt.  26.  75. 

3.  His  kind  entertainment  cf  them  all;  when  his 
weeping  had  subsided  so  that  he  could  refrain  him- 
self, he  sat  down  to  dinner  with  them,  treated 
them  nobly,  and  yet  contriv  ed  every  thing  to  amuse 
them.  (1.)  He  ordered  three  tables  to  be  spread, 
one  for  his  brethren,  another  for  the  Eg}  ptians 
that  dined  with  him,  (for  so  different  were  their 
customs,  that  they  did  not  care  to  eat  together, ) 
another  for  himself,  who  durst  not  own  himself  a 
Hebrew,  and  yet  would  not  sit  with  the  Egyptians. 
See  here  an  instance,  [1.]  Of  hospitality  and  good 
house-keeping,  which  is  a veiy  commendable  thing, 
according  as  the  ability  is.  ' [2.]  Of  compliance 
with  people’s  humours,  even  whimsical  ones,  as 
Bishop  Patrick  calls  this  of  the  Egyptians  not  eat- 
ing with  the  Hebrews.  Though  Joseph  was  the 
lord  of  the  land,  and  orders  were  given  that  all  peo- 
ple should  obey  him;  yet  he  would  not  force  the 
Egyptians  to  eat  with  the  Hebrews,  against  their 
minds,  but  let  them  enjoy  their  humours;  spirits 
truly  generous  hate  to  impose.  [3.  ] Of  the  early 
distance  between  Jews  and  Gentiles;  one  table 
would  not  hold  them.  (2. ) He  placed  his  brethren 
according  to  their  seniority,  fv.  33. ) as  if  he  could 
certainly  divine.  Some  think  they  placed  them- 
selves so,  according  to  their  custom;  but  if  so,  I 
see  not  why  such  particular  notice  is  taken  of  it, 
especially  as  a thing  they  marvelled  at.  (3. ) He 
gave  them  a very  plentiful  entertainment,  sent 
messes  to  them  from  his  own  table,  x>.  34.  This 
was  the  more  generous  in  him,  and  the  mere  obli- 
ging to  them,  because  of  the  present  scarcity  of  pro- 
visions. In  a day  of  famine,  it  is  enough  to"  be  fed; 
but  they  here  were  feasted.  Perhaps  they  had  not 
had  such  a good  dinner  for  many  months.  It  is 
said.  They  drank  and  were  merry;  their  cares  and 
fears  were  now  over,  and  they  ate  their  bread  with 
joy,  concluding  they  were  now  upon  TOod  terms 
with  the  man,  the  lord  of  the  land.  If  God  accept 
our  works,  our  present,  we  have  reason  to  be  cheer- 
ful. Yet  when  we  sit,  as  they  here  did,  to  eat  with 
a ruler,  we  should  consider  what  is  before  us,  and 
not  indulge  our  appetite,  or  be  desirous  of  dainties. 
Prov.  23.  1 • *3.  Joseph  gave  them  to  understand 
that  Benjamin  was  his  favourite;  for  his  mess  was 
Jive  times  as  much  as  any  of  theiPs,  not  as  if  he 


908  GENESIS,  XLIV. 


would  have  him  eat  so  much  more  than  the  rest, 
for  then  he  must  eat  more  than  would  do  him  good; 
(and  it  is  no  act  of  friendship,  but  an  injury  and  un- 
kindness rather,  to  press  any  either  to  eat  or  drink 
to  excess;)  but  thus  he  would  testify  his  particular 
respect  for  him,  that  he  might  try  whether  his 
brethren  would  envy  Benjamin  his  larger  messes, 
as  formerly  they  had  en\  ied  him  h s finer  coat. 
And  it  must  be  our  rule,  in  such  cases,  to  be  con- 
tent with  what  we  have,  and  not  to  gr;e  v e at  what 
others  have. 

CHAP.  XLIV. 

Joseph  having  entertained  his  brethren,  dismissed  them; 
but  here  we  have  them  brought  back  in  a greater  fright 
than  any  they  had  been  in  yet.  Observe,  f.  ^Vhat  me- 
thod he  took,  both  to  humble  them  further,  and  also  to 
try  their  affection  to  his  brother  Benjamin,  by  which  he 
would  be  able  to  judge  of  the  sincerity  of  their  repentr 
ance  for  what  they  had  done  against  him,  which  he  was 
desirous  to  be  satisfied  of,  before  he  manifested  his  re- 
conciliation to  them.  This  he  corjtrived  to  do  by  bring- 
ing Benjamin  into  distress,  r.  1 . . 17.  II.  The  good  sue 
cess  of  the  experiment;  he  found  them  all  heartily  con- 
cerned, and  Judah  particularly,  both  for  the  safety  of 
Benjamin  and  for  the  comfort  of  tfieir  aged  father,  v.  18 
..3  4. 

I.  4 ND  he  commanded  the  steward  of 

his  house,  saying,  Fill  the  men’s 
sacks  with  food,  as  much  as  they  can  carry, 
and  put  every  man’s  money  in  his  sack’s 
mouth.  2.  And  put  my  cup,  the  silver  cup, 
in  the  sack’s  mouth  of  the  youngest,  and 
his  corn  money.  And  he  did  according  to 
the  word  that  Joseph  had  spoken.  3.  As 
soon  as  the  morning  was  light,  the  men 
were  sent  away,  they  and  their  asses.  4. 
And  when  they  were  gone  out  of  the  city, 
and  not  yet  far  off,  Joseph  said  unto  his 
steward.  Up,  follow  after  the  men;  and 
when  thou  dost  overtake  them,  say  unto 
them.  Wherefore  have  ye  rewarded  evil  for 
good  ? 5.  Is  not  this  it  in  which  my  lord 
drinketh,  and  whereby  indeed  he  divineth  ? 
Ye  have  done  evil  in  so  doing.  6.  And  he 
overtook  them,  and  he  spake  unto  them 
these  same  words.  7.  And  they  said  unto 
him.  Wherefore  saith  my  lord  these  words  ? 
God  forbid  that  thy  servants  should  do 
according  to  this  thing  : 8.  Behold,  the 

money  which  we  found  in  our  sacks’ 
mouths  we  brought  again  unto  thee  out  of 
the  land  of  Canaan ; how  then  should  we 
steal  out  of  thy  lord’s  house  silver  or  gold  ? 
9.  With  whomsoever  of  thy  servants  it  be 
found,  both  let  him  die,  and  we  also  will  be 
my  lord’s  bondmen.  10.  And  he  said, 
Now  also  let  it  he  according  unto  your 
words : he  with  whom  it  is  found  shall  be 
my  servant ; and  ye  shall  be  blameless. 

II.  Then  they  speedily  took  down  every 
man  his  sack  to  the  ground,  and  opened 
every  man  his  sack.  12.  And  he  searcherl, 
and  began  at  the  eldest,  and  left  at  the 
youngest:  and  the  cup  was,jbund  in  Ben- 
jamin’s sack.  13.  Then  they  rent  their 
clothes,  and  laded  every  man  his  ass,  and 


returned  to  the  city.  14.  And  Judah  and 
his  brethren  came  to  Joseph’s  house ; for 
he  leus  yet  there : and  they  fell  before  him 
on  the  ground.  15.  And  Joseph  said  unto 
them,  what  deed  is  this  that  ye  have  done  ? 
Wot  ye  not  that  such  a man  as  I can  cer- 
tainly divine  ? 16.  And  Judah  said.  What 

shall  we  say  unto  my  lord  ? What  shall 
we  speak  ? Or  how  shall  we  clear  our- 
selves ? God  hath  found  out  the  iniquity 
of  thy  servants : behold,  we  are  my  lord’s 
servants,  both  we,  and  he  also  with  whom 
the  cup  is  found.  17.  And  he  said,  God 
forbid  that  I should  do  so:  but  the  man  in 
whose  hand  the  cup  is  found,  he  shall  be 
my  servant ; and  as  for  you,  get  you  up  in 
peace  unto  your  father. 

Here, 

I.  Joseph  heaps  further  kindnesses  upon  his  bre- 
thren, fills  their  sacks,  returns  their  money,  and 
sends  them  away  full  of  gladness.  But, 

II.  He  exercises  them  with  further  trials.  Our 
God  thus  humbles  those  whom  he  loves,  and  loads 
with  benefits.  Joseph  ordered  h-s  steward  to  put  a 
fine  silver  cup.  which  he  had,  (and  which  it  is 
likely,  was  used  at  his  table  when  they  dined  with 
him,)  into  Benjamin’s  sack’s  mouth,  that  it  might 
seem  as  if  he  had  stolen  it  from  the  table,  and  put 
it  there  himself,  after  his  com  was  delivered  him. 
If  Benjamin  had  stolen  it,  it  had  been  the  basest 
piece  of  dishonesty  and  ingratitude  that  could  be; 
and  if  Joseph,  by  ordering  it  to  be  put  there,  had 
designed  really  to  take  advantage  against  him,  it 
had  been  in  him  most  horrid  cruelty  and  oppres- 
sion ; but  it  proved  in  the  issue,  that  there  was  no 
harm  done,  nor  any  designed  on  either  side.  Ob- 
serve, 

1.  How  the  pretended  criminals  were  pursued 
and  arrested,  on  suspicion  of  having  stolen  a silver 
cup.  The  steward  charged  them  with  ingratitude, 
rewarding  evil  for  good;  with  folly,  in  taking  away 
a cup  of  daily  use,  and  which  therefore  would  soon 
be  missed,  and  diligent  search  made  for  it;  for  so  it 
may  be  read,  (v.  5.)  Is  not  this  it  in  which  my  lord 
drinketh,  (as  having  a particular  fondness  for  it,) 
and  for  which  he  would  search  thoroughly?  Or, 
“by  which,  leaving  it  carelessly  at  your  table,  he 
would  make  trial  whether  vou  were  honest  men  or 
no?” 

2.  How  they  pleaded  for  themselves;  they  so- 
lemnly protested  their  innocence,  and  detestation  of 
so  base  a thing;  (i’.  7.)  urged  it  as  an  instance  of 
their  honesty,  that  they  had  brought  their  money 
back;  (n.  8.)  and  offered  to  submit  to  the  severed 
punishment,  if  they  should  be  found  guilty,  v.  9,  10. 

3.  How  the  theft  was  fastened  upon  Benjamin;  iti 
his  sack  the  cup  was  found,  to  whom  Joseph  had 
been  particularly  kind.  Benjamin,  no  doubt,  was 
ready  to  deny  upon  oath,  the  taking  of  the  cup,  and 
we  may  suppose  him  as  little  liable  to  suspicion  as 
any  of  them;  but  it  is  in  vain  to  confront  such  noto- 
rious evidence,  the  cup  is  found  in  his  custody; 
they  dare  not  arraign  Joseph’s  justice,  nor  so  much 
as  suggest  th:it  perhaps  he  that  had  put  their  mo- 
ney in  their  sacks’  mouths,  had  put  the  cup  there; 
l)ut  they  throw  themselves  upon  Joseph’s  mercy. 
And, 

4.  Here  is  their  humble  submission,  v.  16.  (1.) 

They  acknowledge  the  righteousness  of  God,  God 
hath  found  out  the  iniquity  of  thy  servants;  perhaps 
referring  to  the  injuiy  they  had  formerly  done  to 
Joseph,  for  which  they  thought  God  was  now  rec- 


GENESIS,  XLIV.  209 


koning  with  them.  Note,  Even  in  those  afflictions 
wherein  we  apprehend  ourselves  wronged  by  men, 
yet  we  must  own  that  God  is  righteous,  and  finds 
out  our  iniquity.  (2.)  They  sui-render  themselves 

Srisoners  to  Joseph,  U'e  are  my  lord's  servants. 

low  Josepli’s  dreams  were  accomplished  to  the 
utmost;  their  bowing  so  often,  and  doing  obeisance, 
might  be  looked  upon  as  a compliment,  and  no 
more  than  wh It  other  strangers  did:  but  the  con- 
stiniction  they  themselves,  in  their  pride,  had  put 
upon  his  dreams,  was,  Shalt  thou  have  dominion 
over  us?  ch.  37.  8.  And  in  that  sense  it  is  now  at 
length  fulfilled,  they  own  themselves  his  vassals; 
since  they  did  invidiously  so  understand  it,  so  it 
shall  be  fulfilled  in  them. 

5.  Joseph  with  an  air  of  justice,  gives  sentence, 
that  Benjamin  only  should  be  kept  in  bondage,  and 
the  rest  should  be  dismissed;  for  why  should  any 
suffer  but  the  guilty.^  Perhaps  Joseph  intended 
hereby  to  try  Benjamin’s  temper,  whether  he 
could  bear  such  a hardship  as  this,  with  the  calm- 
ness and  composure  of  mind  that  became  a wise 
and  good  man;  in  short,  whether  he  was  indeed  his 
own  brother,  in  s/iirit,  as  well  as  blood;  for  Joseph 
himself  had  been  falsely  accused,  and  had  suffered 
hard  things  in  consequence,  and  yet  kept  possession 
of  his  own  soul : howe  ver,  it  is  plain,  he  intended 
hereby  to  try  the  affection  of  his  brethren  to  him, 
and  to  their  father.  If  they  had  gone  away  con- 
tentedly, and  left  Benjamin  in  bonds,  no  doubt  but 
Joseph  would  soon  have  released  and  promoted 
him,  and  sent  notice  to  Jacob,  and  would  ha\  e left 
the  rest  of  his  brethren  justly  to  suffer  for  their 
hard-heartedness;  but  they  proved  to  be  better 
affected  to  Benjamin  than  he  feared.  Note,  W'^e 
cannot  judge  what  men  .ire,  by  what  they  have 
been  formerly;  nor  what  they  will  do,  by  what  they 
have  done;  age  and  experience  may  make  men 
wiser  and  better.  They  that  had  sold  Joseph,  yet 
would  not  now  abandon  Benjamin:  the  worst  may 
mend  in  time. 

18.  I hen  Judah  came  near  unto  him, 
and  said,  Oh  my  lord,  let  thy  servant,  1 
pray  thee,  speak  a word  in  my  lord’s  ears, 
and  let  not  thine  anger  burn  against  thy 
servant : for  thou  art  even  as  Pharaoh.  1 9. 
My  lord  asked  his  servants,  saying.  Have 
ye  a father,  or  a brother  ? 20.  And  we 
said  unto  my  lord.  We  have  a father,  an 
old  man,  and  a child  of  his  old  age,  a little 
one ; and  his  brother  is  dead,  and  he  alone 
is  left  of  his  mother,  and  his  father  loveth 
him.  21.  And  thou  saidst  unto  thy  ser- 
vants, Bring  him  down  unto  me,  that  I may 
set  mine  eyes  upon  him.  22.  And  we  said  | 
unto  my  lord.  The  lad  cannot  leave  his  i 
father ; for  if  he  should  leave  his  father,  j 
his  father  would  die.  23.  x\nd  thou  saidst ! 
unto  thy  seiwants.  Except  your  youngest 
brother  come  down  with  you,  ye  shall  see 
my  face  no  more.  24.  x\nd  it  came  to 
pass  when  we  came  up  unto  thy  servant  my 
father,  we  told  him  the  words  of  my  lord. 
25.  x\nd  our  father  said.  Go  again,  and 
buy  us  a little  food.  26.  i\nd  we  said. 
We  cannot  go  down  : if  our  youngest  bro- 
ther be  rt  itli  us,  then  will  we  go  do\%Ti : for 
we  may  not  see  the  man’s  face,  except  our 
VoL.  I. — 2 D 


j youngest  brother  be  with  us.  27.  i\nd  thy 
I sen  ant  my  father  said  unto  us.  Ye  know 
that  my  wife  bare  me  two  satis : 28.  And 

I the  one  went  out  from  me,  and  I said, 

: Surely  he  is  torn  in  pieces ; and  1 saw  him 
' not  since : 29.  And  if  ye  take  this  also 

from  me,  and  mischief  befall  him,  ye  shall 
bring  down  my  gray  hairs  with  sorrow  to 
I the  grave.  30.  jNow  therefore  when  I 
come  to  thy  servant  my  father,  and  the  lad 
be  not  with  us ; seeing  that  his  life  is  bound 
up  in  the  lad’s  life;  31.  It  shall  come  to 
I pass,  when  he  seeth  that  the  lad  is  not  icith 
ns,  that  he  will  die:  and  thy  servants  shall 
bring  down  the  gray  hairs  of  thy  serv^ant 
our  father  v\  ith  sorrow  to  the  grave.  32. 
For  tliy  servant  became  surety  for  the  lad 
unto  my  father,  saying.  If  I bring  him  not 
unto  thee,  then  I shall  bear  the  blame  to 
my  fathei'  for  ever.  33.  Now  therefore,  I 
{)ray  tliee,  let  thy  servant  abide  instead  of 
the  lad  a bondman  to  my  lord;  and  let  the 
i lad  go  up  with  his  brethren.  34.  Forhow' 

I sluill  I go  up  to  my  father,  and  the  lad  be 
j not  with  me  I Lest  peradventure  I see  the 
evil  that  shall  come  on  my  father. 

We  liave  here  a most  ingenious  and  pathetic 
speech  which  Judah  made  to  Joseph  on  Benjamin’s 
behalf,  to  obtain  his  discharge  from  the  sentence 
passed  upon  him;  either  Judah  was  a better  friend 
to  Benjamin  than  the  rest  were,  and  more  solicitous 
to  bring  him  off";  or,  he  thought  himself  under  great- 
er obligations  to  endeavour  it  than  the  rest,  because 
he  had  passed  his  word  to  his  father  for  his  safe  re- 
turn; or,  the  rest  chose  him  for  their  spokesman, 
because  he  was  a man  of  better  sense,  and  better 
spirit,  and  had  a greater  command  of  language  than 
any  of  them.  His  address,  as  it  is  here  recorded, 
is  so  very  natural,  and  so  expressive  of  his  present 
feelings,  that  we  cannot  but  suppose  Moses,  who 
wrote  it  so  long  after,  to  have  written  it  under  the 
special  direction  of  him  that  made  man's  mouth. 
A.  great  deal  of  unaffected  art,  and  imstudied  un- 
forced rhetoric,  there  is  in  this  speech. 

I.  He  addresses  himself  to  Joseph  with  a great 
1 deal  of  respect  and  deference;  calls  him  his  lord, 
j himself  and  his  brethren  his  servants,  begs  his  pa- 
tient hearing,  and  ascribes  sovereign  authority  to 
him,  “ Thou  art  even  as  Pharaoh;  whose  favour 
we  desire,  and  whose  wrath  we  dread,  as  we  do 
Pharaoh’s.”  Religion  does  not  destroy  good  man- 
ners, and  it  is  prudence  to  speak  obligingly  to 
those  at  whose  mercy  we  lie:  titles  of  honour  to 
those  that  are  entitled  to  them,  are  not  flattering 
titles. 

II.  He  represented  Benjamin  as  one  well  worthy 
of  his  compassionate  consideration:  (t>.  20.)  he  was 
a little  one,  compared  with  the  rest  of  them;  the 
youngest,  not  acquainted  with  the  world,  nor  ever 
mured  to  hardship,  having  always  been  brought  up 
tenderly  with  his  father,  it  made  the  case  more 
pitiable,  that  he  alone  was  left  of  his  mother,  and 
his  brother  was  dead,  namely,  Joseph;  little  did 
^udah  think,  what  a tender  point  he  touched  on 
now.  Judah  knew  that  Joseph  was  sold,  and  there- 
fore had  reason  enough  to  think  that  he  was  alive; 
however,  he  could  not  be  sure  that  he  was  dead, 
but  they  had  made  their  father  believe  he  was 
dead;  and  now  they  had  told  that  lie  so  long,  that 


210 


GENESIS,  XLV. 


they  had  forgotten  the  truth,  and  began  to  belie\  e 
the  lie  themselves. 

III.  He  urged  it  very  closel)",  that  Joseph  had 
himself  constrained  them  to  bring  Benjamin  with 
them,  had  expressed  a desire  to  see  him,  (v.  21.) 
and  had  forbidden  them  his  presen . e,  unless  they 
brought  Benjamin  with  them,  (r>.  23,  26.)  all  whieh 
intimated  that  he  designed  him  some  kindness,  and 
must  he  be  brought  with  so  mu  . h difficulty  to  the 
preferment  of  a perpetual  slavery.^  Was  he  not 
brought  to  Egypt,  in  obedience,  purely  in  obedi- 
ence, to  the  command  of  Joseph;  and  would  he  not 
show  him  some  mercy  Some  observe,  that  Jacob’s 
sons,  in  reasoning  with  their  father,  had  said,  Ife 
will  not  go  down,  unless  Benjamin  go  with  us,  {c/i. 
43.  5.)  but  that  when  Judah  comes  here  to  relate 
the  storv,  he  expresses  it  more  decently,  “ We 
cannot  go  down,  with  any  expectation  to  speed 
well.”  Indecent  words  spoken  in  haste  to  our  su- 
periors, should  be  recalled  and  amended. 

IV.  The  great  argument  he  insists  upon,  was, 
the  insupportable  grief  it  would  be  to  his  aged 
father,  it  Benjamin  should  be  left  behind  in  servi- 
tude; His  father  loveth  him,  v.  20.  This  they  had 
pleaded  against  Joseph’s  insisting  on  his  coming 
down,  (z;.  22.)  “ If  he  should  leave  his  father,  his 
father  would  die;  much  more  if  now  he  be  left  be- 
nind,  never  more  to  return  to  him.”  This  the  old 
man,  of  whom  they  spake,  had  pleaded  against  his 
going  down,  {v.  29.)  If  any  mischief  befall  him,  ye 
shall  bring  down  my  gray  hairs,  that  crown  of 
glory,  with  sorrow  to  the  grave.  This  therefore 
Judah  presses  with  a great  deal  of  earnestness, 

“ H's  life  is  bound  ufi  in  the  lad’s  life;  (v.  30. ) when 
he  sees  that  the  lad  is  not  with  us,  he  will  faint 
away,  and  die  immediately,  (z^  31.)  or  will  abandon 
himself  to  such  a degree  of  sorrow,  as  will,  in  a 
few  days,  make  an  end  of  him.”  And  lastly,  Ju- 
dah pleads,  that,  for  his  part,  he  could  not  bear  to  ; 
see  this,  {y.  34. ) Let  me  not  see  the  evil  that  shall 
come  on  my  father.  Note,  It  is  the  duty  of  chil- 
dren to  be  very  tender  of  their  parents’  comfort, 
and  to  be  afraid  of  every  thing  that  may  be  an  oc- 
casion of  grief  to  them.  Thus  the  love  that  de- 
scended first,  must  again  ascend,  and  something 
must  be  done  towards  a recompense  for  their  care. 

V.  Judah,  in  honour  to  the  justice  of  Joseph’s 
sentence,  and  to  show  his  sincerity  in  this  plea, 
offers  himself  to  become  a bondman  instead  of  Ben- 
jamin, V.  33.  Thus  the  law  would  be  satisfied; 
Joseph  would  be  no  loser;  (for  we  may  suppose  Ju- 
dah a more  able-bodied  man  than  Benjamin,  and 
fitter  for  service;)  and  Jacob  would  better  bear  the 
loss  of  him  than  of  Benjamin.  Now,  so  far  was  he 
from  grieving  at  Ins  father’s  particular  fondness  for 
Benjamin,  that  he  is  himself  willing  to  be  a bond- 
man,  to  indulge  it. 

Now,  had  Joseph  been  as  Judah  supposed  him, 
an  utter  stranger  to  the  family,  yet  even  common 
humanity  could  not  but  be  wrought  upon  by  such 
powerful  reasonings  as  these;  for  nothing  could  be 
said  more  moving,  more  tender;  it  was  enough  to 
melt  a heart  of  stone:  but  to  Joseph,  who  was  near- 
er akin  to  Benjamin  than  Judah  himself  was,  and 
who,  at  this  time,  felt  a greater  affection  both  for 
him  and  his  aged  father,  than  Judah  did,  nothing 
could  be  more  pleasingly  or  more  happily  said. 
Neither  Jacob  nor  Benjamin  needed  an  intercessor 
with  Joscjih;  for  he  himself  loved  them. 

Upon  the  whole  matter,  let  us  take  notice,  1. 
How  pnidcntly  Judah  suppressed  all  mention  of  the 
crime  that  was  charged  upon  Benjamin.  Had  he 
said  any  thing  by  way  of  acknowledgment  of  it,  he  j 
had  rellected  on  Benjamin’s  honesty,  and  seemed  ! 
too  forward  to  suspect  that;  had  he  said  any  thing  I 
by  way  of  denial  of  it,  he  had  reflected  on  Joseph’s 
justice,  and  the  sentence  he  had  passed:  therefore 


he  wholly  waves  that  head,  ana  appeals  to  Joseph’s 
pity.  Compare  with  this  that  of  Jt.b,  in  humbling 
himself  before  God,  (Job  9.  15.)  I heiigh  1 were 
I righteous,  yet  would  I not  answer,  I Wv.uld  not 
argue,  but  petition,  I would  make  sufi/ilication  to 
my  judge.  2.  What  good  reason  dying  J.  cob  had 
to  say,  Judah,  thou  art  he  whom  thy  brethren  shall 
firaise,  (ch.  49.  8.)  for  he  excelled  tJ.em  all  in  bcld- 
1 ness,  wisdom,  eloquein  e,  and  especi-  lly  tenderness 
[ for  their  father  and  Emily.  3.  Judah’s  faithful  ad- 
I herence  to  Benjamin,  now  in  his  distress,  was  re- 
compensed long  after  by  the  constant  adiicrence  cf 
the  tr.be  of  Benjamin  to  the  tribe  ( f Judah,  when 
all  the  other  ten  tribes  had  deserted  it.  4.  How  fitly 
does  the  ajicstle,  when  he  is  disccursing  cf  th.e  me- 
diation of  Christ,  obsein  c,  that  our  Lord  sprang 
out  of  Judah;  (Heb.  7.  14.)  for,  like  his  f .ther  Ju- 
dah, he  not  only  made  intercession  for  the  trungres- 
sors,  but  he  became  a surety  for  them,  as  it  follows 
there,  (z;.  22. ) testifying  therein  a very  tender  con- 
cern, both  for  his  father  and  for  his  brethren. 

CHAR  XLV. 

It  is  a pity  that  this  chapter  and  that  foregoing  should  be 
parted,  and  read  asunder.  There  we  had  Judah’s  inter- 
cession for  Benjamin,  with  which,  we  may  suppose,  the 
rest  of  his  brethren  signified  their  concurrence;  Joseph 
let  him  go  on  without  interruption,  heard  all  he  had  to 
say,  and  then  answered  it  all  in  one  word,  / am  Joseph. 
Now,  he  found  his  brethren  humbled  for  their  sins, 
mindful  of  himself,  (for  Judah  had  mentioned  him  twice 
in  his  speech,)  respectful  to  their  father,  and  very  tender 
of  their  brother  Benjamin;  now,  they  were  ripe  for  the 
comfort  he  designed  them,  by  making  himself  known  to 
them,  w'hich  we  have  the  story  of  in  this  chapter:  it  was 
to  Joseph’s  brethren  as  clear  shining  after  rain,  nay.  it 
was  to  them  as  life  from  the  dead.  Here  is,  1.  Joseph’s 
discovery  of  himself  to  his  brethren,  and  his  discourse 
with  them  upon  that  occasion,  v.  1 . . 15.  II.  The  orders 
Pharaoh,  hereupon,  gave  to  fetch  Jacob  and  his  family 
down  to  Egypt,  and  Joseph’s  despatch  of  his  brethren, 
accordingly^  back  to  his  father  with  those  orders,  v.  16 . . 
24.  III.  The  joyful  tidings  of  this  brought  to  Jacob, 
v.  25  . . 28. 

1.  ^I'^HEN  .Tosepli  could  not  refrain  him- 
JL  self  before  all  them  that  stood  by 
him ; and  he  cried,  Cause  every  man  to  go 
out  from  me.  And  there  stood  no  man 
with  him,  while  Joseph  made  himself  known 
unto  his  lirethren.  2.  And  he  wept  aloud  : 
and  the  Egyptians  and  the  house  of  Pha- 
raoh heard.  3.  And  Joseph  said  unto  his 
brethren,  1 am  Joseph  ; Doth  my  father  yet 
live?  And  his  brethren  could  not  answer 
him ; for  they  were  troubled  at  his  presence. 
4.  And  Joseph  said  unto  his  brethren.  Come 
near  to  me,  I pray  you.  And  they  came 
near.  And  he  said,  I am  Joseph  your  bro- 
ther, whom  ye  sold  into  Egypt.  5.  Now 
therefore  be  not  grieved,  nor  angiy  with 
yourselves,  that  ye  sold  me  hither  : for  God 
did  send  me  before  you  to  preserve  life.  6. 
For  these  two  years  hath  the  famine  been 
in  the  land  : and  yet  there  are  five  years,  in 
the  which  there  shall  neither  be  earing  nor 
harvest.  7.  And  God  sent  me  before  you 
to  preserve  you  a posterity  in  the  earth,  and 
to  save  your  lives  by  a great  deliverance. 
8.  So  now  it  toas  not  you  that  sent  me 
hither,  but  God : and  he  hath  made  me  a 
father  to  Pharaoh,  and  lord  of  all  his  hou.se 


GEI\ESJS,  XLV. 


and  a ruler  throughout  all  the  land  of 
Egypt.  9.  Haste  ye,  and  go  up  to  iny  la- 
ther, and  say  unto  him,  I’hus  saith  thy  son 
Josepli,  God  hath  made  me  lord  of  all 
Egypt : come  down  unto  me,  tarry  not : 

10.  And  thou  shalt  dwell  in  the  land  of 
Goshen,  and  thou  shalt  be  near  unto  me, 
thou,  and  thy  children,  and  thy  ciiikiren’s 
cliildren,  and  thy  flocks,  and  thy  hei  ds,  anti 
all  that  thou  hast:  11.  And  fheie  will  1 
nourish  thee;  for  yet  there  are  live  yeais 
of  famine;  lest  thou,  and  thy  houseiiold,  | 
and  all  that  thou  hast,  come  to  jjoverty. 

1 2.  And,  behold,  your  eyes  see,  and  th(^  eyes 
of  my  brother  Benjamin,  that  it  is  my  mouth 
that  speaketh  unto  you.  13.  And  ye  shall 
tell  my  father  of  all  my  glory  in  Egypt,  and 
of  all  that  ye  have  seen ; and  ye  shall  haste 
and  bring  down  my  father  hither.  14.  And 
he  fell  upon  his  brother  Benjamin’s  neck, 
and  wept;  and  Benjamin  wept  upon  his 
neck.  1 5.  Moreover  he  kissed  all  his  bre- 
thren, and  wept  upon  them  : and  after  that 
his  brethren  talked  with  him. 

Judah  and  his  brethren  were  waiting  for  an  an- 
swer, and  could  not  but  be  amazed  to  discover  in- 
stead of  the  gravity  of  a judge,  the  natural  affec- 
tion of  a father  or  brother. 

I.  Joseph  ordered  all  his  attendants  to  withdraw, 
V.  1.  The  private  conversations  of  friends  are  the 
most  free:  when  Joseph  would  put  on  love,  he  puts 
off  state;  which  it  was  not  fit  his  servants  should  be 
witnesses  of.  Thus  Christ  graciously  manifests  him- 
self and  his  loving  kindness  to  his  people,  out  of  the 
sight  and  hearing  of  the  world. 

II.  Tears  were  the  preface  or  introduction  to  his 
discourse,  v.  2.  He  had  dammed  up  this  stream  a 
great  while,  and  with  much  ado;  but  now  it  swelled 
so  high,  that  he  could  no  longer  contain,  but  he  we/it 
aloud,  so  that  those  whom  he  had  forbidden  to  see 
him,  could  not  but  hear  him.  These  were  tears  of 
tenderness  and  strong  affection,  and  with  these  he  j 
threw  off  that  austerity  with  which  he  had  hitherto 
carried  himself  toward  his  brethren;  frr  he  could 
Ijear  it  no  longer.  This  represents  the  divine  com- 
passion toward  retuniing  penitents,  as  much  as  th' t i 
of  the  father  of  the  prodigal,  Luke  15.  20.  Hos.  j 

11.  8,  9. 

III.  He  very  abruptly  (as  one  uneasy  till  it  was  I 
out)  tells  them  Avho  he  was,  I am  Joseph.  They 
knew  him  only  by  his  Egyptian  name,  Y.aphnatli- 
paaneah,  his  Hebrew  name  being  lost  and  forgotten 
in  Egypt;  but  now  he  teaches  them  to  call  him  by 
that,  I am  Joseph:  nay,  that  they  might  not  suspect 
it  was  another  of  the  same  name,  he  explains  him-  j 
self,  {y.  4.)  I am  Joseph,  your  brother.  This  would  ! 
both  humble  them  yet  more  for  their  sin  in  selling  | 
him,  and  would  encourage  them  to  hope  for  kind  i 
treatment.  Thus  when  Christ  would  convince  Paul,  i 
he  said,  I am  Jesus;  and  \yhen  lie  would  comfort  j 
his  disciples,  he  said.  It  is  1,  be  not  afraid.  This 
word,  at  first,  startled  Joseph’s  lirethren;  they  start- 
ed back  through  fear,  or,  at  least,  stood  still  aston- 
ished; but  Joseph  called  kindly  and  familiarly  to 
them.  Come  near,  I pray  you.  Thus  when  Christ 
manifests  himself  to  his  people,  he  encourages  them 
to  draw  near  to  him  with  a true  heart.  Perhaps 
being  alv'ut  to  speak  of  their  selling  of  him,  he 
would  not  speak  aloud,  lest  the  E^'ptians  should 
oi'crhear,  and  it  should  make  the  Hebrews  to  be  I 


yet  more  an  aijomiiiation  to  them;  theref  re  he 
would  have  them  come  near,  that  he  might  whisjier 
with  them,  which,  ik.w  that  the  tide  cf  his  passion 
was  a little  over,  he  was  able  to  do,  whereas,  at 
first,  he  could  not  but  cry  out. 

IV.  He  endeavours  to  soften  their  grief  for  the 
injuries  they  had  done  him,  by  showing  them,  that 
whatever  they  designed,  f led  meant  it  for  good,  and 
had  bn.ught  much  good  out  of  it,  {v.  5.)  Be  not 
griexfed,  nor  angry  ivith  yourselves.  Sinners  must 
grieve  and  be  angry  nvith  themselves,  for  their  sins; 
j yea,  though  (iod,  by  liis  power,  bring  good  out  cf 
^ them,  for  that  is  no  thanks  to  the  sinner,  but  true 
j penitents  she  uid  be  greatly  affected  with  it,  when 
I the)'  .see  Cod  bringing  good  out  of  evil,  meat  out  of 
|i  the  eater.  Though  v/e  must  not  with  this  corns. der- 
ation extenuate  our  own  sins,  and  so  take  off  the 
edge  of  our  repentance;  yet  it  may  do  well  thus  to 
extenuate  the  sins  of  others,  and'  so  take  off  tlie 
edge  of  cur  angry  resentments.  Thus  Joseph  does 
here;  his  brethren  needed  net  to  fear  that  he  would 
avenge  upon  them  an  injury  which  God’s  proo  i- 
dence  had  made  to  turn  so  much  to  his  advantage, 
and  that  cf  his  family.  Now  he  tells  them  how 
long  the  famine  was  likely  to  last.  Jive  years;  yet, 
{y.  6.)  what  a capacity  he  was  in  of  being  kind  to 
his  relations  and  friends,  which  is  the  greatest  s.itis- 
faction  that  wealth  and  power  can  give  to  a good 
man,  v.  8.  See  what  a t.ivourable  colour  he  jiuts 
upon  the  injury  they  had  dene  him,  God  sent  me 
before  you,  v.  5,  7.  Note, 

1.  God’s  Israel  is  the  particular  care  of  God’s 
providence.  Joseph  reckoned  that  his  advancement 
was  designed,  not  so  much  to  save  a whole  kingdom 
of  Egyptians,  as  to  preserve  a small  family  of  Israel- 
ites: for  the  Lord's  portion  is  his  people;  whatever 
goes  with  others,  they  shall  be  secured. 

2.  Providence  looks  a great  way  forw^ard,  and  ‘ 
has  along  reach;  even  long  before  the  years  of 
plenty.  Providence  was  preparing  for  the  supply  of 
Jacob’s  house  in  the  I'ears  of  famine.  The  Psalm- 

I ist  praises  God  fer 'this,  (Ps.  105.  17.)  He  sent  a 
j man  before  them,  even  Joseph.  God  sees  his  work 
! from  the  beginning  to  the  end,  but  we  do  not,  Eccl. 

I 3.  11.  How  admirable  arc  the  projects  cf  Provi- 
I dence!  How  remote  its  tendencies!  ^^^lat  ivheels 
j arc  there  within  wheels,  and  yet  all  directed  by 
; the  eyes  in  the  wheels,  and  the  spirit  cf  the  living 
I creature ! Let  us  therefore  judge  nothing  before 
: the  time. 

I 3.  God  often  works  by  contraries;  the  envy  and 
1 contention  of  brethren  threaten  the  ruin  of  families, 

I yet,  in  this  instance  tl.ey  prove  the  occasion  of  pre- 
j serving  Jacob’s  famiha  Joseph  had  never  been  the 
j shepherd  and  stone  rjf  Israel,  if  his  brethren  had 
I not  shot  at  him,  and  hated  him;  even  those  that  had 
wickedly  sold  Joseph  into  Egypt,  yet  themselves 
reaped  the  benefit  of  the  good  God  brought  out  of 
it;  as  those  that  put  Christ  to  death,  were  many  of 
them  saved  by  his  death. 

4.  God  must  ha^'e  all  the  glory  of  the  seasonable 
I preservations  of  his  people,  by  what  way  soever 
! they  are  effected,  (r.  8.)  It  was  not  you  that  sent 
! me  hither,  but  God.  As,  on  the  one  hand,  they 
I must  not  fret  at  it,  because  it  ended  so  well ; so,  on 
I the  other  hand,  they  must  not  be  proud  of  it,  be- 
j cause  it  was  God’s  doing,  and  not  their’s.  They 
designed,  by  selling  him  into  Eg)'pt,  to  defeat  his 
dreams,  but  God  thereby  designed  to  accomplish 
them.  Isa.  10.  7,  Howheit  he  meaneth  not  so. 

V.  He  promises  to  take  care  of  his  father  and 
all  the  family  during  tlie  rest  rf  tVie  ^ ears  of  fa- 
mine. 

1.  He  desires  that  his  f ther  misht  rpeedil)'  he 
made  glad  with  the  tidings  (f  his  life  ana  dignity. 

His  brethren  must  hasten  to  Canaan,  and  must  ac- 
quaint Jacob  that  his  son  Joseph  was  lord  of  al. 


212  GENESIS,  XLV. 


Rgyfit;  (t^.  9.)  they  must  tell  him  of  all  his  glory 
there,  13.  He  knew  it  would  be  a refreshing  oil 
to  his  hoary  head,  and  a sovereign  cordial  to  his  spi-  ] 
rits.  If  any  thing  would  make  him  young  again,  this  | 
would.  He  desires  them  to  give  themselves,  and  : 
take  with  them  to  their  father,  all  possible  satisfac-  i 
tion  of  the  truth  of  these  surprising  tidings,  (n.  12.)  j 
Your  eijes  see  that  it  is  my  mouth.  If  they  would  ; 
recollect  themselves,  they  might  remember  some-  ! 
thing  of  his  features,  speech,  &c.  and  be  satisfied,  j 
2.  He  is  very  earnest  that  his  father  and  all  his 
family  should  come  to  him  to  Egypt;  Coute  down 
unto  me,  tarry  not,  xk  9.  He  allots  his  dwelling  in 
(loshen,  that  part  of  Egypt  which  lay  toward  Ca- 
naan, that  they  might  be  mindful  of  the  country 
from  which  they  were  to  come  out,  v.  10.  He  pro- 
mises to  provide  for  him,  (y.  11.)  I will  nourish. 
Note,  It  is  the  duty  of  children,  if  the  necessity  of 
their  parents  do  at  any  time  require  it,  to  support 
and  supply  them  to  the  utmost  of  their  ability;  and 
C'or6a?2  will  never  excuse  them,  Mark  7.  11.  This 
is  showing  piety  at  home,  1 Tim.  5.  4.  Our  Lord 
Jesus  being,  like  Joseph,  exalted  to  the  highest  hon- 
ours and  powers  of  the  upper  world,  it  is  his  will 
that  all  that  are  his,  should  be  with  him  where  he 
is,  John  17.  24:  This  is  his  commandment,  that  we  I 
be  with  him  now  in  faith  and  hope,  and  a heavenly  j 
conversation;  and  this  is  his  promise,  that  we  shall  j 
be  for  ever  with  him.  | 

VI.  Endearments  were  interchanged  between 
him  and  his  brethren.  He  began  with  the  young- 
est, his  own  brother  Benjamin,  who  was  but  about 
a year  old  when  he  was  separated  from  his  brethren; 
they  wept  on  each  other’s  neck,  (t;.  14. ) perhaps 
to  think  of  their  mother  Rachel,  who  died  in  tra- 
vail of  Benjamin.  Rachel,  in  her  husband  Jacob, 
had  been  lately  weeping  for  her  children,  because, 
in  his  apprehension,  they  were  not,  Joseph  gone, 
and  Benjamin  going;  and  now  they  are  weeping  for 
her,  because  she  was  not.  After  he  had  embraced 
Benjamin,  he,  in  like  manner,  caressed  them  all; 
(x>.  15.)  and  then.  Ins  brethren  talked  with  him 
freely  and  familiarly  of  all  the  affairs  of  their  fa- 
ther’s house.  After  the  tokens  of  true  reconcilia- 
tion, follow  the  instances  of  a sweet  communion. 

16.  And  the  fame  thereof  was  heard  in 
Pharaoh’s  house,  saying,  .loseph’s  brethren  : 
are  come : and  it  pleased  Pharaoh  well,  and 
I lis  servants.  17.  And  Pharaoh  said  unto 
.foseph,  Say  nnto  thy  brethren,  I’his  do 
ye  ; lade  your  beasts,  and  go,  get  you  unto 
the  land  of  Canaan;  18.  And  take  your 
father  and  your  households,  and  come  unto 
me ; and  I will  give  you  the  good  of  the  land 
of  Egypt,  and  ye  shall  eat  the  fat  of  th(^ 
land.  19.  Now  thou  art  commanded, 
this  do  ye ; take  you  wagons  out  of  the 
land  of  Egypt  for  your  little  ones,  and 
for  your  wives,  and  bring  your  father,  and 
come.  20.  Also  regard  not  your  stuff ; for 
the  good  of  all  the  land  of  Egypt  ?s  your’s. 
21.  And  the  children  of  Israel  did  so;  and 
Joseph  gave  them  wagons,  according  to 
the  commandment  of  Pliaraoh,  and  gave 
them  provision  for  the  way.  22.  To  all 
of  them  he  gave  each  man  changes  of 
raiment ; hut  to  Penjamin  he  gave  three 
hundred  pcccs  of  silver,  and  five  changes 
of  raiment.  2.3.  And  to  his  father  he  sent 


after  this  manner;  ten  asses  laden  with  the 
good  things  of  Egypt,  and  ten  she-asses  la- 
den with  corn  and  bread  and  meat  for  his 
father  by  the  way.  24.  So  he  sent  his  bre- 
thren away,  and  they  departed;  and  he 
said  unto  them.  See  that  ye  fall  not  out 
by  the  way. 

Here  is, 

I.  The  kindness  of  Pharaoh  to  Joseph,  and  to  his 
relations,  for  his  sake;  he  bade  his  brethren  wel- 
come, (u.  16.)  though  it  w;  s a time  of  scarcity,  and 
they  were  likely  to  be  a charge  to  him.  Nay,  be- 
cause it  p’eased  Pharaoh,  it  pleased  his  servants 
too,  at  least  they  pretended  to  be  pleased,  because 
Pharaoh  was.  He  engaged  Joseph  to  send  for  his 
father  down  to  Egypt,  and  promised  to  furnish 
them  with  all  com  en'ences  both  for  his  removal 
thither,  and  his  settlement  there.  If  the  good  of 
all  the  land  of  Egypt  (as  it  was  now  better  storked 
than  any  other  land,  thanks  to  Joseph,  under  God,) 
would  suffice  him,  he  was  welcome  to  it  all,  it  was 
all  his  own,  even  the  fat  of  the  land,  (x'.  18.)  so 
that  they  need  not  regard  their  stuff,  x<.  20.  What 
they  had  in  Canaan  he  reckoned  but  stuff,  in  com- 
parison with  what  he  had  for  them  in  Egypt;  and 
therefore  if  they  should  leave  some  of  that  behind 
them,  let  them  not  be  discontented;  Egypt  would 
afford  them  enough  to  make  up  the  losses  of  theii 
remove.  Thus  those  for  whom  Christ  intends 
shares  in  his  hea\  only  glory,  ought  not  to  regard 
the  stuff  of  this  world;  the  best  of  its  enjoyrnents 
are  but  stuff,  but  lumber;  we  o;  nnot  make  sure  of 
it  while  we  are  here,  nmch  less  can  we  cany  it 
away  with  us;  let  usnrt  therefore  be  solicitous  about 
it,  nor  set  our  eyes  or  hearts  upon  it:  there  are  bet- 
ter things  reserved  for  us  in  that  blessed  land, 
whither  our  Joseph  is  gone  to  prepare  a place. 

II.  The  kindness  of  J'  seph  to  his  father  and  bre- 
thren. Pharaoh  was  respectful  to  Joseph,  in  grati- 
tude, because  he  had  been  an  instniment  of  much 
good  to  him  and  his  kingdom,  not  only  preserving  it 
from  the  common  calamity,  but  helping  to  make  it 
considerable  among  the  nations;  for  all  their  neigh- 
bours would  say,  “Surely  the  Egyptians  are  a wise 
and  understanding  people,  that  are  so  well  stocked 
in  a time  of  scarcity.”  For  this  reason.  Pharaoh 
never  thought  any  thing  too  much  he  could  do  for 
Joseph.  Note,  There  is  a gratitude  owing  even  to 
inferiors;  and  when  any  have  showed  us  kindness, 
we  should  study  to  requite  it,  net  only  to  them,  but 
to  their  relations,  ^And  Joseph  likewise  was  re- 
spectful to  his  fdtimr  and  brethren  in  duty,  because 
they  were  his  ne;u  relations,  though  his  brethren 
had  beer,  his  enemies,  and  his  father  long  a stranger. 

1.  He  furnished  them  for  necessity,  xk  21.  He 
gave  them  wagons  and  jirovisions  for  the  wav,  both 
going  and  coming;  for  we  never  find  that  Jacob  was 
very  rich,  and  at  this  time,  when  the  famine  pre- 
vailed, we  may  supjiose  that  he  was  rather  poor. 

2.  He  furnished  them  for  ornament  and  delight. 
'Po  his  brethren  he  gave  two  suits  a jiiece  of  good 
clothes,  to  Benjamin  five  suits,  and  money  besides 
in  his  pocket,  x'.  22.  To  his  father  he  gave  a very' 
handsome  present  of  the  varieties  of  Egypt,  x’.  23. 
Note,  Those  that  are  wealthy,  should  be  generous, 
and  devise  liberal  things;  what  is  an  abundiince 
good  for  but  to  do  good  with  it.^ 

3.  He  dismissed  them  with  a seasonable  caution, 
(x>.  24.)  See  that  ye  fall  not  out  by  the  xvay.  He 
knew  they  were  but  too  apt  to  be  c|uarrelsome;  and 
what  had  lately  passed-  which  revived  the  remem- 
brance of  what  they  had  done  formerly  against  their 
brother,  might  give  them  occasion  to  quarrel.  Jo- 
seph had  observed  thofn  cor>*^end  about  it,  eh.  42.  22, 


213 


GENESIS,  XLVL 


To  one  they  would  say,  “It  was  you  that  first  up- 
braided him  with  his  dreams;”  to  another,  “It  was 
you  that  said.  Let  us  kill  him;”  to  another,  “ It  was 
you  that  stript  him  of  his  fine  coat;”  to  another, 
“It  was  you  that  threw  him  into  the  pit,”  iJfc. 
Now  Joseph  having  foi’given  them  all,  lays  this  ob- 
ligation upon  them,  not  to  upbraid  one  another. 
This  charge  our  Lord  Jesus  has  given  us,  that  ’ive 
love  one  another,  that  we  live  in  peace,  that,  what- 
ever occurs,  or  whate\  er  foi'mer  occurrences  are 
remembered,  we  full  not  out.  For,  (1.)  We  are 
brethren,  we  have  all  one  father.  (2. ) W e are  his 
brethren,  and  we  shame  our  relation  to  him  who  is 
our  Peace,  if  we  fall  out.  (3.)  We  are  guilty, 
verily  guilty,  and,  instead  of  quarrelling  with  one 
another,  have  a great  deal  of  reason  to  fall  out  with 
ourselves.  (4. ) We  are,  or  hope  to  be,  forgiven  of 
Ciod  whom  we  have  all  offended,  and  therefore 
should  be  ready  to  forgive  one  another.  (5. ) W^e 
are  by  the  way,  a way  that  lies  through  the  land  of 
Egypt,  where  we  have  many  eyes  upon  us,  that 
seek  occasion  and  advantage  against  us;  a way  that 
leads  to  Canaan,  where  we  hope  to  be  for  ever  in 
pei'fect  peace. 

25.  And  they  went  up  out  of  Egypt,  and 
came  into  the  land  of  Canaan  unto  Jacob 
their  father,  26.  And  told  him,  saying,  Jo- 
seph 18  yet  alive,  and  he  is  governor  over  all 
the  land  of  Egypt.  And  Jacob’s  heart 
fainted,  for  he  believed  them  not.  27.  And 
they  told  him  all  the  words  of  Joseph,  which 
he  had  said  unto  them : and  when  he  saw 
the  wagons  which  Joseph  had  sent  to  carry 
him,  the  spirit  of  Jacob  their  father  revived: 
28.  And  Israel  said.  It  is  enough ; Joseph 
my  son  is  yet  alive:  I will  go  and  see  him 
before  I die. 

We  have  here  the  good  news  brought  to  Jacob. 

1.  The  relation  of  it,  at  first,  sunk  his  spirits: 
when,  without  any  preamble,  his  sons  came  in,  cry- 
ing, Jose/ih  is  yet  alive,  each  striving  which  should 
first  proclaim  it,  perhaps  he  thought  they  bantered 
him,  and  the  affront  grieved  him;  or,  the  very  men- 
tion of  Joseph’s  name  revived  his  sorrow,  so  that 
his  heart  fainted;  (t’.  26.)  it  was  a good  while  before 
he  came  to  himself.  He  was  in  such  care  and  fear 
about  the  rest  of  them,  that,  at  this  time,  it  would 
ha\  e been  joy  enough  to  him  to  hear  that  Simeon 
is  released,  and  Benjamin  is  come  safe  home;  (for  he 
had  been  ready  to  despair  concerning  both  these;) 
but  to  hear  that  Josefih  is  yet  alive,  is  too  good 
news  to  be  true;  he  faints,  for  he  lielieves  it  not. 
Note,  We  faint,  because  we  do  not  believe;  David 
himself  had  fainted,  if  he  had  not  believed,  Ps. 
27.  13. 

2.  The  confirmation  of  it,  by  degrees,  revived  his 
spirit;  Jacob  had  easily  believed  his  sons  formerly, 
when  they  told  him,  Josefih  is  dead;  but  he  can 
hardly  belie  , e them  now  that  they  tell  him,  Josefih 
is  alive.  Weak  and  tender  spirits  are  influenced 
more  by  fear  th  m hope,  and  are  more  apt  to  receive 
impressions  that  are  discouraging  than  those  that 
are  encouraging.  But,  at  len^h,  Jacob  is  convin- 
ced of  the  truth  of  tlie  story,  especially  when  he 
sees  the  wagons  which  were  sent  to  carry  him ; for 
seeing  is  believing;  then  his  sfiirit  rexnved.  Death 
is  as  tlie  wagons  that  are  sent  to  fetch  us  to  Christ: 
the  very  sight  of  it  ^proaching  should  revive  us. 
Now  Jacob  is  called  Israel,  {x>.  28.)  for  he  begins  to 
recover  his  wonted  vigour.  (1.)  It  pleases  him  to 
think  that  Josefih  is  alive.  He  says  nothing  of  Jo- 
sefih's  glory,  which  they  told  him  of;  it  was  enough 


to  him  that  Josefih  was  alive.  Note,  Those  that 
would  be  content  with  lesser  degrees  of  comfort, 
are  best  prepared  for  greater.  (2. ) It  pleases  him 
to  think  of  going  to  see  him.  Though  he  was  old, 
and  the  journey  long,  yet  he  would  go  to  see  Joseph, 
because  Joseph’s  business  would  not  permit  him  to 
come  to  see  him.  Observe,  He  says,  “/  will  go 
and  see  him,'’  not,  “ 1 will  go  and  live  with  him;” 
Jacob  was  old,  and  did  not  expect  to  live  long: 
“But  I will  go  and  see  him  before  I die,  and  then  let 
me  depart  in  peace ; let  my  eyes  be  refreshed  with  this 
sight  before  they  ai'e  closed,  and  then  it  is  enough, 
I need  no  more  to  make  me  happy  in  this  world.” 
Note,  It  is  good  for  us  all  to  make  death  fami- 
liar to  us,  and  to  speak  of  it  as  near,  that  we  may 
think  how  little  we  have  to  do  before  vVe  die,  that 
we  may  do  it  with  all  our  might,  and  may  enjoy  oui 
comforts  as  those  that  must  quickly  die,  arid  leave 
them. 

CHAP.  XLVL 

Jacob  is  here  removing  to  Egypt  in  his  old  age,  forced 
thither  by  a famine,  and  invited  thither  by  a son.  Here 
I.  God  sends  him  thither,  v.  1 ..4.  II.  All  his  family 
goes  with  him  thither,  v.  5 , . 27.  III.  Joseph  bids  him 
welcome  thither,  v.  2L  . 34. 

1.  A ND  Israel  took  his  journey  with  all 
that  he  had,  and  came  to  Beer- 
sheba,  and  offered  sacrifices  unto  the  God 
of  his  father  Isaac.  2.  And  God  spake 
unto  Israel  in  the  visions  of  the  night,  and 
said,  J acob,  Jacob.  And  he  said.  Here  am  I. 
3.  And  he  said,  I am  God,  the  God  of  thy  fa- 
ther : fear  not  to  go  down  into  Egypt ; for  I 
will  there  make  of  thee  a great  nation : 4.  I 
will  go  down  with  thee  into  Egypt ; and  I 
will  also  surely  bring  thee  up  again : and 
Joseph  shall  put  his  hand  upon  thine  eyes. 

The  divine  precept  is.  In  all  thy  ways  acknow- 
ledge God;  and  the  promise  annexed  to  it  is.  He 
shall  direct  thy  fiaths.  Jacob  has  here  a very  great 
concern  befoi’e  him,  not  only  a journey,  but  a re- 
move, to  settle  in  another  country;  a change  which 
was  \ ery  sur])rising  to  him,  (for  he  never  had  any 
other  tlioughts  than  to  live  and  die  in  Canaan,)  an^ 
which  would  be  of  great  consequence  to  his  family 
for  a long  time  to  come;  now  here  we  are  told, 

I.  How  he  acknowledged  God  in  this  way.  He 
came  to  Beer-sheba,  from  Hebron,  where  he  now 
dwelt,  and  there  he  offered  sacrifices  to  the  God  of 
his  father  Isaac,  v.  1.  He  chose  that  place,  in  re- 
memljrance  of  the  communion  which  his  father  and 
grandfiither  had  with  God  in  that  place.  Abra- 
ham called  on  God  there,  {ch.  21.  33.)  so  did  Isaac; 
{ch.  26.  25. ) and  therefore  Jacob  made  it  the  place 
of  his  devotion,  the  rather  because  it  lay  in  his  way'. 
In  his  devotion,  1.  He  had  an  eye  to  Gcd  as  the 
God  of  his  father  Isaac,  that  is,  a God  in  covenant 
with  him;  tor  by  Isaac  the  covenant  was  entailed 
i^on  him.  God  had  forbidden  Isaac  to  go  down  to 
Egypt,  when  there  was  a famine  in  C^aan,  {ch. 
26.  2.)  which  perhaps  Jacob  calls  to  mind,  when 
he  consults  God  as  the  God  of  his  L.thcr  Isaac,  with 
this  thought,  “Lord,  though  I am  veiy  desirous  to 
see  Joseph,  yet  if  thou  forbid  me  to  go  down  to 
Egypt,  as  thou  didst  my  father  Isaac,  I will  submit, 
and  very  contentedly  stay  where  I am.”  2.  He  of- 
fered sacrifices,  extraordinary  sacrifices,  beside 
those  at  his  stated  times;  these  sacrifices  were  offer- 
ed, (1.)  By  way  of  thanksgiving  for  the  late  bless- 
ed change  of  the  face  of  his  family,  for  the  good 
news  he  had  received  concerning  Joseph,  and  for 
the  hmes  he  had  of  seeing  him.  Note,  We  should 
give  God  thanks  for  the  beginnings  of  mercy. 


214  GENESIS,  XL VI. 


though  they  are  not  yet  perfected;  and  this  is  a de- 
cent way  cf  begging  further  mercy.  (2. ) By  nvay 
of  petition  for  tl\e  presence  of  God  with  him  in  his 
ijitendcd  journey;  he  desired  by  these  sacrifices  to 
make  liis  peace  with  God,  to  obtain  the  forgiveness 
of  sin,  that  he  might  take  no  goiilt  along  with  him 
in  this  journey,  for  that  is  a bad  companion.  By 
Christ,  the  great  Sacrifice,  we  must  reconcile  our- 
selves to  God,  and  ofter  up  our  requests  to  him. 

voay  consultation;  the  Heathen  consulted 
their  oracles  by  sacrifice.  Jacob  would  not  go  till 
he  had  asked  God’s  leave;  “Shall  1 go  down  to 
Eg)'pt,  or  back  to  Hebron?”  Such  must  be  cur 
inquiries  in  doubtful  cases;  and  though  we  c..nnot 
expect  immediate  answers  from  Heaven,  yet  if  we 
diligently  attend  to  the  directions  of  the  word,  con- 
science, and  providence,  we  shall  find  it  is  net  in 
vain  to  ask  counsel  of  God. 

II.  How  God  did  direct  his  paths.  In  the  visions  of 
the  night,  (probably,  the  very  next  night  after  he  had 
offered  his  sacrifices,  as  2 Chron.  1.  7.)  God  spake 
unto  him,  v.  2.  Note,  Those  who  desire  to  keeji 
up  communion  with  God,  shall  find  that  it  never 
fails  on  his  side.  If  we  speak  to  him  as  we  ought, 
he  will  not  fail  to  speak  to  us.  God  called  him  by 
name,  by  his  old  name,  Jacob,  Jacob,  to  reminu 
him  of  his  low  estate;  his  present  fears  did  scarcely 
become  an  Israel.  Jacob,  like  one  well  acquainted 
with  the  visions  of  the  Almighty,  and  ready  to  obey 
them,  answers,  Here  am  I,  ready  to  receive  or- 
ders;” and  what  has  God  to  say  to  him? 

1.  He  renews  the  covenant  with  him;  lam  God, 
the  God  of  thy  father,  (y.  3.)  that  is,  “I  am  what 
thou  ownest  me  to  be:  thou  shalt  find  me  a God,  a 
divine  wisdom  and  power  engaged  for  thee;  and 
thou  shalt  find  me  the  God  of  thy  father,  true  to 
the  covenant  made  with  him.” 

2.  He  encourages  him  to  make  this  remove  of  his 
family;  Fear  not  to  go  down  into  Egypt.  It  seems, 
though  Jacob,  upon  the  first  intelligence  of  Joseph’s 
life  and  glory  in  Egypt,  resol\  ed,  without  any  hesi- 
tation, 1 will  go  and  see  him;  yet,  upon  second 
thoughts,  he  saw  some  difficulties  in  it,  which  he 
knew  not  well  how  to  get  over.  Note,  Even  those 
changes  which  seem  to  have  in  them  the  greatest 
joys  and  hopes,  yet  ha\  e an  allay  of  cares  and  fears, 
Jvulla  est  sincera  voluptas — There  is  no  unmingled 
pleasure.  We  must  always  rejoice  with  trembling. 
Jacob  had  many  careful  thoughts  about  this  journey, 
which  God  took  notice  of.  (1.)  He  was  old,  130 
years  old;  and  it  is  mentioned  as  one  of  the  infirmi- 
ties of  old  people,  that  they  ai’e  afraid  of  that  which 
is  high,  and  fears  are  in  the  nvay,  Eccl.  12.  5.  It 
was  a long  journey,  and  Jacob  was  unfit  for  travel, 
and  perhaps  remembered  that  his  beloved  Rachel 
died  m a journey.  (2. ) He  feared  lest  his  sons  should 
be  tainted  with  the  idolatry  of  Egy])t,  and  forget  the 
God  of  their  fathers,  or  enamoured  with  the  plea- 
sures of  Egypt,  and  forget  the  land  of  promise. 
(3.)  Probably,  he  thought  of  what  God  had  said  to 
Abraham  concerning  the  bondage  and  affliction  of 
his  seed,  {ch.  15.  13.)  and  was  apprehensive  that 
his  remove  to  Egvpt  would  issue  in  that.  Present 
satisfactions  should  not  take  us  off  from  the  consi- 
deration and  prospect  of  future  inconveniences, 
which  possibly  may  arise  from  that  which  now  ap- 
pears most  promising.  (4. ) He  could  not  think  of 
laying  his  bones  in  Egypt.  But  whatever  his  dis- 
couragements were,  this  was  enough  to  answer 
them  all.  Fear  not  to  go  donvn  into  F.gypt. 

3.  He  promises  him  comfort  in  the  rem  ve.  (1.) 
I'hat  he  should  multiply  in  E,gy])t;  “ I nvill  there, 
where  thou  fearest  that  thy  family  will  sink,  and  be 
lost,  make  it  c great  nation.  'I'hat  is  the  place  In- 
finite Wisdom  has  chosen  for  the  accomplishment 
of  that  promise.”  (2.)  That  he  should  have  God’s 
presence  with  him;  I will  go  down  with  thee  into 


Egypt.  Note,  Those  that  go  whither  God  sends 
them,  shall  certainly  have  God  with  them;  and  that 
is  enough  to  secure  them  wherever  they  are,  and 
to  s lence  their  fears;  we  may  safely  venture  into 
Egypt,  if  God  go  down  with  us.  (3.)  That  neither 
he  nor  his  should  be  lost  in  Egypt;  1 wdl  surely 
bring  thee  up  again.  Though  Jacob  died  in  Blgypt, 
yet  this  promise  was  fulfilled,  [1.]  In  the  bringing 
' up  his  body,  to  be  buried  in  Canaan,  about  which  it 
appears  he  was  very  solicitous,  ch.  49.  29. . 32.  [2.] 
In  the  bringing  up  of  his  seed  to  be  settled  in  Canaan. 

hatever  low  or  darksome  \ alley  we  are  called 
into  at  iniy  time,  we  may  be  confident,  if  God  g-o 
donvn  with  us  into  it,  that  he  will  surely  brh.g  us 
I up  again.  If  he  go  with  us  d(  wn  to  death,  he  will 
I surely  bring  us  up  again  to  glory.  (4.)  That,  liv  ing 
I and  dying,  his  beloved  Joseph  should  be  a c(  mfoi  t 
I to  him;  Joseph  JilU  put  his  hand  upon  thine  eyis. 
This  IS  a promise  that  Joseph  should  live  as  long  as 
he  lie  ed,  that  he  should  be  with  him  at  his  death, 

' close  his  eyes  with  all  jioss  ble  tenderness  and  re- 
spect, as  the  dearest  relations  used  to  do.  Prolia- 
l)ly  Jacob,  in  the  multitude  of  his  thoughts  within 
him,  had  been  wishing  that  Joseph  might  do  this 
last  office  of  love  for  him;  Ille  meos  oculos  compri- 
' mat — Let  him  close  my  eyes;  and  God  thus  answer- 
ed him  in  the  letter  of  his  desire.  Thus  God  some- 
times gratifies  the  innocent  wishes  of  his  people, 
and  makes  not  only  their  death  happy,  but  the  very 
circumstances  of  it  agreeable. 

b.  And  Jacob  rose  up  from  Beer-sheba : 
and  the  sons  of  Israel  carried  Jacob  their 
father,  and  their  little  ones,  and  their  wives, 
in  the  wagons  which  Pharaoh  had  sent  to 
! carry  him.  6.  And  they  took  their  cattle, 
! and  their  goods,  which  they  had  gotten  in 
' the  land  of  Canaan,  and  came  into  Egypt 
j Jacob,  and  all  his  seed  with  him.  7.  His 
sons,  and  his  sons’  sons  with  him,  hisdaugh- 
! ters  and  his  sons’  daughters,  and  all  his  seed 
brought  he  with  him  into  Egypt.  8.  And 
these  are  the  names  of  the  children  of  Is- 
rael, which  came  into  Egypt,  Jacob  and  his 
sons:  Reuben,  Jacob’s  first-born.  9.  And 
the  sons  of  Reuben  ; Hanoch,  and  Phallu 
and  Hezron,andCarmi.  1 0.  And  the  sons  of 
Simeon ; Jemuel,  and  Jamin,  and  Chad,  and 
Jachin,  and  Zohar,  and  Shaul  ihe  son  of  a 
Canaanitish  woman.  1 1.  And  the  sons  of 
Levi;  Gershon,  Kohatli,  and  Merari.  12. 
And  the  sons  of  Judah  ; Ei’,  and  Onan,  and 
Shelalpand  Pharez,  and  Zarah:  but  Er  and 
Onan  died  in  the  land  of  Canaan.  And  llie 
sons  of  Pharez  \^•ere  Hezron  and  Ilamu!. 
13.  And  the  sons  of  Issachar;  Tola,  and 
Phuvali,  and  .Tob,  and  Shimron.  14.  And 
the  sons  of  Zebulun  ; Sored,  and  Elon,  and 
Jalilecl.  15.  J’hese  he  the  sons  of  I.eali. 
which  she  bare  unto  Jacob  in  Padan-aram. 
with  his  daughter  Dinah : all  the  souls  of 
his  sons  and  his  daugliters,  trere  thirty  and 
three.  IG.  And  the  sons  of  Gad : Ziphion, 
and  flaggai,  Shuni,  and  Ezhon,  Eri,  and 
Arodi,  and  Areli.  17.  And  the  sons  tjf 
Asher ; Jimnah,  and  Ishuah,  and  Isui,  and 
Beriah,  and  Serah  their  sister : and  the  sons 


GENESIS.  XLVI.  216 


of  Beriah ; Heber,  and  Malchiel.  1 8.  These 
are  the  sons  of  Zilpah,whom  Laban  gave  to 
Leah  his  daughter;  and  these  she  bare  unto 
Jacob,  even  sixteen  souls.  19.  The  sons 
of  Rachel  Jacob’s  wife  ; Joseph,  and  Benja- 
min. 20.  And  unto  Joseph  in  the  land  of 
Eg>'pt  were  born  Manasseh  and  Ephraim, 
which  Asenath  the  daughter  of  Poti-pherah 
priest  of  On  bare  unto  him.  21.  And  the 
sons  of  Benjamin  were  Belali,  and  Becher, 
and  Ashbel,  Gera,  and  Naaman,  Ehi,  and 
Rosh,  Muppim,  and  Huppim,  and  Aid. 
22.  These  are  the  sons  of  Rachel,  which 
were  born  to  Jacob:  all  the  souls  were  four- 
teen. 23.  And  the  sons  of  Dan ; Hushim. 
24.  And  the  sons  of  Naphtali;  Jahzeel,  and 
Guni,  and  Jezer,  and  Shillem.  25.  These 
are  the  sons  of  Bilhah,  which  Laban  gave 
unto  Rachel  his  daughter,  and  she  bare 
these  unto  Jacob:  all  the  souls  uiere  seven. 
26.  All  the  souls  that  came  with  Jacob  into 
Egypt,  which  came  out  of  his  loins,  besides 
Jacob’s  sons’  wives,  all  the  souls  icere  three- 
score and  six  ; 27.  And  the  sons  of  Jo- 

seph, which  were  born  him  in  Egypt,  ivere 
two  souls : all  the  souls  of  the  house  of  Ja- 
cob, which  came  into  Egypt,  were  three- 
score and  ten. 

Old  Jacob  is  here  flitting;  little  did  he  think  of 
ever  leaving  Canaan;  he  expected,  no  doubt,  to  die 
in  his  7iest,  and  to  leave  his  seed  in  actual  possession 
cf  the  promised  land:  but  Pro\idence  orders  it 
otherwise.  Note,  Those  that  think  themselves 
well-settled,  may  yet  be  unsettled  in  a little  time; 
even  old  people,  who  think  of  no  other  remove  than 
that  to  the  grave,  (which  Jacob  had  much  upon  his 
heart,  ch.  37.  35. — 42.  38;)  sometimes  live  to  see 
great  changes  in  their  family.  It  is  good  to  be 
ready,  not  only  for  the  grave,  but  for  whatever  may 
happen  betwixt  us  and  the  grave. 

Observe, 

I.  How  Jacob  was  conveyed;  not  in  a chariot, 
though  char  ots  were  then  used,  but  in  a wagon,  v. 
5.  Leo!)  h id  the  character  of  a plain  man,  who 
did  not  affect  any  thing  stately  or  magnificent;  his 
son  rode  in  a chariot,  {ch.  41.  43.)  but  a wagon 
would  serve  him. 

II.  The  removal  of  what  he  had  with  him;  1. 
His  effects,  {v.  6.)  cattle  cnc/  goods;  these  he  took 
with  him,  that  he  might  not  wholly  be  beholden  to 
Pharaoh  for  a livelihood,  and  that  it  might  not  af- 
terwards be  said  of  them,  “ that  they  came  beggars 
to  Egypt.”  2.  His  family,  all  his  seed,  v.  7.  It  is 
probable  that  they  h id  continued  to  live  together  in 
common  with  their  father;  and  therefore,  when  he 
went,  they  all  went;  which  perhaps  they  were  the 
more  willing  to  do,  because,  though  they  had  heard 
that  the  land  of  Canaan  was  promised  them,  yet,  to 
this  day,  they  had  n me  yf  it  in  possession.  We 
have  here  a part  cular  account  of  the  names  of  Ja- 
cob’s family;  his  sons’  sons,  most  of  which  are  after- 
ward mentioned  as  heads  of  houses  in  the  se\  er.,1 
tribes.  See  Numb.  26,  5,  8cc.  Bishop  Patrii  k ob- 
serves, that  Issachar  called  his  eldest  son  Tola, 
which  signifies  a nvorm,  probably,  because,  when  he 
was  born,  he  was  a very  little  weak  child,  a worm, 
and  no  man,  not  likely  to  live;  and  yet  there  sprang 
from  him  a very  numerous  offspring,  1 Chron.  7.  2. 
Note,  Liiingand  dying  do  not  go  by  probability. 


The  whole  number  that  went  down  into  Egypt  were 
sixty-six,  {v.  26.)  to  which  add  Joseph  and  his  two 
sons,  who  were  there  before,  and  Jacob  himself,  the 
head  of  the  family,  and  you  have  the  luimbei-  of 
seventy,  v.  27.  The  LXX.  makes  them  seventy- 
five,  and  Stephen  follows  it,  Acts  7.  14.  The  rea- 
son of  which  we  leave  to  the  conjecture  of  the  cri- 
tics;* but  let  us  observe,  (1.)  That  masters  of  fami- 
lies ought  tj  take  care  of  all  under  their  charge, 
and  to  pro\  ide  for  these  cf  their  own  house,  food 
convenient  both  for  body  and  soul;  when  Jacob  him- 
self removed  to  a land  of  plenty,  he  would  not  leave 
any  of  his  children  behind  him  to  stun  e in  a barren 
land.  2.  Though  the  accomplishment  of  promises 
is  always  sure,  yet  it  is  often  slow.  It  was  now  215 
years  since  God  had  promised  Abrahani  to  make  of 
him  a great  nation;  {ch.  12.  2.)  and  yet  that  branch 
of  his  seed  on  which  the  promise  was  entailed,  was 
as  yet  increased  but  to  seventy,  of  which  this  par- 
ticular account  is  kept,  that  the  power  of  God  in 
multiplying  these  seventy  to  so  vast  a multitude, 
even  in  Egypt,  may  appear  the  more  illustrious; 
when  he  pleases,  a little  one  shall  become  a thou- 
sand, Isa.  60.  22. 

28.  And  he  sent  Jndah  before  him  unto 
Joseph,  to  direct  his  face  unto  Goshen ; and 
they  came  into  the  land  of  Goshen.  29. 
And  Joseph  made  ready  his  chariot,  and 
went  up  to  meet  Israel  his  father,  to  Go- 
shen, and  presented  himself  unto  him ; and 
he  fell  on  his  neck,  and  wept  on  his  neck  a 
good  while.  30.  And  Israel  said  unto  Jo- 
seph, Now  let  me  die,  since  I have  seen  thy 
face,  because  thou  art  yet  alive.  31.  And 
Joseph  said  unto  his  brethren,  and  unto  his 
father’s  house,  I will  go  up,  and  show  Pha- 
raoh, and  say  unto  him.  My  brethren,  and 
my  father’s  house,  which  were  in  the  land 
of  Canaan,  are  come  unto  me ; 32.  And 

the  men  are  shepherds,  for  their  trade  hath 
been  to  feed  cattle ; and  they  have  brought 
their  flocks,  and  their  herds,  and  all  that 
they  have.  33.  And  it  shall  come  to  pass, 
when  Pharaoh  shall  call  you,  and  shall  say, 
W hat  is  your  occupation  ? 34.  That  ye 

sliall  say.  Thy  servant’s  trade  hath  been 
about  ( attle  iioin  our  youth  even  until  now, 
both  we,  and  also  our  fathers:  that  ye  may 
dwell  in  the  land  of  Goshen  ; for  every 
shepherd  is  an  abomination  unto  the  Egyp- 
tians. 

I.  We  have  here  the  joyful  meeting  between  Ja- 
cob and  hi.s  son  Joseph;  in  which  observe, 

1.  Jacob’s  prudence  in  sending  Judah  before  him 
to  Joseph,  to  give  him  notice  of  his  arrival  in  Go- 
shen. This  was  a piece  of  respect  owing  to  the 
government,  under  the  protection  of  which  these 
strangers  were  come  to  put  themselves,  v,  28.  We 
should  be  very  careful  not  to  give  offence  to  any, 
especial’ y not  to  the  higher  powers. 

2.  Joseph’s  filial  respect  to  him.  He  went  in  his 
chariot  to  meet  him,  and,  in  the  interview  showed, 

* Pr  Ddridridte’s  solution  is  litis—"  Stephen  speaks  of  all  that, 
leeiit  <tuir)i  icith  him,  (Jacob,)  and  so  excludes  .lacnh  hiinself.  and 
the  (w<i  afterward  bom,  (Hezron  aitd  Hantitl,)  and  Jitseplt  and  his 
chiliiren,  which  reduces  the  nitinber  thus : The  deivn  b rthrrn.  with 
Dinah  their  sister,  and  fifty-two  that  had  descended  front  them, 
attioitnl  to  sixty  four;  to  which  adding  elevey  wives,  some  of  the 
patriorchs  havittg,  probably,  buried  theirs,  and  bitt  few  of  their  chil 
drett  beittg  yet  married,)  they  amount  in  all  to  seventtj-five.'’— Ed 


216  GENESIS,  XLVll. 


(1.)  How  much  he  honoured  him;  he  firesented 
himself  unto  him.  Note,  It  is  the  duty  of  children 
to  reverence  their  parents,  yea,  though  Providence, 
as  to  outward  condition,  has  advanced  them  al)0\  e 
their  parents.  (2.)  How  much  he  loved  him;  time 
did  not  wear  out  the  sense  of  i.is  obligations,  but  his 
tears  which  he  shed  abundantly  upon  his  father’s 
neck,  for  joy  to  see  him,  were  real  indications  of 
the  sincere  and  strong  affection  he  had  for  him. 
See  how  near  sorrow  and  joy  are  to  each  other  in 
this  world,  when  tears  serve  for  the  expressions  of 
both : in  the  other  world,  weeping  will  be  restrain- 
ed to  sorrow  only;  in  heaven  there  is  perfect  joy,  but 
no  tears  of  joy;  all  tears,  even  those,  shall  there  be 
wiped  away,  because  the  joys  there  are,  as  no  joys 
here  are,  "without  any  allay.  It  was  observed, 
when  Joseph  embraced  Benjamin,  that  he  Tje/it 
up-on  his  neck,  but  when  he  embraced  his  father, 
he  wept  upon  his  neck  a good  while;  his  brother 
Benjamin  was  dear,  but  his  father  Jacob  must  be 
dearer. 

3.  Jacob’s  great  satisfaction  in  this  meeting;  (t>. 
30. ) J\fow  let  me  die.  Not  but  that  it  was  further 
desirable  to  live  with  Joseph,  and  to  see  his  honour 
and  usefulness;  but  he  had  so  much  pleasure  and 
satisfaction  in  this  first  meeting,  that  he  thought  it 
too  much  to  desire  or  expect  any  more  in  this  world, 
where  our  comforts  must  always  be  imperfect. 
Jacob  wished  to  die  immediately,  and  yet  lived 
seventeen  years  longer,  wliich,  as  our  lives  go  now, 
is  a considerable  part  of  a man’s  age.  Note,  Death 
will  not  always  come  just  when  we  call  for  it, 
whether  in  a passion  of  sorrow,  or  in  a passion  of 
joy.  Our  times  are  in  God’s  hand,  and  not  in  our 
own;  we  must  die  just  when  God  pleases,  and  not 
either  just  when  we  are  surfeited  with  the  pleasures 
of  life,  or  just  when  we  are  overwhelmed  with  its 
griefs. 

11  We  have  here  Joseph’s  pi-udent  care  concern- 
ing his  brethren’s  settlement.  It  w’as  justice  to 
Pharaoh,  to  let  him  know  that  such  a colony  was 
come  to  settle  in  his  dominions.  Note,  If  others 
repose  a confidence  in  us,  we  must  not  be  so  base 
and  disingenuous,  as  to  abuse  it  by  imposing  upon 
them.  If  Jacob  and  his  family  should  come  to  be  a 
charge  to  the  Egyptians,  yet  it  should  never  be 
said,  that  thev  came  among  them  clandestinelj  and 
by  stealth.  Thus  Joseph  took  care  to  pay  his  re- 
spects to  Pharaoh,  v.  31.  But  how  shall  he  dispose 
oil  his  brethren?  Time  was,  when  they  were  con- 
triving to  be  rid  of  him;  now  he  is  contriving  to  set- 
tle them  to  their  satisfaction  and  advantage;  this  is 
rendering  good  for  evil.  Now,  1.  He  would  ha\  e 
them  to  live  by  themselves,  separate  as  much  as 
might  be  from  the  Egyptians,  in  the  land  of  Go- 
shen, which  lay  nearest  to  Canaan,  and  which 
perhaps  was  more  thinly  peopled  by  the  Egyptians,  , 
and  well  furnished  with  pastures  for  cattle.  He 
desired  they  might  live  separately,  that  they  might  ! 
be  in  less  danger  both  liy  being  infected  by  the  J 
vices  of  the  Eg^nptians,  and  of  being  insulted  by  the  j 
malice  of  the  Egyptians.  Shepherds,  it  seems, 
were  an  abomination  to  the  Egyptians,  that  is,  they 
looked  upon  them  with  contempt,  and  sconied  to  con- 
verse with  them ; and  he  would  not  send  for  his  broth-  i 
ren  to  Egypt,  to  be  trampled  upon.  And  yet,  2.  He 
would  have  them  to  continue  shepherds,  and  not  to 
he  ashamed  to  own  that  as  their  occupation  before 
Pharaoh.  He  could  have  employed  them  under 
himself  in  the  corn-trade,  or  perhaps,  by  his  inter- 
est in  the  king  might  have  procured  places  for 
them  ;'.t  court  or  in  the  army,  and  some  of  them  at 
least,  were  desei  ving  enough; but  such  preferments 
would  have  exposed  them  to  the  envy  of  the  Egyp- 
tians, and  would  have  tempted  them  to  forget  Ca- 
naan, and  the  promise  made  unto  their  fathers; 
therefore  he  contrives  to  continue  them  in  their  old 


I employment.  Note,  (1.)  An  honest  calling  is  no 
■ disparagement,  n -r  ought  e to  account  it  so  either 
in  ourselves,  or  in  oiu’  lel.itior.s,  but  rather  reckon 
it  a shame  to  be  idle,  or  to  h„ve  nothing  to  do. 
(2.)  It  is  geneially  best  for  people  to  abide  in  the 
callings  that  they  have  been  bred  to,  and  used  to, 
1 Cor.  7.  24.  V\'hat  employment  and  condition 
God,  in  his  pro\idence,  h s alloited  for  us,  let  us 
accommodate  ourselves  to,  and  satisfy  ourselves 
with,  and  not  mind  high  things.  It  is  better  to 
be  the  credit  of  a mean  post  than  the  shame  of  a 
high  one. 

CHAP.  XL VII. 

Ill  this  chapter,  ive  have  instances,  I.  of  Joseph’s  kindness, 
anti  affection  to  his  relations;  presenting  his  brethren 
first,  and  then  his  father  to  Pharaoh,  (v.  1 . . 10.)  settling 
them  in  Goshen,  and  providing  for  them  there,  (v.  11, 
12.)  and  paying  his  respects  to  his  father  when  he  sent 
for  him,  v.  27..  31.  II.  Of  Joseph’s  justice  between 
prince  and  people  in  a very  critical  affair ; selling  Pha- 
raoh’s coni  to  his  subjects  with  reasonable  profits  to 
Pharaoh,  and  yet  without  any  wrong  to  them,  v.  13  . . 26. 
Thus  he  approved  himself  wise  and  good,  both  in  his  pri- 
vate and  in  his  public  capacity. 

1.  ^l^HEN  Joseph  came  and  told  Pha- 
laoh,  and  said,  My  father  and  my 
brethren,  and  their  Hocks,  and  their  herds, 
and  all  that  they  have,  are  come  out  of  the 
land  of  Canaan ; and,  behold,  they  are  in 
the  land  of  Goshen.  2.  And  he  took  some 
of  his  brethren,  even  five  men,  and  presented 
them  unto  Pharaoh.  3.  And  Pharaoh  said 
unto  his  brethren,  What  is  your  occupation  ? 
And  they  said  unto  Pharaoh,  Thy  servants 
are  shepherds,  both  we,  and  also  our  fathers. 
4.  'Idiey  said  moreover  unto  Pharaoh,  For 
to  sojourn  in  the  land  are  vve  come ; for  thy 
servants  have  no  pasture  for  their  flocks , 
lor  the  famine  is  sore  in  the  land  of  Canaan : 
now  therefore,  we  pray  thee,  let  thy  ser- 
vants dwell  in  the  land  of  Goshen.  5.  And 
Pharaoh  spake  unto  Joseph,  saying.  Thy 
father  and  thy  brethren  are  come  unto  thee; 
6.  The  land  of  Egypt  is  before  thee ; in  the 
best  of  the  land  make  thy  father  and  bre- 
thren to  dwell ; in  the  land  of  Goshen  let 
them  dwell : and  if  thou  knowest  any  men 
of  activity  among  them,  then  make  them 
rulers  over  my  cattle.  7.  And  Joseph 
brought  in  Jacob  his  father,  and  set  him  be 
fore  Pharaoh : and  Jacob  blessed  Pharaoh. 
8.  And  Pharaoh  said  unto  Jacob,  How  old 
art  thou?  9.  And  Jacob  said  unto  Pha- 
raoh, the  days  of  the  years  of  my  pilgrimage 
are  an  hundred  and  tl'.irty  years : few  and 
evil  have  the  days  of  the  years  of  my  life 
been,  and  have  not  attained  unto  the  days 
of  the  years  of  the  life  of  my  fathers  in  the 
days  of  their  pilgrimage.  10.  And  Jacob 
blessed  Pharaoh,  and  went  out  from  before 
Pharaoh.  11.  And  Joseph  plated  his  fa- 
ther and  his  brethren,  and  gave  them  a pos- 
session in  the  land  of  Egypt,  in  the  best  ol 
the  land,  in  the  land  of  Uameses,  as  Pha 
raoh  had  commanded.  12.  And  Joseph 


GENESIS,  XLVIl. 


nourished  his  father,  and  his  brethren,  and 
all  his  father’s  household,  with  bread,  ac- 
cording to  their  families. 

Here  is, 

I.  The  respect  Joseph,  as  a subject,  showed  to 
his  prince.  Though  he  was  his  favourite,  and 
prime-minister  of  state,  and  had  had  particular  or- 
ders from  him  to  send  for  his  father  down  to  Egypt, 
yet  he  would  not  suffer  him  to  settle,  till  he  had 
given  notice  of  it  to  Pharaoh,  v.  1.  Christ,  or  Jo- 
seph, disposes  of  his  followers  in  his  kingdom  as  it 
is  prepared  of  his  Father,  saying.  It  is  not  mine  to 
g-ive,  Matt.  20.  23. 

II.  The  respect  Joseph,  as  a brother,  showed  to 
his  brethren,  notwithstanding  all  the  unkindness  he 
had  formerly  received  from  them. 

1.  Though  he  was  a great  man,  and  they  were 
comparatively  mean  and  despicable,  especially  in 
Egypt,  yet  he  owned  them.  Let  those  that  are 
rich  and  great  in  the  world,  learn  hence  not  to  o\  er- 
look  or  despise  their  poor  relations.  Every  branch 
of  the  tree  is  not  a top  branch;  but,  because  it  is  a 
lower  branch,  is  it  therefore  not  a tree.^  Our  Lord 
Jesus,  like  Joseph  here,  is  noi  ashamed  to  call  us 
brethren. 

2.  I'hey  being  strangers  and  no  courtiers,  he  in- 
troduced some  of  them  to  Pharaoh,  to  kiss  his  hand, 
as  we  say,  intending  thereliy  to  put  an  honour  upon 
them  among  the  Egyptians.  Thus  Christ  presents 
h s brethren  in  the  court  of  heaven,  and  improves 
his  interest  for  them,  though  in  themselves  unwor- 
thy, and  an  abomination  to  the  Egyptians.  Being 
presented  to  Pharaoh,  according  to  the  instructions 
which  Joseph  had  given  them,  they  tell  him,  (1. ) 
What  was  their  business;  that  they  were  shepherds, 
V.  3.  Ph  iraoh  asked  them,  (and  Joseph  knew  it 
would  be  one  of  his  first  qiiestions,  ch.  46.  33.) 
What  is  your  occupation?  He  takes  it  for  granted 
they  had  something  to  do;  else  Egypt  should  be  no 
pi  ice  for  them,  no  harbour  for  idle  vagrants.  If  they 
would  not  work,  they  should  not  eat  of  his  bread  in 
this  time  of  scarcity.  Note,  [1.]  All  that  have  a 
place  in  the  world,  should  have  an  employment  in  it 
axording  to  their  capacity,  some  occupation  or 
other,  ment  d or  manual.  Those  that  need  not  work 
for  their  bread,  yet  must  have  something  to  do,  to 
keep  them  from  idleness.  [2.]  Magistrates  should 
inquire  into  the  occupation  of  their  subjects,  as  those 
that  ha  e the  care  of  the  public  welfare;  for  idle 
people  are  as  drones  in  the  hive,  unprofitable  bur- 
thens of  the  commonwealth.  (2.)  What  was  their 
business  in  Egypt;  to  sojourn  in  the  land,  (i;.  4.)  not 
to  settle  there  for  ever,  only  to  sojourn  there  for  a 
time,  while  the  famine  prevailed  in  Canaan,  which 
lay  high,  so  that  it  was  not  habitable  for  shepherds, 
the  grass  being  burnt  up  much  more  thari  in  Egypt, 
which  lay  low,  and  where  the  com  chiefly  failed, 
while  there  was  tolerable  good  pasture. 

3.  He  obtained  for  them  a grant  of  a settlement 
in  the  land  of  Goshen,  x».  5,  6.  This  was  an  instance 
of  Pharaoh’s  gratitude  to  Joseph;  because  he  had 
been  such  a blessing  to  him  and  his  kingdom,  he 
would  be  kind  to  his  relations,  purely  for  his  sake. 
He  offered  them  preferment  as  shepherds  o\  er  his 
cattle,  i)rovided  they  were  men  of  activity;  for  it- is 
the  man  who  is  diligent  in, his  business,  that  shall 
stand  before  kings.  And  whatever  our  profession 
or  employment  is,  we  should  aim  to  be  excellent  in 
it,  and  to  prove  ourselves  ingenious  and  industrious. 

III.  The  respect  Joseph,  as  a son,  showed  to  his 
father. 

1.  He  presented  him  to  Pharaoh,  v.  7.  And 
here, 

(1.)  Pharaoh  asks  Jacob  a common  question;  How 
old  art  thou?  v.  8.  A question  usually  put  to  old 
men,  for  it  is  natural  to  us  to  admire  old  age,  and  to 

VoL.  I. — 2 E 


reverence  it,  (Lev.  19.  32. ) as  it  is  very  unnatural 
and  unbecoming  to  despise  it,  Isa.  3.  5.  Jacob’s 
countenance,  no  doubt,  showed  him  to  be  veiy  old; 
for  he  had  been  a man  of  labour  and  sorrow:  in 
Egypt,  people  were  not  so  long-lived  as  in  Canaan, 
and  therefore  Pharaoh  looks  upon  Jacob  with  won- 
der; he  was  a show  in  his  court.  When  we  are  re- 
flecting upon  ourselves,  this  should  come  into  the 
account;  “ How  old  are  we?” 

(2. ) Jacob  gives  Pharaoh  an  uncommon  answer, 
V.  9.  He  speaks  as  became  a patriarch,  with  an 
air  of  seriousness,  for  the  instruction  of  Pharaoh. 
Though  our  speech  be  not  always  of  grace,  yet  it 
must  thus  be  always  with  grace.  Observe  here, 
[1.]  He  calls  his  life  a pilgrimage,  looking  upon 
himself  as  a stranger  in  this  world,  :md  a traveller 
towards  mother  world:  this  earth  his  inn,  not  his 
home.  To  this  the  apostle  refers:  (Heb.  11.  13.) 
They  confessed  that  they  were  strangers  and  pil- 
grims. He  not  only  reckoned  himself  a pilgrim, 
now  that  he  was  in  Egypt,  a strange  country  in 
which  he  never  was  before;  but  his  life,  even  iii  the 
land  of  his  nativity,  was  a pilgrimage,  and  those  who 
so  reckon  it,  can  the  better  bear  the  inconvenience 
of  banishment  from  their  native  soil;  they  are  but 
pilgrims  still,  and  so  they  were  always.  [2.  ] He 
reckons  his  life  by  days;  for  even  so,  it  is  soon  reck- 
oned, and  we  are  not  sure  of  the  continuance  of  it  for 
a day  to  an  end,  but  may  be  turned  out  of  this  t:^- 
bernacle  at  less  than  an  hour’s  warning.  Let  us 
therefore  nwwAcr  our  days,  (Ps.  90.  12. ) and  mea- 
sure them,  Ps.  39.  4.  [3.]  The  character  he  gi\es 

of  them  was.  First,  That  they  were  few.  Though 
he  had  now  lived  one  hundred  and  thirty  years, 
they  seemed  to  him  but  a few  days,  in  comparison 
with  the  days  of  eternity,  the  eternal  God,  and  the 
eternal  state,  in  which  a thousand  years  (longer 
than  ever  any  man  lived)  are  but  as  one  day.  6’e  • 
condly.  That  they  were  evil;  this  is  true  concern- 
ing man  in  general;  (Job  14.  1.)  he  is  of  fw  days, 
and  full  of  trouble;  since  his  days  are  evil,  it  is  wtfl 
they  are  few;  Jacob’s  life,  particularly,  had  been 
made  up  of  evil  days;  and  the  pleasantest  days  ol 
his  life  were  yet  before  him.  lliirdly.  That  thev 
were  short  of  the  days  of  his  fathers;  not  so  many, 
not  so  pleasant,  as  their  days.  Old  age  came  sooner 
upon  him  than  it  had  done  upon  some  of  his  ancestors. 
As  the  young  man  should  not  be  proud  cf  his 
strength  or  beauty,  so  the  old  man  should  not  be 
proud  of  his  age,  and  the  crown  of  his  hoaix  hairs, 
though  others  justly  reverence  it;  for  those  who  are 
accounted  very  old,  attam  not  to  the  years  of  the  pa- 
triarchs. The  hoary  head  is  then  only  a crown  of 
glory,  when  it  is  found  in  the  way  of  righteousness. 

(3. ) Jacob  both  addresses  himself  to  Pharaoh,  and 
takes  leave  cf  him  with  a blessing,  v.  7.  Jacob  bless- 
ed Pharaoh,  and  again,  v.  10.  which  was  not  only 
an  act  of  cixdlity,  (he  paid  him  respect,  and  return- 
ed him  thanks  for  his  kindness,)  but  an  act  of  piety, 
he  prayed  for  him,  as  one  having  the  authority  of  a 
prophet  and  a patriarch.  Though  in  worldly 
wealth.  Pharaoh  was  the  greater,  yet  in  interest 
with  God,  Jacob  was  the  greater;  he  was  God’s 
anointed,  Ps.  105.  15.  And  a patriarch’s  blessing 
was  not  a thing  to  be  despised,  no,  not  by  a potent 
I)rince.  Darius  valued  the  ]>rayers  of  the  church 
for  himself  ?nd  for  his  sons,  Ezra  6.  10.  Pharaoh 
kindly  received  Jacob,  and,  whether  in  the  name 
of  a prophet  or  no,  thus  he  had  a prophet’s  reward, 
which  sufficiently  recompensed  him,  not  only  for 
his  courteous  converse  with  him,  but  for  all  the 
other  k’ndnesses  he  showed  to  him  and  his. 

2.  He  provided  well  for  him  and  his;  placed  him 
in  Goshen,  (n.  11.)  nourished  him  and  all  his  with 
food  convenient  for  them,  v.  12.  This  bespeaks, 
not  only  Joseph  a good  man,  who  took  this  tender 
care  of  his  poor  relations,  but  God  a good  God,  who 


218 


GENESIS,  XLVIl. 


raised  him  up  for  this  purpose,  and  put  him  into  a 
capacity  of  doing  it,  as  Esther  came  to  the  kingdom 
for  such  a time  as  this.  What  God  here  did  for 
Jacob,  he  has,  in  effect,  promised  to  do  for  all  his, 
that  serve  him  and  trust  in  him,  Ps,  37.  19,  In  the 
days  of  famine  they  shall  be  satisfied, 

13.  And  there  was  no  bread  in  all  the 
land ; for  the  famine  was  very  sore,  so  that 
the  land  of  Egypt  and  all  the  land  of  Ca- 
naan fainted  by  reason  of  the  famine.  1 4. 
And  Joseph  gathered  up  all  the  money  that 
was  found  in  the  land  of  Egypt,  and  in  the 
land  of  Canaan,  for  the  com  which  they 
bought : and  Joseph  brought  the  money  into 
Pharaoh’s  house.  15.  And  when  money 
failed  in  the  land  of  Egypt,  and  in  the  land 
of  Canaan,  all  the  Egyptians  came  unto 
Joseph,  and  said.  Give  us  bread : for  why 
should  we  die  in  thy  presence  ? F or  the  mo- 
ney faileth.  16.  And  Joseph  said.  Give 
your  cattle ; and  I will  give  you  for  your 
cattle,  if  money  fail.  17.  And  they  brought 
their  cattle  unto  Joseph:  and  Joseph  gave 
them  bread  in  exchange  for  horses,  and  foi- 
the  flocks,  and  for  the  cattle  of  the  herds, 
and  for  the  asses:  and  he  fed  them  ^^’ith 
bread,  for  all  their  cattle  for  that  year.  18. 
When  that  year  was  ended,  they  came  un- 
to him  the  second  year,  and  said  unto  him, 
We  will  not  hide  it  from  my  lord,  how  that 
our  money  is  spent ; my  lord  also  hath  our 
herds  of  cattle ; there  is  not  aught  left  in  the 
sight  of  my  lord,  but  our  bodies,  and  our  lands: 
1 9.  Wherefore  shall  we  die  before  thine  eyes, 
both  we  and  our  land  ? Buy  us  and  our  land 
for  bread,  and  we  and  our  land  will  be 
servants  unto  Pharaoh : and  give  its  seed, 
that  we  may  live,  and  not  die,  that  the  land 
be  not  desolate.  20.  And  Joseph  bought 
all  the  land  of  Egypt  for  Pharaoh ; for  the 
Egyptians  sold  every  man  his  field,  because 
the  famine  prevailed  over  them  : so  the  land 
became  Pharaoh’s.  21.  And  as  for  the 
people,  he  removed  them  to  cities  from  one 
end  of  the  borders  of  Egypt  even  to  the 
other  end  thereof.  22.  Only  the  land  of  the 
priests  bought  he  not ; for  the  priests  had  a 
portion  assigned  them  of  Pharaoh,  and  did 
eat  their  portion  which  Pharaoh  gave  them : 
wherefore  they  sold  not  their  lands.  23. 
Then  Joseph  said  unto  the  people.  Behold,  J 
have  bought  you  this  day,  and  your  land, 
for  Pharaoh : lo,  here  is  seed  for  you,  and  ye 
shall  sow  the  land.  24.  And  it  shall  come 
to  pass  in  the  increase,  that  ye  shall  give  the 
fifth  part  unto  Pharaoh,  and  four  parts  shall 
be  your  owm,  for  seed  of  the  field,  and  for 
your  food,  and  for  them  of  your  households, 
and  for  food  for  3'our  little  ones.  25.  And 
they  said,  Tiiou  hast  saved  our  lives  : let  us 
find  grace  in  tlie  sight  of  my  lord,  and  w’e 


will  be  Pharaoh’s  servants.  26.  And  Jo- 
seph made  it  a law  over  the  land  of  Egypt 
unto  this  day,  that  Pharaoh  should  have  the 
hhhpart  j except  the  land  of  the  priests  only, 
which  became  not  Pharaoli’s. 

Care  being  taken  of  Jacob  and  his  family,  the  pre- 
servation of  which  was  especially  designed  by  Pro- 
vidence in  Joseph’s  advancement,  an  account  is  now 
' given  of  the  saving  of  the  kingdom  of  Eg)  pt  too 
from  ruin;  for  God  is  King  of  nations,  as  well  as 
King  of  saints,  and  provideth  food  for  all  flesh.  Jo- 
seph now  returns  to  the  management  of  that  gieat 
trust  which  Pharaoh  had  lodged  in  his  hand.  It 
would  have  been  pleasing  enough  to  him  to  have 
gone  and  lived  with  his  f.ither  and  brethren  in  Go- 
shen; but  his  employment  would  not  ])ermit  it. 
When  he  had  seen  h;s  father,  and  seen  him  well- 
settled,  he  applied  himself  as  closely  as  ever  to  the 
execution  of  his  office.  Note,  Even  natural  affec- 
tion must  give  way  to  necessary  business.  Parents 
and  children  must  be  content  to  be  absent  one  from 
another,  when  it  is  necessary,  on  either  side,  for  the 
service  of  God,  or  their  generation.  In  Joseph’s 
transactions  with  the  Egyptians,  observe, 

I.  The  great  extremity  that  Egypt,  and  the  parts 

adjacent,  were  reduced  to  by  the  tam'ne.  There  was 
no  bread,  and  they  fainted,  (v.  13.)  they  were  ready 
to  die,  V.  15,  19.  1.  See  here  what  a depend- 

ence we  have  upon  God’s  providence;  if  that  sus- 
pend its  usual  favours  but  for  a while,  we  die,  we 
perish,  we  idl  perish.  All  our  wealth  would  not 
keep  us  from  starving,  if  the  rain  of  heaven  were 
but  withheld  for  two  or  three  years.  See  how  much 
we  lie  at  God’s  mercy,  and  let  us  keep  ourselv  es  al- 
ways in  his  love.  2.  See  how  much  we  smart  by 
our  own  improvidence;  if  all  the  Egyptians  had  done 
for  themselves  in  the  seven  years  of  plenty,  as  Jo- 
seph did  for  Pharaoh,  they  had  not  been  now  in 
these  straits;  but  they  regarded  not  the  warning 
they  had  of  the  years  of  famine,  concluding  that  to- 
morrow shall  be  as  this  day,  next  year  as  this,  and 
much  more  abundant.  Note,  Because  man  knows 
not  his  time,  (his  time  of  gathering  when  he  has  it,) 
therefore  his  misery  is  great  upon  him,  when  the 
spending  time  comes,  Eccl.  8.  6,  7.  3.  See  how 

early  God  put  a difference  between  the  Egvptians 
and  the  Israelites,  as  afterwards  in  the  plagues, 
Exod.  8.  22. — 9.  4,  26. — 10.  23.  Jacob  and  his  fa- 
mily, though  strangers,  were  plentifully  fed  on  free 
cost,  while  the  Egyptians  were  dying  for  want  Sec 
Isa.  65.  13,  My  servants  shall  eat,  but  ye  shall  he 
hungry.  Happy  art  thou,  O Israel.  \A’hoever 
wants,  God’s  children  shall  not,  Ps.  34.  10. 

II.  The  price  they  were  come  up  to,  for  their 
supply,  in  this  exigence.  1.  They  parted  witli  all 
their  money,  which  they  had  hoarded  up,  v.  14. 
Silver  and  gold  would  not  feed  them,  they  must 
have  com.  All  the  money  of  the  kingdom  was  by 
this  means  brought  into  the  exchequer.  2.  When 
the  money  failed,  they  parted  with  all  their  cattle, 
those  for  labour,  as  the  horses  and  asses;  and  those 
for  food,  as  the  flocks  and  the  herds,  v.  17.  By  this 
it  should  seem,  that  we  may  better  live  upon  bread 
without  flesh,  than  upon  flesh  without  bread.  We 
may  suppose  they  parted  the  more  easily  with  their 
cattle,  because  they  had  little  or  no  grass  for  them; 
and  now  Pharaoh  saw  in  reality  what  he  had  before 
seen  in  vision,  nothing  but  lean  kinc.  3.  When 
they  had  sold  their  stocks  off  their  land,  it  was  easy 
to  persuade  themselves  (rather  than  starve)  to  sell 
their  land  too;  for  what  good  would  that  do  them, 
when  they  had  neither  com  to  sow  it,  nor  cattle  to 
eat  it?  They  therefore  sold  that  next,  for  a fuither 
supply  of  corn.  4.  When  then-  land  was  sold,  so 
that  they  had  nothing  to  live  on,  they  must  of  course 


GENESIS,  XLVll. 


21P 


sell  themselves,  that  they  might  live  purely  upon 
their  labour,  and  hold  their  lands  by  the  base  tenure 
of  villanage,  at  the  courtesy  of  the  crown.  Note, 
Skin  for  akin,  and  all  that  a man  hath,  even  libeity 
and  property,  (those  darling;  twins,)  wi//  he  give  for 
his  life,  for  that  is  sweet.  There  are  few,  (though 
perhaps  there  are  some, ) who  would  even  dare  to 
die,  rather  than  live  in  slavery  and  dependence  f)n 
an  arbitrary  power.  And  perhaps  there  are  those 
who,  in  that  case,  could  die  by  the  sword,  in  a heat, 
who  yet  could  not  deliberately  die  by  famine,  which 
is  much  worse,  Lam.  4.  9.  Now  it  was  a great 
mercy  to  the  Egypti;uis,  that,  in  this  distress,  they 
could  have  corn  at  any  rate;  if  they  had  all  died  for 
hunger,  their  lands  perhaps  would  have  escheated 
to  the  crown  of  course,  for  want  of  heirs;  they  there- 
fore resolved  to  make  the  best  of  bad. 

III.  The  method  which  Joseph  took  to  accommo- 
date the  matter  between  prince  and  people,  so  that 
the  prince  might  have  his  just  advantage,  and  yet 
the  people  not  be  quite  rained. 

1.  For  their  lands,  he  needed  not  come  to  any 
bargain  with  them,  while  the  years  of  famine  lasted; 
but  when  these  were  over,  (for  God  will  not  con- 
tend for  ever,  nor  will  he  be  always  wroth,)  he 
came  to  an  agreement,  which  it  seems,  both  sides 
were  pleased  with,  that  the  people  should  occupy 
and  enjoy  the  lands,  as  bethought  fit  to  ass  gn  them, 
and  should  have  seed  to  sow  them  with  out  of  the 
king’s  stores,  for  their  own  proper  use  and  behoof, 
yielding  and  paying  only  a fifth  part  of  the  yearly 
profits  as  a chief  rent  to  the  crown.  I'his  became  j 
a standing  law,  v.  26.  And  it  was  a very  good  bar-  | 
gain  to  have  food  for  their  lands,  when  otherwise  | 
they  and  their’s  must  have  star\  ed,  and  then  to  ha\  e j 
lands  again  upon  such  easy  terms.  Note,  Those  j 
ministers  of  state  are  worthy  of  double  honour  both 


priests.  They  were  maintained  on  free  erst,  so 
that  they  needed  not  to  sell  their  lands,  v.  22.  yJh 
fieofile  will  thus  walk  in  the  name  of  their  God-, 
they  will  be  kind  to  those  that  attend  the  public 
service  of  their  God,  and  that  minister  to  them  in 
holy  things;  and  we  should,  in  like  manner,  honour 
our  God,  by  esteeming  his  ministers  highly  in  love 
for  their  work’s  sake. 

27.  And  Israel  dwelt  in  the  land  of 
Egypt,  in  the  country  of  Goshen ; and  they 
had  possessions  therein,  and  grew,  anS 
inultiplied  exceedingly.  28.  And  Jacob 
lived  in  the  lajid  of  Egypt  seventeen  years : 
so  the  whole  age  of  Jacob  v\  as  an  hundred 
forty  and  seven  years.  29.  And  the  time 
drew  nigh  that  Israel  must  die : and  he 
called  his  son  .foseph,  and  said  unto  him, 
Jf  now  1 have  Ibund  grace  in  thy  sight, 
put,  I pray  thee,  thy  liand  under  my  thigh, 
and  deal  kindly  and  truly  with  me;  bury 
me  not,  1 pray  thee,  in  Egypt : 30.  But  1 

will  lie  with  my  fathers,  and  thou  shalt 
carry  me  out  of  Egypt,  and  bury  me  in 
their  burying-place.  And  he  said,  I will  do 
as  thou  hast  said.  31.  And  he  said.  Swear 
(into  me.  And  he  sware  unto  him.  And 
Israel  bowed  himself  upon  the  bed’s-head. 

Observe, 

1.  The  comfort  Jacob  lived  in,  {v.  27,  28.)  while 
the  Egypti-ms  were  impoverished  m their  own  lend, 
Jacob  was  replenished  in  a strange  land.  He  li'  ed 


for  wisdom  and  integrity,  that  keep  the  balance  j|  seventeen  years  after  he  came  mto  Egypt,  far  be- 


even  between  prince  and  people,  so  that  liberty  and 
property  may  not  intrench  upon  prerogative,  nor  the 
prerogative  bear  hard  upon  liberty  and  property : in  , 
the  multitude  of  such  counsellors  there  is  safety.  It  ji 
afterward  the  Egyptians  thought  it  hard  to  pay  .so 
great  a duty  to  the  king  out  of  their  lands,  they 
must  remember,  not  only  how  just,  but  how  kind.  I 
the  first  imposing  of  it  was.  They  might  th-.nkfully  | 
pay  a fifth  when  all  was  dij^e.  It  is  observable,  how 
faithful  Joseph  was  to  him  that  appointed  him;  he  j: 
did  not  put  the  money  into  his  own  pocket,  nor  cii-  I 
tail  the  lands  upon  his  own  family ; but  converted  both  I [ 
entirely  to  Pharaoh’s  use;  and  therefore  we  do  not  find  \> 
that  his  posterity  went  out  of  Egypt  any  richer  than 
the  rest  of  their  poor  brethren. ' Those  in  public  j. 
trusts,  if  they  raise  great  estates,  must  take  heed  |l 
that  it  be  not  at  the  expense  of  a good  conscience, 
which  is  much  mere  valuable. 

2.  For  their  persons,  he  removed  them  to  cities, 

V.  21.  He  transplanted  them,  to  show  Pharaoh’s 
sovereign  pow'er  o\  er  them,  and  that  they  might,  in 
time,  forget  their  titles  to  their  lands,  and  be  the 
more  easily  reconciled  to  their  new  condition  of 
servitude.  The  Jewish  writers  say,  “ He  removed 
them  thus  from  their  former  habitations,  because 
they  reproached  his  brethren  as  strangers;  to  si- 
lence which  reproach,  they  were  all  made,  in  effect, 
-Strangers.”  See  what  changes  a little  time  may 
make  with  a people,  and  how  soon  God  can  empty 
those  from  vessel  to  vessel,  who  were  settled  upon 
their  lees.  How  hard  soever  this  seems  to  have 
been  upon  '.hem,  they  themselves  were  at  this  time 
sensible  of  it  as  a very  great  kindness,  jmd  were 
thankful  they  were  not  worse  used;  (v.  25.)  Ihou 
hast  saved  our  Iwes.  Note,  There  is  good  reason 
that  the  Saviour  of  our  lives,  should  be  the  Master 
of  our  lives.  “Thou  hast  saved  us,  do  what  thou 
wilt  with  us.” 

IV.  The  i-eservatioi  he  made  in  favour  of  the 


yond  his  own  expectation;  seventeen  years  he  had 
noui'ished  Joseph,  (for  so  c Id  he  was  when  he  was 
sold  from  him,  ch.  37.  2.)  and  ikw,  bv  way  of 
requital,  seventeen  years  Joseph  nourisiied  him. 
Observe  how  kindly  Providence  ordered  Jacob’s 
affairs;  that  when  he  was  old,  and  least  able  to  bear 
care  and  fatigue,  he  had  least  occas’on  for  it,  being 
well-provided  for  by  his  son  withrut  his  rwn  fore- 
cast. Thus  God  considers  the  frame  of  his  people. 

2.  The  care  Jacob  died  in.  At  last,  {v.  29.)  The 
time  drew  nigh  that  Israel  must  die.  Israel,  a 
prince  with  God,  that  had  p'  wer  over  the  angel, 
jl  and  prevailed,  yet  must  yield  to  -death.  There  is 
no  remedy,  he  must  die:  it  is  appointed  for  ad  men, 

. therefore  for  him;  and  there  is  no  discharge  in  that 
I war.  Joseph  supplied  him  with  bread,  that  he 
might  not  die  by  famine;  but  that  did  not  secure 
him  from  dying 'by  age  or  sickness.  He  died  by 
, degrees;  his  candle  was  not  blown  cut,  but  gradually 
j burnt  down  to  the  socket,  so  that  he  saw,  at  sem'e 
distance,  the  time  drawing  nigh.  Note,  It  is  an 
improvable  advantage,  to  see  the  appi-oach  of  death, 
before  we  feel  its  airests,  that  we  may  be  quick- 
ened to  do  what  our  hand  finds  to  do,  with  all  ( ur 
might:  however,  it  is  not  far  from  any  of  us.  Now 
Jacob’s  care,  as  he  saw  the  dav  approaching,  was 
about  his  bui'ial,  not  the  pomp  of  it,  (he  was  no  wav 
solicitous  about  that,)  but  the  ]dace  of  it. 

(1.)  He  would  be  buried  in  Canaan;  this  he  re- 
solved on,  not  from  mere  humour,  because  Canaan 
was  the  land  of  his  nativity,  but  in  faith,  because  it 
was  the  land  of  promise,  (which  he  desired  thus, 
as  it  were,  to  keep  possession  of,  till  the  time 
should  come  when  his  posterity  should  be  masters 
of  it,)  and  because  it  was  a type  of  heaven,  that 
better  country  which  he  that  said  these  things,  de- 
clared plainly  that  he  was  in  expectation  of,  Heb. 
11.  14.  He  aimed  at  a good  land,  which  would  be 
his  rest  and  bhss  on  the  other  side  death. 


2:20 


GENESIS,  XLVIII. 


(2.)  He  would  have  Joseph  sworn  to  bring  him  i 
thitlier  to  be  buried,  29,  31.)  that  Joseph  being 
under  such  a solemn  obligation  to  do  it,  might  have 
that  to  answer  to  the  objections  which  otherwise  ' 
might  have  been  made  against  it,  and  for  the  great- 
er satisfaction  of  Jacob  now  in  his  dying  minutes.  | 
Nothing  will  better  help  to  make  a death-bed  j 
easy,  than  the  certain  prospect  of  a rest  in  Canaan 
after  death. 

(3.)  When  this  was  done,  Israel  bowed  himself 
ufion  the  bed's-head,  yielding  himself,  as  it  were,  to 
the  stroke  of  death;  (“Now  let  it  come,  and  it 
shall  be  welcome;”)  or  worshipping  God,  as  it  is 
explained,  Heb.  11.  21,  giving  God  thanks  for  all 
his  favours,  and  particularly  for  this,  that  Joseph 
was  ready,  not  only  to  put  his  hand  upon  his  eyes 
to  close  them,  but  under  his  thigh  to  give  him  the 
satisfaction  he  desired  concerning  his  burial.  Thus 
they  that  go  down  to  the  dust,  should  with  humble 
thankfulness,  bow  before  God,  the  God  of  their 
mercies,  Ps.  22.  29. 

CHAP.  XLVIII. 

The  time  drawing  nigh  that  Israel  must  die,  haying  in  the 
former  chapter  given  order  about  his  burial,  in  this,  he 
takes  leave  of  his  grand-children  by  Joseph,  and  in  the 
next,  of  all  his  children.  Thus  Jacob’s  dying  words  are 
recorded,  because  he  then  spake  by  a spirit  of  prophe- 
cy; Abraham’s  and  Isaac’s  are  not.  God’s  gifts  arid 
graces  shine  forth  much  more  in  some  saints  thaii  in 
others  upon  their  death-beds.  The  Spirit,  like  the  wind, 
blows  where  it  lisleth.  In  this  chapter,  I.  Joseph,  hear- 
ing of  his  father’s  sickness,  goes  to  visit  him,  and  takes 
his  two  sons  with  him,  v.  1,  2.  II.  Jacob  solemnly 
adopts  his  two  sons,  and  takes  them  for  his  own,  v.  3.  -7. 
III.  He  blesses  them,  v.  8..  16.  IV.  He  explains  and 
justifies  the  crossing  of  his  hands  in  blessing  them,  v. 
17.  .20.  He  leaves  a particular  legacy  to  Joseph,  v. 
21,  22. 

1 . A Nl)  it  came  to  pass  after  these  things, 
l\.  that  one  told  Josepli,  Behold,  thy 
fatlier  h sick : and  he  took  with  him  his 
two  sons,  Manasseh  and  Ephraim.  2.  And 
otip  told  Jacob,  and  said.  Behold,  tliy  son 
Joseph  comelh  unto  thee : and  Israel 
strengthened  himself,  and  sat  upon  the 
bed.  3.  And  Jacob  said  unto  Joseph,  God 
Almighty  appeared  untome  at  Luz  in  the 
land  of  Canaan,  and  blessed  me,  4.  And 
saifl  unto  me.  Behold,  I will  make  thee 
fruitful,  and  multiply  thee,  and  I will  make 
of  thee  a multitude  of  people,  and  will  give 
this  land  to  thy  seed  after  thee  for  an  ever- 
lasting possession.  5.  And  now  thy  two 
sons,  Ephraim  and  Manasseh,  which  were 
born  unto  thee  in  the  land  of  Egypt,  before 
I came  unto  thee  into  Egypt,  are  mine ; as 
Reuben  and  Simeon,  they  shall  be  mine. 
6.  And  thy  issue,  which  thou  begettest 
after  them,  shall  be  thine,  and  shall  be 
called  after  the  name  of  their  brethren  in 
their  inheritance.  7.  And  as  for  me,  when 
I came  from  Padan,  Rachel  died  by  me  in 
the  land  of  Canaan  in  the  way,  when  yet 
there  was  but  a little  way  to  come  into 
Ephrath  ; and  I burii'.d  her  there  in  the  way 
of  Ephrath;  the  same  is  Beth-lehem. 

Here, 

I.  Joseph,  upon  notice  of  his  father’s  illness,  goes 
to  see  him;  though  a man  of  honour  and  business, 
vet  he  will  not  fail  to  show  this  due  respect  to  his 


aged  father,  v.  1.  Visiting  the  sick,  to  whom  we 
lie  under  obligations,  or  may  have  opportunity  of 
doing  good,  either  for  body  or  soul,  is  our  duty. 
The  sick  bed  is  a proper  place  both  for  giving  com- 
fort and  counsel  to  others,  and  receiving  instruction 
ourselves.  Joseph  took  his  two  sons  with  him,  that 
they  might  receive  their  dying  grandfather’s  bless- 
ing, and  that  what  they  might  see  in  him,  and  hear 
from  him,  might  make  an  abiding  impression  upon 
them.  Note,  1.  It  is  good  to  acquaint  young  people 
that  are  coming  into  the  world,  with  the  aged  ser- 
vants of  God  that  are  going  out  of  it,  whose  dying 
testimony  to  the  goodness  of  God,  and  the  pleasant- 
ness of  wisdom’s  ways,  may  be  a great  encourage- 
ment to  the  rising  generation.  Manasseh  and 
Ephraim  (I  dare  say)  would  never  forget  what 
passed  at  this  time.  2.  Pious  parents  are  desirous 
of  a blessing,  not  only  for  themselves,  but  for  their 
children.  “O  that  they  may  live  before  God!” 
Joseph  had  been,  above  all  his  brethren,  kind  to  his 
father,  and  thei’efore  had  reason  to  expect  particu- 
lar favour  from  him. 

II.  Jacob,  upon  not’ce  of  his  son’s  visit,  prepared 
himself  as  well  as  he  could  to  entertain  him,  v.  2. 
He  did  what  he  could  to  rouse  his  spirits,  and  to 
stir  up  the  gift  that  was  in  him;  what  little  was  left 
of  bodily  strength,  he  put  forth  to  the  utmost,  and 
sat  ufion  the  bed.  Note,  It  is  verv  good  for  sick 
and  aged  people  to  be  us  lively  and  cheerful  as  they 
can,  th’.t  they  may  not  faint  in  the  day  of  adversity. 
Strengthen  thyself,  as  Jacob  here,  and  God  will 
strengthen  thee;  hearten  thyself  and  help  thyself, 
and  God  will  help  and  hearten  thee.  Let  the 
Spirit  sustain  the  infirmity. 

III.  In  recom])ense  to  Joseph  for  all  his  attentions 
to  him,  he  adopted  his  two  sons.  In  this  charter 
of  adoption,  there  is, 

1.  A particular  recital  of  God’s  promise  to  him, 
to  which  this  had  reference.  “God  blessed  me; 
(v.  3. ) and  let  that  b'essing  be  entailed  upon  them.  ” 
God  had  promised  him  two  things,  a numerous 
issue,  and  Canaan  for  an  inheritance;  (f.  4.)  and 
Joseph’s  sons,  pursuant  hereunto,  should  each  of 
them  multiply  into  a tribe,  and  each  of  them  have  a 
distinct  lot  m Canaan,  equal  with  Jacob’s  own  sons. 
See  how  he  blessed  them  by  faith  in  that  which 
God  had  said  to  him,  He^  11.  21.  Note,  In  all  our 
prayers,  both  for  ourselves  and  for  our  children,  we 
ought  to  have  a particular  eye  to,  and  remembrance 
of,  God’s  promises  to  us. 

2.  An  express  reception  of  Joseph’s  sons  into  his 
family,  “ Thy  sons  are  mine,  (n.  5.)  not  only  my 
grand-children,  but  as  my  own  children.”  Though 
they  wei'e  born  in  Egypt,  and  their  father  was  then 
separated  from  his  brethren,  which  might  seem  to 
haye  cut  them  off  from  the  heritage  of  the  Lord, 
yet  Jacob  takes  them  in,  and  owns  them  for  visible 
church-members.  He  explains  it;  (lu  16.)  Let  my 
name  be  named  upon  them,  and  the  name  of  my 
fathers;  as  if  he  had  said,  “Let  them  not  succeed 
their  father  in  his  power  and  grandeur  here  in 
Egypt;  but  let  them  succeed  me  in  the  inheritance 
of  the  promise  made  to  Abraham,”  which  Jacob 
looked  upon  as  much  more  vahiable  and  honoura- 
ble, and  would  have  them  to  prize  and  covet 
accordingly.  Thus  the  aged  dying  patriarch 
teaches  these  young  persons,  now  that  they  were 
come  of  age,  (being  about  twenty-one  years  old,) 
not  to  look  upon  Egy])t  as  their  own,  nor  to  incor- 
porate themselves  with  the  Egyptians,  but  to  take 
their  lot  with  the  people  of  God,  as  Moses  after- 
ward in  the  like  temptation,  Heb.  1 1.  24 ..  26.  And 
because  it  would  be  a piece  of  self-denial  in  them, 
who  stood  so  fair  for  j)referment  in  Egypt,  to  ad- 
here to  the  despised  Hebrews;  to  encourage  them, 
he  constitutes  each  of  them  the  head  of  a tribe. 
Note,  Those  are  worthy  of  double  honour,  who, 


GENESIS,  XLV]ll. 


'^0\ 


through  God’s  grace,  break  through  the  tempta- 
tions of  worldly  wealth  and  preferment,  to  embrace 
religion  in  disgrace  and  povei  ty.  Jacoo  will  have 
Ephraini  and  Manasseh  to  believe,  that  it  is  better 
to  be  low,  and  in  the  church,  than  high,  and  out  of 
it;  that  to  be  called  by  the  name  of  /loor  Jacob,  is 
better  than  to  be  called  by  the  name  of  rich  Josefih. 

3.  A proviso  inserted  conceming  the  children  he 
might  afterward  have;  they  should  not  be  accounted 
heads  of  tribes,  as  Ephraim  and  Manasseh  were, 
but  should  fall  in  with  the  one  or  the  other  of  their 
brethren,  n.  6.  It  does  not  appear  that  Joseph  had 
any  more  children;  however,  it  was  Jacob’s  pru- 
dence to  give  this  direction,  for  the  preventing  of 
contest  and  mismanagement.  Note,  In  making 
settlements,  it  is  good  to  take  advice,  and  to  provide 
for  what  may  happen,  while  we  cannot  foresee 
what  ivill  happen.  Our  prudence  must  attend 
God’s  providence. 

4.  Mention  is  made  of  the  death  and  burial  of 
Rachel,  Joseph’s  mother,  and  Jacob’s  best-beloved 
wife,  {v.  7.)  referring  to  that  story,  c/i.  35.  19. 
Note,  (1.)  When  we  come  to  die  ourselves,  it  is 
good  to  call  to  mind  the  death  of  our  dear  relations 
and  friends,  that  are  gone  before  us,  to  make  death 
and  the  grave  the  more  familiar  to  us.  See  Numb. 
27.  13.  Those  that  were  to  us  as  our  own  souls, 
are  dead  and  buried;  and  shall  we  think  much  to 
follow  them  in  the  same  path?  (2A  The  removal 
of  dear  relations  from  us,  is  an  affliction  the  re- 
membrance of  which  cannot  but  abide  with  us  a 
great  while.  ' Strong  affections  in  the  enjoyment, 
cause  long  afflictions  in  the  loss. 

8.  And  Israel  beheld  Joseph’s  sons,  and 
said,  Who  are  these  ? 9.  And  Joseph  said 

unto  his  father,  They  are  my  sons,  whom 
God  hath  given  me  in  this  place.  And  he 
said.  Bring  them,  I pray  thee,  unto  me,  and 
I will  bless  them.  10.  Now  the  eyes  of 
Israel  were  dim  for  age,  so  that  he  could 
not  see.  And  he  brought  them  near  unto 
him*,  and  he  kissed  them,  and  embraced 
them.  11.  And  Israel  said  unto  Joseph,  I 
had  not  thought  to  see  thy  face : and,  lo, 
God  hath  showed  me  also  thy  seed.  12. 
And  Joseph  brought  them  out  from  between 
iiis  knees,  and  he  bowed  himself  with  his 
face  to  the  earth.  13.  And  Joseph  took 
them  both,  Ephraim  in  his  right  hand  to- 
ward Israel’s  left  hand,  and  Manasseh  in 
his  left  hand  toward  Israel’s  right  hand, 
and  brought  them  near  unto  him.  14.  And 
Israel  stretched  out  his  right  hand,  and  laid 
it  upon  Ephraim’s  head,  who  teas  the 
younger,  and  his  left  hand  upon  Manas- 
seh’s  head,  guiding  his  hands  wittingly ; for 
Manasseli  was  the  first-born.  15.  And  he 
blessed  .Toseph,  and  said,  God,  before  whom 
my  fathers  Abraham  and  Isaac  did  walk, 
the  God  which  fed  me  all  my  life  long  unto 
this  day,  16.  The  angel  wliich  redeemed 
me  from  all  evil,  bless  the  lads;  and  let  my 
name  be  named  on  them,  and  the  name  of 
my  fathers  Abraham  and  Isaac;  and  let 
them  grow  into  a multitude  in  the  midst  of 
the  earth.  17.  And  when  Joseph  saw  that 
his  fatlior  laid  his  right  hand  upon  the  head 


1 of  F-idiraim,  it  displeased  him  : and  he  h id 
uj)  his  father’s  hand,  to  remove,  it  fiom 
Eplnainrs  head  unto  Manasseh’s  head. 
18.  And  Joseph  said  unto  his  father.  Not 
so,  my  father ; for  this  is  the  first-born  ; put 
thy  right  hand  upon  his  head.  1 9.  And  his 
father  refused,  and  said,  I know  it,  my  son, 
I know  it : he  also  shall  become  a people, 
and  he  also  shall  be  great:  but  truly  his 
younger  brother  sliall  be  greater  than  he, 
and  his  seed  shall  become  a multitude  of 
nations.  20.  And  he  blessed  them  that 
day,  saying.  In  thee  shall  Israel  bless,  say- 
ing, God  make  thee  as  Ephraim,  and  as 
Manasseh  : and  he  set  Epliraim  before 
Manasseh.  21.  And  Israel  said  unto  Jo- 
seph, Behold,  I die;  but  God  shall  be 
with  you,  and  bring  you  again  unto  the 
land  of  your  fathers.  22.  Moreover  I have 
given  to  thee  one  portion  above  thy  brethren, 
wliich  I took  out  of  the  hand  of  the  Amorite 
witli  my  sword  and  with  my  bow. 


Here  is, 

I.  The  blessing  with  which  Jacob  blessed  the 
two  sons  of  Joseph,  which  is  the  more  remarkable, 
because  the  apostle  makes  such  particular  mention 
of  it,  (Heb.  11.  21.)  when  he  says  nothing  of  the 
blessing  which  Jacob  pronounced  cn  the  rest  of  his 
sons,  though  that  also  was  dene  in  faith. 

Observe  here, 

1.  That  Jacob  was  blind  for  age,  v.  10.  It  is  one 
of  the  common  infirmities  of  old  age;  They  that 
look  out  of  the  luhidows  are  darkened,  Eccl.  12.  3. 
It  is  folly  to  nvalk  in  the  sight  of  our  eyes,  and  to 
suffer  our  hearts  to  go  after  them,  while  we  know 
death  will  shortly  close  them,  and  we  do  not  know 
but  some  accident  between  us  and  death  may  dark- 
en them.  Jacob,  like  his  father  before  him,  when 
he  was  old,  was  dim-sighted.  Note,  (1.)  Those 
that  have  the  honour  of  age,  must  therewith  be 
content  to  take  the  burthen  of  it.  (2 . ) The  eye  of 
faith  may  be  very  clear,  even  then  when  the  eye 
of  the  body  is  very  much  clouded. 

2.  That  Jacob  was  very’  fond  of  Joseph’s  sons. 
He  kissed  them,  and  embraced  them,  t'.  10.  It  is 
common  for  old  people  to  have  a \ ery  particular  af- 
fection for  their  grand-children,  perhaps  more  than 
they  had  for  their  own  when  th^  were  little;  which 
Solomon  gives  a reason  for,  (rrov.  17.  6.)  Chil- 
dren's children  are  the  crown  of  old  men.  With 
what  satisfaction  does  Jacob  say  here,  {v.  11.)  1 
had  not  thought  to  see  thy  face,  (having,  many 
years,  given  him  up  for  lost,)  and,  lo,  God  hath 
showed  me  also  thy  seed!  See  here,  (1.)  How  these 
two  good  men  own  God  in  their  comforts.  Joseph 
says,  (v.  9.)  They  are  my  sons  whom  God  has  given 
me,  and,  to  magnify  the  favour,  he  adds,  “In  this 
place  of  my  banishment,  slavery,  and  imprison- 
ment.” Jacob  says  here,  God  hath  showed  me  thy 
seed.  Our  comforts  are  then  doubly  sweet  to  us, 
when  we  see  them  coming  from  God’s  hand.  (2.) 
How  often  God,  in  his  merciful  providences,  out- 
does our  expectations,  and  thus  greatly  magnifies 
his  favours!  He  not  only  prevents  our  fears,  but 
exceeds  our  hopes.  We  may  apply  this  to  the  pro- 
mise which  is  made  to  us  and  to  our  children.  We 
could  not  have  thought  that  we  should  have  been 
taken  into  covenant  with  God  ourseh  es,  consider- 
ing how  guilty  and  corrupt  we  are ; and  yet,  lo,  he 
has  showed  us  our  seed  also  in  covenant  with  him. 


222 


GEJNESIS,  XLIX. 


3.  That  befoj’e  he  enta'ls  his  blessing,  he  re- 
counts his  cxj)e' iences  c f (h  d’s  gf  odness  to  him. 
He  ha  1 spoken  (t’.  3.)  of  (Jod’s  appearing  to  him. 
Tlie  p irtic  liar  \ sits  of  his  grace,  and  the  special 
communion  we  ha\e  sometimes  had  with  him, 
ouglit  ne  er  to  I)e  forgotten.  But  (v.  15.  16. ) he 
mentions  the  constant  care  which  the  Di\ine  rro- 
vidence  had  taken  of  him  all  Ids  days.  (1.)  He 
had  fed  him  all  kin  life  lon^  unto  this  day,  v.  15. 
Note,  As  long  as  we  ha\e  lived  in  this  world,  we 
have  had  continual  experience  of  God’s  goodness 
to  us,  in  pro'.  iding  for  the  support  of  our  natural 
life.  Our  bodies  have  called  for  daily  food,  and  no 
little  has  gone  to  feed  us,  vet  we  have  never  wanted 
food  convenient.  He  that  lias  fed  us  all  our  lifelong, 
surely  will  not  fail  us  at  last.  (2.)  He  had  by  his 
Vir\^e\  redeemed  him  from  all  evil,  v.  16.  A great 
deal  of  hardship  he  had  known  in  his  time,  but  God 
had  graciously  kept  him  from  the  e\  il  of  his  trou- 
ble.s.  Now  that  he  was  dying,  he  looked  upon  him- 
self as  redeemed  from  all  evil,  and  bidding  an  ever- 
lasting farewell  to  sin  and  sorrow.  Christ,  the  An- 
gel of  the  covenant,  is  he  tliat  redeems  us  from  all 
evil,  2 Tim.  4.  18.  Note,  [1.]  It  becomes  the  ser- 
vants of  (iod,  when  they  are  old  and  dying,  to  wit- 
ness for  our  G'xl  that  they  have  found  him  gra- 
ejous.  [2.]  Our  experiences  of  God’s  goodness  to 
us  are  impro-  able,  both  fir  the  encouragement  of 
others  to  serve  God,  and  for  encouragement  to  us 
in  blessing  them,  and  jiraying  for  them. 

4.  'Fhat  when  he  confers  the  blessing  and  name 
of  Abraham  and  Isaac  upon  them,  he  recommends 
the  yiattern  and  examjile  of  Abraham  and  Isaac  to 
them,  V.  15.  He  calls  God,  the  God  before  whom 
my  fathers  Abraham  and  Isaac  walked,  that  is,  in 
whom  they  believed,  whom  they  observed  and 
obeyed,  and  with  whom  they  kept  up  communion 
in  instituted  ordinances,  according  to  the  condition 
of  the  co-.enant.  Walk  before  me,  ch.  \7.  1.  Note, 
(1.)  Those  that  would  inherit  the  blessing  of  their 
godly  ancestors,  and  have  the  benefit  of  God’s  cove- 
nant with  them,  must  tread  in  the  steps  of  their  pi- 
ety. (2.)  It  should  recommend  religion  and  the 
service  or  God  to  us,  that  fiod  was  the  God  of  our 
fathers,  and  that  they  had  satisfaction  in  walking 
before  him. 

5..  Tliat  in  blessing  them,  he  crossed  hands,  Jo- 
seph yilaced  them  so  as  that  Jacob’s  light  hand 
should  be  jiut  on  the  head  of  Manasseh  the  eldest, 
V.  12,  13.  But  Jacob  would  jiut  it  on  the  head  of 
Ejihraim  the  youngest,  v.  14.  This  displeased  Jo- 
seph, who  was  willing  to  support  the  reputation  of 
his  first-born,  and  would  therefore  have  removed 
his  father’s  hands,  v.  17,  18.  But  Jacob  ga\  e him 
to  understand  that  he  knew  what  he  did,  and  that 
he  did  it  neither  by  mistake,  nor  in  a humour,  nor 
from  a partial  affection  to  one  more  than  the  other, 
but  from  a spirit  of  prophecy,  and  in  comjiliance 
with  the  dii'ine  counsels.  Manasseh  should  be 
great,  but  truly  Ephraim  should  be  greater.  When 
the  tribes  were  mustered  in  the  wilderness, 
Ephraim  was  more  numerous  than  Manasseh,  had 
the  standard  of  that  squadron,  (Numb.  1.  32,  33, 
35. — 2.  18,  20.)  and  is  named  first,  Ps.  80.  2.  Joshua 
was  of  that  tribe,  so  was  Jeroboam.  The  tribe  of 
Manasseh  was  divided,  one  half  on  one  side  Jordan, 
the  other  half  on  the  other  side,  which  made  it 
the  less  yiowerful  and  considerable.  In  the  fore- 
sight of  this,  Jacob  crossed  hands.  Note,  ( 1. ) God, 
in  bestowing  his  blessings  upon  his  people,  gives 
more  to  some  th;in  to  others,  more  gifts,  graces, 
and  comforts,  and  more  of  the  good  things  of  this 
lifg.  (2.)  He  often  gives  most  to  those  that  arc 
least  likelv.  He  chooses  the  weak  things  of  the 
world;  raises  the  jioor  out  of  the  dust.  Grace  ob- 
siT\  os  not  the  order  of  nature,  nor  does  God  prefer 
those  whom  we  think  fittest  to  be  preferred,  out  as 


■ it  pleases  him.  It  is  observable,  how  often  God, 
j by  the  distinguishing  fiivours  of  his  covenant,  ad- 
I vanced  the  younger  abo\  e the  elder;  Abel  above 
Cain,  Shem  above  Japheth,  Abraham  above  Nahor 
1 and  Haran,  Isaac  above  I.shmael,  Jacob  above  Esau; 
Judah  and  Joseph  were  preferred  before  Reuben; 
Moses  before  Aaron;  David  and  Solomon  before 
their  elder  brethren.  See  1 Sam.  16.  7.  He  tied 
the  Jews  to  observe  the  birtli-right,  (Deut.  21. 
17.)  but  he  never  tied  himself  to  observe  it.  Some 
make  this  typical  of  the  preference  given  to  the 
1 Gentiles  abo\  e the  Jews;  the  Gentile  converts  were 
much  more  numerous  than  those  of  the  Jew.s.  See 
Gal.  4.  27.  Thus  free  grace  becomes  more  illus- 
trious. 

II.  The  particular  tokens  of  his  favour  to  Joseph. 

1.  He  lett  with  him  the  promise  of  their  return 
out  of  Egypt,  as  a sacred  trust;  (v.  21.)  / die,  but 
God  shall  be  with  you,  and  bring  you  a^ain.  Ac- 
cordingly, Joseph,  when  he  died,  left  it  with  his 
brethren,  ch.  50.  24.  This  assurance  was  given 
them,  and  carefully  preserved  among  them,  that 
they  might  neither  love  Egypt  too  much  when  it 
favoured  them,  nor  fear  it  too  much  when  it  frown- 
ed upon  them.  These  woi  ds  of  Jacob  fumish  us 
with  comfort  in  reference  to  the  death  of  oui 
friends;  they  die.  But,  (1.)  God  shall  be  with  us, 

I and  his  gracious  presence  is  sufficient  to  make  up 
! the  loss.  They  leave  us,  but  he  will  never  fail  us. 

, (2.)  He  will  bring  us  to  the  land  of  our  fathers,  the 
\ heavenly  Canaan,  whither  our  godly  fathers  are 
gone  before  us.  If  God  be  with  us  while  we  stay 
* behind  in  this  world,  and  will  receive  us  shortly  to 
I be  with  them  that  are  gone  before  to  a better  world, 
we  ought  not  to  sorrow  as  those  that  ha\  e no  hope, 
j 2.  He  bestowed  one  portion  upon  him  above  his 
brethren,  v.  22.’  The  lands  bequeathed  are  descri- 
bed to  be  those  which  he  took  out  of  the  hand  of  the 
Amorite,  with  his  sword,  and  with  his  bow.  He 
purchased  them  first,  (Josh.  24.  32. ) and  it  seems, 
was  afterward  disseized  of  them  by  the  Amorites, 
but  retook  them  by  the  sword,  repelling  force  by 
■force,  and  reco\  ering  his  light  by  violence,  when 
he  could  not  otherwise  recover  it.  These  lands  Ije 
settled  upon  Joseph;  mention  is  made  of  this  grant, 
John  4.  5.  Pursuant  to  it,  this  parcel  of  ground 
was  given  to  the  tribe  of  Ephraim,  as  their  right, 
and  the  lot  was  nexer  cast  upon  it;  and  in  it  Joseph’s 
bones  were  buried,  which  perhajis  Jacob  had  an 
eye  to,  as  much  as  to  any  thing,  in  this  settlement. 
Note,  It  may  sometimes  be  both  just  and  prudent 
to  give  some  children  portions  abox  e the  rest;  but 
a grave  is  that  which  we  can  most  count  upon  as 
our  own  in  this  earth. 

CHAR  XLIX. 

This  chapter  is  a prophecy;  the  likest  to  it  we  have  yet 
met  with,  was  that  of  Noah,  ch,  9.  2.5,  &c.  Jacob  is 
here  upon  his  death-bed,  making  his  will:  he  put  it  off 
till  now,  because  dying  men’s  words  are  apt  to  make 
deep  impressions,  and  to  be  remembered  long:  what  he 
said  here,  he  could  not  say  when  he  would,  but  as  the 
Spirit  gave  him  utterance,  who  chose  this  time,  that  di- 
vine strength  might  be  jierfcctcd  in  his  weakness.  The 
twelve  sons  of  Jacob  were,  in  their  day,  men  of  renown, 
but  the  twelve  tribes  of  Israel,  which  descended  and 
were  denominated  from  them,  were  much  more  renown- 
ed; we  find  their  names  upon  the  gates  of  the  new  Jeru- 
salem, Rev.  21.  12.  in  the  prospect  of  which,  their  dying 
father  says  something  remarkable  of  each  son,  or  of  the 
tribe  that  bore  his  name.  Mere  is,  I.  The  preface,  v.  1, 

2.  11.  The  prediction  concerning  each  tribe,  v.  3.. 

28.  MI.  The  charge  repealed  concerning  his  burial,  v. 
29.. 32.  IV.  Mis  death,  V.  33. 

1.  4 ND  Jacob  called  unto  his  sons,  and 
l\.  said,  Gather  yourselves  toiielher,  that 
r may  tell  yon  that  which  shall  lipfall  yon 
in  the  last  days.  2.  Gather  yonrsclves  to- 


223 


GENESIS,  XLIX. 


gether,  and  hear,  ye  sons  of  Jacob ; and 
hearken  unto  Israel  your  father.  3.  Reu- 
ben, thou  art  my  first-born,  my  might,  and 
the  beginning  of  my  strength,  the  excellen- 
cy ol"  dignity,  and  the  excellency  of  power. 
4.  Unstable  as  water,  thoushalt  notexcel;  be- 
cause thou  wentestui)  to  t by  father’s  bed;  then 
dehledst  thou  it:  he  went  up  to  my  couch. 

He!  c is, 

I.  'I'lie  prcfiu  e to  tiic  prophecv,  in  which, 

I.  The  congrcgixt.on  is  Ciilled  together;  (t'.  2.) 
Gather  yoxirnelvea  toifcthcr,  let  them  all  be  sent  for 
from  their  se\  cr.il  employments,  to  see  their  father 
die,  and  to  hear  his  dying  words.  It  was  a com- 
fort to  Jacol),  now  that  he  was  dying,  to  see  all  his 
children  alxoiit  him,  and  none  missing,  though  he 
had  sometimes  thought  himself  bereaved.  It  was 
of  use  to  them,  to  attend  hirii  in  his  last  moments, 
that  they  might  learn  of  him  how  to  die,  as  well  as 
how  to  li  . e:  what  he  said  to  each,  he  said  in  tlie 
hearing  of  all  the  rest;  for  we  may  profit  by  the 
reproofs,  counsels,  and  comforts,  that  are  princi- 
[)ally  intended  for  others.  His  calling  upon  them 
once  and  again,  to  feather  together,  intimated  both 
a pi  ecept  to  them  to  unite  in  love,  to  keep  togeth- 
er, not  to  ming.e  with  the  Egyptians,  not  to  forsake 
the  assembling  of  themselves  together,  and  a j)re-  ; 
diction  that  they  sho  dd  not  be  separated  from  each 
other,  as  Abndi  im’s  sons  and  Isaac’s  were,  but  1 1 
should  be  incorpoi-ated,  and  all  make  one  people. 

2.  A general  idea  is  gi\  en  of  the  intended  discourse, 
(x;.  l.i  That  I may  tell  you  that  which  shall  befall 
you,  (iiot  your  persons,  but  your  posterity, ) ?>/  the 
last  days;  this  jxrediction  would  be  of  use  to  those 
that  came  after  them,  for  the  confirming  of  their 
faith,  and  the  guiding  of  their  way,  on  their  return 
to  Can  uin,  and  their  settlement  there.  We  can- 
not tell  our  children  what  shall  befall  them,  or 
their  families  in  tliis  world;  but  we  can  tell  them, 
from  the  word  of  Ciod,  what  will  befall  them  in  the 
last  day  of  all,  according  as  they  conduct  themsel . es 
in  this  world.  Attention  is  demanded;  (x!.  2.) 

“ Hearken  to  Israel  your father;  let  Israel,  that  lias 
prevailed  with  God,  prevail  with  you.”  Note, 
Children  must  diligently  hearken  to  what  their 
^odly  jiarents  say,  ]iarticularly  when  they  are  dy- 
ing; Hear,  ye  ehddren,  the  instruction  of  a father, 
which  carries  with  it  both  authority  and  affection, 
Prov.  4.  1. 

II.  The  prophecy  conceniing  Reuben;  he  begins 
with  him,  (xk  3,  4.)  he  was  the  frst-born;  but  by 
committing  uncleanness  with  his  father’s  wife,  to 
the  great  repi’oach  of  the  family  which  he  ought  to 
have  been  an  orn  .ment  to,  he  forfeited  the  prero- 
gatives of  the  bii-th-right;  and  his  dying  father  here 
solemnly  degrades  him,  though  he  does  not  disown 
or  disinherit  him:  he  shall  have  all  the  privileges 
of  a son,  but  not  of  a first-born.  We  have  reason 
to  think  Reuben  had  repented  of  his  ^in,  and  it  was 
pardoned;  yet  it  was  a necessary  piece  of  justice, 
in  detestation  of  the  villany,  and  for  warning  to 
others,  to  put  the  mark  of  disgrace  upon  him.  Now 
according  to  the  method  of  degrading,  1.  Jacob  here 
puts  upon  him  the  ornaments  of  the  birth-right,- 
{y.  3. ) that  he  and  all  his  brethren  might  see  what 
he  had  forfeited,  and,  in  that,  might  see  the  evil  of 
the  sin:  as  the  first-bom,  he  was  his  father’s  joy, 
almost  his  pride,  being  I’/ic  beginning  of  his  strength. 
How  weh  ome  he  was  to  his  parents,  his  name  be- 
speaks, Reubexi,  See  a son.  To  him  belonged  the 
excellency  of  his  dignity,  above  his  brethren,  and 
some  power  over  them.  Christ  Jesus  is  the  First- 
born among  many  brethren,  and  to  him,  of  right, 
belong  the  most  excellent  power  and  dignity:  his 


j|  church  also,  through  him,  is  a church  of  the  Jixst- 
; born.  2.  He  then  strips  him  of  tliese  ornaments; 
j (x^  4.)  lifts  him  up,  that  he  may  cast  him  down, 
by  that  one  word,  “ I'hoti  shalt  not  excel;  a being 
thou  slialt  have  as  a tribe,  but  not  an  excellency:” 
no  judge,  prophet,  or  prince,  is  found  of  that  tribe, 
nor  any  person  of  lenown,  only  D..than  :md  Abi- 
ram,  who  were  noted  for  their  impious  rebellion 
against  Moses.  That  tribe,  as  not  aiming  to  excel, 
meanly  chose  a settlement  on  the  other  side  Jordan. 
Reuben  himself  .seems  to  have  lost  all  that  influ- 
ence upon  his  brethren,  which  his  birth-right  enti- 
tled him  to;  for  when  he  s/iake  unto  them,  they 
would  not  hear,  eh.  42.  22.  Those  that  have  not 
understanding  and  spirit  to  sapiiort  the  honours 
I and  privileges  of  their  birth,  will  soon  lose  them, 
and  retain  only  the  name  of  them.  The  character 
fastened  upon  Reuben,  for  which  he  is  laid  undei 
: this  m 'rk  tjf  inf  niy,  is,  that  he  was  unstable  as  wa- 
ter. (1.)  His  xuWmc  was  unstable;  he  had  not  the 
government  of  himself  and  his  own  apjietites:  some- 
times he  would  lie  very  regal  ir  and  orderly,  but 
at  other  times  he  deviated  into  the  wildest  cca.rscs. 

I Note,  Instability  is  the  ruin  of  men’s  excellency. 

[ Men  do  not  thrive,  becau.se  they  do  not  fix.  (2.) 
His  honour  consequently  was  unstable;  it  departed 
' from  him,  vanished  into  smoke,  and  became  as  wa- 
i ter  spilt  upon  the  ground.  Note,  Those  that  throw 
.iway  their  \ irtae,  m.  st  not  expect  tosav'e  their  re 
l-nitation.  Jaebb  charges  liim  partici.larh  with  the 
sin  for  which  lie  was  th  s disgra  .ed;  1 hou  wentest 
ufi  to  thy  father's  bed.  It  was  forty  years  ago  that 
he  had  been  gu.lty  of  this  sin,  yet  now  it  :s  i emem- 
L'cred  against  him.  Note,  As  time  will  not  of  itself 
wear  off  the  guilt  ( f any  sin  from  the  conscience,  so 
there  are  some  sins  whose  stains  it  will  not  wipe  off 
from  the  good  name,  especially  set  cnlh-c<immand- 
ment-sins.  Reuben’s  sin  left  an  indelible  mark  of 
infamv  upon  his  family;  a dishonoui-  that  was  a 
wound  not  to  be  healed  without  a scar,  Prov.  6.  32, 
33.  Let  us  never  do  evil,  and  then  we  need  not 
I fi'ar  being  told  of  it. 

'-^b.  Simeon  and  liOvi  arc  brethren;  instru- 
! nientsof  cruelty  arc  in  their  habitations.  6 
i O my  soul,  come  not  thou  into  their  secret 
1 unto  their  assembly,  mine  honour,  be  not 
! thou  united:  for  in  their  anger  they  slew  a 
I man,  and  in  their  self-will  they  digged  down 
a wall.  7.  Cursed  be  their  anger,  for  il  was 
fierce ; and  their  wrath,  for  it  was  cruel : I 
will  divide  them  in  Jacob,  and  scatter  them 
in  Israel. 

These  were  next  in  age  to  Reuben,  and  they  also 
had  been  a grief  and  shame  to  Jacob,  when  they 
treacherously  and  barbarously  destroyed  the  She- 
chemites,  which  he  here  remembers  against  them. 
Children  should  be  afraid  of  incurring  their  j^arents’ 
just  displeasure,  lest  they  fare  the  worse  for  it  long 
afterward,  and,  when  they  would  inherit  the  bless- 
ing, be  rejected. 

Observe, 

I.  The  character  of  Simeon  and  Levi;  they  were 
brethren  in  disposition;  but,  unlike  their  fiither,  they 
were  passionate  and  revengeful,  fierce  and  uncontrol- 
lable; their  swords,  which  should  hav  e been  only 
weapons  of  defence,  were  (as  the  margin  reads  it,  v. 
5.)  weapons  of  xnolence,  to  do  wrong  to  others,  not 
to  save  themselves  from  wrong.  Note,  It  is  no  new 
thing  for  the  temper  of  children  to  differ  very  much 
from  that  of  their  parents;  we  need  not  think  it 
strange,  it  was  so  in  Jacob’s  family.  It  is  not  in  the 
power  of  parents,  no,  net  by  education,  tofoixu  the 
dispositions  of  their  children;  Jacob  bred  his  sons  to 


224 


GENESIS,  XLIX. 


even’  tliir.g  that  was  mild  and  quiet,  and  yet  they  | 
proved  to  be  thus  furious. 

II.  Aproof  of  this  is  the  murder  of  the  Shechemites, 
which  Jacob  deeply  resented  at  the  time,  {ch.  34. 
30. ) and  still  continued  to  resent.  They  slew  a man, 
Shechem  himself,  and  many  others;  and,  to  effect 
that,  they  digged  down  a wall,  broke  the  houses,  to 
plunder  them,  and  murder  the  inhabitants.  Note, 
The  best  governors  cannot  always  restrain  those  un- 
der their  charge  from  committing  the  worst  villa- 
nies.  And  when  two  in  a family  are  mischievous, 
they  commonly  make  one  another  so  much  the 
worse,  and  it  were  wisdom  to  part  them.  Simeon 
and  Levi,  it  is  probable,  were  most  active  in  the 
wrong  done  to  Joseph,  which  some  think  Jacob  has 
here  some  reference  to;  for  in  their  anger  they 
would  ha^■e  slain  that  man.  Observe  what  a mis- 
chievous thing  self-will  is  in  young  people:  Simeon 
and  Lev  i would  not  be  advised  by  their  aged  and 
experienced  father;  no,  they  would  be  governed  by 
their  own  passion,  rather  than  by  his  prudence. 
Young  people  would  better  consult  their  own  inter- 
est, if  they  would  less  indulge  their  own  will. 

III.  Jacob’s  protestation  against  this  barbarous  act 
of  their’s,  0 my  soul,  come  not  thou  into  their  secret. 
Hereby  he  professes  not  only  his  abhorrence  of  such 
practices  in  general,  but  his  innocence  particularly 
in  that  matter.  Perhaps  he  had  been  suspected  as, 
under-hand,  aiding  and  abetting;  he  therefore  thus 
solemnly  expresses  his  detestation  of  the  tact,  that 
he  might  not  die  under  that  suspicion.  Note,  1. 
Our  soul  is  our  honour  ; by  its  powers  and  faculties 
we  are  distinguished  from,  and  dignified  above,  the 
beasts  that  perish.  2.  We  ought,  from  our  hearts, 
to  detest  and  abhor  all  society  and  confederacy  with 
bloody  and  mischievous  men.  W^e  must  not  be  am- 
bitious of  coming  -into  their  secret,  or  knowing  the 
depths  of  Satan. 

IV.  His  abhorrence  of  those  brutish  lusts  that  led 
them  to  this  wickedness;  Cursed  be  their  anger.  He 
does  not  curse  their  persons,  but  their  lusts.  Note, 

1.  Anger  is  the  cause  and  original  of  a great  deal  of 
sin,  and  exposes  us  to  the  curse  of  God,  and  his 
judgment.  Matt.  5.  22.  2.  We  ought  always,  in  the 
expressions  of  our  zeal,  carefully  to  distinguish 
between  the  sinner  and  the  sin,  so  as  not  to  love  or 
bless  the  sin  for  the  sake  of  the  person,  nor  to  hate 
or  curse  the  person  for  the  sake  of  the  sin. 

V.  A token  of  displeasure  which  he  foretells 
their  posterity  should  lie  under  for  this;  / w///  di- 
vide them-.  The  Levites  were  scattered  through- 
out all  the  tribes,  and  Simeon’s  lot  lay  not  together, 
and  was  so  strait,  that  many  of  the  tribe  were  for- 
ced to  disperse  themselves  in  quest  of  settlements 
and  subsistence.  This  curse  was  afterwards  turn- 
ed into  a blessing  to  the  Levites;  but  the  Simeonites, 
for  Zimri’s  sin,  (Numb.  25.  14.)  had  it  bound  on. 
Note,  Shameful  dispersions  are  the  just  punishment 
of  sinful  unions  and  confederacies. 

8.  Judah,  thou  r/r/ //e  whom  thy  brethren 
shall  praise  ; thy  hand  shall  be.  in  the  neck  of 
thine  enemies  : thy  father’s  children  shall 
bow  down  before  thee.  9.  Judah  is  a lion’s 
whelp;  from  the  prey,  my  son,  thou  art 
gone  up:  he  stooped  down,  he  couched  as  a 
lion,  and  as  an  old  lion ; who  shall  rouse  him 
up  ? 10.  The  sceptre  shall  not  depart  from 

Judah,  nor  a law-giver  from  between  his 
feet,  until  Shiloh  come ; and  unto  him  shall 
the  gathering  of  the  people  he.  11.  Binding 
his  foie  unto  the  vine,  and  his  ass’s  colt  un- 
to the  choice  vine  ; he  washed  his  garments 


in  wine,  and  his  clothes  in  the  blood  of 
grapes.  12.  His  eyes  shall  be  red  with  wine, 
and  his  teeth  white  with  milk. 

Glorious  things  are  here  said  of  Judah.  The  men* 
tion  of  the  crimes  of  the  three  eldest  of  his  sons,  had 
not  so  put  the  dying  patriarch  out  of  humour,  but 
that  he  had  a blessing  ready  for  Judah,  to  whom 
blessings  belonged.  Judah’s  name  signifies  firaise, 
in  allusion  to  which,  he  says.  Thou  art  he  whom  thy 
brethren  shall  firaise,  v.  8.  God  was  praised  for 
him,  {ch.  29.  35.)  praised  by  him,  and  praised  in 
him ; and  therefore  his  brethren  shall  praise  him. 
Note,  Those  that  are  to  God  for  a praise,  shall  be  the 
praise  of  their  brethren. 

It  is  prophesied, 

1.  That  the  tribe  of  Judah  should  be  victorious 
and  successful  in  war!  Thy  hand  shall  be  in  the  neck 
of  thine  enemies.  This  was  fulfilled  in  David,  Ps. 
18.  40. 

2.  That  it  should  be  superior  to  the  rest  of  the 
tribes;  not  only  in  itself  more  numerous  and  illustri- 
ous, but  having  a dominion  over  them;  Thy  father's 
children  shall  bow  down  before  thee  : Judah  was  the 
lawgiver,  Ps.  60.  7.  That  tribe  led  the  van  through 
the  wilderness,  and  in  the  conquest  of  Canaan,  Judg. 
1.  2.  The  prerogatives  of  the  birth-right  which 
Reuben  had  forfeited,  the  excellency  of  dignity  and 
power,  were  thus  conferred  upon  Judah.  Observe, 
“ Thy  brethi’en  shall  bow  down  before  thee,  and 
yet  shall  praise  thee,  reckoning  themselves  happy 
in  having  .so  wise  and  bold  a commander.”  Note, 
Honour  and  power  are  then  a blessing  to  those  that 
have  them,  when  they  are  not  grudged  and  envied, 
but  praised  and  applauded,  and  cheerfully  submit- 
ted to. 

3.  That  it  should  be  a strong  and  courageous  tribe, 
and  so  qualified  for  command  and  conquest;  {v.  9.) 
Judah  is  a lion's  whelp.  The  lion  is  the  king  of 
beasts,  the  terror  of  the  forest  when  he  roars;  when 
he  seizes  his  prey,  none  can  resist  him;  when  he 
goes  up  from  the  prey,  none  dares  pursue  him  to 
revenge  it.  By  this  it  is  foretold  that  the  tribe  of 
Judah  should  become  very  formidable,  and  should 
not  only  obtain  great  victories,  but  should  peacea- 
bly and  quietly  enjoy  what  was  got  by  those  victo- 
ries; that  they  should  make  war,  not  for  the  sake  ot 
war,  but  for  the  sake  of  peace.  Judah  is  compared, 
not  to  a lion  rampant,  always  tearing,  always  ra- 
ging, always  ranging;  but  to  a lion  couchat.t,  enjcy- 
ing  the  satisfaction  of  his  power  and  success,  without 
creating  vexation  to  others:  this  is  to  be  truly  great. 

4.  That  it  should  be  the  royal  tribe,  and  the  tribe 
from  which  Messiah  the  Prince  should  come;  (v. 
10.)  The  sceptre  shall  not  depart  from  Judah,  till 
Shiloh  come.  Jacob  here  foresees  and  foretells,  ( 1. ) 
Tliat  the  sceptre  should  come  out  of  the  tribe  of  Ju- 
dah, which  was  fulfilled  in  David,  on  whose  family 
the  crown  was  entailed.  (2.)  That  Shiloh  should 
be  of  this  tribe;  his  Seed,  that  promised  Seed,  in 
whom  the  earth  should  be  blessed;  that  peaceable 
and  prosperous  one,  or  the  Saviour,  so  others  trans- 
late it,  he  shall  come  of  Judah.  Thus  dying  J;icob, 
at  a great  distance,  saw  Christ’s  day,  and  it  was  his 
comfort  and  support  on  his  death-bed.  (3. ) That 

1 after  the  coming  of  the  sceptre  into  the  tribe  of  Judah, 
it  should  continue  in  that  tribe,  at  least,  a govem- 
ment  of  their  own,  till  the  coming  of  the  Messiah, 
j in  whom,  as  the  King  of  the  church,  and  the  great 
i High-Priest,  it  was  fit  that  both  the  priesthood  and 
' the  royalty  should  determine.  Till  the  capti\  ity, 
all  along  from  David’s  time,  the  sce]hre  was  in  Ju- 
dah, and  from  thence  go\  eniors  of  that  tribe,  or  of 
the  Levites  that  adhered  to  it,  (which  was  equiva- 
lent,) lill  Judea  became  a province  of  the  Reman 
empire,  just  at  the  time  of  our  Sa\  icur’sbii  th,  ar.d 


GENESIS,  XLIN 


was  at  that  time  taxed  as  one  of  the  provinces,  Luke 
2.  1.  And  at  the  time  of  his  death  the  Jews  ex- 
pressly owned,  lie  have  no  king  but  Csesar.  Hence 
it  is  undeniably  inferred  against  the  Jews,  that  our 
Lord  Jesus  is  he  that  should  come,  and  that  we  are 
to  look  for  no  other;  for  he  came  exactly  at  the  time 
appointed.  Many  excellent  pens  have  been  admi- 
rably well  employed  in  explaining  and  illustrating 
this  famous  prophecy  of  Christ. 

5.  That  it  should  be  a very  fruitful  tribe,  especi- 
ally that  it  should  abound  with  milk  for  babes,  and 
wine  to  make  glad  the  heart  of  strong  men,  v.  11, 
12.  Fines,  so  common  in  the  hedge-rows,  and  so 
strong,  that  they  should  tie  their  asses  to  them,  and 
so  fruitful,  that  they  should  load  their  asses  from 
them.  Wme,  as  plentiful  as  water,  so  that  the  men 
of  that  tribe  should  be  very  healthful  and  lively, 
their  eyes  brisk  and  sparkling,  their  teeth  white. 
Much  of  that  which  is  here  said  concerning  Judah, 
is  to  be  applied  to  our  Lord  Jesus.  (1.)  He  is  the 
Ruler  of  all  his  father’s  children,  and  the  conqueror 
of  all  his  father’s  enemies;  and  he  it  is,  that  is  the 
praise  of  all  the  saints.  (2.)  He  is  Me  Lion  of  the 
tribe  of  Judah,  as  he  is  called  with  reference  to 
this  here.  (Rev.  5.  5.)  who,  having  spoiled  princi- 
palities and  powers,  went  up  a Conqueror,  and 
couched  so  as  none  can  stir  him  up,  when  he  sat 
down  on  the  right  hand  of  the  Father.  (3.)  To  him 
belongs  the  sceptre;  he  is  the  Law-giver,  and^o  hi?n 
shall  the  gathering  of  the  people  be,  as  the  Desire  of 
all  nations,  (Hag.  2.  7. ) who,  being  lifted  up  from 
the  earth,  should  draw  all  men  unto  him,  (John  12. 
32.)  and  in  whom  the  children  of  Gocl,  that  are 
scattered  abroad,  should  meet,  as  the  centre  of  their 
unity,  John  11.  52.  (4.)  In  him  there  is  plenty  of 

all  that  which  is  nourishing  and  refreshing  to  the 
soul,  and  which  maintains  and  cheers  the  divine  life 
in  it;  in  him  we  may  have  wine  and  milk,  the  riches 
of  Judah’s  tribe,  without  money,  and  without  price, 
Isa.  55.  1. 

13.  Zebulim  shall  dwell  at  the  haven  of 
the  sea ; and  he  shall  be  for  an  haven  of 
ships  ; and  his  border  shall  he  unto  Zidon. 

1 4.  Issachar  is  a strong  ass  couching  down 
between  two  burdens:  15.  And  he  saw 
that  rest  was  good,  and  the  land  that  it 
was  pleasant ; and  bowed  his  shoulder  to 
bear,  and  became  a servant  unto  tribute. 
16.  Dan  shall  judge  his  people,  as  one  of 
the  tribes  of  Israel.  17.  Dan  shall  be  a ser- 
pent by  the  way,  an  adder  in  the  path,  that 
biteth  the  horse-heels,  so  that  his  rider  shall 
fall  backward.  18.  I have  M^aited  for  thy 
salvation,  O Lord.  1 9.  Gad,  a troop  sliall 
overcome  him : but  he  shall  overcome  at  the 
last.  20.  Out  of  Asher  his  bread  shall  he 
fat,  and  he  shall  yield  royal  dainties.  21. 
Naphtali  is  a hind  let  loose : he  giveth  good- 
ly words. 

Here  we  have  Jacob’s  prophecy  concemhig  six  of 
his  sons. 

I.  Concerning  Zebulun,  (v.  13. ) that  his  poster- 
ity should  have  their  lot  upon  the  sea-coast,  and 
should  be  merchants  and  mariners,  and  traders  at 
sea.  This  was  fulfilled,  when  two  or  three  hun- 
dred years  after,  the  land  of  Canaan  was  divided  by 
lot,  and  the  border  of  Zebulun  went  up  towards  the 
sea.  Josh.  19.  11.  Had  they  chosen  their  lot  them- 
selves, or  Joshua  appointed  it,  we  might  have  sup- 
posed it  done  with  design  to  make  Jacob’s  words 

VoL.  I. — 2 F 


22 1 

good;  but,  being  done  by  lot,  it  appears  t’v.t  that 
was  divinely  disposed,  and  Jacob  divinciv  inspire  cl 
Note,  The  lot  of  God’s  providence  exactly  ; tit  s 
with  the  plan  of  God’s  counsel,  like  a true  copy  with 
the  original.  If  prophecy  says,  shall  be  a 

haven  of  ships.  Providence  will  so  plant  him.  Ni  te, 
1.  God  appoints  the  bounds  of  cur  habitation.  2.  It 
is  our  wisdom  and  duty  to  accommodate  ouiseh  es 
to  ouiTot,  and  to  improve  it.  If  Zebulun  dwell  at 
the  haven  of  the  sea,  let  him  be  for  a haven  of  ships. 

II.  Concerning  Issachar,  v.  14,  15.  1.  That  the 
men  of  that  tribe  should  be  strong -and  industrious, 
fit  for  labour,  and  inclined  to  labour,  particularly 
the  toil  of  husbandry,  like  the  ass,  that  patiently 
prries  his  burden,  and,  by  using  himself  to  it,  makes 
it  the  easier.  Issachar  submitted  to  two  burdens^ 
tillage  and  tribute.  It  was  a tribe  that  took  pains! 
and,  thriving  thereby,  was  called  upon  for  rent  and 
taxes.  2.  That  they  should  be  encouraged  in  their 
labour  by  the  goodness  of  the  land  that  should  fall 
to  their  lot.  (1.)  He  saw  that  rest  at  home  was 
good.  Note,  The  labour  of  the  husbandman  is 
really  rest,  in  comparison  with  that  of  soldiers  and 
seamen,  whose  hurries  and  perils  are  such,  that 
those  who  tany  at  home  in  the  most  constant  ser- 
vice, have  no  reason  to  envy  them.  (2.)  He  saw 
that  ihe  land  was  pleasant,  yielding  not  only  plea- 
sant prospects  to  charm  the  eye  of 'the  curious,  but 
pleasant  fi  uits  to  recompense’  his  toils.  Many  are 
the  pleasures  of  a countiy  I'fe,  abundantly  sufficient 
to  balance  the  inconveniences  of  it,  if  we  can  but 
peisuade  ourselves  to  think  so.  Issachar,  in  pros- 
pect of  adv.mtage,  bowed  his  shoulder  to  bear : let 
us,  with  an  eye  of  faith,  see  the  heavenly  rest  to  be 
good,  and  that  land  of  promise  to  be  pleasant;  and 
that  Will  make  our  present  services  easy,  and  en- 
courage us  to  bow  our  shoulder  to  them. 

HI.  Concerning  Dan,  v.  16,  17.  What  is  said 
concerning  Dan,  has  reference  either,  1.  To  that 
tribe  in  general;  that  though  Dan  was  one  of  the 
sons  of  the  concubines,  yet  he  should  be  a tribe  go 
vemed  by  judges  of  h’s  ’own  as  well  as  other  tribes; 
and  should,  by  art,  and  policy,  and  surprise,  gain  ad- 
vantages against  his  enemies,  like  a serpent  sudden- 
^ biting  the  heel  of  the  traveller.  Note,  (1.)  In 
God’s  spiritual  Israel  there  is  no  distinction  made  of 
bond  or  free.  Col.  3.  11.  Dan  shall  be  incorporat- 
ed by  as  good  a charter  as  any  of  the  other  tribes. 
(2. ) Some,  like  Dan,  may  excel  in  the  subtlety  of 
the  serpent,  as  others,  like  Judah,  in  the  courage  of 
the  lion;  and  both  may  do  good  service  to  the  cause 
of  Gocl  against  the  Canonnites.  Or,  it  may  refer,  2. 
To  Samson,  who  was  of  that  tribe,  and  judged  Israel, 
that  is,  delivered  them  out  of  the  hands  of  the  Phi- 
listines,  not  as  the  other  judges,  by  fighting  them  in 
the  field,  but  by  the  vexations  and  annoyances  he 
gave  them  underhand:  when  he  pulled  the  house 
down  under  the  Philistines  that  were  upon  the  roof 
of  it,  he  made  the  horse  throw  his  rider. 

Thus  was  Jacob  going  on  with  his  discourse;  but 
now,  being  almost  spent  with  speaking,  and  ready 
to  faint  and  die  away,  he  relieves  himself  with  those 
words  which  come  in  as  a parenthesis,  (v.  18.)Ihave 
waited  for  thy  salvation,  O Lord;  as  those  that  are 
fainting,  are  helped  by  taking  a spoonfiil  of  a cor- 
dial, or  smelling  at  a bottle  of  spirits;  or,  if  he  must 
break  off  here,  and  his  breath  will  not  serve  him  to 
finish  what  he  intended,  with  these  words  he  pours 
out  his  soul  into  the  bosom  of  his  God,  and  even 
breathes  it  out.  Note,  The  pious  ejaculations  of  a 
warm  and  lively  devotion,  though  sometimes  they 
may  be  incoherent,  yet  they  are  not  therefore  to 
be  censured  as  impertinent;  that  may  be  uttered 
affectionately,  Avhich  does  not  come  in  methodically 
It  is  no  absurdity,  when  we  are  speaking  to  men, 
to  lift  up  our  hearts  to  God.  Tlie  salvation  we  wait- 
ed for,  was,  [1.]  Christ,  the  promised  Seed,  whom 


GENESIS,  XLIX 


V2G 

i.e  had  spoken  of,  v.  10.  Now  that  he  was  go.ng 
to  be  gutheied  to  his  people,  he  breathes  after  him 
to  whom  the  gathei  ing  of  the  people  shall  be.  [2.] 
Heaven,  the  better  country,  which  he  declared 
plainly  that  he  sought,  (Heb.  11.  13,  14.)  and  con- 
tinued seeking,  now  that  he  was  in  Eg}'pt.  Now  that 
he  is  going  to  enjoy  the  salvation,  he  comforts  himself 
with  this,  that  he  had  waited  for  the  salvation. 
Note,  First,  It  is  the  character  of  a living  saint,  that 
he  waits  for  the  salvation  of  the  Lord.  Christ,  as 
our  Way  to  heaven,  is  to  be  waited  on;  and  Heaven, 
as  our  rest  in  Christ,  is  to  be  waited /or.  Secondly, 
It  is  the  comfort  of  a dying  saint  thus  to  have  wait- 
ed for  the  salvation  of  the  Lord;  for  then  he  shall 
have  what  he  has  been  waiting  for;  lon^-looked  for 
will  come. 

IV.  Concerning  Gad,  v.  19.  He  alludes  to  his 
name,  which  signifies  a troop,  foresees  the  charac- 
ter of  that  tribe,  that  it  should  be  a warlike  tribe, 
and  so  we  find,  1 Chron.  12.  8,  the  Gadites  were 
men  of  war  Jit  for  the  battle.  He  foresees  that  the 
situation  of  that  tribe  on  the  other  side  of  Jordan, 
would  expose  it  to  the  incursions  of  its  neighbours, 
the  Moabites  and  Ammonites;  and  that  they  might 
not  be  proud  of  their  strength  and  valour,  he  fore- 
tells that  the  troops  of  their  enemies  should  in  many 
skirmishes,  overcome  them;  yet,  that  they  might 
not  be  discouraged  by  their  defeats,  he  assures  them 
that  they  should  overcome  at  the  last,  which  was 
fulfilled  when,  in  Saul’s  time  and  David’s,  the  Mo- 
abites and  Ammonites  where  wholly  subdued;  see 
1 Chron.  5.  18,  &c.  Note,  The  cause  of  God  and 
his  people,  though  it  may  seem  for  a time  to  be  baf- 
fled and  run  down,  yet  it  will  be  victorious  at  last, 
Vincimur  in  prcslio,  sed  7ion  in  hello — IVe  are  Jailed 
in  battle,  but  7iot  in  a campaign.  Grace  in  the  | 
soul  is  often  foiled  in  its  conflicts,  troops  of  corrup- 
tion overcome  it,  but  the  cause  is  God’s,  and  grace 
will  in  the  issue  come  off  conqueror,  yea,  moi-e  than 
conqueror,  Rom.  8.  37. 

V.  Concerning  Asher,  v.  20.  That  it  should  be 
a very  I’ich  tribe,  replenished  not  only  with  bread 
for  necessity,  but  with  fatness,  with  dainties,  royal 
dainties,  (for  the  king  himself  is  served  oj'  the  field, 
Eccl.  5.  9. ) and  these  exported  out  of  Asher,  to 
other  tribes,  perhaps  to  other  1 mds.  Note,  The 
God  of  nature  has  provided  for  us,  not  only  necesr 
saries  but  dainties,  that  we  might  call  him  a bounti- 
ful Benefactor;  yet,  whereas  all  places  are  com])e- 
tently  furnished  with  necessaries,  only  some  places 
afford  dainties.  Corn  is  more  common  than  spices. 
Were  the  supports  of  luxury  as  universal  as  the 
supports  of  life,  the  world  would  be  worse  than  it  is, 
and  that  it  needs  not  be. 

VI.  ConceiTiing  A^'aphtali,  v.  21.  A tribe  that 
carries  struggles  in  its  name;  it  signifies  wrestling, 
and  the  blessing  entailed  upon  it  signifies  prevail- 
ing; it  is  a hind  let  loose.  Though  we  find  not  this 
prediction  so  fully  answered  in  the  event  as  some 
of  the  rest,  yet,  no  doubt,  it  proved  true,  that  those 
of  this  tribe'  were,  1.  As  the  loving  hind,  (for  that 
is  her  epithet,  Prov.  5.  19.)  friendly  and  obliging  to 
one  another,  and  to  other  tribes;  their  converse 
remarkably  kind  and  endearing.  2.  As  the  loosen- 
ed hind,  zealous  for  their  liberty.  3.  As  the  sivift 
hind,  (Ps.  18.  33.)  quick  in  despatch  of  business; 
and  perhaps,  4.  As  the  trembling  hind,  timorous  in 
times  of  ])ublic  danger.  It  is  rare  that  those  that 
are  most  amiable  to  their  friends,  are  most  fomiida- 
ble  to  their  enemies.  5.  That  they  should  be  affa- 
ble and  courteous,  their  language  refined,  and  they 
complaisant,  giving  goodly  words.  Note,  Among 
God’s  Israel  there  is  to  be  found  a great  variety  of 
dispositions,  contrary  to  each  other,  yet  all  contri- 
buting to  the  beauty  and  strength  of  the  body;  Ju- 
dah like  a lion,  Issachar  like  an  ass,  Dan  like  a ser- 
pent, Naphtali  like  a hind.  Let  not  those  of  differ- 


ent tempers  and  gifts  censure  one  another,  or  envy 
one  another,  any  more  than  those  of  different  sta- 
tures and  complexions. 

22.  Joseph  is  a fruitful  bough,  even  a 
fruitful  bough  by  a well ; ivhose  branches 
run  over  the  wall.  23.  The  archers  have 
sorely  grieved  him,  and  shot  at  him.,  and 
hated  him:  24.  But  his  bow  abode  in 
strength,  and  the  arms  of  his  hands  were 
made  strong  by  the  hands  of  the  mighty 
God  of  Jacob  ; (from  thence  is  the  shepherd, 
the  stone  of  Israel :)  25.  Even  by  the  God 

of  thy  father,  who  shall  help  thee ; and  by 
the  Almighty,  who  shall  bless  thee  with 
blessings  of  neaven  above,  blessings  of  the 
deep  that  lieth  under,  blessings  of  the 
breasts,  and  of  the  womb  : 26.  The  bless- 
ings of  thy  father  have  prevailed  above  the 
blessings  of  thy  progenitors,  unto  the  utmost 
bound  of  the  everlasting  hills : they  shall  be 
on  the  head  of  Joseph,  and  on  the  crown 
of  the  head  ol'  him  that  was  separate  from 
his  brethren.  27.  Benjamin  shall  raven 
as  a wolf : in  the  morning  he  shall  devour 
the  prey,  and  at  night  he  shall  divide  the 
spoil. 

He  closes  with  the  blessings  of  his  best  beloved 
sons,  Joseph  and  Benjamin;  wdth  these  he  will 
breathe  his  last. 

I.  The  blessing  of  Joseph,  which  is  veiT  large 
and  full.  He  is  comjjared  (v.  22. ) to  a fruitful 
bough,  or  young  tree;  for  God  had  made  him  fi’uit- 
ful  in  the  land  of  his  afflictirn;  he  owned  it,  ch. 
41.  52.  His  two  sons  were  as  branches  of  a vine, 
or  other  spreading  plant,  running  over  the  wall. 
Note,  God  can  make  those  fruitful,  great  comforts 
to  themselves  and  others,  who  have  been  looked 
upon  as  dry  and  withered.  Mere  is  recorded  in 
the  history  conrerning  Joseph,  than  concerning  any 
other  of  JacoI)’s  sons;  and  therefore  what  Jacob 
says  of  him,  is  historical  as  well  as  prophetical. 
Observe, 

1.  The  providences  of  God  conce7'7irng  Joseph, 
V.  23,  24.  These  are  mentioned  to  the  glorv  rf 
God,  and  for  the  encouragement  of  Jacob’s  faith  : nd 
hope,  that  God  had  blessings  in  store  for  his  seed. 
Here  observe,  (1.)  Joseph’s  straits  and  troubles,  7'. 
23.  Though  he  now  lived  at  ease,  and  in  honour, 
Jacob  reminds  him  of  the  difficulties  he  had  for- 
merly waded  through.  He  had  had  many  enemies 
here  called  archers,  being  skilful  to  do  mischief, 
masters  of  their  art  of  persecution:  they  hated  him, 
there  persecution  begins;  they  shot  their  poisonous 
darts  at  him,  and  thus  they  sorely  grie\cd  him. 
His  brethren,  in  his  father’s  house,  were  very  spite- 
ful toward  him,  mocked  him,  stripped  him,  threat- 
ened him,  sold  him,  thought  they  had  been  the 
death  of  him.  His  mistress  in  the  house  of  Poti- 
phar,  sorely  grie^>ed  him,  and  shot  at  him,  when 
she  impudently  assaulted  his  chastity;  (temptations 
are  fiery  darts,  thorns  in  the  flesh,  sorelv  grievous 
to  gracious  souls;)  when  she  prevailed  not  in  this, 
she  hated  him  and  shot  at  him,  by  her  false  accusa- 
tions, aiTows  which  there  is  little  fence  against,  but 
the  hold  God  has  in  the  consciences  of  the  worst  of 
men.  Doubtless  he  had  enemies  in  the  court  of 
Pharaoh,  that  envied  his  preferment,  and  sought  to 
undermine  him.  (2.)  Joseph’s  strength  and  sup- 
j)ort  under  ah  these  troubles;  (r-.  24.)  Hk  bow 
abode  in  stre7igth,  that  is,  his  faith  did  not  fail,  but 


227 


GEx^ESlS,  XLIX. 


he  kept  Viis  ground,  an  ^ came  off  a conqueror.  The 
arms  of  his  hands  xvere  made  strong,  that  is,  his 
other  gi'iices  did  their  part,  his  wisdom,  courage,  |j 
and  patience,  which  are  better  than  weapons  of  '| 
war.  In  short,  he  maintained  both  his  integrity  , 
and  his  comfort  through  all  his  trials;  he  bore  all  I 
his  burdens  with  an  invincible  resolution,  and  did  1 
not  sink  under  them  nor  do  any  thing  unbecoming  | 
him.  (3.)  The  .spr  ng  and  fountain  of  this  .strength;  | 
it  was  hy  the  hands  of  the  mighty  God,  who  was  ; 
therefore  able  to  strengthen  him,  and  the  God  of  ■ 
Jacob,  a God  in  covenant  with  him,  and  thei’cfore  ' 
eng.iged  to  help  him.  All  our  strength  for  the  rc-  : 
sisting  of  temptations,  and  the  bearing  of  afflictions,  | 
comes  from  God;  his  grace  is  sufficient,  and  his  ; 
strength  is  perfected  in  our  weakness.  (4.)  The 
state  of  honour  and  usefulness  he  was  advanced  to  i 
after  this;y/‘o??i  thence,  train  this  strange  method  | 
of  pro\dden  e,  he  became  the  she/iherd  and  stone, 
the  feeder  and  supporter,  of  God’s  Israel,  Jacob 
and  his  fimily.  Herein  Joseph  was  a type,  [1.] 
Of  Christ;  he  was  sh  t at  and  hated,  but  borne  up 
under  his  ifferings,  (Is;u  50.  7 . . 9.)  and  was  after- 
ward adv meed  to  be  the  shefiturd  and  stone.  [2.] 
Of  the  cluirch  in  general,  and  particular  believers; 
hell  shoots  its  arrows  against  the  saints,  but  Hea- 
ven protects  and  strengthens  them,  and  will  crown  | 
them.  I 

2.  The  promises  of  God  to  Joseph.  See  how  j 
these  are  connected  with  the  formei’!  (la  25.)  Even  I 
bn  th-’  God  of  thy  father  Jacob,  who  shall  hel/i  thee,  j 
Note,  Our  exjieriences  of  God’s  power  and  good- 
ness in  strengthening  us  hitherto,  are  our  encour- 
agements still  to  hope  for  help  from  him;  he  that 
has  helped  us  will:  we  may  build  much  upon  our 
Eben-Ezers.  See  wliat  Joseph  may  expect  from 
the  Almighty,  even  the  God  of  his  father.  (1.)  He 
shall  hel/i  thee  in  d fficulties  and  dangers  which  may  | 
yet  be  before  thee,  help  thy  seed  in  their  wars.  I 
Joslnia  came  from  him,  who  commanded  in  chief  in  I 
the  wars  of  Canaan.  (2.)  He  shall  bless  thee;  and  | 
he  onlv  l)lesscs  indeed.  Jacob  firays  for  a blessing 
upon  Joseph,  but  the  God  of  Jacob  commands  the 
blessing.  Observe  the  blessings  conferred  on  Jo-  j 
seph;  [1.]  Various  and  abundant  Bless- 

inys  of  heaven  above;  rain  in  its  season,  and  fair  j 
weather  in  its  season,  and  the  benign  influences  of 
the  heavenly  bodies;  blessings  of  the  deep  that  lieth 
under  this  earth,  which,  compared  with  the  upper 
woi-ld,  is  but  a great  deep,  with  subterraneous  mines 
and  springs.  Spiritual  blessings  are  blessings  of  { 
heaven  above,  which  we  ought  to  desire  and  seek  i 
for,  in  the  first  place,  and  to  which  we  must  give  ' 
the  preference,  while  temporal  blessings,  those  of 
chis  earth,  must  lie  under  in  our  account  and  es- 
teem. Blessings  of  the  womb  and  the  breasts  are  giv- 
en, when  children  are  safely  born;  and  comfortablv 
nursed.  In  the  word  of  God,  bv  which  we  are 
boi'n  again,  and  nourished  up,  (1  Pet  1.  23. — 2.  2.) 
there  are  to  the  new  man  blessings  both  of  the 
womb  and  the  breasts.  [2.]  Eminent  and  tran- 
scendent blessings,  which  prexiail  above  the  blessings 
of  thu  progenitors,  v.  26.  His  father  Isaac  had  but 
one  blessing,  and  when  he  had  given  that  to  Jacob, 
he  was  at  a loss  for  a blessing  to  bestow  upon  Esau; 
but  Jacob  had  a blessing  for  each  of  his  twelve  sons, 
and  now,  at  the  latter  end,  a copious  one  for  Joseph. 
The  great  blessing  entailed  upon  that  family  was 
increase,  which  did  not  so  immediately  and  so' sig- 
nally follow  the  blessings  which  Abraham  and  Isaac 
gave  to  their  sons,  as  it  followed  the  blessing  which 
Jacob  gave  to  his;  for,  soon  after  his  death,  they 
nuultiplied  exceedingly.  [3.]  Durable  and  exten- 
sive blessings;  unto  the  utmost  bound  of  the  ever- 
lasting hills,  including  all  the  productions  of  the 
most  frtiitful  hills,  and  lasting  as  long  as  they  last,  j 
Isa.  54.  10.  Note,  The  blessings  of  the  everlasting  1 1 


: God  include  the  riches  of  the  everlasting  hills,  and 
niuch  more.  WTdl,  cf  these  blessings  it  is  here  said. 
They  shall  be,  so  it  is  a promise,  (,r.  Let  them  be, 
so  it  is  a prayer,  on  the  head  of  Joseph;  to  which 
let  them  be  as  a crown  to  adorn  it,  and  a helmet  to 
protect  it.  Joseph  was  separated  from  his  bre- 
thren, (so  we  read^  it,)  for  a time;  )'et,  as  others 
read  it,  he  was  a A azarite  among  his  brethren,  bet- 
ter and  more  excellent  than  they.  Note,  It  is  no 
new  thing  for  the  best  men  to  meet  with  the  worst 
usage;  tor  Nazarites  among  their  brethren  to  be 
cast  out  and  separated  from  their  brethren;  but  the 
blessing  ot  God  will  make  it  up  to  thenn 

II.  The  blessing  of  Benjamin;  {v.  27.)  He  shall 
raven  as  a wolf;  it  is  plain  bv  this,  that  Jacob  was 
guided  III  what  he  said,  by  a spirit  of  prophecy,  and 
not  by  nature.!  effectic  n;  else  he  would  luive  spoken 
with  more  tenderness  of  liis  beloved  son  Benjatnin, 
concei-ning  whom  he  (>nly  foresees  and  foretells  this, 
that  his  posterity  shou  cl  be  a warlike  tribe,  strong 
and  daring,  and  that  they  should  enrich  themselves 
with  the  spoils  of  their  enemies;  that  they  should 
be  active  and  busy  in  the  world,  and  a tribe  as  much 
feared  b\-  their  neighbours  as  any  ether;  in  the  morn- 
ing he  shall  devour  the  prey,  which  he  seized  and 
divided  o\  er-nighl.  Or,  in  the  first  times  of  Israel, 
they  shall  be  noted  for  acti\  itv,  though  many  of 
them  left-handed,  Judg.  3.  15.— 20.  16.  Ehud,  the 
second  judge,  and  Saul,  the  first  king,  were  of  this 
tribe,  and  so  also  in  the  last  times  Esther  and  Mor- 
decai  were  of  this  tribe,  bv  whom  the  enemies  of 
the  Jews  were  destroyed.  The  Benjamites  ravened 
like  wolves,  when  they  desperately  espoused  the 
cause  of  the  men  of  Gibeah,  those  men  of  Belial, 
Judg.  20.  14.  Blessed  Paul  was  of  this  tribe,  (Rom. 
11.  1.  Phil.  3.  5.)  and  he  did  in  the  morning  of  that 
day,  devour  the  prey  as  a persecutor,  but  in  the 
evening,  divide  the  spoil  as  a preacher.  Note,  God 
can  serve  his  own  puiqioses  by  the  different  tem- 
pers of  men;  the  decei\  ed  and  the  deceiver  are  his. 

28.  All  these  are  the  twelve  tribes  of  Is- 
rael : and  this  is  il  that  their  father  spake 
unto  them,  and  blessed  them  ; ever)'  one 
according  to  his  blessing  he  blessed  them. 
29.  And  he  charged  them,  and  said  unto 
them,  I am  to  be  gathered  unto  m\'  people  : 
bury  me  with  my  fathers  in  the  cave  that  is 
in  the  field  of  Ephron  the  Hittite,  30.  In  the 
cave  that  is  in  the  field  of  Machpelah, 
which  is  before  Mamre,  in  the  land  of 
Canaan,  which  Abraham  bought  with  the 
field  of  Ephron  the  Hittite  for  a possession 
of  a burying-place.  31.  There  they  buried 
Abraham  and  Sarah  his  wife;  there  they 
buried  Isaac  and  Rebekah  his  wife;  ancl 
there  I buried  Leah.  32.  The  purchase  of 
the  field  and  of  the  cave  that  is  therein,  ims 
from  the  children  of  Heth.  33.  And  when 
Jacob  had  made  an  end  of  commanding 
his  sons,  he  gathered  up  his  feet  into  the 
bed,  and  yielded  up  the  ghost,  and  was 
gathered  unto  his  people. 

Here  is, 

1.  The  summing  up  of  the  blessings  cf  Jacob’s 
sons,  V.  28.  Though  Reuben,  Simeon,  and  Levi, 
were  put  under  the  marks  of  their  father’s  displea- 
sure, yet  he  is  said  to  bless  'hem  every  one  according 
to  his  blessing;  for  none  of  them  were  rejected  as 
Esau  was.  Note,  Whatever  rebukes  of  God’s  word 
or  providence  we  are  under  at  any  time,  yet,  as  long 


GENESIS,  L. 


as  we  have  an  interest  in  God’s  covenant,  a place 
and  a name  among  his  people,  and  good  hopes  of  a 
share  in  the  heavenly  Canaan,  we  must  account 
ourselves  blessed. 

2.  I'he  solemn  charge  Jacob  gave  them  concern- 
ing his  burial,  which  is  a repetition  of  what  he  had 
before  given  to  Joseph.  See  how  he  speaks  of 
death,  now  that  he  is  dying;  (r.  29.)  I am  to  be 
gathered  unto  my  people.  Note,  It  is  good  to  re- 
present death  to  ourselves  under  the  most  desirable 
images,  that  the  terror  of  it  may  be  taken  off. 
Though  it  separate  us  from  our  children  and  our 
people  in  this  world,  it  gathers  us  to  our  fathers 
^d  to  our  people  in  the  other  world.  Perhaps 
Jacob  uses  this  expression  concerning  death,  as  a 
reason  why  his  sons  should  bury  him  in  Canaan; 
for  says  he,  “/  am  to  be  gathered  unto  my  people, 
my  soul  must  be  gone  to  the  spirits  of  just  men 
made  perfect:  and  therefore  bury  me  with  my 
fathers,  Abraham  and  Isaac,  and  their  wi\  es,”  v. 
31.  Observe, 

(1.)  His  heart  was  ver>;  much  upon  it,  not  so 
much  from  a natural  affection  to  his  native  soil,  as 
from  a principle  of  faith  in  the  promise  of  God, 
that  Canaan  should  be  the  inheritance  of  his  seed 
in  due  time.  Thus  he  would  keep  up  in  his  sons  a 
remembrance  of  the  promised  land,  and  not  only 
would  have  their  acquaintance  with  it  renewed  by 
a journey  thither  on  that  occasion,  but  their  desire 
towards  it,  and  their  expectation  of  it  preserved. 

(2. ) He  is  very  particular  in  describing  the  place, 
both  by  the  situation  of  it,  and  by  the  purchase 
Abraham  had  made  of  it,  for  a burying-place,  v.  \ 
30,  32.  He  was  afraid  lest  his  sons  after  seventeen 
years  sojouming  in  Egypt,  had  forgotten  Canaan, 
and  even  the  buiying-place  of  their  ancestors 
there,  or  lest  the  Canaanites  should  dispute  his 
title  to  it:  and  therefore  he  specifies  it  thus  largely, 
and  the  purchase  of  it,  even  when  he  lies  a-dying, 
not  only  to  prevent  mistakes,  but  to  show  how 
mindful  he  was  of  that  country.  Note,  It  is,  and 
should  be,  a great  pleasure  to  dying  saints,  to  fix 
their  thoughts  upon  the  heavenly  Canaan,  and  the 
rest  they  hope  for  there  after  death. 

3.  The  death  of  Jacob,  v.  33.  When  he  had 
finished  both  his  blessing  and  his  charge,  (both 
which  are  included  in  the  commanding  of  his  sons,) 
and  so  had  finished  his  testimony,  he  addressed 
himself  to  his  dying  work.  (1.)  He  put  himself 
into  a posture  tor  dying;  having,  before,  seated 
himself  upon  the  bed-side,  to  bless  his  sons;  (the 
spirit  of  prophecy  bringing  fresh  oil  to  his  expiring 
lamp,  Dan.  10.  19.)  when  that  work  was  done,  he 
gathered  up  his  feet  into  the  bed,  that  he  might  lie 
along,  not  only  as  one  patiently  submitting  to  the 
stroke,  but  as  one  cheerfully  composing  himself  to 
rest,  now  that  he  was  weary.  / will  lay  me  down, 
and  sleep.  (2. ) He  freely  resigned  his  spirit  into 
the  hand  of  God,  the  Father  of  spirits;  he  yielded 
up  the  ghost.  (3.)  His  '.eparated  soul  went  to  the 
assembly  of  the  souls  oj  ‘he  faithful,  which,  ^ter 
they  are  delivered  from  the  burden  of  the  flesh, 
are  in  joy  and  felicity i he  was  gathered  to  his  peo- 
ple. Note,  If  God’s  people  be  our  people,  death 
will  gather  us  to  them. 

CHAP.  L. 

Here  is,  I.  The  preparation  for  Jacob’s  funeral,  v.  1 . .6.  II. 
The  funeral  itself,  v 7.  .14.  III.  The  settling  of  a good 
understanding  between  Joseph  and  his  brethren  after  the 
death  of  Jacob,  v.  15  . . 21.  IV.  The  age  and  death  of  Jo- 
seph, V.  22  . . 26.  Thus  the  book  of  Genesis,  which  began 
with  the  originals  of  light  and  life,  ends  with  nothing 
but  death  and  darkness  ; so  sad  a change  has  sin  made. 

I.  A ND  Joseph  fell  upon  his  father’s  face, 
i V and  vvejit  upon  him,  and  kissed  him. 
And  Josep’i  commanded  his  servants 


the  physicians  to  embalm  his  father : and 
the  physicians  embalmed  Israel.  3.  And 
forty  days  were  fulfilled  for  him;  (for  so  aic 
fulfilled  the  days  of  those  which  are  em- 
balmed ;)  and  the  Egyptians  mourned  for 
him  threescore  and  ten  days.  4.  And  when 
the  days  of  his  mourning  were  past,  Jo- 
seph spake  unto  the  house  of  Pharaoh, 
saying.  If  now  I have  found  grace  in  your 
eyes,  speak,  I pray  you,  in  the  ears  of  Pha- 
raoh, saying,  5.  My  father  made  me 
swear,  saying,  Lo,  1 die : in  my  grave 
which  I have  digged  for  me  in  the  land  of 
Canaan,  there  shalt  thou  bury  me.  Now, 
therefore,  let  me  go  up,  1 pray  thee,  and 
bury  my  father,  and  1 will  come  again.  6. 
And  Pharaoh  said.  Go  up  and  bui^  thy 
father,  according  as  he  made  thee  swear. 

Jeseph  is  here  paying  his  last  respects  to  his  de 
ceased  father. 

1.  With  tears  and  kisses,  and  all  the  tender  ex 
pressions  of  a filial  affection,  he  t..kes  leave  of  the 
deserted  body,  v.  1.  Though  Jacob  was  old  and 
decrepit,  and  must  needs  die,  in  the  course  of  na- 
ture; though  he  was  poor  comparatively,  and  a 
constant  chai-ge  to  his  son  Joseph,  yet  such  an 
affection  he  had  for  a losing  father,  and  so  sensible 
was  he  of  the  loss  of  a prudent,  pious,  praying 
father,  that  he  could  not  part  with  him  without 
floods  of  tears.  Note,  As  it  is  an  honour  to  die 
lamented,  so  it  is  the  duty  of  sur.ivors  to  lament 
the  death  of  those  who  have  been  useful  in  their 
day,  though  for  some  time  they  may  have  sur- 
vived their  usefulness.  The  departed  soul  is  out 
of  the  reach  of  our  tears  and  kisses,  but  with  them 
it  is  proper  to  show  our  respect  to  the  poor  body, 
of  which  we  look  for  a glorious  and  joyful  resurrec- 
tion. Thus  Joseph  showed  his  faith  in  God,  and 
love  to  his  father,  by  kissing  his  pale  and  cold  lips, 
and  so  giving  an  affectionate  farewell.  Probably, 
the  rest  of  Jacob’s  sons  did  the  same,  much  moved, 
no  doubt,  with  his  dying  words. 

2.  He  ordered  the  body  to  be  embalmed,  (x».  2.) 
not  only  because  he  died  in  Egypt,  and  that  was 
the  manner  of  the  Egyptians,  but  because  he  was 
to  be  carried  to  Canaan,  which  would  be  a work  of 
time,  and  therefore  it  was  necessary  the  body 
should  be  preserved  as  well  as  it  might  be  from 
putrefaction.  See  how  vile  our  bodies  are,  when 
the  soul  has  forsaken  them;  without  a great  deal  of 
art,  and  pains,  and  care,  they  will,  in  a very  little 
time,  become  noisome.  If  the  body  have  been 
dead  four  days,  by  that  time  it  is  offensive. 

3.  He  observed  the  ceremony  of  solemn  mourn- 
ing for  him,  v.  3.  Forty  days  were  taken  up  in 
embalming  the  body,  which  the  Egyptians  (they 
say)  had  an  art  of  doing  so  curiously,  as  to  pre- 
serve the  very  features  of  flie  face  unchanged;  all 
this  time,  and  thirty  days  more,  seventy  in  all, 
they  either  confined  themselves  and  sat  solitaiy,  or 
when  they  went  out,  appeared  in  the  habit  of  close 
mourners,  according  to  the  decent  custom  of  the 
country.  Even  the  Egyptians,  manv  of  them,  out 
of  the  great  respect  they  had  for  Jeseph,  (whose 
good  offices  done  for  the  king  and  country  were 
now  fresh  in  remembrance,)  put  themselves  into 
mourning  for  his  father.  As  with  us,  when  the 
court  goes  into  mourning,  those  of  the  l)est  qualitv 
do  so  too.  About  ten  weeks  was  the  court  of  Egypt 
in  mourning  for  Jacob.  Note,  What  they  dfd  in 
state,  we  should  do  in  sincerity,  weep  with  them 


220 


GZXE: 

that  toeefi,  and  mourn  with  them  that  muuni,  us 
being  ourselves  also  in  the  body. 

4.  He  asked  and  obtained  leave  of  Pharaoh  to  go 
to  Canaan,  thither  to  attend  the  funeral  of  his  father, 
V.  4. . 6,  (1.)  It  was  a piece  of  necessary  respect 

to  Pharaoh,  that  he  would  not  go  without  leave;  for 
we  may  suppose,  that  though  his  charge  about  the 
corn  was  long  since  over,  yet  he  continued  a prime- 
minister  of  state,  and  tlierefore  would  not  be  so 
long  absent  from  his  business  without  licence.  (2. ) 
He  observed  decorum,  in  employing  some  of  the 
royal  family,  or  some  of  the  officers  of  the  house- 
hold, to  intercede  for  this  licence;  either  because  it 
was  not  proper  for  him  in  the  days  of  his  mourning 
to  come  into  the  presence-chamber,  or  because  he 
would  not  presume  too  much  upon  his  own  interest. 
Note,  Modesty  is  a great  ornament  to  dignity.  (3. ) 
He  pleaded  the  obligation  his  father  had  laid  upon 
him,  by  an  oath,  to  bury  him  in  Canaan,  v.  5.  It 
was  not  from  pride  or  humour,  but  from  his  regard 
to  an  indispensable  duty  that  he  desired  it.  All 
nations  reckon  that  oaths  must  be  performed,  and 
the  will  of  the  dead  must  be  observed.  (4.)  He 
promised  to  return; /wzY/  come  again.  When  we 
return  to  our  own  houses  from  burying  the  bodies 
of  our  relations,  we  say,  “We  have  left  them  be- 
hind;” but  if  their  souls  be  gone  to  our  heavenly 
Father’s  house,  we  may  say,  with  more  reason, 
“They  have  left  us  behind.”  (5.)  He  obtained 
leave;  (r>.  6.)  Go,  and  bury  thy  father;  Pharaoh  is 
willing  his  business  should  stand  still  so  long;  but 
the  service  of  Christ  is  more  needful,  and  therefore 
he  would  not  allow  one  that  had  work  to  do  for 
him,  to  go  first  and  bury  his  father;  no.  Let  the 
dead  bury  their  dead,  Matth.  8.  22. 

7.  And  Joseph  went  up  to  bury  his  father : 
and  with  him  went  up  all  the  servants  of 
Pharaoh,  the  elders  of  his  house,  and  all 
the  elders  of  the  land  of  Egypt,  8.  And 
all  the  house  of  Joseph,  and  his  brethren, 
and  his  father’s  house : only  their  little 
ones,  and  their  flocks,  and  their  herds,  they 
left  in  the  land  of  Goshen.  9.  And  there 
went  up  with  him  both  chariots  and  horse- 
men : and  it  was  a very  great  company. 
10.  And  they  came  to  the  threshing  floor 
of  Atad,  v'hich  is  beyond  Jordan,  and  there 
they  mourned  with  a great  and  very  sore 
lamentation ; and  he  made  a mourning  for 
his  father  seven  days.  1 1 . And  when  the 
inhabitants  of  the  land,  the  Canaaniles, 
saw  the  mourning  in  the  floor  of  Atad,  they 
said.  This  is  a grievous  mourning  to  the 
Egyptians : wherefore  the  name  of  it  was 
called  Abel-mizraim,  which  is  beyond  Jor- 
dan. 12.  And  his  sons  did  unto  him  ac- 
cording as  he  commanded  them:  13.  For 
his  sons  carried  him  into  the  land  of  Canaan, 
and  buried  him  in  the  cave  of  the  field  of 
Machpelah,  which  Abraham  bought  with 
the  field  for  a possession  of  a buiying- 
place,  of  Ephron  the,  Hittite,  before  Mamre. 
14.  And  Joseph  returned  into  Egypt,  he, 
and  his  brethren,  and  all  that  went  up  with 
him  to  bury  his  father,  after  he  had  buried 
his  father. 

We  have  here  an  account  of  Jacob’s  funeral. 


SIS,  L. 

i|  Of  the  funerals  of  the  kings  of  Judah,  usually,  no 
more  is  said  than  this.  They  ivere  buried  with  their 
fathers  in  the  city  of  David;  but  the  funeral  of  the 
patriarch  Jacob  is  more  largely  and  fully  described. 
1.  To  show  how  much  better  God  was  to  him  than 
he  expected;  he  had  spoken  more  than  once  of 
dying  for  grief,  and  going  to  the  grave  berea^  ed  of 
his  children,  but,  behold,  he  dies  in  honour,  and  is 
followed  to  the  grave  by  all  his  children.  2.  Be- 
cause his  oi’ders  concerning  his  burial  were  given 
and  observed  in  faith,  and  in  expectation  both  of 
the  earthly  and  of  the  heavenly  Canaan. 

Now, 

1.  It  was  a stately  funeral;  he  was  attended  to  the 
grave,  not  only  by  his  own  family,  but  by  the  cour- 
tiers, and  all  the  great  men  of  the  kingdom,  who  in 
token  of  their  gratitude  to  Joseph,  showed  this 
respect  to  his  father  for  his  sake,  and  did  him  ho- 
nour at  his  death.  Though  the  Egyptians  had  had 
an  antipathy  to  the  Hebrews,  and  had  looked  upon 
them  with  disdain,  {ch.  43.  32.)  yet  now  that  they 
were  better  acquainted  with  them,  they  began  to 
have  a respect  for  them.  Good  old  Jacob  had  con- 
ducted himself  so  well  among  them,  as  to  gain  uni- 
versal esteem.  Note,  Professors  of  religion  should 
endeavour,  by  wisdom  and  love,  to  remove  the  pre- 
judices which  many  may  have  conceived  against 
them,  because  they  do  not  know  them.  There  went 
abundance  of  chariots  and  horsemen,  not  only  to 
attend  them  a little  way,  but  to  go  through  with 
them.  Note,  The  decent  solemnities  of  funerals, 
according  to  a man’s  situation,  are  very  commenda- 
ble; and  we  must  not  say  of  them.  To  what  fiurfiose 
is  this  waste?  See  Acts  8.  2.  Luke  7.  12. 

2.  It  was  2i  sorrowful  funeral;  {v.  10,  11.)  stand- 
ers-by  took  notice  of  it  as  a gi’ievous  mourning. 
Note,  The  death  of  good  men  is  a great  loss  to  any 
place,  and  ought  to  be  greatly  lamented.  Stephen 
dies  a martyr,  and  yet  de>out  men  make  great 
lamentations  for  him.  The  solemn  mourning  for 
Jacob  gave  a name  to  the  place,  Abel-mizraim,  The 
mourning  of  the  Lgyfitiajis;  which  served  for  a 
testimony  against  the  next  generation  of  the  Egyp- 
tians, who  oppressed  the  posterity  of  this  Jacob  to 
whom  their  micestors  showed  such  respect. 

15.  And  when  Joseph’s  brethren  saw 
that  their  father  tvas  dead,  they  said,  Jo- 
seph will  peradventure  hate  us,  and  will 
certainly  requite  us  all  the  evil  which  we 
did  unto  him.  16.  And  they  sent  a mes- 
senger unto  Joseph,  saying.  Thy  father  did 
command  before  he  died,  saying,  1 7.  So 
shall  ye  say  unto  Joseph,  P^orgive,  I pray 
thee  now,  the  trespass  of  thy  brethren,  and 
their  sin ; for  they  did  unto  thee  evil : and 
now,  we  pray  thee,  forgive  the  trespass  of 
the  ser\  ants  of  the  God  of  thy  father.  And 
Joseph  wept  when  they  spake  unto  him. 
18.  And  his  brethren  also  went  and  fell 
down  before  his  face ; and  they  said,  Be- 
hold, we  be  thy  servants.  19.  And  Joseph 
said  unto  them,  Fear  not:  for  am  1 in  the 
place  of  God  ? 20.  But  as  for  you,  ye 
thought  evil  against  me ; hut  God  meant  it 
unto  good,  to  bring  to  pass,  as  it  is  this  day, 
to  save  much  people  alive.  21.  Now 
therefore  fear  ye  not:  I will  nourish  you, 

I and  your  little  ones.  And  he  comforted 

; them,  and  spake  kindly  unto  them. 


230 


GENESIS,  L. 


We  have  here  the  settling  of  a good  correspon- 
dence between  Joseph  and  his  brethren,  now  that 
their  father  was  dead.  Joseph  was  at  court,  in  the 
royal  city;  h s brethren  were  in  Goshen,  remote  in 
the  country;  yet  the  keeping  up  of  a good  under- 
standing, and  a good  affection,  between  them, 
would  be  both  his  honour  and  their  interest.  Note, 
When  Providence  has  remov  ed  the  parents  by 
death,  the  best  methods  ought  to  be  taken,  not  only 
for  the  preventing  of  quarrels  among  the  children, 
(which  often  happen  about  the  dividing  of  the  es- 
tate, ) but  for  the  preserving  of  acquaintance  and 
love,  that  unity  may  continue,  even  when  that 
centre  of  unity  is  taken  away. 

I.  Joseph’s  brethren  humhly  make  their  court  to 
liim  for  his  favour.  1.  They  began  to  be  jealous  of 
Joseph;  not  that  he  had  giv  en  tliem  any  cause  to  be 
so,  but  the  consciousness  of  guilt,  and  of  their  own 
inability  in  such  a case  to  forgive  and  forget,  made 
them  suspicious  of  the  sincerity  and  constancy  of 
Joseph’s  favour;  (f.  15.)  Josefih  will  peradventure 
hate  us;  while  their  hither  lived,  they  thought 
themselves  safe  under  his  shadow;  but  now  that  he 
was  dead,  they  feared  the  worst  from  Joseph. 
Note,  A guilty  conscience  exposes  men  to  continual 
frights,  even  where  no  fear  is,  and  makes  them  sus- 
picious of  every  body,  as  Cain,  ch.  4.  14.  Those 
that  would  be  tearless,  must  keep  themselves  guilt- 
less. If  our  heart  reproach  us  not,  then  have  we 
confidence  both  toward  God  and  man.  2.  They 
humbled  themselves  before  him,  confessed  their 
fault,  and  begged  his  pardon.  They  did  it  by 
proxy;  {v.  17.)  they  did  it  in  person,  -v.  18.  Now 
that  the  sun  and  moon  were  set,  the  eleven  stars  did 
obeisance  to  Josej^h,  for  the  further  accomplishment 
of  his  dream.  They  speak  of  their  former  offence 
with  fresh  regret;  Forgive  the  trespass:  they  throw 
the.mselvcs  at  Joseph’s  feet,  and  refer  themselves 
to  his  mercy;  We  be  thy  servants.  Thus  we  must 
bewail  the  sins  we  committed  long  ago,  even  those 
which  we  liope  through  grace  are  forgiven;  and 
when  we  pray  to  God  for  pardon,  we  must  promise 
to  be  his  servants.  3.  Tliey  pleaded  their  relation 
to  Jacob,  and  to  Jacob’s  God.  (1.)  To  Jacob; 
ui*ging,  that  he  directed  them  to  make  this  si  bmis- 
sion,  rather  because  he  questioned  whether  they 
would  do  their  duty  in  humbling  themselves,  than 
because  he  questioned  whether  Joseph  would  do  his 
duty  in  forgiving  them:  nor  could  he  reasonably 
expect  Joseph’s  kindness  to  them,  unless  they  thus 
qualified  themselves  for  it;  (r\  16.)  Thy  father  did 
command.  Thus,  in  humbling  ourselves  to  Christ 
by  faith  and  repentance,  we  may  plead  that  it  is  the 
command  of  his  Father,  and  our  Father,  that  we  do 
so.  (2.)  To  Jacob’s  God.  They  plead,  {v.  17.) 
We  are  the  servants  of  the  God  of  thy  father;  not 
only  children  of  the  same  Jai^b,  but  worshippers 
of  the  same  Jehovah.  Note,  Though  we  must  be 
ready  to  forgive  all  that  are  any  way  injurious  to  us, 
yet  we  must  especially  take  heed  of  bearing  malice 
towards  any  that  are  the  servants  of  the  God  of  our 
father:  such  we  should  always  treat  with  a peculiar 
tenderness;  for  we  and  they  have  the  same  master. 

II.  Joseph,  with  a great  deal  of  compassion,  con- 
firms his  reconciliation  and  affection  to  them;  his 
compassion  appears,  v.  17,  He  wept  when  they 
spake  to  him.  These  were  tears  of  sorrow  for  their 
suspicion  of  him,  and  tears  of  tenderness  upon  their 
submission.  In  his  reply, 

1.  He  directs  them  to  look  up  to  God  in  their  re- 
pentance; {y.  19.)  Am  I in  the  place  of  God?  He, 
in  his  great  humility,  thought  they  showed  him  too 
much  respect,  as  if  all  their  happiness  were  bound 
up  in  his  favour;  and  said  to  them,  in  effect,  as  Peter 
to  Cornelius,  “ Stand  up,  1 myself  also  am  a man. 
Make  your  peace  with  God,  and  then  you  will  find  it 
an  e:  sy  matter  to  make  your  peace  with  me.”  Note,  ! 


When  we  ask  forgiveness  of  those  whom  we  have 
offended,  we  must  take  heed  of  putting  them  in  the 
place  of  God,  by  dreading  their  wrath,  and  solicit- 
ing their  favour  more  than  God’s.  “Am  I in  the 

Slace  of  God,  to  whom  alone  vengeance  belongs.’ 

lo,  I will  leave  you  to  his  mercy.”  Those  that 
1 avenge  themselves,  step  into  the  place  of  God, 
i Rom.  12.  19. 

2.  He  extenuates  their  fault,  from  the  considera- 
tion of  the  great  good  which  God  wonderfully 
I brought  out  of  it,  which,  though  it  should  not  make 
them  the  less  soriy  for  their  sin,  yet  it  might  make 
him  the  more  willing  to  forgive  it;  (d.  20.)  Ye 
thought  evil,  to  disappoint  the  dreams,  but  God  meant 
it  unto  good,  in  order  to  the  fulfilling  of  the  dreams, 
and  the  making  of  Joseph  a greater  blessing  to  his 
family  than  otherwise  he  could  have  been.  Note, 
(1. ) When  God  makes  use  of  men’s  agency  for  the 
performance  of  h.s  counsels,  it  is  common  for  him 
to  me:in  one  thing,  and  them  another,  even  the  quite 
contrary;  but  God’s  counsels  shall  stand.  See  Isa. 
10.  7.  (2.)  God  often  brings  good  out  of  evil,  and 

serves  the  designs  of  his  providence,  even  bv  the 
j sins  of  men;  not  that  he  is  the  Author  of  sin,  far  be 
I it  from  us  to  think  so;  but  his  infinite  wisdom  so  over- 
I niles  events,  and  directs  the  chain  of  them,  that,  in 
the  issue,  that  ends  in  his  praise,  which  in  its  own 
nature  had  a direct  tendency  to  his  dishonour;  as  the 
putting  of  Christ  to  death.  Acts  2.  23.  This  does 
not  make  sin  the  less  sinful,  nor  sinners  the  less  pun- 
ishable, but  it  redounds  greatly  to  the  glory  of  God’s 
wisdom. 

3.  He  assures  them  of  the  continuance  of  his 
kindness  to  them;  Fear  not,  I will  nourish  you,  v. 
21.  See  what  an  excellent  spirit  Joseph  was  of,  and 
learn  of  him  to  render  good  for  evil.  He  did  not 
tell  them,  they  were  upon  their  good  behaviour,  and 
I he  would  be  kind  to  them,  if  he  saw  they  conducted 
! themselves  well;  no,  he  would  not  thus  hold  them 
I in  suspense,  nor  seem  jealous  of  them,  though  they 
I had  been  suspicious  of  \nm;  he  comforted  them,  and 
j to  banish  all  their  fears,  he  spake  kindly  to  them. 
j Note,  Broken  spirits  must  be  bound  up  and  encour- 
aged. Those  we  love  and  forgive,  we  must  not  only 
; do  well  for,  but  speak  kindly  to. 

22.  And  Joseph  dwelt  in  E^ypt,  he,  and 
his  father’s  house : and  Joseph  lived  an  hiiii- 
dred  and  ten  years.  23.  And  Joseph  saw 
Ephraim’s  children  of  the  third  generation  : 
the  children  also  of  Machir,  the  son  of  Ala- 
nasseh,  were  brought  up  upon  Joseph’s 
knees.  24.  And  Joseph  said  unto  his 
brethren,  I die;  and  God  will  surely  visit 
you,  and  bring  you  out  of  this  land  unto  the 
I land  which  he  sware  to  Abraham,  to  Isaac, 
and  to  Jacob.  25.  And  .Toseph  took  an  oath 
of  the  children  of  Israel,  saying,  God  will 
surely  visit  you,  and  ye  shall  carry  up  mj^ 
bones  from  hence.  26.  So  Joseph  died,  be- 
ing an  hundred  and  ten  years  old  : and  they 
embalmed  him,  and  he  was  put  in  a coffin 
in  Egypt. 

Here  is, 

1.  The  prolonging  of  Joseph’s  life  in  Egypt;  he 
lived  to  be  an  hundred  and  ten  years  old,  v.  22. 
Having  honoured  his  father,  his  days  were  long  in 
the  land,  which,  for  the  present,  Gcd  had  given 
him;  and  it  was  a veiy  great  mercy  to  his  relations, 
that  God  continued  him  so  long,  a support  and  com- 
fort to  them. 

2.  The  building  up  of  Joseph’s  family;  he  lived 


23. 


GENESIS,  L. 


to  see  his  great-g;rand-children  by  both  his  sons,  (v. 
23. ) and,  probably,  he  saw  his  two  sons  solemnly 
owned  as  heads  of  distinct  tribes,  equal  to  any  of 
his  brethren.  It  contributes  much  to  the  comfort 
of  aged  parents,  if  they  see  their  posterity  in  a flour- 
ishing condition,  especially  if  with  it  they  see  peace 
upon  Isi’ael,  Ps.  128.  6. 

3.  The  last  will  and  testament  of  Joseph  publish- 
ed in  the  presence  of  his  brethren,  when  he  saw  his 
death  approaching:  those  that  were  properly  his 
brethren,  perhaps  were  some  of  them  dead  before 
him,  as  several  of  them  were  elder  than  he;  but  to 
those  of  them  who  yet  survived,  and  to  the  sons  of 
those  who  were  gone,  who  stood  up  in  their  fathers’ 
stead,  he  said  this. 

(1.)  He  comforted  them  with  the  assurance  of 
their  return  to  Canaan  in  due  time;  (v.  24.)  / die, 
but  God  will  surely  -visit  you:  to  this  purport  Jacob 
had  spoken  to  him,  ch.  48.  21.  Thus  must  we  com- 
fort others  with  the  same  comforts  with  which  we 
ourselves  have  been  comforted  of  God,  and  encour- 
age them  to  rest  on  those  promises  which  have  been 
our  support.  Joseph  was,  under  God,  both  the  pro- 
tector and  the  benefactor  of  his  brethren;  and  what 
would  become  of  them,  now  that  he  was  dying? 
Why,  let  this  be  their  comfort.  Cod  will  surely  -visit 
you.  Note,  God’s  gracious  visits  will  serve  to  make 
up  the  loss  of  our  best  friends.  They  die;  but  we 
m ly  li  e,  and  live  comfortably,  if  we  have  the  fa- 
vour and  presence  of  God  with  us.  He  bids  them 
be  confident;  Cod  will  bring  you  out  of  this  land, 
and  therefore,  [1.]  They  must  not  hope  to  settle 
there,  nor  look  upon  it  as  their  rest  for  ever;  they 
must  set  their  hearts  upon  the  land  of  promise,  and 
call  that  their  home.  [2.  ] They  must  not  fear  sink- 


ing, and  being  ruined  there;  probably  he  foresaw  the 
ill  usage  they  would  meet  with  there  after  his  death, 
and  therefore  gives  them  this  word  of  encourage- 
ment; “ Cod  will  bring  you  in  triumph  out  of  this 
land  at  last.”  Herein  he  has  an  eye  to  the  promise,  . 
ch.  15.  13,  14.  and,  in  God’s  name,  assures  them  of 
the  performance  of  it. 

(2. ) For  a confession  of  his  own  faith,  and  a confir- 
mation of  their’s,  he  charges  them  to  keep  him  un- 
I buried  till  that  day,  that  glorious  day  should  come, 

‘ when  thev  should  be  settled  in  the  land  of  promise, 

I T’.  25.  He  makes  them  promise  him  with  an  oath, 
that  they  would  bury  him  in  Canaan.  In  Egypt 
thev  buried  their  great  men  very  honourably,  and 
with  abundance  of  pomp;  but  Joseph  prefers  a sig- 
nificant burial  in  Canaan,  and  that  deferred  too 
almost  two  hundred  years,  before  a magnificent  one 
in  Egypt.  Thus  Joseph,  by  faith  in  the  doctrine  of 
the  resurrection,  and  the  promise  of  Canaan,  gave 
commandment  concerning  his  bones,  Heb.  11.  22. 
He  d es  in  Egypt;  but  lays  his  bones  at  stake,  that 
God  will  surely  visit  Israel,  and  bring  them  to  Ca- 
naan. 

4.  The  death  of  Joseph,  and  the  reservation  of 
his  body  fora  burial  in  Canaan,  v.  26.  He  was  fiut 
in  a coffin  in  Egyfit,  but  not  buried  till  his  children 
had  received  their  inheritance  in  Canaan,  Josh.  24. 
32.  Note,  (1.)  If  the  separate  soul,  at  death,  do  but 
return  to  its  rest  with  God,  the  matter  is  not  great, 
though  the  deserted  body  find  not  at  -cdl,  or  not  quick- 
ly, its  rest  in  the  grave.  (2. ) Yet  care  ought  to  be  ta- 
ken of  the  dead  bodies  of  the  saints,  in  the  belief  of 
their  resurrection;  for  there  is  a covenant  with  the 
dust,  which  shall  lie  remembered,  and  a command- 
ment is  given  concerning  the  bones. 


E -X 

AN 

P 0 S .1  T I 

0 

N, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE  SECOND  BOOK  OF  MOSES,  CALLED 


EXODUS. 


Moses,  (the  Servant  of  the  Lord  in  writing  foi*  him,  as  well  as  in  acting  for  him — with  the  fien  of  God, 
as  well  as  with  the  rod  of  God,  in  his  hand,)  having,  in  the  first  book  of  his  history,  preserved  and 
Uansmi  ted  the  records  of  the  church,  while  it  existed  in  private  families,  comes,  in  this  second  book, 
to  give  us  an  account  of  its  growth  into  a great  nation;  and  as  the  former  furnishes  us  with  the  best 
CEconomicS,  so  this  with  th.e  best  Politics.  The  beginning  of  the  former  book  shows  us  how  God 
formed  the  world  for  himself;  the  beginning  of  this  shows  us  how  he  formed  Israel  for  himself,  and 
both  to  show  forth  his  praise,  Isa.  43.  21.  There  we  have  the  creation  of  the  world  in  history,  here 
the  redemption  of  the  world  in  tyjje.  Th6  Greek  translators  called  this  book  Exodus,  (which  simifies 
a defiarturr,  or  going  out,)  because  it  begins  with  the  story  of  the  going  out  of  the  children  of  Israel 
f om  Egvpt.  Some'  allude  to  the  names  of  this  and  the  foregoing  book,  and  observe,  that  immediatel) 
after  Cenesis,  which  signifies  the  beginning,  or  original,  follows  Exodus,  which  signifies  a departure, 
for  a time  to  he  born  is  immediately  succeeded  by  a time  to  die.  No  sooner  have  we  made  our 
entrance  into  the  world,  than  we  must  think  of  m-.king  our  exit,  and  going  cut  of  the  world.  When  w< 
begin  to  live,  we  begin  to  die.  The  forming  of  Is  -ael  into  a people,  was  a new  creation.  As  the  earth 
was  in  the  beginning,  first  fetched  from  under  water,  and  then  beautified  and  replenished;  so  Israel  was 


'232 


EXODUS,  1. 

first,  by  an  Almighty  power,  made  to  emerge  out  of  Egyptian  slavery,  and  then  enriched  with  Ged’s 
law  and  tabei-nacle.  This  book  gives  us, 

I.  The  accomplishment  of  the  prom  ses  made  before  to  Abi’aham;  ch.  1.  to  19.  And  then, 

II.  The  establishment  of  the  ordinances  which  were  afterward  observed  by  Israel;  ch.  20.  to  40.  Moses, 
in  this  book,  begins,  like  Cssar,  to  write  his  own  Commentaries;  nay  a greater,  a far  greater,  than 
Caesar  is  here.  But  henceforward  the  penmam  is  himself  the  hero,  and  gives  us  the  history  of  those  things 
of  which  he  was  himself  an  eye  and  an  ear  witness,  quorum  fiars  magna  fuit — and  in  which  he  bore 
a conspicuous  part.  There  are  more  types  of  Christ  in  this  book,  than  perhaps  in  any  other  book  of 
the  Old  Testament;  for  Moses  wrote  ot  him,  John  5.  46.  The  way  of  man’s  reconciliation  to  God, 
and  coming  into  covenant  and  communion  v/ith  him  by  a Mediator,  is  here  variously  represented;  and 
it  is  of  great  use  to  us  for  the  illustration  of  the  New  Testament,  now  that  we  have  that  to  assist  us  in 
the  explication  of  the  Old. 


EXODUS,  I. 


CHAP.  I.  I 

We  have  here,  I.  God’s  kindness  to  Israel,  in  multiplying  I 
them  exceedingly,  v.  1 . . 7.  II.  The  Egyptians’  wicked-  | 
ness  to  them,  1.  Oppressing  and  enslaving  them,  v.  8.  . 
14.  2.  Murdering  their  children,  v.  15. . 22.  Thus  whom 
the  court  of  heaven  blessed,  the  country  of  Egypt  cursed, 
and  for  that  reason. 

l.l^TOW  these  are  the  names  of  the 
children  of  Israel,  which  came  into 
Egypt ; every  man  and  his  household  came 
with  Jacob.  2.  Reuben,  Simeon,  Levi,  and 
Judah,  3.  Issachar,  Zebulun,  and  Benja- 
min, 4.  Dan,  and  Naphtali,  Gad,  and 
Asher.  5.  And  all  the  souls  that  came  out 
of  the  loins  of  Jacob,  were  seventy  souls  : 
for  Joseph  was  in  Egypt  already.  6.  And 
Joseph  died,  and  all  his  brethren,  and  all  that 
generation.  7.  And  the  children  of  Israel 
were  fruitful,  and  increased  abundantly,  and 
multiplied,  and  waxed  exceeding  mighty ; 
and  the  land  was  filled  with  them. 

In  these  verses  we  have, 

1.  A recital  of  the  names  of  the  twelve  patriarchs, 
as  they  are  called.  Acts  7.  8.  Their  names  are  of- 
ten repeated  in  scripture;  that  they  may  not  sound 
uncouth  to  us,  as  other  hard  names,  but  that,  I)y 
their  occurring  so  frequently,  they  may  become  fa- 
miliar to  us;  and  to  show  how  precious  God’s  spirit- 
ual Israel  are  to  him,  and  how  much  he  delights  in 
them. 

2.  The  account  which  Avas  kept  of  the  number  of 
Jacob’s  family,  Avhen  they  went  down  into  Egypt; 
they  Avere  in  all  seventy  souls,  {v.  5.)  according  to 
the  computation  Ave  had,  ch.  46.  27.  This  Avas  just  the 
number  of  the  nations  by  which  the  earth  Avas  peo- 
pled, according  to  the  account  gi\  en,  ch.  10.  J'or 
when  the  Most  High  separated  the  sons  of  Adam, 
he  set  the  bounds  of  the  people  according  to  the 
number  of  the  children  of  Israel,  as  Moses  observes, 
Deut.  32.  8.  Notice  is  taken  of  this,  here,  that  their 
increase  in  Egypt  might  appear  the  more  wonderfid. 
Note,  It  is  good  for  those  Avhose  latter  end  greatly 
increases,  often  to  remember  hoAv  small  their  begin- 
ning Avas,  Job  8.  7. 

3.  The  death  of  Joseph,  v.  6.  All  that  genera- 
tion by  degrees  Avore  off;  perhaps  all  Jacob’s  sons 
died  much  about  the  same  time;  for  there  was  not 
more  than  seven  years  difference  in  age  between 
the  eldest  and  the  youngest  of  them,  except  Benja- 
min; and  Avhen  death  comes  into  a family,  some- 
times it  makes  a full  end  in  a little  time;  when  Jo- 
seph, the  stay  of  the  family,  died,  the  rest  Avent  off 
apace.  Note,  We  must  look  upon  ourselves  and 


l|  our  brethren,  and  all  AS'e  converse  Avith,  as  dying, 
I and  hastening  out  of  the  Avorld.  This  generation 
passeth  away,  as  that  did  Avhich  Avent  before. . 

4.  The  strange  increase  of  Israel  in  Egypt,  v.  7. 
Here  are  four  Avords  used  to  exjjrcss  it;  they  were 
fruitful,  and  increased  abundantly,  like  fishes  or  in- 
i sects,  so  tliat  they  multiplied;  and,  being  generally 
healthful  and  strong,  they  waxed  exceeding  mighty, 

^ so  that  they  began  almost  to  outnurnher  the  natives, 
i for  the  land  Avas  in  all  places  filled  Avith  them,  at 
I least,  Goshen,  their  oavu  allotment.  Observe,  (1.) 
! Though,  no  doul'A,  they  iiu  reased  c(  n.siderably  be- 
fore, yet,  it  should  seeni,  it  w.  s net  till  after  the 
death  of  Joseph,  tliat  it  began  to  be  taken  netice  of 
as  extraordinary.  Thus,  Avhen  they  lost  the  benefit 
! of  his  protection,  God  made  their  numbers  their  de- 
fence, and  they  became  better  able  than  they  had 
been,  to  shift  ft.r  themselves.  If  Gcd  cent  mie  our 
friends  and  relations  to  us  while  Ave  mc'st  need  them, 
and  remoA^e  them  Avhen  they  can  be  better  sj.ared, 
let  us  own  that  he  is  w,se,  and  in  t c(  mplain  that  he 
is  hard  upon  us.  After  the  death  (,f  Christ,  ( ur  Jo- 
seph, his  Gospel-Israel  beg..n  most  remarkably  to 
increase;  his  death  had  an  influence  upr  n it,  it  Avas 
like  the  sowing  of  a corn  of  Avheat,  Avhich,  if  it  die, 
bringeth  forth  much  fruit,  John  12.  24.  (2.)  This 

wonderfid  increase  Avas  the  fulfilment  of  the  pn  mise 
long  before  made  unto  thb  fathers  from  the  call  of 
Abraham,  Avhen  God  first  told  him  he  won  d make 
of  him  a great  nation,  to  the  deliverance  ( f his  seed 
out  of  Egypt,  it  was  430  ye.ii  s,  during  the  first  215 
of  Avhich,  they  were  increased  but  to  70,  but,  in  the 
latter  half,  those  70  multiplied  to  600,000  fighting- 
men.  Note,  [1.]  Sometimes  God’s  providences  may 
seem  for  a great  Avhile  to  tliAvart  his  promises,  and 
to  go  counter  to  them,  that  his  ]>cople’s  faith  may 
be  tried,  and  his  OAvn  power  the  more  magnified. 
[2.]  Though  the  performance  of  God’s  promises  is 
sometimes  slow,  yet  it  is  ahvaA  s sure;  at  the  end  it 
shall  speak,  and  shall  not  lie,  Hab.  2.  3. 

8.  Now  there  arose  u})  a new  king  over 
Egypt,  which  knew  not  Joseph.  9.  A nd  he 
said  unto  his  people,  Behold,  the  people  of 
the  children  of  Israel  are  more  and  mightier 
than  we  : 10.  Come  on,  let  us  deal  vi  isely 
with  them ; lest  they  multiply,  and  it  come 
to  pass,  that,  when  there  fallclh  out  any 
war,  they  join  also  unto  our  enemies,  and 
fight  against  us,  and  so  get  them  up  out  of 
the  land.  11.  Therefore  they  did  set  ovei 
them  task -masters  to  atllict  them  with  their 
burdens.  And  they  built  for  Pharaoh  trea- 
sure-cities, Pithom  and  Kaamses.  12.  But 
the  more  they  afflicted  them,  the  more  they 


23} 


EXODUS,  1. 


nmltiplied  and  grew.  And  they  were  griev- 
ed  because  of  the  cliildren  of  Israel.  1 3.  And 
the  Egyptians  made  the  children  of  Israel  to 
serve  with  rigour : 1 4.  And  they  made  their 
lives  bitter  with  hard  bondage,  in  mortar, 
and  in  brick,  and  in  all  manner  of  service  in' 
tlie  held : all  their  service,  wherein  they 
made  them  serve,  was  with  rigour. 

The  land  of  Egj'pt  here,  at  length,  becomes  to 
Israel  a house  of  bondage,  though,  hitherto,  it  had 
been  a happy  shelter  and  settlement  for  them. 
Note,  The  place  of  our  satisfaction  may  soon  become 
the  place  of  our  afBiction,  and  that  may  prove  the 
greatest  cross  to  us,  of  which  we  said,  7'his  saj)ie 
shall  comfort  us.  Those  may  prove  our  sworn  ene- 
mies, whose  parents  were  our  faithful  friends;  nay, 
tlie  same  persons  that  loved  us,  may  possibly  turn  to 
hate  us;  therefore.  Cease  from  man,  and  say  not 
concerning  anyplace  on  this  side  heaven.  This  is  my 
rest  forever.  Observe  here, 

I.  The  obligations  they  lay  under  to  Israel  upon 
Joseph’s  account  were  forgotten;  (x>.  8. ) There  arose 
a 7iew  king,  after  several  successions  in  Joseph’s 
time,  whic/i  knew  not  Jose/ih.  All  that  knew  him, 
loved  him,  and  were  kind  to  his  relations  for  his 
sake;  but,  when  he  was  dead,  he  was  soon  foi-gotten, 
and  the  i-emembrance  of  the  good  offices  he  had 
done,  was  either  not  retained,  or  not  regarded,  nor 
had  it  any  influence  upon  their  councils.  Note, 
The  best,  and  the  most  useful  and  acceptable  servi- 
ces done  to  men,  are  seldom  remembered,  so  r.s  to 
be  recompensed  to  those  that  did  them,  in  the  no- 
tice taken  eitlier  of  their  memory,  or  of  their  poste- 
I'ity,  after  their  death,  Eccl.  9.  5,  15.  And  there- 
fore our  great  care  should  be  to  serve  God,  and 
please  him,  who  is  not  unrighteous,  whatever  men 
are,  to  forget  our  work  and  labour  of  love,  Heb.  6. 
10.  If  we  work  for  men  only,  our  works,  at  furtliest, 
will  die  with  us;  if  for  God,  they  will  follow  us.  Rev. 
14.  1,".  This  king  of  Egypt  knew  not  Josef  h;  and 
after  hmi  ar-  se  one  that  had  the  impudence  to  say, 

I knotv  not  the  Lord,  ch.  5.  2.  Note,  Those  that 
are  unmindful  of  their  other  benefactors,  it  is  to  be 
feared,  will  forget  the  supreme  Benefactor,  1 John 
4.  20. 

II.  Reasons  of  state  were  suggested  for  their  deal- 
ing hardly  with  Israel,  v.  9,  10.  1.  They  are  repre- 
sented as  more  and  mightier  than  the  Egyptians; 
certainlv  they  were  net  so;  but  the  king  of  Egypt, 
when  he  resolved  to  oppress  them,  would  have 
them  thought  so,  and  looked  on  as  a formidable  body. 

2.  Hence  it  is  infe’’red,  that  if  care  were  not  taken 
to  keep  them  under,  they  would  become  dangerous 
to  the  government,  and  in  time  of  war  would  side 
with  their  enemies,  and  revolt  from  their  allegiance 
to  the  crown  of  Egypt.  Note,  It  has  been  the  policy 
of  persecutors  to  represent  God’s  Israel  as  a dan- 
gerous people,  hurtful  unto  kings  and  provinces, 
not  fit  to  be  trusted,  nay,  not  fit  to  be  tolerated,  that 
they  may  have  some  pretence  for  the  barbarous 
treatment  they  design  them,  Ezra  4.  12,  &c.  Esth. 

3.  8.  Observe,  The  thing  they  feared,  was,  lest 
they  should  get  them  up  out  of  the  land;  proba- 
bly, having  heard  them  speak  of  the  promise  made 
to  their  fathers,  that  they  should  settle  in  Canaan. 
Note,  The  policies  of  the  church’s  enemies  aim  to' 
defeat  the  promises  of  .the  church’s  God,  but  in 
vain ; God’s  counsels  shall  stand.  3.  It  is  therefore 
proposed  that  a course  be  taken  to  prevent  their  in- 
cjcase;  Come  on,  let  us  deal  wisely  with  them,  lest 
they  mulaplu.  Note,  (1.)  The  growth  of  Israel  is 
the  grief  of  Egypt,  and  that  against  which  the  pow- 
ers and  policies  of  hell  are  levelled.  (2. ) When 
nuy-  d^  d wickedlv,  it  is  common  for  them  to  ima- 

\oL  I. — 2 G 


gine  that  they  deal  wisely;  but  the  folly  of  sin  will, 
at  last,  be  manifested  before  all  men. 

III.  The  method  they  took  to  suppress  them, 
and  check  their  growth,  v.  11,  13,  14.  The  Israel- 
ites behaved  themselves  so  peaceably  and  inoffen- 
sively, that  they  could  not  find  any  occasion  of  mak- 
ing war  upon  them,  and  weakening  them  by  that 
means:  and  therefore,  1.  They  took  care  to  keep 
them  poor,  by  charging  them  with  heavy  taxes, 
which,  some  think,  is  included  in  the  burthens  with 
which  they  afflicted  them.  2.  By  this  means  they 
took  an  effectual  course  to  make  them  slaves;  the 
Israelites,  it  should  seem,  were  much  more  indus- 
trious laborious  people  than  the  Egyptians,  and 
therefore  Pharaoh  took  care  to  find  them  work, 
both  in  his  building,  (they  made  him  treasure-cities,) 
and  in  his  husbandry,  even  all  manner  of  service  in 
the  field:  and  this  was  exacted  from  them  with  the 
utmost  rigour  and  severity.  Here  are  many  ex- 
pressions used,  to  affect  us  with  the  condition  of 
God’s  people.  They  had  task-masters  set  over 
them,  who  were  directed,  not  only  to  burthen  them, 
but,  as  much  as  might  be,  to  afflict  them  with  their 
burthens,  and  contrive  how  to  make  them  grievous. 
They  not  only  made  them  serve,  which  was  suffi- 
cient for  Phai'aoh’s  profit,  but  they  made  them 
senw  with  rigour,  so  that  their  lives  became  bitter 

I to  them;  intending  thereby,  (1.)  To  break  their  spi- 
j rits,  and  rob  them  of  e\’ery  thing  in  them,  that  was 
' ingenuous  and  generous.  (2. ) To  ruin  their  health, 
and  shorten  their  days,  and  so  diminish  their  num- 
bers. (3.)  To  discourage  them  from  mairying, 

; since  their  children  would  be  born  to  slavery.  (4. ) 
To  oblige  them  to  desert  the  Hebrews,  and  incor- 
porate themselves  with  the  Egyptians.  Thus  he 
Imped  to  cut  off  the  name  of  Israel,  that  it  might  be 
no  more  in  remembrance.  And  it  is  to  be  feared 
I that  the  ( ppression  they  were  under,  had  this  bad 
I effect  upon  them,  that  it  Ijrought  over  many  of  them 
to  join  with  the  Egyptians  in  their  idolatrous  wor- 
: ship;  for  we  read,  (Josh.  24.  14.)  that  they  served 
other  gods  in  Egypt;  and  though  it  is  not  mentioned 
here  in  this  history,  yet  we  find,  (Ezek.  20.  8.)  that 
I God  had  threatened  to  destroy  them  for  it,  even 
! while  they  were  in  the  land  of  Egypt:  however, 
they  were  kept  a distinct  body,  unmingled  with  the 
Egyptians,  and  by  their  other  customs  separated 
from  them,  which  was  the  Lord's  doing,  and  mar- 
vellous. 

IV.  The  wonderful  increase  of  the  Israelites, 

! notwithstanding  the  oppression  they  groaned  under; 

! (x:.  12.)  The  more  they  afflicted  them,  the  more 
they  multiplied,  sorely  to  the  grief  and  \'exation  of 
the  Egyptians.  Note,  1.  Times  of  affliction  have 
often  been  the  church’s  growing  times,  ^ub  pondere 
crescit — Being  pressed,  it  grows.  Christianity 
spread  most  when  it  was  persecuted:  the  blood  of 
the  martyrs  was  the  seed  of  the  church.  2.  They 
that  take  counsel  against  the  Lord  and  his  Israel, 
do  but  imagine  a vain  thing,  (Ps.  2.  1.)  and  create 
so  much  the  gi’eater  vexation  to  themselves:  hell 
and  earth  cannot  diminish  those  whom  Heaven  will 
increase. 

1 5.  And  the  king;  of  Egij^t  spake  to  the 
Hebrew  mid  wives,  of  wliich  the  name  of 
the  one  was  Shiphrah,  and  the  name  of  the 
other  Puah:  16.  And  he  said,  When  ye 
do  the  office  of  a midwife  to  the  Hebrew 
women,  and  see  them  upon  the  stor  Is  ; if  it 
be  a son,  then  ye  shall  kill  him  ; but  if  it  be  a 
daughter,  then  she  shall  live.  17.  But  the 
midwives  feared  God,  and  did  not  as  the 
I king  of  Egypt  commanded  them,  but  saved 


234 


EXODUS,  II. 


the  men-children  alive.  1 8.  And  the  king 
of  Egypt  called  for  the  midwives,  and  said 
unto  them.  Why  have  ye  done  this  thing, 
and  have  saved  the  men-children  alive  ? 1 9.  j 
And  the  midwives  said  unto  Pharaoh,  Be- 
cause the  Hebrew  women  are  not  as  the 
Egyptian  women ; for  they  are  lively,  and 
are  rlelivered  ere  the  midwives  come  in  unto 
them.  20.  Therefore  God  dealt  well  with 
the  midwives:  and  the  people  multiplied, 
and  waxed  very  mighty.  21.  And  it  came 
to  pass,  because  the  midwives  feared  God, 
that  he  made  them  houses.  22.  And  Pha- 
raoh charged  all  his  people,  saying.  Every 
son  that  is  born  ye  sliall  cast  into  the  river, 
and  every  daughter  ye  shall  save  alive. 

The  Egyptians’  indignation  at  Israel’s  increase, 
notw.thstanding  the  many  hardships  they  put  upon 
them,  drove  them,  at  len^h,  to  the  most  barbarous 
and  inhuman  methods  of  suppressing  them,  by  the 
murder  of  their  children.  It  was  strange  that  they 
did  not  rather  pick  quarrels  with  the  grown  men, 
against  whom  they  might  find  some  occasion  per- 
ha])s;  to  be  thus  bloody  toward  the  infants,  whom 
all  must  own  to  be  innocent,  was  a sin  which  they 
had  no  cloak  for.  Note,  1.  There  is  more  cruelty  | 
in  the  corrupt  heart  of  man  than  one  would  ima-  j 
gine,  Rom.  3.  15,  16.  The  enmity  th  t is  in  the 
seed  of  the  serpent  against  tlie  seed  of  the  woman, 
divests  men  of  humanity  itself,  and  makes  them 
forget  all  pity.  One  would  not  think  it  possilde 
that  ever  man  should  be  so  barbarous  and  blood- 
thirsty as  the  persecutors  of  Ood’s  people  have 
been.  Rev.  17.  6.  2.  Even  ..onfessed  innocence  is 

no  defence  against  the  old  enmity;  what  blood  so 
guiltless  as  that  of  a child  new-born.^  Yet  that  is 
prodigally  shed  like  water,  and  sucked  with  delight 
like  milk  or  honey.  Pharaoh  and  Herod  suffi- 
ciently proved  themselves  agents  for  that  great 
red  dragon,  ivho  ^(ood  to  devour  the  man-child  as 
soon  as  it  was  bor  t.  Rev.  12.  3,  4.  Pdate  deliver- 
ed Christ  to  be  crucified,  after  he  had  confessed 
that  he  found  no  fault  in  him.  It  is  well  for  us,  that 
though  man  can  kill  the  body,  that  is  all  he  can  do. 

Two  bloody  edicts  are  here  signed  for  the  de- 
struction of  all  the  male-children  that  were  born  to 
the  Hebrews. 

I.  The  midwi\es  were  commanded  to  murder 
them. 

Observe,  1.  The  orders  given  them,  v.  15,  16. 
It  added  much  to  the  barbarity  of  the  intended  ex- 
ecutions, that  the  midwives  were  appointed  to  be 
the  executioners;  for  it  was  to  make  them,  not  only  j 
bloody,  but  perfidious,  and  to  oblige  them  to  be-  ; 
tray  a trust,  and  to  destroy  those  whom  they  un-  ! 
dertook  to  save  and  help.  Could  he  think  that  their  j 
sex  would  admit  such  ciaieltv,  and  their  employ- 
ment such  base  treachery.^  Note,  Those  who  are 
themselves  barbarous,  think  to  find,  or  make, 
others  as  barbarous.  Pharaoh’s  project  was,  se- 
cretly to  engage  the  mid  wives  to  stifle  the  men- 
children  as  soon  as  they  were  born,  and  then  to  lay 
it  upon  the  difficulty  of  the  birth,  or  some  mis- 
chance common  in  that  case.  Job  3.  11.  The  two 
midwives  he  tampered  with  in  order  hereunto,  are 
here  named;  and  perhaps,  at  this  time,  which  was 
above  eighty  years  before  their  going  out  of  Egypt, 
those  two  might  suffice  for  all  the  Hebrew  women, 
at  least  so  many  of  them  as  lay  near  the  court,  as 
is  plain,  by  ch.  2.  5,  6,  many  of  them  did,  and  of 
them  he  was  most  jealous.  They  are  called  He- 
brew mid  wives,  probably,  not  because  they  were 


themselves  Hebrews,  (for  surely  Pharaoh  could  ne 
ver  expect  they  should  be  so  barbarous  to  those  ol 
their  own  nation, ) but  because  they  were  generally 
made  use  of  by  the  Hebrews;  and  Ijeing  Egyptians, 
he  hoped  to  prevail  with  them. 

2.  Their  pious  disobedience  to  this  impious 
command,  v.  17.  They  feared  God,  regarded  his 
law,  and  dreaded  his  wrath  moi-e  than  Pharaoh’s, 
and  therefore  saved  the  men-children  alive.  Note, 
(1.)  If  men’s  commands  be  any  way  contrary  to 
the  commands  of  God,  we  must  obey  God  and  not 
man.  Acts  4.  19. — 5.  29.  No  power  on  earth  can 
warrant  us,  much  less  oblige  us,  to  sin  against  God, 
our  chief  Lord.  (2.)  Where  the  fear  of  (4od  rules 
in  the  heart,  it  will  preserve  it  from  that  snare 
which  the  inordinate  fear  of  man  bi’ings. 

3.  Their  justifying  of  themselves  in  this  disobe- 
dience, when  they  were  charged  with  it  as  a crime, 
XK  18.  They  gave  a reason  for  it,  which,  it  seems, 
God’s  gracious  providence  had  furnished  then; 
with — that  they  came  too  late  to  do  it,  for,  general- 
ly, the  children  were  born  before  they  came,  v.  19. 

I see  no  reason  we  have  to  doubt  of  the  tmth  of 
this;  it  is  plain  that  the  Hebrews  were  now  under 
an  extraordinary  blessing  of  increase,  which  maj 
well  be  supposed  to  ha\e  this  eftfci.  t,  that  the  wo- 
men had  very  quick  luid  easy  labe-iir,  and  the  mo 
thers  and  children  being  both  live.y,  the}' scldoir 
needed  the  help  of  midwives:  this,  these  midwiver 
took  notice  of,  and  concluding  it  to  be  the  finger  of 
God,  were  thereby  emboldened  to  disobey  the 

j king,  in  favour  of  those  whom  Heaven  thus  favour 
ed,  and  with  this  justified  themseL  es  before  Pha 
raoh,  when  he  called  them  to  an  account  for  it. 
Some  of  the  ancient  Jews  expound  it  thus.  Ere  the 
midxvife  comes  to  them,  they  fxray  to  their  Father  in 
heaven,  and  he  answereth  '.hem,  and  thexj  do  bring 
forth.  Note,  God  is  a readier  help  to  his  people  in 
distress  than  any  other  helpers  are,  and  often  pi’e- 
vents  them  with  the  blessings  of  his  goodness;  such 
deliverances  lay  them  under  peculiarly  strong  ob 
ligations. 

4.  The  recompense  God  gave  them  for  the’r 
tenderness  toward  his  people;  he  dealt  well  with 
them,  V.  20.  Note,  God  will  be  behind-hand  with 
none  for  any  kindness  done  to  his  people,  taking  it 
as  done  to  himself.  In  particular,  he  made  them 
houses,  (v.  21.)  built  them  up  into  families,  blessed 
their  children,  and  prospered  them  in  all  they  did. 
Note,  The  services  done  for  God’s  Israel  are  often 
repaid  in  kind.  The  midwiv  es  kept  up  the  Israel- 
ites’ houses,  and,  in  recompense  for  it,  God  made 
them  houses.  Obserx  e,  The  recompense  has  rela- 
tion to  the  principle  upon  which  they  went;  because 
they  feared  God,  he  made  them  houses.  Note,  Reli- 
gion and  piety  are  good  friends  t ) outward  prospen- 
ty:the  fear  of  God  in  a house  will  help  to  build  it  up 

j and  establish  it.  Dr.  Lightfoot’s  notion  of  it,  is, 

I That,  for  their  piety,  they  were  married  to  Israel- 
! ites,  and  Hebrew  families  were  built  up  by  them. 

I II.  When  this  project  did  not  take  effect.  Pha- 
raoh gave  pulilic  orders  to  all  his  people  to  drown 
all  the  male-children  of  the  Hebrews,  v.  22.  We 
may  suppose  it  was  made  highly  penal  for  any  to 
know  of  the  birth  of  a son  to  an  Israelite,  and  not  to 
give  information  to  those  who  were  appointed  to 
throw  him  into  the  liver.  Note,  The  enemies  of 
the  church  have  been  restless  in  their  endea\  ours 

wear  out  the  saints  of  the  Most  High,  Dan.  7. 
25.  But  he  that  sits  in  heaven  shall  laugh  at  them. 
See  Ps.  2.  4. 

CHAP.  II. 

This  Chapter  begins  the  story  of  Moses,  that  man  of  re- 
nown, famed  for  his  intimate  acquaintance  with  Heaven, 

and  his  eminent  usefulness  on  earth;  and  the  most  re- 
markable Type  of  Christ,  as  Prophet,  Saviour,  Lawgir 


235 


EXODUS,  11. 


ei,  and  Mediator,  in  all  the  Old  Testament.  The  Jews 
have  a hook  aiiionjr  them,  of  the  life  of  Moses,  whijh 
tells  a great  many  stories  concerning  him,  which  we  have 
reason  to  think  are  mere  fictions;  what  he  has  recorded 
concerning  himself,  is  what  we  may  rely  upon,  for  we 
know  that  his  record  is  true;  and  it  is  what  we  may  be 
satisfied  with,  for  it  is  what  Infinite  Wisdom  thought  fit 
to  preserve  and  transmit  to  us.  In  this  chapter  we  have, 
1.  The  perils  of  his  birth  and  infancy,  v.  1..4.  II.  His  | 
preservation  through  those  perils,  and  the  preferment  of 
his  childhood  and  youth,  v.  5.  .10.  III.  The  pious  choice 
of  his  riper  years,  which  was,  to  own  the  people  of  God. 

I.  He  offered  them  his  service  at  present,  if  they  would 
have  accepted  it,  V.  11.  .14.  2.  He  retired,  that  he  might 
reserve  himself  for  further  service  herealler,  v.  15.. 2*2. 
IV.  The  dawning  of  the  day  of  Israel’s  deliverance,  v. 
23. . 26. 

1.  AND  there  went  a man  of  the  house 
of  Levi,  and  took  to  wife  a daughter 
of  Levi.  2.  And  the  woman  conceived,  and 
bare  a son  : and  when  she  saw  him  that  he 
zvas  a goodly  child,  she  hid  him  three  months. 
3.  And  when  she  could  not  longer  hide  him, 
she  took  for  him  an  ark  of  bulrushes,  and 
daubed  it  with  slime  and  with  pitch,  and 
put  the  child  therein  ; and  she  laid  it  in  the 
flags  by  the  river’s  brink.  4.  And  his  sister 
stood  afar  off,  to  wit  what  would  be  done  to 
him. 

Moses  was  a Levite,  both  by  father  and  mother. 
Jacob  left  Levi  under  marks  of  disgrace;  (Gen.  -19. 
5.)  and  yet,  soon  after,  Moses  appears  a descendant 
from  him,  that  he  might  typify  Christ,  who  came 
in  the  likeness  of  sinful  flesh,  and  was  made  a curse 
for  us.  This  tribe  began  to  be  distinguished  fn  m 
the  rest  by  the  birth  of  Moses,  as  afterward  it  be- 
came remarkable  in  many  other  instances.  Ob- 
serve, concerning  this  new-born  infant. 

I.  How  he  was  hidden.  It  seems  to  have  l)een 
just  at  the  time  of  his  birth,  that  the  cruel  law  was 
made  for  the  murder  of  all  the  male-children  of 
the  Hebrews;  and  many,  no  doubt,  perished  by  the 
execution  of  it.  The  parents  of  Moses  had  Miriam 
and  Aaron,  both  elder  than  he,  born  to  them  before 
that  edict  came  out,  and  had  nursed  them,  withou  t 
that  peril;  but  those  that  begin  the  world  in  peace, 
know  not  what  troubles  they  may  meet  with  before 
they  ha'^e  got  through  it.  Probably,  the  mother 
of  Moses  was  full  of  anxiety  in  the  expectation  of 
his  birth,  now  that  this  edict  was  in  force,  and  was 
ready  to  say.  Blessed  are  the  barren  that  never 
bare,  Luke  23.  29.  Better  so,  than  bring  forth  chil- 
dren to  the  murderer,  Hos.  9.  13.  Yet  this  child 
proves  the  glory  of  his  father’s  house.  Thus  that 
which  is  most  our  fear,  often  proves,  in  the  issue, 
most  our  joy.  Observe  the  beauty- of  providence: 
just  at  the  time  when  Pharaoh’s  cruelty  rose  to 
this  height,  the  deliverer  was  bom,  though  he  did 
not  appear  for  many  years  after.  Note,  When 
men  are  projecting  the  church’s  ruin,  God  is  pre- 
paring for  its  salvation.  And  Moses,  who  was  af- 
terward to  bring  Israel  out  of  this  house  of  bondage, 
had  himself  like  to  have  fallen  a sacrifice  to  the  fu- 
ry of  the  oppressor;  God  so  ordering  it,  that,  being 
afterward  told  of  this,  he  might  be  the  more  ani- 
mated with  a hol.y  zeal  for  the  deliverance  of  his 
orethren  out  of  the  hands  of  such  bloody  men. 

1.  His  parents  observed  him  to  be  a goodly  child, 
more  than  ordinarily  beautiful ; he  wasTair  ?o  God, 
Acts  7.  20.  They  fancied  he  had  a lustre  in  his 
countenance  that  was  something  more  than  human, 
and  was  a specimen  of  the  shining  of  his  face  after- 
ward, ch.  34.  29.  Note,  God  sometimes  gives  early 
e arnests  of  his  gifts,  and  manifests  himself  betimes 
in  thosr  for  whom,  and  by  whom,  he  designs  to  do 


great  things.  Thus  he  put  an  early  strength  into 
Samson,  (Judg.  13.  24,  25.)  an  early  forwardness 
into  Samuel,  Tl  Sam.  2.  18.)  wrought  an  early  de- 
liverance for  David,  (1  Sam.  17.  37.)  and  began  be- 
times with  Timothy,  2 Tim.  3.  15. 

2.  Therefore  Wx^y  were  the  more  solicitous  for 
his  preservation,  because  they  looked  upon  this  as 
an  indication  of  some  kind  purpose  of  God  concern- 
ing him,  and  a happy  omen  of  something  great. 
Note,  A lively  acti\  e faith  can  take  encouragement 
, from  the  le.ist  intimation  of  the  divine  favour;  a 
merciful  hint  of  Pro\idence  will  encourage  those 
j whose  spirits  make  d.ligent  search.  Three  months 
j,  they  hid  him  in  some  pri\ate  apai'tment  of  their 
j|  own  house,  though,  probably,  w.th  the  hazard  of 
their  own  lives,  had  he  been  discovered.  Herein 
Moses  wasatype  of  Christ,  who,  in  his  infancy,  was 
forced  to  abscond,  and  in  Egypt  too,  (Matt.  2.  13.) 
and  was  wonderfully  piesened,  when  many  inno- 
cents were  butchered.  It  is  sa.d,  (Heb.  11.  23.) 
that  the  parents  of  Moses  hid  him  by  faith;  some 
think  they  had  a special  revelatic  n 't(^  them  that 
the  Deli\  erer  should  spring  from  their  loins;  how- 
e.er,  they  had  the  gener.d  prom  se  cf  Israel’s  pre- 
servat.on,  which  they  acted  faith  upon,  and  in  ihat 
f ith  hid  their  child,  not  being  afraid  of  tlie  penalty 
annexed  to  the  king’s  commandment.  Note,  (1) 
Faith  in  God’s  promise  is  so  fai‘  from  superseding, 
th.it  it  rather  excites  and  quickens  tr,  the  use  of 
I lawful  means  for  obtain  ng  mercy.  Duly  is  our’s, 

! e-cnts  are  God’s.  (2.)  Faith  in  God  will  set  us 
I abo\  e tlie  insnaring  fear  of  man. 

' 11.  How  he  was  exposed.  At  three  months’ end, 

probably,  when  the  searchers  came  about  to  lock 
ti-r  con,  ealed  children,  so  that  they  c<  uld  m t hide 
him  any  longer,  (their faith  perhajis  beginning  new 
to  fui’,)  they  put  him  in  an  ark  rf  bulrushes  by  the 
nv-r's  brink,  (v.  3.)  and  set  his  little  sister  at  seme 
distan  e to  watch  what  would  become  cf  him,  and 
into  svhose  hands  he  would  fall,  v.  4.  G(  d put  it 
into  their  hearts  to  do  this,  to  bring  about  his  own 
purposes;  that  Moses  m ght  by  this  means  be 
! bri  light  into  the  hands  of  Pharaoh’s  daughter,  and 
that  by  his  deh\  erance  from  this  imminent  danger, 
a specimen  might  be  given  of  the  deliverance  cf 
God’s  church,  which  now  lay  thus  exposed.  Note, 

1.  God  takes  special  care  of  the  outcasts  of  Israel, 
(Ps.  147.  2.)  they  are  /nis  outcasts,  Isa.  16.  A.  Mo- 
ses seemed  quite  abandoned  by  his  friends,  his  own 
mother  durst  not  own  him,  but  now  the  Lord  took 
him  up  and  protected  him,  Ps.  27.  10.  2.  In  times 

of  extreme  difficulty,  it  is  good  to  venture  upon 
the  providence  of  God.  Thus  to  have  exposed 
their  child  while  they  might  have  preserv  ed  it, 
had  been  to  tempt  Providence;  but  when  thev 
could  not,  it  was  bravely  to  trust  to  Pro\  idence. 

“ Nothing  venture,  nothing  win;”  If  I perish,  1 
perish. 

5.  And  the  daughter  of  Pharaoh  came 
down  to  wash  herself  at  the  river  ; and  her 
maidens  walked  along  by  the  river’s  side ; 
and  when  she  saw  the  ark  among  the  flags, 
she  sent  her  maid  to  fetch  it.  6.  And  when 
she  had  opened  it,  she  saw  the  child  : and, 
behold,  the  babe  wept.  And  she  had  com- 
passion on  him,  and  said,  This  is  one  of  the 
Hebrews’  children.  7.  Then  said  his  sister 
to  Pharaoh’s  daughter,  Shall  I go  and  call  to 
thee  a nurse  of  the  Hebrew  women,  that  she 
may  nurse  the  child  for  thee?  8.  And  Pha- 
raoh’s daughter  said  unto  her.  Go.  And  the 
maid  went  and  called  the  child’s  mother 


«36 


EXODUS,  II. 


9.  And  Pharaoh’s  daughter  said  unto  her, 
Take  this  child  away,  and  nurse  it  for  me, 
and  I will  give  tkee  thy  wages.  And  the 
woman  took  the  child,  and  nursed  it.  10. 
And  the  child  grew,  and  she  brought  him 
unto  Pharaoh’s  daughter,  and  he  became 
her  son.  And  she  called  his  name  Moses : 
and  she  said.  Because  I drew  him  out  of 
the  water. 

Here  is, 

1.  Moses  saved  from  perishing.  Come,  se^e  the 

place  where  that  gre  .t  man  lay,  when  he  was  a lit- 
tle child ; he  lay  in  a bulrush  basket  by  the  river’s 
side.  Had  he  been  left  to  lie  there,  he  must  have 
perished  in  a little  time  with  hunger,  if  he  had  not 
been  sooner  washed  into  the  river,  or  devoured  by 
a crocodile.  Had  he  fallen  into  any  other  hands 
than  those  he  did  fall  into,  either  they  would  not,  or 
durst  not  have  done  otherwise,  than  have  thrown 
him  straightway  into  the  river;  but  Providence 
brings  no  less  a person  thither  than  Pharaoh’s 
daughter,  just  at  that  juncture,  guides  her  to  the 
place  where  this  poor  forlorn  infant  lay,  and  inclines 
her  heart  to  pity  it,  wh  ch  she  dares  do,  when  none 
else  durst.  Never  did  poor  child  cry  so  seasonably, 
so  happily  as  th  s did;  the  babe  nvefit,  which  moved 
the  comjja.ssion  of  the  princess,  as,  no  doubt,  his 
beauty  d d,  v.  5,  6.  Note,  (1.)  Those  are  hard- 
hearted indeed,  th  it  have  not  tender  compassion 
for  helpless  infancy.  How  pathetically  does  God 
represent  his  compassion  foi-  the  Israelites  in  gene- 
ral, considered  in  this  pitiable  state!  Ezek.  16.  5, 
6.  (2.)  It  is  \ ery  commendable  in  persons  of  qu:.i- 

lity,  tot  ike  cogniz.ince  of  the  distresses  of  the  mean- 
est, and  to  be  helpful  and  charitable  to  them.  (3.) 
God’s  care  of  us  in  cur  infancy  ought  to  be  often 
made  mention  of  by  us  to  his  praise.  Though  we 
were  not  thus  exposed,  (that  we  were  not,  was 
God’s  mercy,)  yet  many  were  the  perils  we  were 
suiTounded  witli  in  our  infmey,  out  of  which  the 
Lord  delivered  us,  Ps.  22.  9,  10.  (4.)  God  often 

raises  up  friends  f r his  people  even  among  their 
enemies.  Pharaoh  cruelly  seeks  Israel’s  destruc- 
tion, but  his  own  daughter  charitably  compassion- 
ates a Hebrew  child,  and  not  only  so,  but,  beyond 
her  intention,  prcser\  es  Isv  el’s  deliverer.  O Lord, 
hou'  monderfnl  are  thy  counsels. 

2.  Moses  well  prov'ided  with  a good  nurse,  no 
worse  than  his  own  dear  mother,  a'.  7 . . 9.  Pha- 
raoh’s daughter  thinks  it  convenient  that  he  should 
have  a Hebrew  n ;rsc,  (pity  that  so  f dr  a child 
should  be  suckled  by  a sable  Moor,)  and  the  sister 
of  Moses,  with  a-  t and  good  management,  intro- 
du  'es  the  mother  into  the  place  of  a nurse,  to  the 
great  ad\'antage  of  the  child;  fur  mothers  are  the 
best  nurses,  and  those  who  receive  the  blessings  of 
the  breasts  with  those  of  the  womb,  are  not  just,  if 
they  give  them  not  to  those  for  whose  sake  they  re- 
ceived them:  it  was  also  an  unsjjeakable  sat’sfaction 
to  the  mother,  who  recei\  ed  her  son  as  life  from 
the  dead,  an  1 now  could  enjoy  him  without  fear. 
The  transport  of  her  joy,  upon  this  happy  turn, 
we  may  sujapose  sufficient  to  betray  her  to  be  the 
ti’ue  mother  (had  there  been  any  suspicion  of  it)  to 
a less  discerning  eve  than  that  of  Solomon,  1 Kings 

3.  27. 

3.  Moses  preferred  to  be  the  son  of  Pharaoh’s 
daughter,  x'.  10.  His  no  rents  herein  perhajas  not 
only  vielding  to  necessity,  having  nursed  him  for 
her,  but  too  much  pleased  with  the  honour  thereby 
done  to  their  son;  for  the  smiles  of  the  world  are 
stronger  temptations  than  its  frowns,  and  more 
hardly  resisted.  'I'he  tradition  of  the  Jews  is.  That 
Pharaoh’s  daughter  had  no  child  of  her  own,  and 


I that  she  was  the  only  child  of  her  father,  so  that 
when  he  was  adopted  for  her  son,  he  stood  fair  for 
the  crown:  however,  it  is  certain  he  stood  fair  for 
the  best  preferments  of  the  court  in  due  time,  and 
in  the  mean  time  had  the  ach  antage  of  the  best  edu 
cation  and  improvements  of  the  court,  with  the 
help  of  which,  having  a great  genius,  he  became 
master  of  all  the  lawful  learning  of  the  Egj’ptians, 
Acts  7.  22.  Note,  (1.)  Providence  pleases  itself 
sometimes  in  raising  the  pocr  out  of  the  dust,  to  set 
them  among  princes,  Ps.  113.  7,  8.  Many  who,  by 
their  birth,  seem  marked  fer  obscurity  and  poverty, 
by  surprising  e\ents  of  Provideme;  are  brought  to 
sit  at  the  upper  end  of  the  world,  to  make  men 
know  that  the  Heavens  do  rule.  (2. ) Those  whom 
God  designs  for  great  services,  he  finds  cut  ways  to 
qualify  and  prepare  beforehand.  Moses,  by  ht  ving 
his  education  in  a court,  is  the  fitter  to  be  a prirxe 
and  king  in  Jeshurun;  by  ha\ing  his  edc, cation  in  a 
learned  court,  (for  such  the  Egyptian  then  was,) 
is  the  fitter  to  be  an  historian;  and  by  ha\  ing  his 
education  in  the  court  of  Egypt,  is  the  fitter  to  be 
employed,  in  the  name  of  God,  as  an  ambassador 
to  that  court. 

4.  Moses  named.  The  Jews  tell  us  that  his  fa- 
ther, at  h.s  cirvumcisicn,  called  him  Joachim,  but 
Pharaoh’s  daughter  cab  eel  him  Moses,  Drawn  out 
of  the  water,  so  it  sign'fies  in  the  Egyptian  lan- 
guage. The  calling  e f a Jewish  lawgi\  er  by  an 
Egyptian  name,  is  a hapjay  cmen  to  the  Gentile 
world,  : nd  gives  hopes  of  that  day  when  it  shall  be 
s.id.  Blessed  be  Lgypt  my  fieople,  Isa.  19.  25. 
And  his  tiiition  at  court  was  an  earnest  of  the  per- 
formance of  that  promise,  (Isa.  49.  23.)  Kings 
shall  be  thy  nursing  fathers,  and  queens  thy  nur- 
sing-mothers. 

11.  And  it  came  to  pass  in  those  days, 
when  Moses  was  grown,  that  he  tvent  ont 
unto  his  brethren,  and  looked  on  their  bur- 
dens : and  he  spied  an  Eeyjitian  smiting  an 
Hebrew,  one  of  his  brethren.  12.  And  he 
looked  this  way  and  that  \cay,  and  when  he 
saw  that  there  was  no  man,  he  slew  the 
Egyptian,  and  hid  him  in  the  sand.  13.  Ano 
when  he  went  out  tlie  second  day,  beholft, 
two  men  of  the  Hebrews  strove  together: 
and  he  said  to  him  that  did  the  wrong. 
Wherefore  smitest  thou  thy  fellow?  14. 
And  he  said,  ^^dlo  made  thee  a prince  and 
a judge  over  us?  hitendest  thou  to  kill  me, 
as  thou  killedst  the  Egyptian?  And  Moses 
feared,  and  said,  Surel}'  tliis  thing  is  known. 
15.  Xow  when  Pharaoh  heard  this  thing, 
he  sought  to  slay  Aloses.  But  Moses  fled 
from  the  face  of  Pharaoh,  and  dwelt  in  the 
land  of  Midian : and  lie  sat  down  by  a 

W('ll. 

Moses  had  now  passed  the  first  forty  years  of  his 
life  in  the  court  of  Pharaoh,  pre]):'r  ng  himself  for 
business;  and  now  it  was  time  for  him  to  enter  upon 
action,  and, 

I.  He  boldly  owns  and  espouses  the  cause  rf 
God’s  people;  when  Closes  was  grown,  he  went 
nut  unto  his  brethren,  and  looked  or,  their  burdens, 
V.  11.  The  best  exposition  of  these  words  we  have 
from  rn  inspired  pen,  Heh.  11.  24  . . 26.  where  we 
are  told  that  tliis  Ixspesks,  1.  His  hcly  contempt 
of  the  honours  and  p’easures  of  the  h'.gyptian  court; 
he  7'e fused  to  be  called  the  son  of  Pharaoh's  daugh- 
ter, for  he  went  out.  The  temptation  w..s  indeed 


237 


EXODUS,  II. 


veiy  stroni^;  he  had  a fair  opportunity  (as  we  say) 
to  make  lus  fortune,  and  to  have  been  serviceable  to 
Isr  .el  too,  with  his  interest  at  court;  he  was  obliged, 
in  gratitude  as  well  as  interest,  to  Pharaoh’s  daugh- 
ter, and  yet  he  obtained  a glorious  victory  Ijy  faith 
over  his  temptation.  He  reckoned  it  much  more 
his  honour  and  advantage  to  be  a son  of  Abraham, 
titan  to  be  the  son  of  Pharaoh’s  daughter.  2.  His 
tender  concern  for  his  poor  brethren  in  bondage, 
with  whom  (though  he  might  easily  have  a\  oided 
it)  he  chose  to  suffer  affliction;  he  looked  on  their 
burthens,  as  one  that  m.t  only  pitied  them,  but  was 
resolved  to  venture  with  them,  and,  if  occasion 
were,  to  venture  for  them. 

II.  He  gives  a specimen  of  the  great  things  he 
was  afterward  to  do  for  God  and  his  Israel,  in  two 
little  instances,  related  particularly  by  Stephen, 
(Acts  7.  23,  &c.)  with  design  to  show  how  their 
lathers  had  always  resisted  the  Holy  Ghost,  (v.  51.) 
even  in  Moses  himselt,  when  he  first  appeared  as 
their  delivei’er,  Avilfully  shutting  their  eyes  against 
this  day-break  of  their  enlargement.  He  found 
himself,  no  doubt,  under  a divine  direction  and  im- 
pulse in  what  he  did,  and  that  he  was  in  an  extra- 
ordinary manner  called  of  God  to  it.  Now,  ob- 
serve, 

1.  Moses  was  afterward  to  be  employed  in 
plaguing  the  Egyptians  for  the  wrongs  they  had 
done  to  God’s  Israel;  and,  as  a specimen  of  that,  he 
killed  the  Egyptian  who  smote  the  Hebrew;  (-y.  11, 
12.)  probably,  it  was  one  of  the  Egyptian  task-mas- 
ters, whom  he  found  abusing  his  Hebrew  sla  e,  a 
relation  (as  some  think)  of  Moses,  a'  man  of  the 
same  tribe.  It  was  by  special  warrant  from  Hea- 
ven, (which  makes  not  a precedent  in  ordin  try 
cases,)  that  Moses  slew  the  Egyptian,  and  rescued 
his  oppressed  brother.  The  Jews’  tradition  is,  that 
he  did  not  slay  him  with  any  weapon,  but,  as  Peter 
slew  Ananias  and  Sapphira,  with  the  word  of  his 
mouth.  His  hiding  him  in  the  sand  .signified,  that 
hereafter  Pharaoh  and  all  liis  Egyptians  should, 
under  the  control  of  the  rod  of  Moses,  be  buried 
in  the  sand  of  the  Red-sea.  His  taking  care  to  ex- 
ecute this  justice  privately,  when  no  man  saw,  was 
a piece  of  needful  prudence  and  caution,  it  being 
but  an  assay,  and  perhaps  his  faith  was  yet  weak, 
fuid  what  he  did,  was  with  some  hesitation.  Those 
who  come  to  be  of  great  faith,  )'et  began  with  a lit- 
tle, and  at  first  spake  trembling. 

2.  Moses  was  afterward  to  be  employed  in  go- 
verning Israel,  and,  as  a specimen  of  that,  we  have 
him  here  trying  to  end  a contro\  ersy  between  two 
Hebrews,  in  which  he  is  forced  (as  he  did  after- 
ward for  forty  years)  to  suffer  their  manners.  Ob- 
serve here, 

(1.)  The  unhappy  quarrel  which  Moses  observed 
between  two  Hebrews,  v.  13.  It  does  not  appear 
what  was  the  occasion;  but,  avhatever  it  was,  it 
was  certainly  very  unseasonable  for  Hebrews  to 
strive  with  one  another,  when  they  were  all  op- 
pressed and  tailed  with  rigour  by  the  Egyptians. 
Had  they  not  beating  enough  from  the  Egyptians, 
but  they  must  beat  one  another.^  Note,  [1.]  Even 
sufferings  in  common  do  not  always  unite  God’s 
professing  people  to  one  another,  so  much  as  one 
might  reasonably  expect.  [2.]  When  God  raises 
up  instruments  of  salvation  for  the  church,  they 
will  find  enough  to  do,  not  only  with  oppressing 
Egyptians,  to  restrain  them,  but  with  quarrelsome 
Isr  (elites,  to  reconcile  them. 

(2.)  The  w'ay  he  took,of  dealing  with  them:  he 
marked  him  that  caused  the  division,  that  did  the 
wrong,  and  mildly  reasoned  with  him.  Wherefore 
smitest  thou  thy  ft  llo%u?  The  injurious  Egvptian 
was  killed,  the  injurious  Hebrew  was  only  repri- 
manded: for  what  the  former  did,  was  from  a root- 
■*‘1  malice;  what  the  l itter  did,  we  may  suppose. 


was  only  upon  a sudden  provocation.  The  wise 
God  makes,  and  according  to  his  example,  all  wise 
governors  make,  a difference  between  one  offender 
and  another,  according  to  the  several  qualities  of 
the  same  offence.  Moses  endeavoured  to  make 
them  friends;  a good  office;  thus  we  find  Christ  of- 
ten repro\ing  his  disciples’  strife;  (Luke  9.  46,  &c. 
— 22.  24,  &c.)  for  he  was  a Prophet  like  unto  Mo- 
ses, a heal.ng  Prophet,  a Peace-Maker,  who  visited 
his  brethren  with  a design  to  slay  all  enmities.  The 
reproof  Moses  gave  on  this  occasion,  may  still  be  cf 
use,  iVherefore  smitest  thou  thy  frllow?  Note, 
Smiting  our  fellows  is  bad  in  any,  especially  in  He- 
brews;  smiting  with  tongue  or  hand,  either  in  a 
way  of  persecution,  or  in  a way  of  strife  and  con- 
tention. Consider  the  person  thou  smitest;  it  is 
thy  fellow,  thy  fellow-creature,  thv  fellow-chris- 
tian,  it  is  thy  fellow-servant,  thy  fellow -sufferer. 
Consider  the  cause,  II  herefore  smitest?  Perhaps  it 
was  for  no  cause  at  all,  c;r  no  just  cause,  or  none 
worth  creaking  of. 

(3.)  The  ill  success  cf  his  attempt;  (f.  14.)  He 
said.  Who  made  thee  a prince?  He  that  did  the 
wrong,  thus  quarrelled  with  Mf  ses;  the  injured 
party,  it  should  seem,  was  inclinable  enough  to 
peace,  but  the  wrong-doer  was  thus  touchy.  Note, 
It  is  a sign  of  guilt  to  be  impatient  of  reproof;  and 
it  is  often  easier  to  persuade  the  injured  to  bear  the 
trouble  of  taking  wrong,  than  the  injurious  to  bear 
the  conviction  of  having  done  wrong,  1 Cor.  6.  6 . . 
8.  It  was  a very  wise  and  mild  reproof  which  Mo- 
ses gave  to  this  quarrelsome  Hebrew,  but  he  cannot 
bear  it,  he  kicks  against  the  pricks,  (Acts  9.  5. ) and 
crosses  questions  with  his  reprover.  [1.]  He  chal- 
lenges his  authority ; Mho  made  thee  a prince?  A 
man  needs  no  great  authority  for  the  giving  of  a 
friendly  reproof,  it  is  an  act  of  kindness;  yet  this 
man  needs  wrll  interpret  it  an  act  of  dominion,  and 
represents  his  reprover  as  imperious  and  assuming. 
Thus  when  people  dislike  -good  discourse  or  a sea- 
sonable admonition,  they  will  call  it  preaching,  as 
if  a man  could  not  sjieak  a word  for  God,  and 
against  sin,  but  he  took  too  much  upon  him.  Yet 
Moses  Avas  indeed  a prince  and  a judge,  and  kncAV 
it,  and  thought  the  Hebrews  Avould  have  under- 
stood it,  and  struck  in  Avith  him,  but  they  stood  in 
their  own  light,  and  thrust  him  away.  Acts  7.  25, 
27.  (2.]  He  upbraids  him  Avith  Avhat  he  had  done 

in  killing  the  Egyptian;  Intendest  thou  to  kill  me? 
See  what  base  constructions  malice  puts  upon  the 
best  Avords  and  actions.  Moses,  for  reproA  ing  him, 
is  immediately  charged  Avith  a design  to  kill  him. 
An  attempt  upon  his  sin  Avas  inteiqireted  an  attempt 
upon  his  life;  and  his  having  killed  the  Egyptian 
Avas  thought  sufficient  to  justify  the  suspicion;  as  if 
Moses  made  no  difference  betAveen  an  Egyptian  and 
a Hebrew.  If  Moses,  to  right  an  injured  HebrcAV, 
had  put  his  life  in  his  hand,  and  slain  an  EgA'ptian, 
he  ought  therefore  to  have  submitted  to  him,  not 
only  as  a friend  to  the  Hebrews,  but  as  a friend 
that  had  more  than  ordinary  poAver  and  zeal.  But 
he  throws  that  in  his  teeth  as  a enme,  Avhich  Avas 
braA'^ely  done,  and  was  intended  as  a specimen  of 
the  promised  deliverance;  if  the  Hebrews  had  ta- 
ken the  hint,  and  come  in  to  Moses  as  their  head 
and  captain,  it  is  probable  that  they  Avould  haA  C 
been  deliA^ered  noAv;  but,  despising  tlieir  deliverer, 
their  deliA'^erance  was  justly  deferred,  and  their 
bondage  prolonged  forty  years;  as,  afterAvard,  their 
despising  of  Canaan  kept  them  out  of  it  fortv  years 
more.  I would,  and  ye  would  not.  Note,  Men 
knoAV  not  Avhat  they  do,  nor  Avhat  enemies  they  are 
to  their  OAvn  interests,  Avhen  they  resist  and  despise 
faithful  reproofs  and  reprovers.  When  the  He- 
breAvs  strove  Avith  Moses,  God  sent  him  aAvay  into 
Midian,  and  they  never  heard  of  him  for  forty 
years;  thus  the  things  that  belonged  to  their  peace, 


238 


EXODUS,  IT. 


were  h'dden  from  their  eyes,  because  they  knew 
not  the  day  of  their  visitation.  As  to  Moses,  we 
niav  look  on  it  as  a great  damp  and  discouragement 
to  him.  He  w..s  now  choosing  to  suffer  affliction 
nvith  the  /leo/ile  of  God,  and  embracing  the  rejiroach 
of  Christ;  ^nd  now,  at  his  first  setting  out,  to  meet 
with  this  affliction  and  reproaclt  from  them,  was  a 
very  sore  trial  cf  his  resolution.  He  might  have 
said,  “ If  this  be  the  spirit  of  the  Hebrews,  I will 
go  t ) court  again,  and  be  t le  son  of  Pharaoh’s 
daughter.  ” Note,  First,  M e must  take  heed  of 
bemg  prejudiced  against  the  ways  and  people  of 
God,  bv  the  follies  and  peevishness  of  some  parti-  | 
C'llar  persons  taat  profess  religion.  Secondly , \t  j 
no  new  thing  for  the  church’s  best  friends  to  meet 
with  a great  deal  of  opposition  and  discouivigement  | 
in  their  healing  saving  attempts,  even  from  their  ! 
own  mother’s  children;  Christ  himself  was  set  at 
nought  by  tlie  builders,  and  is  still  rejected  by  those 
he  would  save. 

(4.)  The  flight  of  Moses  tc  Midian,  m conse- 
quence. The  affront  given  him  thus  far  proved  a 
kindness  to  him ; it  gave  him  to  understand  that  his 
killing  cf  the  Egyptian  was  discovered,  and  so  he  I 
had  time  to  make  his  escape,  otherwise  the  wrath  of 
Pharaoh  might  have  surprised  him  and  taken  him 
off.  N..te,  God  can  over-rule  even  the  strife  of 
tongues,  so  as,  one  way  or  other,  to  biing  good  to  his 
people  out  of  it.  Information  was  brought  to  Pha- 
raoh (and  it  is  well  if  it  were  not  brought  by  the 
Hebrew  himself  whom  Moses  reproved)  of  his  kill- 
ing tlie  Egyptian;  warrants  are  presently  out  for 
the  apprehending  of  Moses;  which  obligee!  him  to 
shift  tar  his  own  safety,  by  hying  into  the  land  of 
Midian,  71.  15.  [1.]  Moses  did  this  out  of  a pru- 

dent care  of  h's  own  life.  If  this  be  his  forsaking  of 
Egvpt,  which  the  apostle  refers  to,  as  done  by  faith, 
(Hela.  11.  27. ) it  teaches  us,  that  when  we  are  at  any 
time  in  trouble  and  danger  for  doing  our  duty,  the 
grace  of  faith  will  be  of  good  use  to  us  in  taking  pro- 
per methods  for  our  own  preservation.  Yet  there. 

It  is  said.  He  fared  not  the  ’ivrath  of  the  king;  here 
it  is  s lid  he  feared,  v.  14.  He  did  not  tear  with  a 
fear  of  diffidence  and  amazement,  which  weakens, 
and  has  t'  .rment,  but  with  a fear  of  diligence,  which 
quickened  him  to  take  that  way  which  providence 
opened  to  him  for  his  own  preservation.  [2.]  God 
ordered  it  f ir  wise  and  holy  ends.  Things  were 
not  yet  ripe  hir  Israel’s  deli\  erance.  The  measure 
of  Egypt’s  iniquity  was  not  yet  full;  the  Hebrews 
were  not  sufficiently  humbled,  nor  were  they  yet 
increased  to  such  a multitude  as  God  designed;  Mo- 
ses is  to  be  further  fitted  for  the  service,  and  there- 
fore is  directed  to  withdraw  for  the  present,  till  the 
time  to  favour  Israel,  even  the  set  time,  came. 
God  guided  Moses  to  Midian,  because  the  Midianites 
were  of  the  seed  of  .Vbraham,  and  retained  the  wor- 
ship of  the  tme  God  among  them,  so  that  he  might 
have  not  only  a safe,  but  a comfortable  settlement 
among  them.  And  through  this  country  he  was  al- 
terward  to  lead  Israel,  with  which  (that  he  might 
do  it  the  better)  he  now  had  opportunity  of  making 
himself  acquainted.  Hither  he  came,  and  sat  down 
by  a well,  tired  and  thoughtful,  at  a loss,  and  wait- 
ing to  see  which  way  Pro\  idence  would  direct  him. 
It  was  a gi’eat  change  with  him,  since  he  was  l)ut 
the  other  day  at  ease  in  Pharaoh’s  court;  thus  God 
tried  his  faith,  and  it  was  found  to  praise  and  ho- 
nour. 

16.  Now  the  priest  of  xVIidian  had  seven 
dane;hters : and  they  came  and  drew  jcater, 
and  filled  the  troiifilis  to  water  their  father’s 
flock.  17.  \nd  the  slu'pherds  came  and 
drove  them  away : hut  Aloses  stood  up  and 
helped  them,  and  watered  their  flock.  18. 


And  when  they  came  to  Reuel  their  father,  ' 
he  said,  How  is  it  that  ye  are  come  so  soon 
to-day/  19.  And  they  said,  An  Egyptian 
delivered  us  out  of  the  hand  of  the  shep- 
herds, and  also  drew  iccitcr  enough  for  us. 
and  watered  the  flock.  20.  And  lie  said 
unto  his  daughters,  .And  where  is  he?  hy 
« it  Mtt?  ye  have  left  the  man?  Call  him, 
that  he  may  eat  bread,  21.  And  Moses 
was  content  to  dwell  with  the  man : and 
he  gave  xMoses  Zipporah  his  daughter.  22. 
xAnd  she  bare  him  a son,  and  he  called  his 
name  Gershom : for  he  said,  I have  been  a 
stranger  in  a strange  land. 

Moses  here  gains  a settlement  in  Midian,  just  as 
his  father  Jacob  had  gained  one  in  Syria,  Gen.  29. 

2,  &c.  And  both  these  instances  shculd  encourage 
us  to  trust  Providence,  and  to  fdlov/  it.  Events 
that  seem  inconsiderable  and  pure  y .iccidental,  af- 
terward appear  to  ha\e  been  designed  by  the  wis- 
dom of  Cxod  for  \ ery  good  pin  pc  scs,  and  cf  great 
consecpience  to  his  people.  A casu  1 transient  oc- 
currence has  sometimes  occasioned  the  greatest 
and  happiest  turns  of  a man’s  life. 

Observe, 

I.  Concerning  the  seven  daughters  of  Peucl  the 
priest  or  prince  of  Midian;  1.  They  were  humble 
and  very  industrious,  according  as  the  employment 
of  the  country  was;  XXvty  drnv  nvater  f.r  ihiir  fa- 
ther’s fiock,  V.  16.  If  their  father  was  a prince,  it 
teaches  us  that  even  those  who  are  hc  nrurably 
born,  and  are  of  quality  and  distinct. on  in  their 
country,  yet  should  apply  themseh  es  to  some  use- 
ful business,  and  what  their  hand  finds  to  do,  do  it 
with  all  their  might.  Idleness  can  be  no  one’s  ho- 
nour. If  their  father  was  a priest,  it  teaches  us 
that  ministers’  children  should,  in  a special  manner, 
l)e  examples  of  humility  and  industry.  2.  They 
were  moclest,  and  would  not  ask  this  strange  Eg}'p- 
tian  to  come  home  with  them,  (though  handsome 
and  a great  courtier,)  till  their  father  sent  for  him. 
Modesty  is  the  oniament  c f that  sex. 

II.  Concerning  Moses;  he  was  taken  for  an  Egyp- 
tian; (y.  19.)  and  strangers  must  be  content  to  be 
mistaken;  but  it  is  observable, 

1.  How  ready  he  was  to  help  Reuel’s  daughters 
to  water  their  flocks.  Though  bred  in  learning  and 
at  court,  yet  he  knew  how  to  turn  his  hand  to  such 
an  office  as  this,  when  there  rvas  occasion;  nor  had 
he  learned  of  the  Egyptians  to  despise  shejiherds. 
Note,  Those  that  have  had  a liberal  education,  yet 
should  not  be  strangers  to  servile  work,  because 
they  know  not  what  necessity  Providence  may  put 
them  in  of  working  for  themselves,  or  what  oppor- 
tunity Providence  may  give  them  of  being  service- 
able to  others.  These  young  women,  it  seems, 
met  with  some  opposition  in  their  enqjloymcnt, 
more  than  they  and  their  servants  could  c.i  nquer; 
the  shepherds  of  some  neighbouring  prince,  us  some 
think,  or  some  idle  fellows  that  called  themselves 
shepherds,  drove  away  their  flocks;  Init  Moses, 
though  melancholy  and  in  distress,  stood  up  and 
helped  them,  not  only  to  get  clear  cf  the  shepherds, 
but  when  that  was  done,  to  water  the  flocks.  This 
he  did,  not  only  in  comph  isance  to  the  daughters  of 
Reuel,  (though  that  also  did  very  well  become 
him,)  but  because,  wherevei’  he  was,  as  occasion 
offered  itself,  (1.)  He  loved  to  be  doing  justice,  and 
ap])earing  in  the  defence  of  such  as  he  saw  injured, 
which  every  man  ought  to  do,  as  far  as  it  is  in  the 
power  of  his  hand  to  do  it.  (2. ) He  loved  to  be  d<i- 
ing  good;  wherever  the  providence  of  God  casts  us, 
we  should  desire  and  endeavour  to  be  useful;  and 


239 


EXODUS,  HI. 


when  Ave  cannot  do  the  good  we  would,  we  must  be 
read)"  to  do  the  go 'd  Ave  can.  And  he  th..t  is  faith- 
ful in  a little,  shall  Ije  entrusted  with  more. 

2.  How  well  he  was  paid  for  his  serviceableness. 
Waen  t:,e  young  woman  acquainted  their  f.ither 
AVith  the  kindnesses  they  had  received  from  tnis 
str.ingcr,  he  sent  to  invite  h.m  to  his  house,  and 
made  macli  of  h in,  v.  20.  Thus  God  will  recom- 
pense the  kindnesses  which  are  at  any  time  shown 
to  his  children;  they  shall  in  no  wise  lose  their  re- 
Avard.  Moses  soon  recommended  himself  to  the 
esteem  and  good  afi’e  tion  of  this  prince  of  Midian, 
who  took  h m into  his  house,  and  in  process  of  time, 
married  one  of  his  daughtei’s  to  him,  (t».  21.)  by 
whom  heh  ala  son,whom  he  called Gers/iow, a stran- 
ger there,  {v.  22.  )th  X ,f  e\er  God  should  give  liim  ; 
a home  of  his  own,  he  might  keep  in  remembrance 
the  laud  in  which  he  had  been  a stranger.  Now  i 
this  settlement  of  Moses  in  Midian,  Avas  designed  J 
by  Providence,  (1.)  To  shelter  him,  for  the  pre-  | 
sent.  God  will  find  hiding-places  for  his  people  in  | 
the  day  of  the.r  d stress;  nay,  he  wi.l  himself  be  to  i 
them  a little  sanctuary,  and  will  secure  them,  either 
under  heaven,  or  in  he  iven.  But,  (2.)  It  was  also 
designed  to  prepare  him  for  tlie  great  services  he 
Avas  farther  designed  for.  His  manner  of  life  in 
Mid. an,  where  he  kept  the  hock  of  his  father-in- 
law,  (having  none  of  nisown  to  keep,)  would  fie  of 
use  to  him,  [1.]  To  inure  him  to  hardship  and  po- 
verty, that  he  m'ght  learn  how  to  want  as  well  as 
how  to  abound,  (iod  hnmb'es  those  first,  whom 
he  intends  to  exalt.  [2.]  To  inure  him  to  contem- 
plation and  devotion.  Egypt  accomplished  him  for 
a schol  ir,  a gentleman,  a statesman,  a soldier,  all 
Avhich  accomplishments  would  be  afterward  of  use 
to  him;  but  yet  lacketh  he  one  thing,  in  which  the 
court  of  Egypt  could  not  befriend  him.  He  that 
was  to  do  all  by  divine  revelation,  must  know,  by  a 
long  experience,  Avhat  it  Avas  to  live  a life  of  com- 
munion witii  God;  and  in  this  he  avouIcI  be  greatly 
furthered  by  the  sol  it  ide  and  retirement  of  a shep- 
herd’s life  in  Midian.  By  the  former  he  Avas 
prepared  to  rule  in  Jeshurun,  but  by  the  latter  he 
was  prepared  to  converse  Avith  God  in  Mount  Ho- 
reb,  near  which  mount  he  had  spent  much  of  his  \ 
time.  Those  that  know  Avhat  it  is  to  be  alone  Avith 
God  in  holv  exerc’ses,  are  acquainted  with  better 
delights  than  ever  Moses  tasted  in  the  court  of 
Pharaoh. 

23.  And  it  came  to  pass  in  process  of 
time,  tliat  the  king  of  Egypt  died ; and  the 
children  of  Israel  sighed  by  reason  of  the 
bondage,  and  they  cried,  and  their  cry  came 
up  unto  God  by  reason  of  the  bondage. 
24.  And  God  heard  their  groaning,  and 
God  remembered  his  covenant  with  Abra- 
ham, with  Isaac,  and  with  Jacob.  25. 
And  God  looked  upon  the  children  of  Is- 
rael, and  God  had  respect  unto  them. 

Here  is, 

1.  The  continuance  of  the  Israelites’  bondage  in 
Egypt,  V.  23.  Probably,  the  murdering  of  their 
infants  did  not  continue;  this  part  of  their  affliction 
attended  only  the  period  immediately  connected 
with  the  birth  of  Moses,  and  served  to  signalize  it. 
The  Eg)ptians  now  were  content  Avith  their  in- 
crease, finding  that  Egypt  Avas  enriched  by  their  la- 
bour; so  that  they  might  have  them  for  slaves,  they 
cared  not  how  many  they  Avere.  On  this  therefore 
they  Avere  intent,  to  keep  them  all  at  Avork,  and 
make  the  best  hand  they  could  of  their  labouiv 
When  one  Pharaoh  died,  another  rose  up  in  his 
place,  that  Avas  governed  by  the  same  maxims,  and 


was  as  cruel  to  Israel  as  his  predecessors.  If  there 
was  sometimes  a little  relaxation,  yet  it  presently 
revived  again  with  as  much  rigour  as  ever;  and  pro- 
bably, as  the  more  Israel  Avere  oppressed,  the  more 
they  multiplied,  so  the  more  they  multiplied,  the 
more  they  were  oppressed.  Note,  Sometimes  God 
suffers  the  rod  of  the  wicked  to  lie  very  long  and 
very  heavy  on  the  lot  of  the  righteous.  If  Moses, 
in  M dian,  at  any  time  began  to  think  how  much 
better  his  condition  might  have  been,  had  he  staid 
among  the  courtiers;  he  must  of  himself  think  this 
also,  hoAv  much  worse  it  Avonld  have  been,  if  he 
had  had  liis  lot  with  \\\^  brethren:  it  Avas  a great  de- 
gradatii  n to  him  to  be  keeping  sheep  in  Midian, 
but  better  so,  than  m. iking  lirick  in  Egypt.  The 
cons, del-;  tion  of  cur  brethren’s  affliction  slii  uld  help 
to  reconcile  us  to  our  oavu. 

2.  The  prefvice  to  their  deliverance  at  last. 

(1.)  They  cried,  t.  23.  Now,  at  last,  they  began 
to  th  nk  of  God  under  their  troubles,  and  to  return 
to  him  from  the  idols  they  had  served,  Ezek.  20.  8. 
H therto  they  had  fretted  at  the  instruments  cf 
their  trouble,  but  God  was  not  in  all  their  thoughts. 
Thus  hyjiocrites  in  heart  heafi  u}i  wrath,  they  cry 
not  ’ivhen  he  binds  them,  Job  36.  13.  But  before 
CJod  unbound  them,  he  put  it  into  tlieir  hearts  to 
cy  unto  hhn,  as  .t  s explained,  Num.  20.  16.  Note, 
It  is  a good  s gn  that  God  is  coming  tow  rd  us  with 
deliv  eraiice,  when  he  inclines  and  enables  us  to  cry 
to  him  for  it. 

(2.)  (iod  heard,  v.  24,  25.  The  name  of  God  is 
here  emphatically  prefixed  to  four  different  expres- 
sions of  a kind  intention  tOAvard  them.  [1.]  God 
heard  their  groaning ; that  is,  he  made  it  to  appear 
that  he  took  notice  of  their  complaints.  The  groans 
of  the  oppressed  cry  loud  in  the  ears  of  the  right- 
eous God,  to  Avhom  vengeance  belongs;  especially  the 
groans  of  God’s  spiritual  Israel;  he  knows  the  bur- 
thens they  groan  under,  and  the  blessings  they  groan 
after,  and  that  the  blessed  Sjiirit,  by  these  groanings, 
makes  intercession  in  them.  [2.]  God  remembered  his 
covenant,  which  he  seemed  to  have  forgotten,  but  of 
Avhich  he  is  ev  er  mindful.  This,  God  had  an  eye 
to,  and  not  to  any  merit  of  their’s,  in  Avhat  he  did 
for  them.  See  Lev.  26.  42.  [3.']  (j'orf  looked  upon 

the  children  <.f  Israel:  Ploses  looked  upon  them  and 
pitied  them;  (n.  11.)  but  noAv  God  looked  upon 
them  and  helped  them.  [4.]  God  had  respect  unto 
them,  a favourable  respect  unto  them  as  his  own. 
The  frequent  repetition  of  the  name  of  God  here, 
intimates  that  noAV  we  are  to  expect  something 
great.  Opus  Deo  dignum — A work  worthy  of 
God.  His  eyes  Avhich  run  to  and  fro  through  the 
earth,  are  now  fixed  upon  Israel,  to  shoAv  himself 
strong,  to  shoAV  himself  a God  in  their  behalf. 

CHAP.  III. 

As  prophecy  had  ceased  for  many  ages  before  the  coming  of 
Christ,  that  the  revival  and  perfection  of  it  in  that  great 
Prophet  might  be  the  more  remarkable  ; so  vision  had 
ceased  (for  aught  that  appears)  among  the  patriarchs  for 
some  ages  before  the  coming  of  Moses,  that  God’s  appear- 
ances to  him  for  Israel’s  salvation  might  be  the  more  wel- 
come; and,  in  this  chapter,  we  have  God’s  first  appear- 
ance to  him  in  the  bush,  and  the  conference  between 
God  and  Moses  in  that  vision.  Here  is,  I.  The  disco- 
very God  was  pleased  to  make  of  his  glory  to  Moses  at 
the  bush,  which  Moses  was  forbidden  to  approach  too 
near  to,  v.  1 . . 5.  II.  A general  declaration  of  God’s 
grace  and  good-will  to  his  people,  who  were  beloved  for 
their  fathers’  sakes,  v.  6.  III.  A particular  notification 
of  God’s  purpose  concerning  the  deliverance  of  Israel 
out  of  Egypt.  1.  He  assures  Moses  it  should  now  be 
done,  V.  7 . . 9.  2.  He  gives  him  a commission  to  act  in 

it,  as  his  ambassador  both  to  Pharaoh  (v.  10.)  and  to  Is- 
rael, V.  16.  3.  He  answers  the  objection  Moses  made  of 
his  own  unworthiness,  v.  11,  12.  4.  He  gives  him  full 

instructions  what  to  sa)’,  both  to  Pharaoh  and  to  Israel, 
V.  13. . 18.  5.  He  tells  him  beforehand  what  the  issue 

would  be,  V.  19  . . 22. 


240 


EXODUS,  III. 


NOW  Moses  kept  the  flock  of  Jethro 
his  father-in-law,  the  priest  of  Mi- 
dian : and  he  led  the  flock  to  the  back  side 
of  the  desert,  and  came  to  the  mountain  of 
God,  even  to  Horeb.  2.  And  the  angel  of 
the  Lord  appeared  unto  him  in  a flame  of 
fire,  out  of  the  midst  of  a bush:  and  he 
ooked,  and,  behold,  the  bush  burned  with 
fire,  and  the  bush  was  not  consumed.  3. 
And  Moses  said,  I will  now  turn  aside,  and 
see  this  great  sight,  why  the  bush  is  not 
burnt.  4.  x^nd  when  the  Lord  saw  that 
he  turned  aside  to  see,  God  called  unto  him 
out  of  the  midst  of  the  bush,  and  said,  Mo- 
ses, Moses.  And  he  said.  Here  am  I.  5. 
And  he  said.  Draw  not  nigh  hither:  put  off 
tliy  shoes  from  olf  thy  feet,  for  the  place 
whereon  thou  standest  is  holy  ground.  6. 
Moreover  he  said,  I am  the  God  of  thy  fa- 
ther, the  God  of  Abraham,  the  God  of 
fsaac,  and  the  God  of  Jacob.  And  Moses 
hid  his  face ; for  he  was  afraid  to  look  upon 
God. 

The  years  of  the  life  of  Moses  are  remarkably 
divided  into  three  forties;  the  first  forty  he  spent  as 
a prince  in  Pharaoh’s  court,  the  second  a shepherd 
in  Midian,  the  third  a king  in  Jeshurun;  so  changea- 
ble is  the  life  of  men,  especially  the  life  of  good  men. 
He  had  now  finished  the  second  forty,  when  he  re- 
ceived his  commission  to  bring  Israel  out  of  Egypt. 
Note,  Sometimes  it  is  long  before  God  calls  his  ser- 
vants out  to  that  work  which  of  old  he  _ designed 
them  for,  and  has  been  graciouly  preparing  them 
for.  Moses  was  bom  to  be  Israel’s  deliverer,  and 
yet  not  a word  is  said  of  it  to  him,  till  he  is  eighty 
years  of  age.  Now  observe, 

I.  Hoav  this  appearance  of  God  to  him  found  him 
employed.  He  was  keeping  the  flock,  that  is,  ten- 
ding sheep,  near  mount  Horeb,  v.  1.  This  was  a 
poor  employment  for  a man  of  his  parts  and  educa- 
tion, yet  he  rests  satisfied  with  it,  and  thus  learns 
meekness  and  contentment  to  a high  degree,  for 
which  he  is  more  celebrated  in  sacred  writ  than  for 
all  his  other  learning.  Note,  1.  In  the  calling  to 
which  we  are  called,  we  should  abide,  and  not  be 
riven  to  change.  2.  Even  those  that  are  qualified 
for  great  employments  and  services,  must  not  think 
it  strange  if  they  be  confined  to  obscurity;  it  was  the 
lot  of  Moses  before  them,  who  foresaw  nothing  to  the 
contrary  but  that  he  should  die,  as  he  had  lived  a 
great  while,  a poor  despicable  shepherd.  Let  those 
that  think  themselves  buried  alive,  be  content  to 
shine  like  lamps  in  their  sepulchres,  and  wait  till 
God’s  time  come  for  setting  them  in  a candlestick. 
Thus  employed  Moses  was,  when  he  was  honoured 
with  this  vision.  Note,  (l.)God  will  encourage  in- 
dustry. The  shepherds  were  keeping  their  flocks, 
when  they  received  the  tidings  of  our  Saviour’s 
birth,  Luke  2.  8.  Satan  loves  to  find  us  idle;  God 
is  well  pleased  when  he  finds  us  employed.  (2.) 
Retirement  is  a good  friend  to  our  communion  with 
God.  When  we  are  alone,  the  Father  is  with  us. 
Moses  saw  more  of  God  in  a desert,  than  ever  he 
had  seen  in  Pharaoh’s  court. 

II.  What  the  appearance  was.  To  his  great  sur- 
prise, he  saw  a bush  burning,  when  he  perceived 
no  fire  either  from  earth  or  heaven  to  kindle  it,  and, 
which  was  more  strange,  it  did  not  consume,  -v.  2. 
It  was  an  angel  of  the  Lord  that  appeared  to  him; 
some  think,  a created  angel,  who  speaks  in  the  lan- 


guage of  him  that  sent  him;  others,  the  second  per- 
son, the  Angel  of  the  covenant,  who  is  himself  Jeho- 
vah. It  was  an  extraordinary  manifestation  of  tlie 
divine  presence  and  glory;  what  was  visible,  was 
produced  by  the  ministry  of  an  angel,  but  he  heard 
God  in  it  speaking  to  him.  1.  He  saw  a flame  ( f 
fire',  for  our  God  is  a consuming  Jirv.  When  Is- 
rael’s deliverance  out  of  Egypt  was  promised  to 
Abraham,  he  saw  a burning  lamp,  which  signified 
the  light  of  joy  which  that  deliverance  should  cause; 
(Gen.  15.  17.)  but  now  it  shines  brighter  as  a flame 
of  fire,  for  God  in  that  deliverance  brought  terror 
and  destiuction  to  his  enemies,  light  and  heat  to 
his  people,  and  displayed  his  glcry  before  all.  See 
Isa.  10.17.  2.  This  fire  was  not  in  a tall  and  state- 

' ly  cedar,  bat  in  a bush,  a thorny  bush,  so  the  word 
I signifies;  for  God  chooses  the  weak  and  despised 
j things  of  the  world,  such  as  Moses,  now  a poor 
! shepherd,  with  them  to  confound  the  wise:  he 
I delights  to  beautify  and  crown  the  humble.  3.  The 
bush  burned,  and  yet  was  not  consumed;  an  emblem 
of  the  church  now  in  bondage  in  Egypt,  burning  in 
the  brick-kilns,  yet  not  consumed;  perplexed,  but 
not  in  despair;  cast  down,  but  not  destroj-ed. 

III.  The  curiosity  Moses  had  to  inquire  into  this 
extraordinary  sight;  (u.  3.)/  will  turn  aside  and 
see.  He  speaks  as  one  inquisitive  and  bold  in  his 
inquiry;  whatever  it  was,  he  would,  if  possible, 
know  the  meaning  of  it.  Note,  Things  revealed 
belong  to  us,  and  we  ouglit  dil'gently  to  inquire  into 
them. 

IV.  The  invitation  he  had  to  draw  near,  yet  with 
a caution  not  to  come  too  near,  nor  rashly. 

1.  God  gave  him  a gracious  call , to  which  he  re- 
turned a ready  answer,  7'.  4.  When  God  saw  that 
he  took  notice  of  the  burning  bush,  i nd  turned  aside 
to  see  it,  and  left  his  business  to  attend  it,  then  God 
called  to  him.  If  he  had  carelessly  neglected  it  as 
an  ignis  fatuus — a deceiving  meteor,  a thing  not 
worth  taking  notice  of,  it  is  probable  that  God  would 
have  departed,  and  said  nothing  to  him;  but  when 
he  turned  aside,  God  called  to  him.  Note,  Those 
that  would  have  communion  with  God,  must  attend 
upon  him,  and  approach  to  him,  in  those  ordinances 
wherein  he  is  pleased  to  manifest  himself,  and  his 
power  and  glory,  though  it  be  in  a bush ; they  must 
come  to  the  treasure,  though  in  an  earthen  vessel. 
Those  that  seek  God  diligently  shall  find  him,  and 
find  him  their  bountiful  Rewarder.  Draw  nigh  to 
God,  and  he  will  draw  nigh  to  you.  God  called  him 
by  name,  Moses,  Moses.  This  which  he  heard, 
could  not  but  surprise  him  much  mere  than  what  he 
saw.  The  word  of  the  Lord  always  went  along 
with  the  glory  of  the  Lord,  for  every  divine  ^•isicn 
was  designed  for  divine  revelation.  Job  4.  16,  Isfc. — 
33.  14..  16.  Divine  calls  are  then  effectual,  (1.) 
When  the  Spirit  of  God  makes  them  particular, 
and  calls  us  by  name.  The  word  calls.  Ho  every 
one!  The  Spirit,  by  the  application  of  that,  calls. 
Ho  such  a one  ! I know  thee  by  name;  (Exod.  33. 
12. ) and,  (2. ) They  are  then  effectual,  when  we  re- 
tuni  an  obedient  answer  to  them,  as  Moses  here, 
“ Here  am  I,  what  saith  my  I.ord  unto  his  s<  want? 
Here  am  J,  not  only  to  hear  what  is  said,  but  to  do 
what  I am  bidden.  ” 

2.  God  gave  him  a needful  caution  against  rash- 
ness and  irreverence  in  his  approach.  (1.)  He  must 
keep  his  distance;  draw  near,  iDut  net  too  near;  so 
near  as  to  hear,  but  not  so  near  as  to  ])ry;  his  con- 
science must  be  satisfied,  but  not  his  curiosity;  and 
care  must  be  taken  that  familiarity  do  net  breed 
contempt.  Note,  In  all  our  apj^roaches  to  God,  we 
ought  to  be  deeply  affected  witli  th-.t  infinite  dis- 
tance that  is  between  us  and  God,  Eccl.  5.  2.  Or, 
this  may  be  taken  as  proper  to  the  Okl  I'estament 
dispensation,  which  was  a dispensc.tion  of  darkness, 

I bondage,  and  terror,  which  the  gosjjcl  !\appily  fi  ees 


EXODUS,  HI. 


us  from,  giving  us  boldness  to  enter  into  the  holiest, 
and  inviting  us  to  draw  near.  (2. ) He  must  express 
his  reverence,  and  his  readiness  to  obey;  Put  off  thy 
shoes  from  of  thy  feet,  as  a servant;  the  putting  off 
the  shoe  was  then  what  the  putting  off  the  hat  is 
now,  a token  of  respect  and  submission.  “The 
ground,  for  the  present,  is  holy  ground,  made  so 
by  this  special  manifestation  of  the  divine  presence 
there,  and  during  the  continuance  of  that;  therefore 
tread  not  on  that  ground  witli  soiled  shoes.  ” Keeji 
thy  foot,  Eccl.  5.  1.  Note,  We  ought  to  approach 
to  God  with  a solemn  pause  and  preparation;  and, 
though  bodily  exercise  alone  profits  little,  yet  we 
ought  to  glorify  God  with  our  bodies,  and  to  express 
our  inward  reverence  by  a grave  and  reverent  be- 
haviour in  the  worship  of  God,  carefully  avoiding 
every  thing  that  looks  light  and  rude,  and  unbecom- 
ing the  awfulness  of  the  service. 

V.  The  solemn  declaration  God  made  of  his 
name,  by  which  he  would  be  known  to  Moses;  {v. 
6.)  Jam  the  God  of  thy  father. 

1.  He  lets  him  know  it  is  God  that  speaks  to  him, 
to  engage  his  reverence  and  attention,  his  faith  and 
obedience;  for  that  is  enough  to  command  all  these, 
lam  the  Lord.  Let  us  always  hear  the  word,  as 
the  word  of  God,  1 Thess.  2.  13. 

2.  He  will  be  known  as  the  God  of  his  father,  his 

fiious  father  Amram,  and  the  God  of  Abraham, 
saac,  and  Jacob,  his  ancestors,  and  the  ancestors  of 
all  Israel,  for  whom  God  was  now  about  to  appear. 
By  this,  God  designed,  (1.)  To  instmet  Moses  in 
the  knowledge  of  another  world,  and  strengthen  his 
belief  of  a future  state.  Thus  it  is  interpreted  by 
our  Lord  Jesus,  the  best  exprsitor  of  scripture,  who 
from  hence  proves  that  the  dead  are  raised,  against 
the  Sadducees;  Moses,  says  he,  showed  it  at  the 
bush;  (Luke  20.  37.)  that  is,  “ God  there  showed  it 
to  him,  and  in  him  to  us,”  Matt.  22.  31,  &c.  Abra- 
ham was  dead,  and  yet  God  is  the  God  of  Abraham; 
therefore  Abraham’s  soul  lives,  to  which  God  stands 
in  relation;  and,  to  make  his  soul  comjdetely  happy, 
his  body  must  live  again  in  due  time.  This  promise, 
made  unto  the  fathers,  that  God  would  be  their 
God,  must  include  a future  happiness;  for  he  never 
did  any  thing  for  them  in  this  world  sufficient  to 
answer  to  the  vast  extent  and  compass  of  that  great 
word,  but  having  prepared  for  them  a city,  he  is  not 
ashamed  to  be  called  their  God;  (Heb.  11.  16.)  and 
see  Acts  26.  6,  7. — 24.  15.  (2.)  To  assure  Moses 

of  the  performance  of  all  those  particular  promises 
made  to  the  fathers;  he  may  confidently  expect 
that,  for  by  these  words  it  appears  God  remember- 
ed his  covenant,  ch.  2.  24.  Note,  [1.]  God’s  cove- 
nant-relation to  us  as  our  God,  is  the  best  support 
in  the  worst  of  times,  and  a great  encouragement  to 
our  faith  in  particular  promises.  [2.  ] When  we 
are  conscious  to  ourselves  of  cur  own  great  unwor- 
thiness, we  may  take  comfort  from  God’s  relation 
to  our  fathers,  2 Chron.  20.  6. 

VI.  The  solemn  impression  this  made  upon  Mo- 
ses; he  hid  his  face,  as  one  both  ashamed  and  afraid 
to  look  upon  God.  Now  that  he  knew  it  was  a di- 
vine light,  his  eyes  were  dazzled  with  it;  he  was  not 
afraid  of  a bunnng  bush,  till  he  perceived  that  God 
was  in  it.  Yea,  though  God  called  himself  the  God 
of  his  father,  and  a God  in  covenant  with  him,  yet 
lie  was  afraid.  Note,  1.  The  more  we  see  of  God, 
the  more  cause  we  shall  see  to  worship  him  with 
reverence  and  godly  fear.  2.  Even  the  manifesta- 
tions of  God’s  grace  and  covenant-lo^•e,  should  in- 
crease our  humble  reverence  of  him. 

7.  And  the  Lord  said,  I have  surely  seen 
tlie  affliction  of  my  people  which  are  in 
Egypt,  and  have  heard  their  cry  by  reason 
of  their  task-masters ; for  I know  their  sor- 
VoL.  I. — 2 H 


rows ; 8.  \nd  I am  come  down  to  deliver 

them  out  of  the  hand  o(  the  Egyptians,  and 
to  bring  them  up  out  of  that  land  unto  a 
good  land  and  a large,  unto  a land  flowing 
with  milk  and  honey ; unto  the  place  of  the 
Canaanites,  and  the  Hittites,  and  the  Ani- 
orites,  and  the  Perizzites,  and  the  Hivites, 
and  the  Jebusites.  9.  Now  therefore,  be- 
hold, the  cry  of  the  children  of  Israel  is 
come  unto  me : and  I have  also  seen  the 
oppression  wherewith  the  Egyptians  oppress 
them.  10.  Come  now  therefore,  and  I will 
send  thee  unto  Pharaoh,  that  thou  may- 
est  bring  forth  my  people  the  children  oY 
Israel  out  of  Egypt. 

Now  that  Moses  had  put  off  his  shoes,  (for,  no 
doubt,  he  observed  the  orders  given  him,  v.  5.)  and 
covered  h's  face,  God  enters  upon  the  particular 
business  that  was  now  ta  be  concerted,  which  was 
the  bringing  of  Israel  out  cf  Egvpt.  Now,  after 
forty  years  of  Israel’s  bondage,  and  Moses’  banish- 
ment, when  we  may  suppose  both  he  and  they  be- 
gan to  despair,  they  of  being  delivered,  and  he  of  de- 
livering them;  at  length  the  time  is  come,  even  the 
year  of  the  redeemed.  Note,  God  often  comes  for 
the  salvation  of  his  people  then  when  they  have 
done  looking  for  him;  Shall  he  find  faith  ? Luke 
18.  8. 

Here  is, 

1.  The  notice  God  takes  of  the  afflictions  of  Is- 
rael; (xi.  7.  9.)  Seeing,  I have  seen,  not  only,  I have 
surely  seen,  but  I have  strictlv  obsera  ed  and  con- 
sidered the  matter.  Three  things  God  took  cogni- 
zance of,  1.  Their  sorrows;  {y.  7. ) it  is  likely  they 
were  not  permitted  to  make  a remonstrance  of  their 
grievances  to  Pharaoh,  nor  to  seek  relief  against 
their  task-masters  in  any  of  his  courts,  nor  scarcely 
durst  complain  to  one  another;  but  God  observed 
their  tears.  Note,  Even  the  secret  sorrows  of  God’s 
people  are  known  to  him.  2.  Their  cry;  I have 
heard  their  cry,  (y.  7.)  it  is  come  unto  me,  (v.  9.) 
Note,  God  is  not  deaf  to  the  cries  of  his  afflicted  peo- 
ple. 3.  The  tyranny  of  their  persecutors;  I have 
seen  the  o/i/iression , v.  9.  Note,  As  the  poorest  of 
the  oppressed  are  not  beloav  God’s  cognizance,  so  the 
highest  and  greatest  of  their  oppressors  are  not 
above  his  check,  but  he  will  surely  visit  all  these 
things. 

2.  The  promise  God  makes  of  their  speedy  de- 
liverance and  enlargement  ; (t.  8.)  I am  come  down 
to  deliver  them.  (1.)  It  denotes  his  resolution  to 
deliver  them,  and  that  his  heart  was  upon  it,  so  that 
it  should  be  done  speedily  and  effectuallv,  and  by 
methods  out  of  the  common  road  of  providence: 
when  God  does  something  very  exti-aordinary,  he 
is  said  to  come  down  to  do  it,  as  Isa.  64.  1.  (2.  )’This 
deliverance  was  typical  of  our  redemption  by  Christ 
and  in  that  the  eternal  Word  did  indeed  come  down 
from  heaven  to  deliver  us.  It  was  his  eiTand  into 
the  world.  He  promises  also  their  happv  settle- 
ment in  the  land  of  Canaan,  that  they  should  ex- 
change bondage  for  liberty,  poverty  for  plenty,  la- 
bour for  rest,  and  the  precanous  condition  of  tenants 
at  will,  for  the  ease  and  honour  of  lords  proprietors. 
Note,  Whom  God  by  his  grace  delivers  out  cf  a 
spiritual  Egypt,  he  will  bring  to  a heavenly  Canaan. 

3.  The  commission  he  gives  to  Moses  in  order 
hereunto,  v.  10.  He  is  not  only  sent  as  a prophet  to 
Israel,  to  assure  them  that  they  should  speedily  be 
delivered,  (even  that  had  been  a great  favour,)  but 
he  is  sent  as  an  ambassador  to  Pharaoh,  to  treat 
with  him,  or  rather  as  an  herald  at  arms,  to  demand 


242 


EXODUS,  III. 


their  discharge,  and  to  denounce  war  in  case  of  re- 
fusal; and  he  is  sent  as  a prince  to  Israel,  to  conduct 
and  command  them : thus  is  he  taken  from  following 
the  ewes  great  with  young,  to  a pastoral  office 
much  more  noble,  as  Da\  id,  Ps.  78.  71.  Note,  God 
is  the  Fountain  of  power;  and  the  iwwers  that  be, 
are  ordained  of  him  as  he  pleases.  The  same  hand 
that  nov/  fetched  a shepherd  out  of  a desert,  to  be 
the  planter  of  a Jewish  church,  afterwards  fetched 
fishermen  from  their  ships,  to  be  the  planters  of  the 
Christian  Church,  That  the  excellency  of  the  flow- 
er might  be  of  God. 

11.  And  Moses  said  unto  God,  Who  am 
I,  that  I should  go  unto  Pharaoh,  and  that  1 
should  bring  forth  the  children  of  Israel  out 
of  Egypt  ? 1 2.  And  he  said,  Certainly  I 

will  be  with  thee ; and  this  shall  he  a token 
unto  thee,  that  I have  sent  thee  : When  thou 
hast  brought  forth  the  people  out  of  Egypt, 
ye  shall  serve  God  upon  this  mountain.  13. 
And  Moses  said  unto  God,  Behold,  when  I 
come  unto  the  children  of  Israel,  and  shall 
say  unto  them.  The  God  of  your  fathers 
hath  sent  me  unto  you  ; and  they  shall  say 
unto  me.  What  is  his  name  ? What  shall  I 
say  unto  them?  14.  And  God  said  unto  j 
Moses,  I AM  THAT  I AM  : And  he  1 
said.  Thus  shalt  thou  say  unto  the  children  I 
of  Israel,  I AM  hath  sent  me  unto  you.  1 5. 
And  God  said  moreover  unto  Moses,  Thus  ! 
shalt  thou  say  unto  the  children  of  Israel,  I 
The  Lord  God  of  your  fathers,  the  God  of  | 
Abraham,  the  God  of  Isaac,  and  the  God 
of  Jacob,  hath  sent  me  unto  you : this  is  my 
name  for  ever,  and  this  is  my  memorial  unto 
all  generations. 

God,  having  spoken  to  Moses,  allows  him  also  a 
liberty  of  speech,  which  he  here  improves:  and 

L He  objects  his  own  insufficiency  for  the  service 
he  was  called  to;  (t;.  11.)  Who  am  I?  Rethinks 
himself  unworthy  of  the  honour,  and  not  fiar  nego- 
tio — equal  to  the  task.  He  thinks  he  wants  courage, 
and  therefore  cannot  go  to  Pharaoh,  to  make  a de- 
mand which  might  cost  the  demandant  his  head:  he 
thinks  he  wants  conduct,  and  therefore  cannot 
bring  forth  the  children  of  Israel  out  of  Egypt; 
they  are  unarmed,  undisciplined,  quite  dispirited, 
utterly  unable  to  help  themselves,  it  is  morally  im- 
possible to  bring  them  out.  1.  Moses  was  incompa- 
rably the  fittest  of  any  man  living  for  this  work, 
eminent  for  learning,  wisdom,  experience,  vahmr, 
faith,  holiness;  and  yet,  he  says.  Who  am  Tf  Note, 
The  more  fit  any  person  is  for  service,  commonly 
the  less  opinion  he  has  of  himself;  see  Judg.  9.  8, 
&c.  2.  The  difficulties  of  the  work  were  indeed 

very  great,  enough  to  startle  the  courage,  and 
stagger  the  faith,  of  Moses  himself.  Note,  Even 
wise  and  faithful  instniments  may  be  much  dis- 
couraged at  the  difficulties  that  he  in  the  way  of 
the  church’s  salvation.  3.  Moses  had  formerly 
been  veiy  courageous  when  he  slew  the  Egyptian, 
but  now  his  heart  failed  him;  for  good  men  are  not 
always  alike  bold  and  zealous.  4.  Yet  Moses  is  the 
man  that  docs  it  at  last:  for  God  gives  grace  to  the 
lowly.  Modest  beginnings  are  very  good  presages. 

II.  God  answers  this  objection,  v.  12.  1.  He 

promises  him  his  presence,  Certainly  I will  be  with 
thee,  and  that  is  enough.  Note,  Those  that  are 


weak  in  themselves,  yet  may  do  wonders,  beitig 
strong  in  the  Lord  and  in  the  power  of  his  might; 
and  those  that  are  most  diffident  in  themsehes, 
may  be  most  confident  in  God.  God’s  presence 
puts  an  honour  upon  the  worthless,  wisdom  and 
strength  into  the  weak  and  foolish,  makes  the 
greatest  difficulties  dwindle  to  nothing,  and  is 
enough  to  answer  all  objections.  2.  He  assures 
him  of  success,  and  particularly  that  the  Israelites 
should  sen'e  God  upon  this  mountain.  Note,  (1.) 
Those  deliverances  are  most  valuable,  which  rjpen 
to  us  a door  of  liberty  to  serve  God.  (2.)  If  God 
give  us  opportunity  and  a heart  to  serve  him,  it  is  a 
happy  and  encouraging  earnest  of  further  favours 
designed  us. 

III.  He  begs  instructions  for  the  executing  of  his 
commission,  and  has  them,  thoroughly  to  furnish 
him.  He  desires  to  know  by  what  name  God 
would  at  this  time  make  himself  known,  x>.  13. 

1.  He  supposes  the  children  of  Israel  would  ask 
him.  What  is  his  name?  This  they  would  ask 
either,  (1.)  To  perplex  Meses:  he  foresaw  diffi- 
culty, not  only  in  dealing  with  Pharaoh,  to  make 
him  willing  to  part  with  them,  but  in  dealing  with 
them,  to  make  them  willing  to  move.  They  would 
be  scrupulous  and  apt  to  cavil,  would  bid  him  pro- 
duce his  commission,  and,  probably,  this  would  be 
the  trial;  “ Does  he  know  the  name  of  G''d?  Has 
he  the  watch-word?”  Once  he  was  asked,  Jl'ho 
made  thee  a judge?  Then  he  had  not  his  answer 
ready,  and  he  would  not  be  nonplussed  so  again, 
but  would  be  able  to  tell  in  whose  name  he  came. 
(2.)  They  would  ask  this  question,  for  their  own 
information.  It  is  to  be  feared  that  they  were 
grown  very  ignorant  in  Egypt,  by  reason  of  their 
hard  bondage,  want  of  teachers,  and  loss  of  the 
Sabbath,  so  that  they  needed  to  be  told  the  first 
principles  of  the  oracles  of  God.  Or,  this  ques 
tion,  iihat  is  his  name?  amounted  to  an  inquiry  into 
the  nature  of  the  dispensation  they  were  now  to 
expect;  “How  will  God  in  it  be  known  to  us,  and 
what  may  we  depend  upon  from  him?” 

2.  He  desires  instructions  what  answer  to  give 

them;  ‘‘What  shall  Isay  to  them?  What  name 
shall  I vouch  to  them  for  the  proof  of  my  authonty? 
I must  have  something  great  and  extraordinary'  to 
say  to  them;  what  must  it  be?  If  I must  go,  let 
me  have  full  instreutions,  that  I may  not  run  in 
vain.”  Note,  (1.)  It  highly  concems  those  who 
speak  to  people  in  the  name  of  God,  to  be  well 
prepared  before-hand.  (2.)  Those  who  would 
know  what  to  say,  must  go  to  God,  to  the  word  of 
his  grace,  and  to  the  throne  of  his  grace,  for  instruc- 
tions, Ezek.  2.  7. — 3.  4,  10,  17.  (3.)  MTenever 

we  have  any  thing  to  do  with  God,  it  is  desirable 
to  know,  and  our  doty  to  consider,  what  is  his 
name. 

IV.  God  readily  gives  him  full  instructions  in  this 
matter:  two  names  God  would  now  be  known  by. 

1.  A name  that  denotes  what  he  is  in  himself;  (t>. 
14.)  I am  that  I am:  this  explains  his  name  Jeho- 
vah; and  signifies,  (1.)  That  he  is  self-existent;  he 
has  his  being  of  himself,  and  has  no  dependence 
upon  any  other:  the  gi'catest  and  best  man  in  the 
world  must  say.  By  the  grace  of  God,  I ain  what  1 
am;  but  God  says  it  absolutely,  and  it  is  more  than 
any  creature,  man  or  angel,  can  say,  I am  that  1 
am.  Being  self-existent,  he  cannot  but  be  self- 
sufficient,  .and  therefore  all-sufficient,  and  the  inex- 
haustible Fountain  of  being  and  bliss.  (2.)  That 
he  is  eternal  and  unchangeable,  and  always  the 
same,  yesterday,  to-day,  and  for  ever;  he  will  be 
what  he  will  be,  and  what  he  is:  see  Rev.  1.  8. 
(3.)  That  we  cannot  by  searching  find  him  out; 
this  is  such  a name  as  checks  all  bold  and  curious 
inquiries  concerning  God,  and,  in  effect,  says,  jisk 
' not  after  my  name,  seeing  it  is  secret,  Judg.  13.  18. 


243 


EXODUS,  IV. 


Prov.  30.  4.  Do  we  ask  Avhat  is  God?  Let  it 
suftice  us  to  know,  that  he  is  what  he  is,  what  he 
ever  was,  and  ever  will  be.  How  little  a portion  is 
heard  of  him!  Job  26.  14.  (4. ) That  he  is  faithful 

and  true  to  all  his  promises,  unchangeable  in  his 
word  as  well  as  in  his  nature,  and  not  a man  that  he 
should  lie;  let  Israel  know  this,  / AM  hath  sent  me 
unto  you. 

2.  A name  that  denotes  what  he  is  to  his  people; 
lest  that  name  I AM  should  amuse  and  puzzle 
them,  he  is  further  directed  to  make  use  of  another 
name  of  God,  more  familiar  and  intelligible;  (r. 
15.)  The  Lord  God  of  your  fathers  hath  sent  me 
unto  you.  Thus  God  had  made  himself  known 
to  him,  (t;.  6. ) and  thus  he  must  make  him  known 
to  them,  (1.)  That  he  might  revive  among  them 
the  religion  of  their  fathers,  which  it  is  to  be  fear- 
ed, was  much  decayed,  and  almost  lost.  This  was 
necessary,  to  prepare  them  for  deliverance,  Ps.  80. 
19.  (2.)  That  he  might  raise  their  expectations 

of  the  speedy  performance  of  the  promises  made 
unto  their  fathers:  Abraham,  Isaac,  and  Jacob,  are 
particularly  named,  because  with  Abraham  the 
covenant  was  first  made,  and  with  Isaac  and  Jacob 
often  expressly  renewed,  and  these  three  were  dis- 
tinguished from  their  brethren,  and  chosen  to  be 
the  trustees  of  the  covenajit,  when  their  brethren 
were  rejected.  God  will  have  this  to  be  his  name 
for  ever,  and  it  has  been,  is,  and  will  be,  his  name, 
by  which  his  worshippers  know  him,  and  distin- 
guish him  from  all  false  gods:  see  1 Kings  18.  36. 
Note,  God’s  coven  nt-relation  to  his  people  is  what 
he  will  be  ever  mindful  of,  what  he  glories  in,  and 
what  he  will  have  us  never  forget,  but  give  him  the 
glory  of:  if  he  will  have  this  to  be  his  memorial 
unto  all  generations,  we  have  all  the  reason  in  the 
world  to  make  it  so  with  us,  for  it  is  a precious  me- 
morial. 

16.  Go  and  gather  the  elders  of  Israel 
together,  and  say  unto  them,  l^he  Lord 
God  of  your  fathers,  the  God  of  Abraham, 
of  Isaac,  and  of  Jacob,  appeared  unto  me, 
saying,  1 have  surely  visited  you,  and  seen 
that  which  is  done  to  you  in  Egypt : 1 7. 

And  I have  said,. I will  bring  you  up  out 
of  the  affliction  of  Egypt  unto  the  land  of 
the  Canaanites,  and  the  Hittites,  and  the 
Amorites,  and  the  Perizzites,  and  the 
Hivites,  and  the  Jebusites,  unto  a land 
flowing  with  milk  and  honey.  18.  And 
they  shall  hearken  to  thy  voice : and  thou 
shalt  come,  thou  and  the  elders  of  Israel, 
unto  the  king  of  Egypt ; and  you  shall  say 
unto  him.  The  Lord  God  of  the  Hebrews 
hath  met  with  us : and  now  let  us  go,  we 
beseech  thee,  three  days’  journey  into  the 
wilderness,  that  we  mny  sacrifice  to  the 
Lord  our  God.  19.  And  I am  sure  that 
the  king  of  Egypt  will  not  let  you  go,  no, 
not  by  a mighty  hand.  20.  And  I will 
stretch  out  my  hand,  and  smite  Egypt  with 
all  .my  wonders  which  I will  do  in  the 
midst  thereof : and  after  that  he  will  lei  i 
you  go.  21.  And  1 will  give  this  people  | 
favour  in  the  sight  of  the  Egyptians : and  j 
it  shall  come  to  pass,  that,  when  ye  go,  ye  ji 
shall  not  go  empty ; 22.  But  every  woman  jj 
diall  borrow  of  her  neighbour,  and  of  her  1! 


that  sojourneth  in  her  house,  jewels  of  sil- 
ver, and  jewels  of  gold,  and  raiment : and 
ye  shall  put  them  upon  your  sons,  and  upon 
your  daughters;  and  ye  shall  spoil  the 
Egyptians. 

Moses  is  here  more  particularly  instructed  in  his 
work,  and  informed  beforehand  of  his  success. 

1.  He  must  deal  with  the  elders  of  Israel,  and 
raise  their  expectations  of  a speedy  remove  to  Ca- 
naan, V.  16,  17.  He  must  repeat  to  them  what 
God  had  said  to  him,  as  a faithful  ambassador. 
Note,  That  which  ministers  have  received  of  the 
Lord,  they  must  deliver  to  his  people,  and  keep 
back  nothing  that  is  profitable.  Lviv  an  emphasis 
on  that,  {y  ,17.)  I have  said,  I will  bring  you  up; 
that  is  enough  to  satisfy  them,  / have  said'  it:  and 
hath  he  spoken,  and  will  he  not  make  it  good? 
With  us  saying  and  doing  are  two  things,  but  they 
are  not  so  with  God,  for  he  is  in  one  mind,  and  who 
can  turn  him?  “I  have  said  it,  and  all  the  world 
cannot  gainsay  it;”  his  counsel  sh  11  stand. 

His  success  with  the  elders  of  Israel  would  be 
good;  so  he  is  told,  {y.  18.)  They  shall  hearken  to 
thy  voice,  and  not  thrust  thee  away,  as  they  did  forty 
years  ago:  he  who,  by  his  grace,  inclines  the  heart, 
and  opens  the  ear,  could  say  beforehand.  They 
shall  hearken  to  thy  voice,  having  determined  to 
make  them  willing  in  this  day  of  power. 

2.  He  must  deal  with  the  'king  of  Egypt,  v.  18. 
(1.)  They  must  not  begin  with  a demand,  but  with 
a humble  petition;  that  gentle  and  submissive 
method  must  be  first  tried,  even  with  one  who,  it 
was  certain,  would  not  be  wrought  upon  by  it;  We 
beseech  thee,  let  us  go.  (2.)  They  must  only  beg 
leave  of  Pharaoh  to  go  as  far  as  Mount  Sinai  to 
worship  Gcd,  and  say  nothing  to  him  of  going  quite 
away  to  Canaan;  that  would  have  been  immediately 
rejected,  but  this  was  a very  modest  and  reasona- 
ble request,  and  his  denying  of  it  was  utterly  inex- 
cusable, and  justified  them  in  the  total  deserting  of 
his  kingdom.  If  he  would  not  gi\  e them  leave  to 
go  sacrifice  at  Sinai,  justly  did  thev  go  Avithout 
leave  to  settle  in  Canaan.  Note,  The  calls  and 
commands  which  God  sends  to  sinners,  are  so  high- 
ly reasonable  in  themselves,  and  delivered  to  them 
in  such  a gentle  winning  way,  that  the  mouth  of  the 
disobedient  must  needs  be  for  ever  stopped. 

As  to  his  success  with  Pharaoh,  he  is  here  told, 
[1.]  That  petitions,  and  persuasions,  and  humble 
remonstrances,  would  not  prevail  with  him,  no,  nor 
a mighty  hand  stretched  out  in  signs  and  wonders; 
{v.  19.)  I am  sure  he  will  not  let  you  go.  Note, 
Gcd  sends  his  messengers  to  those  whose  hardness 
and  obstinacy  he  certainly  knoAvs  and  foresees,  that 
it  may  appear  he  Avould  hai  e them  tuni  and  live. 
[2.]  That  plagues  should  compel  him  to  it;  (v.  20.) 
I will  smite  Egypt,  and  then  he  Avill  let  you  go. 
Note,  Thrse  aviII  certainly  be  broken  by  the  power 
of  God’s  hand,  that  Avill  not  boAV  to  the  power  of 
his  word;  Ave  may  be  sure  that  when  God  judg- 
es, he  will  overcome.  [3.]  That  his  people  shoiild 
be  more  kind  to  them,  and  furnish  them  at  their 
dejjarture  with  abundance  of  plate  and  jeAvels,  to 
their  great  enriching;  (re  21,  22.)  I will  give  this 
people  favour  in  the  sight  of  the  E.guptians.  Note, 
Eirst,  God  sometimes  makes  the  enemies  of  his 
perple,  not  only  to  be  at  peace  with  them,  but  to 
be  kind  to  them.  Secondly,  God  has  many  Avays 
of  balancing  accounts  betAveen  the  injured  and  the 
injurious,  of  righting  the  oppressed,  and  compelling 
those  that  have  done  wrong,  to  make  restitution; 

, for  he  sits  in  the  throne  judgins:  right. 

j CHAP.  IV. 

j This  chapter,  I.  Continues  and  concludes  God’s  discourse 
I'  with  Moses  at  the  bush  concerning  this  great  affair  of 


244 


EXODUS,  IV 


brinring  Israel  out  of  Egypt.  1.  Moses  objects  the 
people’s  unbelief,  (v.  1.)  and  God  answers  that  objection 
by  giving  him  a power  to  work  miracles,  (1.)  'I'o  turn 
his  rod  into  a serpent,  and  then  into  a rod  again,  v. 
2.. 5.  (2.)  To  make  his  hand  leprous,  and  then  whole 

again,  v.  6.  .8.  (3.j  To  turn  the  water  into  blood,  v.  9. 

2.  Moses  objects  ms  own  slowness  of  speech,  (v.  10.) 

and  begs  to  be  excused;  (v.  13.)  but  God  answers  this 
objection,  (1.)  By  promising  him  his  presence,  v.  11,  12. 
(2.)  By  joining  Aaron  in  commission  with  him,  v. 
14.  .16.  (3.)  By  putting  an  honour  upon  the  very  staff' 

in  his  hand,  v.  17.  II.  It  begins  Moses’s  execution  of 
his  commission.  1.  He  obtains  leave  of  his  father-in- 
law  to  return  into  Egypt,  v.  IS.  2.  He  receives  further 
instructions  and  encouragements  from  God,  v.  19.. ‘23. 

3.  He  hastens  his  departure,  and  takes  his  family  with 

him,  V.  20.  4.  He  meets  with  some  difficulty  in  the  way 
about  the  circumcising  of  his  son,  v.  24.. 26.  5 He 

has  the  satisfaction  of  meeting  his  brother  Aaron,  v.  27, 
28.  6.  He  produces  his  commission  before  the  elders  of 
Israel,  to  their  great  joy,  v.  29.. 31.  And  thus  the 
wheels  were  set  a-going  toward  that  great  deliverance. 

1.  A ND  Moses  answered  and  said,  But, 
IjL  behold,  they  will  not  believe  me,  nor 
hearken  unto  iny  voice : for  they  will  say. 
The  Lord  hath  not  appeared  unto  thee.  2. 
And  the  Lord  said  unto  him.  What  is  that 
in  thine  hand?  And  he  said,  A rod.  3.  And 
He  said.  Cast  it  on  the  ground.  And  he 
oast  it  on  the  ground,  and  it  became  a ser- 
pent ; and  Moses  fled  from  before  it.  4.  And 
the  Lord  said  unto  Moses,  Put  forth  thine 
hand,  and  take  it  by  the  tail.  And  he  put 
forth  his  hand,  and  caught  it,  and  it  became 
a rod  in  his  hand.  5.  That  they  may  be- 
lieve that  the  Lord  God  of  their  fathers, 
the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob,  hath  appeared  unto 
thee.  6.  And  the  Lord  said  furthermore 
unto  him.  Put  now  thine  hand  into  thy 
bosom.  And  he  put  his  hand  into  his  bo- 
som ; and  when  he  took  it  out,  behold,  his 
hand  7vas  leprous  as  snow.  7.  And  he 
said.  Put  thine  hand  into  thy  bosom  again. 
And  he  put  his  hand  into  his  bosom  again, 
and  plucked  it  out  of  his  bosom ; and,  be- 
hold, it  was  turned  again  as  his  other  flesh. 
8.  And  it  shall  come  to  pass,  if  they  will 
not  believe  thee,  neither  hearken  to  the 
voice  of  the  first  sign,  that  they  will  believe 
the  voice  of  the  latter  sign.  9.  And  it 
shall  come  to  pass,  if  they  will  not  believe 
also  these  two  signs,  neither  hearken  unto 
thy  voice,  that  thou  shall  take  of  the  water 
of  the  river,  and  pour  it  uprinthe  diy  land: 
and  the  water,  which  thou  lakest  out  of  the 
river,  shall  become  blood  upon  the  dry 
land. 

It  was  a very  great  honour  that  .Vloses  was  called 
lo,  when  God  commissioned  him  to  t)ring  Israel  out 
of  Egypt;  yet  he  is  hardly  persuaded  to  acce])t  the 
commission,  and  does  it  at  last  with  great  reluc- 
tance, which  we  should  rather  im])uie  to  a humble 
lilfidence  of  himself  and  his  own  sufhriency,  than 
0 any  unbelieving  distimst  of  God  and  his  word  and 
power.  Note,  Tliose  whom  God  designs  for  ])re- 
i'arnient,  he  clothes  with  humility:  the  most  fit  for 
service  are  the  least  forward. 

I.  Moses  oljjects,  that,  in  all  probability,  the  peo- 


ple would  not  hearken  to  his  voice,  (v.  1.)  that  is, 
they  would  not  take  his  bare  word,  unless  he  show 
ed  them  some  sign,  which  he  had  not  been  yel 
instructed  to  do.  I'his  objection  cannot  be  justified, 
because  it  coptradicts  what  God  had  said,  (ch.  3. 
18.)  7'hei/  shall  hearken  to  thy  voice.  If  God  says, 
'fhey  will,  di.^es  it  become  Moses  to  say,  I'hey  will 
not?  Surely,  he  means,  “ Perhaps,  they  will  not  at 
fii-st,”  or,  “ Some  of  them  will  not.”  If  there  should 
be  some  gainsayers  among  them  who  would  ques- 
ticn  his  commi.ssion,  how  should  he  deal  with  them? 
And  what  course  sh  uld  he  take  to  c nvince  them? 
He  remembered  how  they  had  once  rejected  him, 
and  feared  it  would  be  so  again.  Note,  1.  Present 
discouragements  often  arise  tnan  former  disuj^prijnt- 
ments.  2.  W;se  and  good  men  have  sometimes  a 
wbrse  opinion  of  people  than  they  deserve;  Moses 
said,  {v.  1. ) 7'hey  will  not  believe  me;  and  ) et  he 
was  happily  mistaken,  for  it  is  said,  {y.  31.)  77ie 
peofile  believed;  but  then  the  signs  which  God  ap- 
pointed in  answer  to  this  objection,  were  first 
wrought  in  their  sight. 

II.  God  empowers  him  to  work  miracles,  directs 
him  to  three  particularly,  two  of  which  were  now 
immediately  wrought  for  his  owm  satisfaction. 
Note,  True  miracles  are  the  most  convincing  exter- 
nal proofs  of  a divine  mission  attested  by  them. 
Therefore  our  Saviour  often  appealed  to  his  works, 
as  John  5.  36.  and  Nicodemus  owns  himself  convinc- 
ed by  them,  John  3 2.  And  here  Moses,  having  a 
special  commission  given  him  as  a judge  and  law- 
giver to  Israel,  has  this  seal  affixed  to  his  commis- 
sion, and  comes  supported  by  these  credentials. 

1.  The  rod  in  his  hand  is  made  the  subject  of  a 

miracle,  a double  miracle:  it  is  but  thrown  out  of  his 
hand  and  it  becomes  a serpent,  he  resumes  it  and  it 
becomes  a rod  again,  v.  2 . . 4.  Now,  (1.)  Here  was 
a divine  poAver  manifested  in  the  change  itself,  that 
a dry  stick  shou'd  be  turned  into  a living  sei-pent,  a 
lively  one,  so  formidable  a one,  that  Moses  himself, 
on  whom,  it  should  seem,  it  turned  in  some  threat- 
ening manner,  Jied  from  before  it,  though  rve  may 
suppose,  in  that  desert,  serpents  were  no  strange 
things  to  him;  but  what  was  produced  miraculously, 
was  always  the  best  and  strongest  of  the  kind,  as  the 
Avater  turned  to  Avine:  and  then,  that  this  living  ser- 
pent should  be  turned  into  a dry  stick  again,  this 
Avas  the  Lord’s  doing.  (2.)  Here  Avas  an  honour  put 
upon  Moses,  that  this  change  was  wrought,  upon 
his  throAving  it  doAvn  and  taking  it  up,  Avithout  any 
spell,  or  charm,  or  incantation : his  being  empoAver- 
ed  thus  to  act  under  God,  out  of  the  common  course 
of  nature  and  providence,  Avas  a demonstration  of  his 
authority,  under  God,  to  settle  a new  dispensation 
of  the  kingdom  of  grace.  We  cimnot  imagine  that 
the  God  of  truth  Avould  delegate  such  a poAver  as 
this  to  an  impostor.  (3.)  There  Avas  a significancy 
in  the  miracle  itself;  Pharaoh  had  turned  the  rod  of 
Israel  into  a seiyient,  representing  them  as  danger- 
ous, {ch.  1.  10.)  causing  theii’  belly  to  cleave  to  the 
dust,  and  seeking  their  ruin;  but  noAv  they  should 
be  turned  into  a rod  again:  or  thus,  Ph.Araoh  had 
turned  the  rod  of  gOA'cmment  into  the  serpent  of  op- 
pression, from  Avhich  Moses  had  himself  fled  into 
Midian;  but  by  the  agency  of  Moses  the  scene  was 
altered  again. ' (4.)  There  av:;s  a direct  tendency  in 
it  to  convince  the  children  of  Isniel  that  Moses  Avas 
indeed  sent  of  God  to  do  wh:it  he  did,  v.  5.  Mira- 
cles Avere  for  signs  to  them  that  believed  not,  1 Cor. 
14.  22.  ' _ 

2.  His  hand  itself  is  next  made  the  subject  of  a 
miracle;  he  puts  it  once  into  his  bosom,  and  takes  it 
out  leprous;  he  puts  it  again  into  the  same  place, 
and  takes  it  out  Avell,  v.  6,  7.  This  signified,  (1.) 
That  Moses,  by  the  poAver  of  God,  should  bring 
sore  diseases  upon  EgyjJt,  and  that,  at  his  prayer, 
they  should  be  rqmoved.  (2.)  That  Avhereas  the 


EXODUS,  IV. 


Israelites  in  Egypt  were  become  leprous,  polluted 
by  sin,  and  almost  consumed  by  oppression,  (a  leper 
is  as  one  dead.  Numb.  12.  12.)  by  being  taken  into 
the  bosom  of  Moses,  they  should  be  cleansed  and 
cured,  and  all  their  grievances  redressed.  (3.) 
That  Moses  was  not  to  work  miracles  by  his  own 
power,  nor  for  his  own  praise,  but  by  the  power  of 
God,  and  for  his  glory;  the  leprous  hand  of  Moses 
does  for  ever  exclude  boasting.  Now  it  was  suppos- 
ed that  if  the  former  sign  did  not  convince,  this  lat- 
ter would.  Note,  God  is  willing  more  abundantly 
to  show  the  truth  of  his  word,  and  is  not  sparing  in 
his  proofs;  the  multitude  and  variety  of  the  mira- 
cles corroborate  the  evidence. 

3.  He  is  dii  ected,  when  he  should  come  to  Egypt, 
to  turn  some  of  the  water  of  the  river  into  blood,  v. 

9.  This  was  done,  at  first,  as  a sign,  but  not  gaining 
due  credit  with  Pharaoh,  the  whole  river  was  after- 
ward turned  into  bloocl,  and  then  it  became  a 
plague.  He  is  ordered  to  work  this  miracle,  in 
case  they  would  not  be  coni  inced  by  the  other  two. 
Note,  Unbelief  shall  be  left  inexcusable,  and  con- 
victed of  a wilful  obstinacy.  As  to  the  people  of  Is- 
rael, God  had  said,  {ch.  3.  18. ) They  shall  hearken; 
yet  he  appoints  these  miracles  to  be  wrought  for 
their  conviction,  for  he  that  has  ordained  the  end, 
has  ordained  the  means. 

10.  And  Moses  said  unto  the  Lord,  O 
my  Lord,  I am  not  eloquent,  neither  hereto- 
fore, nor  since  thou  hast  spoken  unto  thy 
servant : but  I am  slow  of  speech,  and  of  a 
slow  tongue.  1 1 . And  the  Lord  said  unto 
him.  Who  hath  made  man’s  mouth  ? Or 
who  maketh  the  dumb,  or  deaf,  or  the  see- 
ing, or  the  blind  ? Have  not  I the  Lord  ? 

1 2.  Now  therefore  go,  and  I will  be  with  thy 
mouth,  and  teach  thee  what  thou  shalt  say. 

13.  And  he  said,  O my  Lord,  send,  I pray 
thee,  by  the  hand  of  him  ichoiii  thou  \\  ilt 
send.  14.  And  the  anger  of  the  Lord  was 
kindled  against  Moses ; and  he  said,  Is  not 
Aaron  the  Levite  thy  brother?  I know  that 
he  can  speak  well.  And  also,  behold,  he 
cometh  forth  to  meet  thee ; and  when  he 
seeth  thee,  he  will  be  glad  in  his  heart.  1 b. 
And  thou  shalt  speak  unto  him,  and  put 
words  in  his  mouth  : and  I will  be  with  thy  ' 
mouth,  and  with  his  mouth,  and  will  teach  | 
you  what  ye  shall  do.  1 6.  And  he  shall  be 
thy  spokesman  unto  the  people : and  he 
shall  be,  even  he  shall  be  to  thee  instead  of 
a mouth,  and  thou  shalt  be  to  him  instead 
of  God.  1 7.  And  thou  shalt  take  this  rod 
in  thine  hand,  wherewith  thou  shalt  do 
signs. 

Moses  still  continues  backward  to  the  service  God 
had  designed  him  for,  even  to  a fault;  for  now  we 
can  no  Unger  impute  it  to  his  humility  and  modesty, 
but  must  own  that  there  was  too  much  of  coward- 
ice, slothfulness,  and  unbelief,  in  it.  Observe  here, 

I.  How  Moses  endeatours  to  excuse  himself 
from  the  work. 

1.  He  pleads  that  he  was  no  good  spokesman;  (r. 

10. )  0 my  lord!  lam  not  eloquent;  he  was  a great 
philoso])her,  statesman,  and  divire,  and  yet  no  ora- 
tor; a man  of  a clear  head,  great  thought,  and  solid 
judgment,  but  had  not  a voluble  ton^e,  or  ready 
utterance,  and  therefore  he  thought  himself  unfit  to 


speak  before  great  men  aliout  great  affairs,  and  in 
danger  of  being  run  down  by  the  Egyptians.  Ob- 
serve, (1.)  We  must  not  judge  of  men  by  the  readi- 
ness and  fluency  of  their  discourse;  Moses  was 
mighty  in  word,  (Acts  7.  22.)  and  yet  not  eloquent: 
what  he  said,  was  strong  and  nervous,  and  to  the 
purpose,  and  distilled  as  the  dew,  (Deut.  32.  2.) 
tliough  he  did  not  deliver  himself  with  that  readi- 
ness, ease,  and  elegance,  that  some  do,  who  have  not 
tiie  tenth  part  of  his  sense;  St.  Ptml’s  speech  was 
contemptible,  2 Cor.  10.  10.  A great  deal  of  wis- 
dom and  true  worth  is  concealed  by  a slow  tongue. 
(2. ) God  is  pleased  sometimes  to  make  choice  of 
those  as  his  messengeis,  who  ha\e  least  of  the  ad- 
vantages of  art  or  nature,  that  his  grace  in  them 
may  appear  the  more  glorious;  Christ’s  disciples 
were  no  orators,  till  the  spirit  made  them  such. 

2.  When  the  plea  was  over-ruled,  and  all  his  ex- 
cuses w ere  answered,  he  begged  that  God  would 
send  some  one  else  on  this  errand,  and  leave  him  to 
keep  sheep  in  Midian;  (n.  13.)  “Send by  any  hand 
but  mine;  thou  canst  certainly  find  one  much  more 
fit.”  Note,  An  unwilling  mind  will  take  up  with  a 
sorry  excuse  rather  than  none,  and  is  willing  to  de- 
volve those  services  upon  others,  that  have  any 
thing  of  difficulty  or  danger  in  them. 

II.  How  God  condescends  to  answer  all  his  ex- 
cuses: though  the  anger  of  the  Lord  nvas  kindled 
against  him,  [y.  14.)  yet  he  continued  to  reason  with 
him,  till  he  had  overcome  him.  Note,  1.  Even 
self-diffidence,  when  it  grows  into  an  extreme, 
when  it  either  hinders  us  from  duty,  or  clogs  us  in 
dutv,  or  discourages  our  dependence  imon  the  grace 
of  God,  is  very'  displeasing  to  him.  God  justly  re- 
sents our  backwardness  to  serve  him,  and  has  rea- 
son to  take  it  ill;  for  he  is  such  a benefactor  as  is  be- 
forehand with  us,  and  such  a Rewarder  as  will  not 
be  behindhand  with  us.  2.  God  is  justly  displeased 
I with  those  whom  yet  he  does  not  i eject:  he  vouch- 
' safes  to  reason  the  case  even  with  his  froward 
I children,  and  overcomes  them,  as  he  did  Moses 
i here,  with  grace  and  kindness. 

(1.)  To  balance  the  weakness  of  Moses,  he  here 
reminds  him  of  his  own  powei',  v.  11.  [1.]  His 

pow'cr  in  that,  concerning  which  Moses  made  the 
objection,  jVho  has  made  man’s  mouth?  Have  not  1 
I the  Lord?  Moses  knew  that  God  made  man,  but 
j he  must  be  reminded  now,  that  God  made  man’s 
mouth.  An  eye  to  God  as  Creator  wculd  help  us  over 
a great  many  of  th.e  difficulties  which  lie  in  the  wav 
of  our  duty,  Ps.  124.  8.  God,  as  the  Author  of  na- 
ture, has  given  us  the  power  and  faculty  of  sfieak- 
ing;  and  from  him  as  the  fountain  cf  gifts  and  gra- 
ces, comes  the  faculty  of  speaking  well,  the  mouth 
and  wisdom,  (Luke  21.  15. ) the  tongue  of  the  learn- 
ed: (Isa.  50.  4.)  he  pours  grace  into  the  tips,  Ps.  45. 
2.  [2.]^  His  power  in  general  over  the  ( ther  facul- 

ties, who  but  God  makes  the  dumb  and  the  deaf, 
the  seeing  and  the  blind?  Hirst,  The  perfections  cf 
our  faculties  are  his  work,  he  makes  th.e  seeing:  he 
formed  the  eye,  (Ps.  94.  9.)  he  (pens  the  under- 
standing, the  eye  cf  the  mind,  Luke  24.  45.  Se- 
condly, Their  imperfections  are  firm  him  too;  he 
makes  the  dumb,  and  deaf  and  blind.  Is  theie 
any  evil  of  this  kind,  and  the  Lord  has  not  done  it^ 
No  doubt,  he  has,  and  always  in  wisdom  and 
righteousness,  and  for  his  own  glory,  John  9.  3. 
Pharaoh  and  the  Egyptians  wei  e made  deaf  and 
blind  spiritually,  as  Isa.  6.  9,  10.  But  God  knew 
how  to  manage  them,  and  get  himself  honour  upon 
them. 

(2.)  To  encourage  him  in  this  great  undeitakin^, 
he  repeats  the  promise  of  his  presence,  not  only  in 
general,  I will  be  with  thee,  {ch.  3.  12.)  but  in  par- 
ticular, “ I will  be  with  thy  mouth;  so  that  the  im- 
perfection in  thy  speech  shall  be  no  prejudice  to  thy 
message.  ” It  does  not  appear  that  God  did  imme- 


546 


EXODUS,  IV. 


diately  remove  the  infirmity,  whatever  it  was;  but 
he  did  that  which  was  equivalent,  he  taught  him 
what  to  say,  and  then  let  the  matter  recommend 
itself;  if  others  spake  more  gracefully,  none  spake 
more  powerfully.  Note,  Those  whom  God  em- 
ploys to  seek  for  him,  ought  to  depend  upon  him 
for  instructions,  and  it  shall  be  given  them  what  they 
shall  sfieak.  Matt.  10.  19. 

(3.)  He  joins  Aaron  in  commission  with  him;  he 
promises  that  Aaron  should  meet  him  opportunely, 
and  that  he  would  be  glad  to  see  him,  they  having 
not  seen  one  another,  (it  is  likely,)  for  many  years, 

V.  14.  He  directs  him  to  make  use  of  Aaion  as  his 
sjiokesmaji,  v.  16.  God  might  have  laid  Moses 
wholly  aside,  for  his  backwardness  to  be  employed; 
but  he  considered  his  frame,  and  ordered  him  an  as- 
sistant. Observe,  [1.]  That  two  are  better  than  one, 
Eccl.  4.  9.  God  will  have  his  two  witnesses,  (Rev. 
11.  3.)  that  out  of  their  mouths  every  word  may  be 
established.  [2.]  Aaron  was  the  brother  of  Moses, 
divine  wisdom  so  oi-dering  it,  that  their  natural  af- 
fection one  to  another  might  strengthen  their  union 
in  the  joint  execution  of  their  commission.  Christ 
sent  his  disciples  two  and  two,  and  some  of  the 
couples  were  brothers.  [3.]  Aaron  was  the  elder 
brother,  and  yet  he  was  willing  to  be  employed  un- 
der Moses  in  this  affair,  because  God  would  have  it 
so.  [4.]  Aaron  could  speak  well,  and  yet  was  far 
inferior  to  Moses  in  wisdom.  God  dispenses  his 
gifts  variously  to  the  children  of  men,  that  we  may 
see  our  need  one  of  another,  and  each  may  contri- 
bute something  to  the  good  of  the  body,  1 Cor.  12. 
21.  The  tongue  of  Aaron,  with  the  head  and  heart 
of  Moses,  would  make  one  completely  fit  for  this 
embassy.  [5.]  God  promises,  I will  be  with  thy 
mouth,  and  with  his  mouth.  Even  Aaron  that 
could  speak  well,  yet  could  not  speak  to  purpose, 
unless  God  was  with  his  mouth;  without  the  constant 
aids  of  divine  grace,  the  best  gifts  will  fail. 

(4.)  He  bids  him  take  the  rod  with  him  in  his 
hand,  {y.  \7. ) to  intimate  that  he  must  bring  about 
his  undertaking,  rather  by  acting  than  by  speaking; 
the  signs  he  should  work  with  this  rod,  might 
abundantly  supply  the  want  of  eloquence;  one  mira- 
cle would  do  him  better  service  than  all  the  rhetoric 
in  the  world.  Take  this  rod;  the  rod  he  carried  as 
a shepherd,  that  he  might  not  be  ashamed  of  that  j 
mean  condition  out  of  which  God  called  him.  This 
rod  must  be  his  staff  of  authority,  and  must  be  to  him 
instead  both  of  sword  and  sceptre. 

18.  And  Moses  went,  and  returned  to 
Jethro  his  father-in-law,  and  said  unto  him, 
Let  me  go,  1 pray  thee,  and  return  unto  iny 
brethren  which  are  in  Egypt,  and  see 
whether  they  be  yet  alive.  And  Jethro  said 
to  Moses,  Go  in  peace.  19.  And  the  Loro 
said  unto  Moses  in  Midian,  Go,  return  into 
Egypt : for  all  the  men  are  dead  which 
sought  thy  life.  20.  And  Moses  took  his 
wife  and  his  sons,  and  set  them  upcni  an 
ass,  and  he  returned  to  the  land  of  Egypt. 
And  Moses  took  the  rod  of  God  in  his  hand. 
21.  And  the  Lord  said  unto  Moses,  Wlu'ii 
thou  goest  to  return  into  Egypt,  see  lhal 
thou  do  all  those  wonders  before  I’haraoh 
which  I have  put  in  thine  hand : but  1 will 
harden  his  heart,  that  he  shall  not  let  the 
people  go.  22.  And  thou  shalt  say  unto 
l^haraoh,  Thus  saith  the  Lord,  Israel  is 
my  son,  even  my  first-born  : 23.  And  I say 

unto  thee.  Let  my  son  go,  that  he  may  serve  1 


me : and  if  thou  refuse  to  let  him  go,  behold 
1 will  slay  thy  son,  even  thy  first-born. 

Here, 

I.  Moses  obtains  leave  of  his  father-in-law  to  re- 
turn into  Egypt,  v.  18.  His  father-in-law  had  been 
kind  to  him  when  he  was  a stranger,  and  therefore 
he  would  not  be  so  uncivil  as  to  leave  his  family, 
nor  so  unjust  as  to  leave  his  service,  without  giving 
him  notice.  Note,  The  honour  of  being  admitted 
into  communion  with  God,  and  of  being  employed 
for  him,  does  not  discharge  us  from  the  duties  of  our 
relations  and  callings  in  this  world.  Moses  said 
nothing  to  his  father-in-law  (for  ought  that  ap- 
pears) of  the  glorious  manifestation  of  God  to  him; 
such  favours  we  are  to  be  thankful  for  to  God,  but 
not  to  boast  of  before  men. 

II.  He  receives  from  God  further  encourage- 
ments and  directions  in  his  work.  After  God  had 
appeared  to  him  in  the  bush  to  settle  a coirespon- 
dence,  it  should  seem,  he  often  spake  to  him,  as 
there  was  occasion,  with  less  overwhelming  so- 
lemniW:  and, 

1.  He  assures  Moses  that  the  coasts  were  clear: 
whatever  new  enemies  he  might  make  by  his  un- 
dertaking, his  old  enemies  were  all  dead,  all  that 
sought  his  life,  v.  19.  Perhaps  some  secret  fear 
of  lalling  into  their  hands,  was  at  the  bottom  of 
Moses’s  backwardness  to  go  to  Egypt,  though  he 
was  not  willing  to  own  it,  but  pleaded  unworthiness, 
insufficiency,  want*  of  elocution,  &c.  Note,  God 
knows  all  the  temptations  his  people  lie  under,  and 
how  to  arm  them  against  their  secret  fears,  Ps. 
142.  3. 

2.  He  orders  him  to  do  the  miracles,  not  only  be- 
fore the  elders  of  Israel,  but  before  Pharaoh,  x’.  21. 
There  were  some  ahn  e perhaps  in  the  court  of 
Pharaoh,  who  remembered  Moses  when  he  was 
the  son  of  Pharaoh’s  daughter,  and  had  many  a time 
called  him  a fool  for  deserting  the  honours  of  that 
relation;  but  he  is  now  sent  back  to  court,  clad  with 
greater  powers  than  Pharaoh’s  daughter  c.culd  have 
advanced  him  to,  so  that  it  might  appear  he  was  no 
loser  by  his  choice:  this  wonder-working  rod  did 
more  adorn  the  hand  of  Moses,  than  the  sceptre  ol 
Egypt  could  have  done.  Note,  I'hose  that  look 
with  contempt  upon  worldly  honours,  shall  be  re- 
compensed with  the  honour  that  cometh  frc;m  God, 
which  is  the  true  honour. 

3.  That  Pharaoh’s  obstinacy  might  be  no  surprise 
or  discouragement  to  him,  God  tells  him  before, 
that  he  would  harden  his  heart.  Pharaoh  had 
hardened  his  own  heart  against  the  groans  and  cries 
of  the  oppressed  Israelites,  and  shut  up  the  bowels 
of  his  compassion  from  them;  and  now  God,  in  a 
way  of  righteous  judgment,  hardens  his  heart 
against  the  conviction  of  the  miracles,  and  the 
terror  of  the  plagues.  Note,  Ministers  must  ex- 
pect with  many  to  labour  in  vain:  we  must  not 
think  it  strange,  if  we  meet  with  those  who  will  not 
be  wrought  upon  by  the  strongest  arguments  and 
fairest  reasonings;  our  judgment  is  with  the  Lord. 

4.  W’ords  are  put  into  his  mouth  with  which  to 
address  Pharaoh,  v.  22,  23.  God  had  promised 
liim,  (x'.  12.)  I will  teach  thee  what  thou  shalt  say; 
and  here  he  does  teach  him.  (1.)  He  must  deliver 
his  message  in  the  name  of  the  great  Jehovah,  'Thus 
saith  the  Lord;  this  is  the  first  time  that  preface  is 
used  by  any  man,  which  afterward  is  used  so  fre- 
quently bv  all  the  projjhets:  wliether  Phara(  h will 
hear,  or  whether  he  will  forbear,  Moses  must  tell 
him.  Thus  saith  the  Lord.  (2.)  He  must  let  Pha- 
raoh know  Israel’s  relation  to  (rod,  and  God’s  con- 
cern for  Israel.  Is  Israel  a servant,  is  he  a home- 
born  slave?  (Jer.  2.  14.)  No,  Israel  is  my  son, 
my  first-bom;  firecious  in  my  sight,  honourable, 
and  dear  to  me,  not  to  be  thus  insulted  and  abused. 


24'/ 


EXODUS,  IV. 


vfS. ) He  must  demand  a discharge  for  them.  “Let 
my  son  go;  not  only  my  servant  whom  thou  hast  no 
right  to  detain,  but  my  son  whose  liberty  and  ho- 
nour I am  very  jealous  for.  It  is  my  son,  my  son 
that  scr\  es  me,  and  therefore  must  be  spared,  must 
be  pleaded  for,”  Mai.  3.  17.  (4.)  He  must  threat- 

en Pharaoh  with  the  death  of  the  first-boi'n  of 
Egypt,  in  case  of  a refusal,  I -xvill  slay  thy  son,  even 
thy  first  born.  As  men  deal  with  God’s  people,  let 
them  expect  so  to  be  themselves  dealt  with;  with 
the  froward  he  will  wrestle. 

III.  Moses  addresses  himself  to  this  expedition; 
when  God  had  assured  him,  (n.  19.)  that  the  men 
were  dead  who  sought  his  life,  immediately  it  fol- 
lows, (x>.  20. ) he  took  his  wife  and  his  sons,  and  set  out 
for  Egypt.  Note,  Though  conmption  may  object 
much  against  the  ser\  ices  God  calls  us  to,  yet  grace 
will  get  the  upper  hand,  and  will  be  obedient  to 
the  heavenly  vision. 

24.  And  it  came  to  pass,  by  tlie  way  in 
the  inn,  that  the  Lord  met  him,  and  sought 
to  kill  him.  25.  Then  Zippoiali  took  a 
sharp  stone,  and  cut  off  the  foreskin  of  her 
son,  and  cast  it  at  his  feet,  and  said.  Surely 
a bloofly  husband  art  thou  to  me.  26.  So 
he  let  him  go  : then  she  said,  A bloody  hus- 
band thou  art,  because  of  the  circumcision. 
27.  And  the  Lord  said  to  Aaron,  Go  into 
tlie  wilderness  to  meet  Moses.  And  he 
went,  and  met  him  in  the  mount  of  God, 
and  kissed  him.  28.  And  Moses  told 
Aaron  all  the  words  of  the  Lord  who  had 
sent  him,  and  all  the  signs  which  he  had 
commanded  him.  29.  And  Moses  and 
Aaron  went,  and  gathered  together  all  the 
elders  of  the  children  of  Israel:  30.  And 
Aaron  spake  all  the  words  which  the  Lord 
had  spoken  unto  Moses,  and  did  the  signs 
in  the  sight  of  tlie  people.  31.  And  the 
people  believed : and  when  they  heard  that 
the  Lord  had  visited  the  children  of  Israel, 
and  that  he  had  looked  upon  their  affliction, 
then  they  bowed  their  heads  and  worshipped. 

Moses  is  here  going  to  Egypt,  and  we  are  told, 

1.  How  God  met  him  in  anger,  v.  24. . 26.  This 
IS  a very  difficult  passage  of  story;  much  has  been 
written  and  excellently  well  to  make  it  intelligible; 
we  will  try  to  make  it  improving.  Here  is, 

].  The  sin  of  Moses,  which  was,  neglecting  to 
circumcise  his  son,  which  perhaps  was  the  effect 
cf  his  being  unequally  yoked  with  a Midianite, 
who  was  too  indulgent  of  her  child,  w'hile  Moses 
was  too  indulgent  of  her.  Note,  (1.)  VVe  have 
need  to  watch  carefully  over  our  own  hearts,  lest 
fondness  for  any  relation  prex  ail  above  our  love  to 
God,  and  t ike  us  off  from  our  duty  to  him.  It  is 
charged  up  'n  Eli,  that  he  honoured  his  so7is  more 
tfum  God;  (1  Sam.  2.  29.)  and  see  Matt.  10.  37. 

2. ) Even  good  men  are  apt  to  cool  in  their  zeal  for 
iod  and  duty,  w'hen  they  ha\  e long  been  deprived 
01  the  society  of  the  faithful;  solitude  has  its  advan- 
tages, but  they  seldom  balance  the  loss  of  Christian 
communion. 

2.  God’s  displeasure  against  him:  he  met  him, 
and  probably,  by  a sword  in  an  angel’s  hand,  sought 
to  kill  him.  This  was  a great  change;  very  lately, 
God  w s conversing  with  him,  and  lodging  a trust 
in  him.  as  a friend;  and  now  he  is  coming  forth 
agiiinst  him  im  enemy.  Note,  (1. ) Omissions  are 


sins,  and  must  come  into  judgment,  and  particularly 
the  contempt  and  neglect  of  the  seals  of  the  cove- 
nant; for  it  IS  a sign  that  we  undervalue  the  nr(*ni- 
ses  of  the  covenant,  and  are  displeased  with  the  con- 
ditions of  it.  He  that  has  made  a bargain,  and  is 
not  willing  to  seal  and  ratify  it,  one  may  justly  sus- 
pect neither  likes  it,  nor  designs  to  stand  to  it.  (2. ) 
God  takes  notice  cf,  and  is  much  displeased  with, 
the  sins  of  his  own  pet  pie;  if  they  neglect  their 
duty,  let  them  expect  to  hear  of  it  by  their  con- 
sciences, and  perhaps  to  feel  from  it  by  cross  provi- 
dences; for  this  cause,  many  are  sick  and  weak,  as 
some  think  Moses  was  here. 

3.  The  speedy  perfoi-mance  of  the  duty,  for  the 
neglect  of  which  God  had  now  a controversy  with 
him.  His  son  must  be  circumcised;  he  is  disabled 
to  do  it;  therefore,  in  this  case  of  necessity,  Zippo- 
rah  does  it,  whether  with  passionate  words,  express- 
ing her  dislike  of  the  ordinance  itself,  or,  at  least, 
the  administration  of  it  to  so  j oung  a child,  and  in  a 
journey  (as  to  me  it  seems;)  or,  with  proper  words, 
solemnly  expressing  the  espousal  of  the  child  to 
God  by  the  covenant  of  circumcision,  as  some  read 
it;  or  her  thankfulness  to  God  for  sparing  her  hus- 
band, giving  him  a new  life,  and  thereby  giving  her, 
as  it  were,  a new  marriage  to  him,  upon  her  circum- 
cising her  son,  as  others  read  it;  I cannot  determine: 
but  we  learn,  (1.)  That  when  God  discovers  to  us 
what  is  amiss  in  our  lives,  we  must  give  all  dili- 
gence to  amend  it  speedily,  and  particularly  returu 
to  the  duties  we  have  neglected.  (2. ) The  putting 
away  of  our  sins  is  indispensably  necessary  to  the 
removal  of  God’s  judgments:  this  is  the  voice  of 
every  rod,  it  calls  us  to  return  to  him  that  smites  us. 

4.  The  release  of  Moses  thereupon ; so  he  let  him 
go;  the  distemper  went  off,  the  destroying  angel 
withdrew,  and  all  was  w’ell:  only  Zipporah  cannot 
forget  the  fright  she  was  in,  but  will  unreasonably 
call  Moses  a bloody  husband,  because  he  obliged 
her  to  circumcise  the  child;  and,  upon  this  occa- 
sion, (it  is  probable,)  he  sent  them  back  to  his  fa- 
ther-in-law, that  they  might  not  create  him  any 
further  uneasiness.  Note,  (1.)  When  we  return  to 
God  in  a way  of  duty,  he  will  return  to  us  in  a way 
of  mercy;  take  away  the  cause,  and  the  effect  will 
cease.  (2. ) We  must  resolve  to  bear  it  patiently, 
if  our  zeal  for  God  and  his  institutions  be  misinter- 
preted and  discouraged  by  some  that  should  under- 
st  nd  themselves,  and  us,  and  their  duty  better,  as 
David’s  zeal  was  misinterpreted  by  Michal;  but  if 
this  be  to  be  vile,  if  this  be  to  be  bloody,  we  must 
be  yet  more  so.  (3.)  When  we  have  any  special 
service  to  do  for  God,  we  should  remove  that  as  far 
from  us  as  we  can,  which  is  likely  to  be  our  hinder- 
ance;  Let  the  dead  bury  their  dead,  but  follow 
thou  me. 

II.  How  Aaron  met  him  in  love,  t.  27,  28.  1. 

God  sent  Aaron  to  meet  him,  and  directed  him 
where  to  find  him,  in  the  wilderness,  that  lay  to- 
ward Midian.  Note,  The  providence  of  God  is  to 
be  acknowledged  in  the  comfortable  meeting  of  re- 
lations and  friends.  2.  Aaron  made  so  much  haste, 
in  obedience  to  his  God,  and  in  love  to  his  brother, 

! that  he  met  him  in  the  mourn  of  God,  the  place 
t where  God  had  met  with  him.  3.  They  embraced 
I one  another  with  mutual  endearments;  the  more 
they  saw  of  God’s  immediate  direction  in  bringing 
them  together,  the  more  pleasant  their  inter\  iew 
was:  they  kissed,  not  only  in  token  of  brother!}-  af- 
fection, and  in  remembrance  of  ancient  acquain- 
tance, but  as  a pledge  of  their  hearty  concuri'enct 
in  the  work  they  were  jointly  called  to.  4.  Moses 
informed  his  brother  of  the  commission  he  had  re- 
ceived, with  all  the  instnictions  and  credentials  af- 
fixed to  it,  V.  28.  Note,  What  we  know  cf  God, 
we  should  communicate  for  the  benefit  of  others; 
and  those  that  are  fellow-servants  to  God  in  the 


EXODUS,  V. 


i»48 

same  work,  should  use  a mutual  freedom,  and  en- 
deavour rightly  and  fully  to  understand  one  anothei-. 

How  the  elclem  of  Israel  met  him  in  faith  and 
obedience:  when  Moses  and  Aaron  first  opened 
their  commission  in  Egypt,  said  wh  X they  were  or- 
dered to  say,  and,  to  confirm  that,  did  what  they 
were  ordered  to  do,  they  met  with  a better  recep- 
tion than  they  promised  themselves,  v.  29 . . 31.  1. 

The  Israelites  gave  credit  to  them;  the  Jteo/ile  be- 
lieved, as  God  had  foretold,  {ch.  3.  18.)  knowing 
that  no  man  could  do  those  works  that  they  did, 
unless' God  were  with  him.  They  gave  glory  to 
God,  they  bowed  their  heads  and  worship jied ; 
therein  expi'essing  not  only  their  humble  thankful- 
ness to  God,  who  had  raised  them  up  and  sent  them 
a deliverer,  but  also  their  cheerful  readiness  to  ob- 
serve orders,  and  pursue  the  methods  of  their  de- 
liverance. 

CHAP.  V. 

Moses  and  Aaron  are  here  dealing  with  Pharaoh,  to  get 
leave  of  him  to  go  worship  in  the  wilderness.  1.  They 
demand  leave  in  the  name  of  God,  (v.  1.)  and  he  an- 
swers their  demand  with  a defiance  of  God,  v.  2.  II. 
They  beg  leave  in  the  name  of  Israel,  (v.  3.)  and  he  an- 
swers their  request  with  further  orders  to  oppress  Israel, 
V.  4.  . 9.  These  cruel  orders  were,  1.  Executed  by  the 
taskmasters,  v.  10..  14.  2.  Complained  of  to  Pharaoh, 

but  in  vain,  v.  15  . . 19.  3.  Complained  of  by  the  people 
to  Moses,  (v.  20,  21.)  and  by  him  to  God,  v.  22,  23. 

I.  A ND  afterward  Moses  and  Aaron 
J\.  went  in,  and  told  Pharaoh,  Thus 
saith  the  Lord  God  of  Israel,  Let  niy  peo- 
ple go,  that  they  may  hold  a feast  unto  me 
in  the  wilderness.  2.  And  Pharaoh  said. 
Who  is  the  Lord,  that  I should  obey  his 
voice  to  let  Israel  go?  T know  not  the 
Lord,  neither  will  I let  Israel  go. 

Moses  and  Aaron,  having  delivered  their  mes- 
sage to  the  elders  of  Israel,  with  whom  they  found 
good  acceptance,  are  now  to  deal  with  Pharaoh,  to 
whom  they  come  in  peril  of  their  lives;  Moses  par- 
ticularly, who  perhaps  was  outlawed  for  killing  the 
Egyptian  forty  years  before,  so  that  if  any'^  of  the 
old  courtiers  should  happen  to  remember  that 
against  him  now,  it  m'ght  har  e cost  liim  h's  head; 
howe\'er,  the  message  itself  was  displeasing,  and 
touched  Pharaoh,  both  in  his  honour  and  in  his 
profit,  two  tender  points;  y^et  these  f lithful  ambas- 
sadors boldly  deliver  their  errand,  whether  he  will 
hear,  or  whether  he  will  forbear. 

1.  Their  demand  is  piously  bold;  (z;.  1.)  7'hus 
saith  the  Lord  God  of  Israel,  Let  my  fieofle  go. 
Moses,  in  treating  with  the  elders  of  Israel,  is  di- 
rected to  call  God  the  God  of  their  fathers;  Ijut,  in 
treating  with  Pharaoh,  tliey  c;ill  him  the  God  of 
Israel,  and  it  is  the  fii'st  time  we  find  him  called  so 
in  scripture:  he  is  railed  the  God  of  Israel,  the 
ferson,  (Gen.  33.  20.)  but  here  it  is  Israel,  the 
fieo/de.  'I'hey  are  just  licginning  to  lie  formed  into 
a people,  when  God  is  called  their  God.  Moses,  it 
is  likely,  was  directed  to  ca.ll  h'm  so,  at  least,  it 
might  be  inferred  from  eh.  4.  22,  Israel  is  my  son. 
In  this  great  name  they  deliver  their  message,  la  t 
my  fieofile  go.  (1.)  They  were  God’s  peojile,  and 
therefore  Pharaoh  ought  not  to  detain  them  in  bon- 
dage. Note,  God  will  own  his  jieojile,  though  ever 
so  poor  and  despicable,  and  will  find  a time  to  plead 
their  cause.  “The  Israelites  are  slaves  in  Egypt, 
bat  they  are  my  people,”  says  God,  “and  I will  not 
suffer  them  to  be  always  trampled  upon.”  See  Isa. 
52.  4,  5.  (2.)  He  expected  services  and  sacrifices 

from  them,  and  therefore  they  must  have  leave  to 
go  where  they  could  freely  exercise  their  religion, 
without  giving  offence  to,  or  receiving  offence  from. 


the  Egy})tians.  Note,  God  delivers  his  people  otit 
of  the  ii  nd  of  their  enemies,  that  they  may  serve 
him  cheerhdly;  that  they  may  hold  a feast  to  him; 
which  tiiey  may  do,  while  they  have  his  favour  and 
presence,  even  in  a wilderness,  a dry  and  barren 
land. 

2.  Pharaoh’s  answer  is  impiously  bold;  (xc  2.) 
JVho  is  the  Lord,  that  I should  obey  his  voice?  Be- 
ing summoned  to  surrender,  he  thus  hangs  out  the 
flag  of  defiance,  hectors  Moses  and  the  God  that 
sends  him,  and  peremptorily  refuses  to  let  Israel  go; 
he  will  not  treat  about  it,  nor  so  much  as  bear  the 
mention  of  it. 

Observe,  (1.)  How  scornf'illy  he  speaks  of  the 
God  of  Israel;  ^‘ll'ho  is  Jdiova'h?  1 neither  know 
him,  nor  care  for  him;  neither  vidue  him,  nor  fear 
him:”  it  is  a hard  name  th  .t  he  never  heard  before, 
but  he  resolves  it  shall  be  no  bugbear  to  him.  Is- 
rael was  now  a despised  (.ppressed  people,  looked 
on  as  the  tail  of  the  nation,  and  by  the  character 
they  bore.  Pharaoh  makes  his  estimate  of  their 
God,  and  concludes  that  he  made  no  better  a figure 
among  the  gods,  than  his  people  did  among  the  na- 
tions. Note,  [1.]  Hardened  persecutors  are  moi-e 
malicious  against  God  himself,  than  they  are  against 
his  people.  See  Isa.  37.  23.  [2.]  Ignorance  and 

contempt  of  God  are  at  the  bottom  cf  all  the  wick- 
edness that  is  in  the  world.  Men  know  net  the 
Lord,  or  have  \ ery  low  and  mean  thoughts  of  him, 
and  therefore  they  obey  not  his  voice,  nor  will  let 
any  thing  go  for  him. 

(2.)  How  prcudly  he  speaks  of  himself;  “ I'hat  I 
should  obey  his  voice;  I,  the  king  of  Egypt,  agre.-t 
people,  obey  the  God  of  Israel,  a pi  or  enslaved 
peojile?  Shall  I,  th.  t rule  the  Israel  of  God,  obey 
the  God  of  Israel?  No,  it  is  be  ow  me,  I scorn  to 
answer  his  summons.  ” Note,  They  are  the  chil- 
dren of  pride,  that  are  the  children  of  disobedience. 
Job  41.  34.  Eph.  5.  6.  Proud  men  think  them- 
sel\  es  too  good  to  stoop  even  to  God  himself,  and 
would  not  be  under  control,  Jer.  43.  2.  Here  is  the 
core  of  the  control  ersy,  God  must  rule,  but  m;in 
will  not  be  ruled:  “ I will  have  mv  will  drne;”  says 
God;  “ But  I will  do  my  own  will,”  says  the  sinner. 

(3.)  How  resolutely  he  denies  the  demand.  Nei- 
ther will  I let  Israel  go.  Note,  Of  all  sinners  none 
are  so  obstin.ite,  nor  so  hardly  persuaded  to  leave 
their  sin,  as  persecutors  are. 

3.  And  they  said,  The  Ciod  of  the  He- 
brews hath  met  with  ns  : let  us  go,  we  pray 
thee,  three  days’ journey  into  t!i(' desert,  and 
sacrifice  unto  the  Lord  our  God ; lest  he 
fall  upon  us  with  jiestilenci',  or  with  the 
sword.  4.  And  the  king  of  Egypt  said  un- 
to them,  ^^dlerefore  do  tc,  Moses  and 
Aaron,  let  the  people  from  their  woiks.^  Get 
yon  unto  your  burdens,  h.  And  riiaraoh 
said.  Behold,  the  pt'opk'  of  the  land  liowr/rc 
many,  and  you  make  (hem  rest  hem  tlieir 
burdens.  6.  And  Pharaoh  commanded  the 
same  day  the  task-masters  of  th('  people, 
and  their  officers,  saying,  7.  \ shall  no 
more  give  the  peoph*  straw  to  make  brick, 
as  heretofore  : let  them  go  and  gather  straw 
for  themsi'lves.  8.  And  th(‘  tale  of  the 
bricks,  which  they  did  make  her(4ofoi  (‘,  you 
shall  lay  upon  tliem;  you  sliall  not  diminish 
migiht  (liereof:  for  they  he  idle;  therefore 
they  cry,  saying.  Let  us  go  and  saciifice  to 
our  God.  9.  Let  there  more  work  be  laid 


24t3 


EXODUS,  V. 


upon  the  men,  that  they  may  labour  there- 
in ; and  let  them  not  regard  vain  words. 

Finding  that  Pharaoh  had  no  veneration  at  all 
for  God,  Moses  and  Aaron  next  try  whether  he 
had  any  compassion  for  Israel,  and  become  humble 
suitors  to  him  for  leave  to  go  and  sacrifice,  but  in 
vain. 

1.  1 heir  request  is  very  humble  and  modest,  v. 
3.  They  make  no  complaint  of  the  rigour  they 
were  ruled  with;  they  plead  that  the  journey  they 
designed,  was  not  a project  formed  among  them- 
selves, but  that  their  God  had  met  with  them,  and 
called  them  to  it;  they  beg  with  all  submission,  JVe 
firay  thee:  the  poor  useth  entreaties;  though  God 
may  summon  princes  that  oppress,  it  becomes  us 
to  beseech  and  make  supplication  to  them.  What 
tlrey  ask  is  very  reasonable,  only  for  a short  vaca- 
tion, while  they  went  three  days’  journey  into  the 
desert,  and  that  on  a good  errand,  and  unexcep- 
tionable; “ We  will  sacrifice  unto  the  Lord  our 
God,  as  other  people  do  to  their’s;”  and  (lastly) 
tliey  give  a very  good  reason,  “Lest  if  we  quite 
cast  off  his  worship,  he  fall  upon  us  with  one  judg- 
ment or  other,  and  then  Pharaoh  will  lose  his  vas- 
sals. ” 

2.  Pharaoh’s  denial  of  their  request  is  very  bar- 
barous and  unreasonable,  v.  4* -9.  (1.)  His  sug- 

gestions were  very  unreasonable;  [1.]  That  the 
people  were  idle,  and  that  therefore  they  talked  of 
going  to  sacrifice.  I'he  cities  they  built  for  Phara- 
oh, and  the  other  fiaiit  of  their  labours,  were  wit- 
nesses for  them,  that  they  were  not  idle;  yet  he 
thus  basely  misrepresents  them,  that  he  might  have 
a pretence  to  increase  their  burthens.  [2.]  That 
Moses  and  Aaron  made  them  idle  with  vain  words, 
V.  9.  God’s  words  are  here  called  vain  words;  and 
those  that  called  them  to  the  best  and  most  needful 
business,  are  accused  of  making  them  idle.  Note, 
The  malice  of  Satan  has  often  represented  the  ser- 
vice and  worship  of  Gcd  as  fit  employment  for  those 
only  that  have  nothing  else  to  do,  and  the  business 
only  of  the  idle,  whereas  indeed  it  is  the  indispen- 
sable duty  of  those  that  are  most  busy  in  the  world. 
(2.)  His  resolutions  hereupon  were  most  barbarous: 
[1.]  Moses  and  Aaron  themselves  must  get  to  their 
burthens,  (v.  4.)  they  are  Israelites,  and,  however 
God  had  distinguished  them  from  the  rest.  Phara- 
oh makes  no  difference,  they  must  share  in  the 
common  sla\ery  of  their  nation.  Persecutors  have 
always  taken  a particular  pleasure  in  putting  con- 
tempt and  hardship  upon  the  ministers  of  the 
churches.  [2.]  The  usual  tale  of  bricks  must  be 
exacted,  without  the  usual  allowance  of  straw  to 
mix  with  the  clay,  or  to  burn  them  with;  that  thus 
more  work  might  be  laid  upon  the  men,  which  if 
they  performed,  they  would  be  broken  with  la- 
bour; and  if  not,  they  would  be  exposed  to  punish- 
ment. 

10.  And  the  task-masters  of  the  people 
went  out,  and  their  officers,  and  they  spake 
to  the  people,  saying.  Thus  saitli  Pharaoh, 

I will  not  give  you  straw.  1 1 . Go  ye,  get 
you  straw  where  you  can  find  it : yet  not 
ought  of  your  work  shall  be  diminished. 
12.  So  the  people  were  scattered  abroad 
throughout  all  the  land  of  Egypt,  to  gather 
stubble  instead  of  straw.  1 3.  And  the  task- ' 
masters  hasted  Mm,  saying,  F'ulfil  your 
w'orks,  yoitr  daily  tasks,  as  when  there  w'as 
straw.  14.  And  the  officers  of  the  children 
of  Israel,  which  Pharaoh’s  task -masters  had 
set  over  them,  were  beaten,  demanded, 
VoL.  I. — 2 I 


Wherefore  have  ye  not  fulfilled  your  task 
in  making  brick,  both  yesterday  and  to-day, 
as  heretofore? 

Pharaoh’s  orders  are  here  put  in  execution;  straw 
is  denied,  and  yet  the  work  not  diminished.  1. 
The  Egyptian  taskmasters  were  very  severe.  Pha- 
raoh having  decreed  unrighteous  decrees,  the  task- 
masters were  ready  to  write  the  grievousness  that 
he  had  prescribed,  Isa.  10.  1.  Cruel  princes  will 
never  want  cruel  instruments  to  be  employed  under 
them,  who  will  jiistify  them  in  that  which  is  most 
unreasonable.  These  taskmasters  insisted  upon  the 
daily  tasks,  as  %onen  there  was  stravj,  v.  13.  See 
what  need  we  have  to  pray  that  we  may  be  deliver- 
ed from  unreasonable  and  wicked  men,  2 Thess.  3. 
2.  The  enmity  of  the  serpent’s  seed  against  the 
seed  of  the  woman,  is  such  as  breaks  through  all 
the  laws  of  reason,  honour,  humanity  and  common 
justice.  2.  The  people  hereby  were  dispersed 
throughout  all  the  land  of  Egypt,  to  gather  stub- 
ble, V.  12.  By  this  means  Pharaoh’s  unjust  and 
barbarous  usage  of  them  came  to  be  known  to  all 
the  kingdom,  and  perhaps  caused  them  to  be  pitied 
by  all  their  neighboui’s,  and  made  Pharaoh’s  gov- 
ernment less  acceptable  even  to  his  own  subjects: 
good-will  is  never  got  by  persecution.  3.  The  Is- 
raelite-officers  were  used  with  particular  harshness, 
V.  14.  They  that  were  the  fathers  ot  the  houses 
1 of  Israel  paid  dear  for  their  honour;  for  from  them 
immediately  the  service  was  exacted,  and  they 
were  beaten  when  it  was  not  performed.  See 
here,  (1.)  Wind  a miserable  thing  slavery  is,  and 
wliat  reason  we  have  to  be  thankful  to  God  that  we 
ai  e a free  people,  and  not  oppressed.  Liberty  and 
property  are  valuable  jewels  in  the  eyes  of  those 
whose  services  and  possessions  lie  at  the  mercy  of 
an  arbitrary  power.  (2.)  What  disappc  intments 
we  often  meet  with,  after  the  raising  of  our  expect- 
ations. The  Israelites  were  now  lately  encouraged 
to  hope  for  enlargement;  but,  behold,  greater  dis- 
tresses. This  teaches  us  always  to  rejoice  with 
trembling.  (3.)  What  strange  steps  God  some- 
times takes  in  deli\  ering  his  people;  he  often  brings 
them  to  the  utmost  straits,  then  when  he  is  just 
ready  to  appear  for  them.  The  lowest  ebbs  go  be- 
fore the  highest  tides;  and  very  cloudy  mornings 
commonly  introduce  the  fairest  days,  Deut.  32.  36. 
God’s  time  to  help  is  when  things  are  at  the  worst; 
and  Pro\  idence  verifies  the  paradox,  I'he  worse, 
the  better. 

15.  Then  the  officers  of  the  children  of 
Israel  came  and  cried  unto  Pharaoh,  saying, 
Wherefore  dealest  thou  thus  with  thy  ser- 
vants? 16.  There  is  no  straw  given  unto 
thy  servants,  and  they  say  to  us.  Make 
brick  : and,  behold,  thy  servants  are  beaten ; 
but  the  fault  is  in  thine  owui  people.  17. 
But  he  said.  Ye  Y/re  idle,  7/e  are  idle;  there- 
fore ye  say.  Let  us  go  a?id  do  sacrifice  to  the 
Lord.  18.  Go  therefbi*e  now  77770?  work; 
for  there  shall  no  straw  be  given  you,  yet 
shall  ye  deliver  the  tale  of  bricks.  19.  And 
the  officers  of  the  children  of  Israel  did  see 
MuGhey  zvere  in  evil  case,  after  it  was  said, 

I Ye  shall  not  minish  ovght  from  your  bricks 
I of  your  daily  task.  20.  And  they  met  Moses 
and  Aaron,  who  stood  in  the  way,  as  they 
came  forth  from  Pharaoh;  21.  And  they 
said  unto  them,  Tlie  Lord  look  upon  you, 
and  judge ; because  you  have  made  our  sa 


250 


EXODUS,  V. 


vour  to  be  abhorred  in  the  eyes  of  Pharaoh,  i 
and  in  the  eyes  of  his  servants,  to  put  a 
sword  in  their  hands  to  slay  us.  22.  And 
Moses  returned  unto  the  Lord,  and  said, 
I^ofd,  wherefore  hast  thou  so  evil  entreated 
this  people?  Why  is  it  that  thou  hast  sent 
me?  23.  For  since  I came  to  Pharaoh  to 
speak  in  thy  name,  he  hath  done  evil  to 
this  people  ; neither  hast  thou  delivered  thy 
people  at  all. 

It  was  a great  strait  that  the  head  workmen  were 
in,  when  they  must  either  abuse  those  that  were 
under  them,  or  be  abused  by  those  that  were  over 
them;  yet,  it  should  seem,  rather  than  they  would 
tyrannize,  they  would  be  tyrannized  over;  and  they 
were  so.  In  this  evil  case,  (ly.  19.)  observe, 

1.  How  justly  they  complained  to  Pharaoh;  they 
came  a7id  cried  unto  Pharaoh,  v.  15.  W hither 
should  they  go  with  a remonstrance  of  their  griev- 
ances, but  to  the  supreme  power,  which  is  ordain- 
ed for  the  protection  of  the  injured?  As  bad  as 
Pharaoh  was,  his  oppressed  subjects  had  liberty  to 
complain  to  him;  there  was  no  law  against  petition- 
ing: it  was  a very  modest,  but  moving,  I'epresenta- 
tion  that  they  made  of  their  condition;  {v.  16.) 
Thy  servants  arc  beaten,  (severely  enough,  no 
doubt,  when  things  were  in  such  a ferment, ) and 
yet,  the  fault  is  in  thine  own  fieofile,  the  task-mas- 
ters, who  deny  us  what  is  necessary  for  carrying 
on  our  work.  Note,  It  is  common  for  those  to  be 
most  rigorous  in  blaming  others,  who  are  most 
blame-worthy  themselves. 

But  what  did  they  get  by  this  complaint?  It  did 
but  make  bad  worse:  1.  Pharaoh  taunted  them;  (x’. 

17. ) when  they  were  almost  killed  with  working, 
he  told  them  they  were  idle:  they  underwent  the 
fatigue  of  industry,  and  yet  lay  under  the  imputa- 
tion of  slothfulness,  while  nothing  appeared  to 
ground  the  charge  upon  but  this,  that  they  said. 
Let  us  go  and  do  sacrijice.  Note,  It  is  common  for 
the  best  actions  to  be  mentioned  under  the  worst 
names;  holy  diligence  in  the  best  business,  is  cen- 
sui-ed  by  many  as  a culpable  carelessness  in  the  bu- 
siness of  the  world.  It  is  well  for  us,  that  men  are 
not  to  be  our  judges,  but  a God  who  knows  what 
the  principles  are  on  which  we  act.  Those  that 
are  diligent  in  doing  sacrifice  to  the  Lord,  will, 
with  God,  escape  the  doom  of  the  slothful  servant, 
though  with  men,  they  do  not.  2.  He  bound  on 
their  burthens;  Go  now  and  work,  v.  18.  Note, 
Wickedness  proceedeth  from  the  wicked:  what 
can  be  expected  from  unrighteous  men,  but  more 
unrighteousness? 

II.  How  unjustly  they  complained  of  Moses  and 
Aaron;  (t».  21.)  The  i.ord  look  ufion  you,  and 
judge.  This  was  not  fair;  Mcjses  and  Aaron  had 
given  sufficient  evidence  of  their  hearty  good- 
will to  the  liberties  of  Israel:  and  yet,  because 
things  succeed  not  immediately  so  as  they  hoped, 
they  are  reproached  as  accessories  to  their  slavery. 
They  should  have  humbled  themselves  before  God, 
and  taken  to  themselves  the  shame  of  their  sin, 
whicli  turned  away  good  things  from  them;  but,  ^ 
instead  of  that,  they  fly  in  the  face  of  their  best  ,| 
friends,  and  ([uarrel  with  the  instruments  of  their  j 
deli'  erance,  because  of  some  little  difficulties  and  I, 
obstructions  they  met  with  in  effecting  it.  Note,  j| 
Those  that  are  called  out  to  i)ublic  sein  ice  for  God  ! 
and  their  generation,  must  expect  to  be  tried,  not  |l 
only  by  the  malicious  threats  of  ju’oud  enemies,  jl 
but  by  the  unjust  and  unkind  censures  of  unthink-  1 
mg  friends,  who  judge  only  by  outward  appearance,  | 
and  look  but  a little  way  befare  them.  '' 


Now  what  did  Moses  do  in  this  strait?  It  grieved 
him  to  the  heart,  that  the  event  did  not  answer,  but 
I rather  contradict,  his  expectation;  and  their  up- 
I braidings  were  very  cutting,  and  like  a sword  in 
I his  bones;  but, 

1.  He  returned  to  the  Lord,  (r.  22.)  to  acquaint 
1 him  with  it,  and  to  represent  the  case  to  him : he 
knew  that  what  he  had  said  and  done,  was  by  di- 
vine direction;  and  therefore,  what  blame  is  laid 
upon  him  for  it,  he  considers  as  reflecting  upon 
Ciod,  and,  like  Hezekiah,  spreads  it  before  him  as 
interestecl  in  the  cause,  and  appeals  to  him.  Com- 
pare this  with  Jer.  20.  7* -9.  Ni  te,  When  we  find 
ourseh  es,  at  any  time,  perplexed  and  embarrassed 
in  the  way  of  our  duty,  we  ought  to  have  recourse 
to  God,  and  lay  open  our  case  before  him  by  faith- 
ful and  fervent  prayer.  If  we  retreat,  let  us  re- 
treat to  him,  and  no  further. 

He  expostulated  with  him,  v.  22,  23.  He  knew 
not  how  to  reconcile  the  providence  with  the  pro- 
mise and  the  commission  which  he  had  received. 

“ Is  this  God’s  coming  down  to  deliver  Israel? 
Must  I,  who  hoped  to  be  a blessing  to  them,  be- 
come a scourge  to  them?  By  this  attempt  to  get 
them  out  of  the  pit,  they  are  but  sunk  the  deeper 
into  it.”  Now  he  asks,  (1.)  Wherefore  hast  thou  so 
evil  entreated  this  people?  Note,  [1.]  Even  then 
when  God  is  coming  toward  his  people  in  ways  of 
mercy,  yet  sometimes  he  takes  such  methods  as 
that  they  may  think  themselves  but  ill-treated.  The 
instruments  of  deli'  erance,  when  they  aim  to  help, 
are  found  to  hinder,  and  that  beer  mes  a trap,  which, 
it  was  hoped  would  have  been  for  their  welfare; 
God  suffering  it  to  be  so,  that  we  may  learn  to  cease 
from  man,  ai,Ci  may  come  off  fn  m a dependence 
upon  second  causes.  [2.]  When  the  people  of  God 
think  themselves  ill-treated,  they  should  goto  God 
by  prayer,  and  plead  with  him,  and  that  is  the  way 
to  have  better  treatment  in  God’s  good  time.  Mo- 
ses asks  further,  (2.)  Why  is  if  tlum  hast  sent  me? 
Thus,  [1.]  He  complains  of  his  ill-s>iccess;  “Pha- 
raoh has  done  evil  to  this  pccple,  and  not  one  step 
seems  to  be  taken  toward  their  deli\  erance.  ” Note, 
It  cannot  but  sit  very  heavy  upon  the  spirits  of 
those  whom  God  employs  for  him,  to  see  that  their 
labc'ur  does  no  good,  and  much  more,  to  see  that  it 
does  hurt,  eventually,  though  not  designedly.  It 
is  uncomfortable  to  a good  minister,  to  perceive 
that  his  endeavours  for  men’s  conviction  and  con- 
version, do  but  exasperate  their  corruptions,  con- 
firm their  prejudices,  harden  their  hearts,  and  seal 
them  up  under  unbelief.  This  makes  them  go  in 
the  bittei'ness  of  their  souls,  as  the  prophet  Ezek. 
3.  14.  Or,  [2.]  He  inquires  what  was  further  to  be 
done;  Why  hast  thou  se72t  7ne?  that  is,  “What 
other  method  shall  I take  in  pursuance  of  my  com- 
mission?” Note,  Disappointments  in  our  work  must 
not  drive  us  from  our  God,  but  still  we  must  con- 
sider why  we  are  sent. 

CHAP.  VT. 

Much  ado  Ihere  was  to  bring  Moses  to  his  worl  , and  when 
the  ice  was  broken,  some  difficulty  having  occurred  in 
carryinsrit  on,  there  was  no  less  ado  to  put  him  forward 
in  it.  Witness  this  chapter,  in  which,  I.  God  satisfies 
Moses  himself  in  an  answer  to  his  complaints  in  the 
close  of  the  foregoing  chapter,'’.  1.  II.  He  gives  him 
fuller  instructions  than  had  yet  been  given  him,  what  to 
say  to  the  children  of  Israel,  for  their  sati.sfaction,  v.  2.. 
8.  hut  to  little  purpose,  v.  9.  III.  He  sends  him  again 
to  Pharaoh,  v.  10,  11.  But  Moses  objects  acainst  that, 
(v.  12.)  upon  which  a very  strict  charge  is  given  to  him 
and  his  brother,  to  execute  their  commission  with  vigour, 
V.  13.  IV.  Here  is  an  abstract  of  the  genealogy  of  the 
tribes  of  Reuben  and  Simeon,  to  intrcduce  that  of  Levi, 
that  the  pedigree  of  Moses  and  Aaron  misrht  be  cleared; 
(v.  14,  2^)  and  then  the  chapter  concludes  with  a repe 
til  ion  of  so  much  of  the  preceding  story,  as  was  ne- 
cessary to  make  way  for  the  following  chapter. 


EXODUS,  VI. 


l.^T^HEN  the  Lord  said  unto  Moses, 
JL  Now  shall  thou  see  what  I will  do  to 
Pharaoh : for  with  a strong  hand  shall  he 
let  them  go,  and  with  a strong  hand  shall 
he  drive  them  out  of  his  land.  2.  And  God 
spake  unto  Moses,  and  said  unto  him,  1 am 
the  Lord  : 3.  And  I appeared  unto  Abra- 

ham, unto  Isaac,  and  unto  Jacob,  by  the 
name  of  God  Almighty ; but  by  my  name 
JEHOV^AH  was  J not  known  to  them. 
4.  And  1 have  also  established  my  cove- 
nant with  them,  to  give  them  the  land  of 
Canaan,  the  land  of  tlieir  pilgrimage,  where- 
in they  were  strangers.  5.  And  1 have 
also  heard  the  groaning  of  the  children  of 
Israel,  whom  the  Egyptians  keep  in  bon- 
dage ; and  1 have  remembered  my  cove- 1 
nant.  6.  Wherefore  say  unto  the  children  of 
Israel,  1 am  the  Lord,  and  1 will  bring  you 
out  from  under  the  burdens  of  the  Egyp- 
tians, and  1 will  rid  you  out  of  their  l)on- 
dage ; and  I will  redeem  you  with  a stretch- 
ed-out  arm,  and  with  great  judgments ; 7. 

And  I will  take  you  to  me  for  a people,  and 
I will  be  to  you  a God : and  ye  shall  know 
that  I am  the  I^ord  your  God,  which  bring- 
eth  you  out  from  under  the  burdens  of  the 
Egyptians.  8.  And  I will  bring  you  in  unto 
the  land,  concerning  the  which  1 did  sw'ear 
to  give  it  to  Abraham,  to  Isaac,  and  to  Ja- 1 
cob  ; and  I will  give  it  you  for  an  heritage  : i 
[ am  the  Lord.  9.  And  Moses  spake  so  unto  I 
the  children  of  Israel : but  they  hearkened 
not  unto  Moses,  for  anguish  of  spirit,  and 
‘or  cruel  bondage. 

Here, 

I.  God  silences  Moses’s  complaints  with  the  as- 
iurance  of  success  in  this  negotiation,  repeating  the 
promise  made  him,  {ch.  3.  20.)  After  that,  he  ivill 
let  you  go.  Then  when  Moses  was  at  his  wit’s  end, 
wishing  he  had  staid  in  Midian,  rather  than  have 
come  to  Egypt  to  make  bad  worse,  wlien  he  was 
quite  at  a loss  what  to  do.  Then  the  Lord  said  unto 
Moses,  for  the  quieting  of  his  mind,  ‘ ‘ TVow  shalt 
thou  see  ’ivhat  I ivill  do  to  Pharaoh;  {y.  1. ) now 
that  the  affair  is  come  to  a crisis,  things  are  as  bad 
as  they  can  be.  Pharaoh  is  in  the  height  of  pride, 
and  Israel  in  the  depth  of  misery;  now  is  my  time 
to  appear.”  See  Ps.  12.  5,  JVbwwdl  larise.  Note, 
Man’s  extremity  is  God’s  opportunity  of  helping 
and  saving.  Moses  had  been  exfiecting  what  God 
would  do:  but  now  he  shall  see  what  he  will  do, 
shall  see  his  day  at  length.  Job.  24.  1.  Moses  had 
been  trying  what  he  could  do;  and  could  effect  no- 
thing. “Well,”  says  God,  now  thou  shalt  see 
what  I will  do;  let  me  alone  to  deal  with  this  proud 
man,”  Job  40.  12,  13.  Note,  Then  the  deliverance 
of  God’s  church  will  be  accomplished,  when  God 
takes  the  work  into  his  own  hands.  TVith  a strong 
hand,  that  is,  being  forced  to  it  by  a strong  hand, 
he  shall  let  them  go.  Note,  As  some  are  brought 
to  their  duty  by  the  strong  hand  of  God’s  grace, 
who  are  made  willing  in  the  day  of  his  power;  so 
others  by  the  strong  hand  of  his  justice,  breaking 
t hose  that  would  not  bend. 

II.  He  gives  him  further  instructions,  that  both 
I c and  the  people  of  Israel  might  be  encouraged 


I to  hope  for  a glorious  issue  of  this  affair.  Take 
I comfort, 

1.  From  God’s  name  Jehovah,  v.  2.  3.  He  be- 
gins with  this,  I am  Jehovah,  the  same  with  I am 
that  lam,  Tlie  fountain  of  being,  and  blessedness, 
and  infinite  perfection.  'Phe  patriarchs  knew  his 
name,  but  tbe\'  did  not  know  him  in  this  matter  by 
that  which  tliis  name  signifies.  God  would  now  be 
known  by  Ins  name  Jehovah,  that  i.s,  (1.)  A God 
pertorming  what  he  had  promised,  and  so  inspiring 
confidence  in  his  piomises.  (2.)  A God  perfecting 
what  he  had  begun,  and  finishing  his  own  work. 
In  the  history  ot  the  creation,  God  is  never  called 
Jehoxmh,  till  the  hear  ens  and  the  eaith  were  finish- 
ed, (jen.  2.  4.  W hen  tne  salvation  of  the  saints  is 
cqmpleied  in  ete^  nal  life,  then  he  will  be  known  by 
his  name  Jehovah;  (Rev.  22.  13.)  in  the  mean  time 
they  shall  find  him  for  their  stiength  and  support, 
PA-shaddai,  a God  all-sufficient,  a Gcd  that  is 
enough,  and  will  be  s(',  Mic.  7.  20. 

2.  From  his  co\euant;  (z-.  4.)  / have  established 
my  covenant.  Note,  the  covenants  God  makes,  he 
estulilishes;  they  are  made  as  firm  as  the  power 
and  trutli  of  God  can  make  them.  We  may  ven- 
ture our  all  upon  this  bottom. 

3.  From  his  compassions;  (v.  5.)Ihave  heard  the 
groaning  of  the  children  of  Israel;  he  means  their 
groaning  on  occasion  of  the  lute  ha-  dships  put  upon 
tiiem.  Note,  God  takes  notice  of  the  increase  of 
his  people’s  calamities,  and  observes  how  their  ene- 
mies grow  upon  them. 

4.  Fi-om  his  present  resolutions,  za  6,  8.  Here  is 
line  upon  line  to  assure  them  that  they  shall  be 
brf  ught  ti-iumphantly  out  of  Egypt,  (z;.  6.)  and 
s’uuldbe  put  in  possession  of  the  land  of  Canaan; 
(za  8.)  I will  bring  you  out.  I will  rid  you.  I will 
redeem  you.  1 xvill  bring  you  into  the  land  of  Ca- 
naan, and  I will  give  it  you.  Let  man  take  the 
shame  ot  his  unbelief  which  needs  such  repetitions, 
and  let  God  have  the  gloiy  of  his  condescending 
grace  which  gives  us  such  repeated  assurances  for 
our  satisfaction. 

5.  From  Iris  gracious  intentions  in  all  these,  which 

were  g’eat,  and  becoming  him,  za  7.  (1.)  He  in- 

tended thei-  happiness;  I will  take  you  to  me  for  a 
peofile,  a jreculiar  people,  and  / will  be  to  you  a 
God;  more  t'nan  this  we  need  not  ask,  we  cannot 
have,  to  make  us  happy.  (2.)  He  intended  his 
own  glory  ; Ye  shall  ktiow  that  I am  the  Lord. 
God  will  attain  his  own  ends,  nor  shall  we  come 
short  of  them,  if  we  make  them  our  chief  end  too. 
Now,  one  would  think,  these  good  words  and  com- 
fortable words,  should  have  revived  the  drooping 
Israelites,  and  made  them  to  forget  their  miser)'; 
but,  on  the  contrary,  their  miseries  made  them  re- 
gardless of  God’s  promises;  (zr.  9.)  thev  hearkened 
not  unto  Moses  for  anguish  of  sfiirit.  That  is,  [1.] 
They  were  so  taken  up  with  their  troubles,  that 
they  did  not  heed  him.  [2.]  They  were  so  cast 
down  with  their  late  disappointment,  that  they  did 
not  believe  him.  And,  [3.]  They  had  such  a dread 
of  Pharaoh’s  power  and  wrath,  that  they  durst  not 
themselves  move  in  the  least  towaj-d  tlreir  deliver- 
ance. Note,  First,  Disconsolate  spirits  often  put 
from  them  the  comforts  they  are  entitled  to,  and 
stand  in  their  own  light.  See  Isa.  28.  12.  Second- 
ly, Strong  passions  oppose  strong  consolations.  By 
indulging  ourselves  in  discontent  and  fretfulness,  we 
deprive  ourselves  of  the  comfort  we  might  have 
both  from  God’s  word  and  from  his  providence, 
and  must  thank  ourselves  if  we  go  comfortless. 

10.  And  the  Lord  spake  unto  Moses, 
saying,  11.  Go  in,  speak  unto  Pharaoh 
king  of  Egypt,  that  he  let  the  children  of 
Israel  go  out  of  his  land.  12.  And  Moses 


252 


EXODUS.  VJ. 


spake  before  the  liORD,  saying,  Behold,  the 
(diildren  of  Israel  have  not  hearkened  unto 
me;  how  then  shall  Pharaoh  hear  me,  who 
am  of  uncircumcised  lips  ? 1 3.  And  the 

Lord  spake  unto  Moses  and  unto  Aaron, 
and  gave  them  a charge  unto  the  children 
of  Israel,  and  unto  Pharaoh  king  of  Egypt, 
to  bring  the  children  of  Israel  out  of  the 
land  of  Egypt. 

Here, 

1.  God  sends  Moses  the  second  time  to  Pharaoh, 
(i;.  11.)  upon  the  same  errand  as  before,  to  com- 
mand him  at  his  peril,  that  he  let  the  children  of  Is- 
rael go.  Note,  God  repeats  his  precepts,  before 
he  begins  his  punishments.  Those  that  have  often 
been  called  in  vain  to  leave  their  sins,  yet  must  be 
called  again  and  again,  whether  they  will  hear,  or 
whether  they  will  forbear,  Ezek.  3.  1 1.  God  is 
said  to  hew  sinners  by  his  prophets,  (Hos.  6.  5.) 
which  denotes  the  repetition  of  the  strokes;  How 
often  would  I have  gathered  you! 

2.  Moses  makes  objections,  as  one  discouraged, 
and  willing  to  give  up  the  cause;  (v.  12.)  He 
pleads,  (1.)  Theunlikelihoodof  Pharaoh’s  hearing; 

Behold,  the  children  of  Israel  have  not  hearkened 
unto  me,  they  give  no  heed,  no  credit  to  what  I 
have  said;  how  then  can  I expect  that  Pharaoh 
should  hear  me?  If  the  anguish  of  their  spirit 
makes  them  deaf  to  that  which  would  compose  and 
comfort  them,  much  more  will  the  anger  of  his  spi- 
rit, his  pride  and  insolence,  make  him  deaf  to  that 
which  will  but  exasperate  and  provoke  him.”  If 
God’s  professing  people  hear  not  his  messengers, 
how  can  it  be  thouglit  that  his  professed  enemy 
should?  Note,  The  frowardness  and  untractable- 
ness  of  those  that  are  called  Christians,  greatly  dis- 
courage ministers,  and  make  them  ready  to  despair 
of  success,  in  dealing  with  those  that  are  atheistical 
and  profane.  We  would  be  instrumental  to  unite 
Israelites,  to  refine  and  purify  them,  to  comfort  and 
pacify  them ; but  if  they  hearken  not  to  us,  how 
shall  we  prevail  with  those  in  whom  we  cannot  pre- 
tend to  such  an  interest?  But  with  God  all  things 
are  possible.  (2.)  He  pleads  the  unreadiness  and 
infirmity  of  his  own  speaking;  lam  of  uncircum- 
cised lifts;  it  is  repeated,  v.  30.  He  was  conscious 
to  himself  that  he  had  not  the  gift  of  utterance,  had 
no  command  of  language;  his  talent  did  not  lie  that 
way.  This  objection  God  had  gi\  en  a suffi  ient 
answer  to  before,  and  therefore  he  (ught  not  to 
have  insisted  upon  it,  for  the  sufficiency  of  grace 
can  s apply  the  defects  of  nature  at  any  time.  Nf  te, 
Though  our  infirmities  ought  to  humble  us,  yet 
they  ought  not  to  discourage  us  from  doing  our  best 
in  any  ser  ice  we  have  to  do  for  God.  His  strength 
is  made  perfect  in  our  weakness. 

3.  God  again  joins  Aarcn  in  commi.'-sion  with 
Moses,  and  puts  an  end  to  the  dispute,  by  intci-])es- 
ing  his  own  authoritv,  and  giving  them  both  a so- 
lemn ch  rge,  upon  the'r  allegiance  to  their  great 
Lord,  to  execute  it  with  all  jjossib'e  expedition  and 
fidelity.  When  Moses  ’■epe  its  his  baffled  a’-gu- 
ments,  he  shall  be  argued  with  no  longer,  but  God 
gives  him  a charge,  and  Aaron  with  him,  both  to 
the  children  of  Israel  and  to  Pliar.ioh,  t'.  13.  Note, 
God’s  authoritv  is  suffi  dent  to  answer  all  objecti<ms, 
and  hinds  us  to  obedience,  without  murmuring  or 
disputing,  Phil.  2.  14.  Moses  himself  has  need  to 
be  charged,  and  so  U Timothy,  1 Tim.  6.  13.  2 
Tim.  4.  1. 

14.  These  he  the  heads  of  their  fathers’ 
houses : The  sons  of  lleuben,  the  first-born 
of  Israel ; Hanoch,  and  Phallu,  Hezron, 


and  Carmi : these  he  the  families  of  Reu 
ben.  15.  And  the  sons  of  Simeon;  Jem 
uel,  and  Jamin,  and  Ohad,  and  Jachiu, 
and  Zoliar,  and  Shaul,  the  son  of  a Cana- 
anitish  woman:  these  are  the  families  of 
Simeon.  16.  And  these  are  the  names  of 
the  sons  of  Levi,  according  to  their  genera- 
tions; Gershon,  and  Kohath,  and  Merari, 
And  the  years  of  the  life  of  Levi  were  a 
hundred  thirty  and  seven  years.  17.  The 
sons  of  Gershon;  Libni,  and  Shimi,  ac- 
cording to  their  families.  18.  And  the  sons 
of  Kohath ; Amram,  and  Izhar,  and  He- 
bron, and  Uzziel.  And  the  years  of  the 
life  of  Kohath  were  a hundred  tliirty  and 
three  years.  19.  And  the  sons  of  Merari; 
Alahaii,  and  Mushi:  these  are  the  families 
of  Levi,  according  to  their  generations. 
20.  And  Amram  took  him  Jochebed,  his 
father’s  sister,  to  wife;  and  she  bare  him 
! Aaron  and  Moses.  And  the  years  of  the 
life  of  Amram  were  a hundred  and  thirty 
and  seven  years.  2 1 . And  the  sons  of 
Izhar;  Korah,  and  Ncpheg,  and  Zichri. 

: 22.  And  the  sons  of.  Uzziel;  Mishael,  and 
^ Elzapiian,  and  Zitliri.  23.  And  Aaron  took 
I liim  Elisheha,  daughter  of  Amminadab, 
sister  of  A^aashon,  to  wife;  and  she  hare 
I him  N^adah  and  Ahihu,  Eleazar  and  Itha- 
I mar.  24.  And  the  sons  of  Korah;  Assir, 
' and  Elkanah,  and  Abiasapli : these  are  the 
j families  of  tiie  Korhites.  25.  And  Eleazar, 
Aaron’s  son,  took  him  one  of  the  daughters 
of  Puliel  to  wife ; and  she  hare  liim  Phin- 
elias:  these  are  the  heads  of  the  fathers  of 
the  Levites,  according  to  their  families. 
26.  Tliese  are  that  Aaron  and  Aloses,  to 
'whom  the  I.ord  said.  Bring  out  the  chil- 
I dr(!n  of  Israel  from  the  land  of  Egypt,  ac- 
cording to  their  armies.  27.  These  are 
they  which  sjiake  to  Pharaoh  king  of 
Egypt,  to  liring  out  the  children  of  Israel 
from  Egypt : these  are  that  Moses  and 
Aaron.  28.  And  it  came  to  pass,  on  the 
day  lehert  the  L-'RD  spake  unto  Aloses  in 
the  land  of  Egypt,  29.  dJiat  the  Lord 
spake  unto  AIosc's,  saying,  1 am  the  Lord: 
speak  thou  unto  Pharaoh  king  of  Egypt  all 
that  1 say  unto  thee.  30.  And  Moses  said 
Ixdore  the  L'  RD,  Behold,  1 am  of  uncir- 
cnmcised  lips,  and  how  shall  Pharaoh 
lu'arken  unto  me  ? 

We  havcluue  a geue: ilogy,  ii  t lui  endless  one, 
sucti  as  the  aposOe  co  ndemns,  (1  4'im.  1.  4.)  for  it 
ends  in  those  two  gre;  t ])an  i>  ts,  Mc  ses  and  Aaron, 
and  comes  in  licre  to  sh  'w  that  t'ley  wci  c Israelites, 

I bone  of  their  bone,  ;ind  flesh  of  their  flesh,  whom 
I they  were  sent  to  deliver,  raised  u])  \into  them  of 
1 their  lu’cniren,  as  Christ  also  slu  u’d  be,  who  was 
to  be  the  Pnidiet  and  Prh'st,  the  Kedeemer  and 
Lawgiver,  < f the  pe('plc  < f Israel,  and  whose  gene- 
alogy also,  like  this,  was  to  be  carefully  preserved 


EXODUS,  Vll. 


The  V'p'ids  of  the  houses  of  three  of  the  tribes  are 
here  named,  agreeing  with  the  accounts  we  had, 
Gai.  46.  Dr.  Lightfoot  thinks  that  Reuben,  Si- 
meon, iiid  Levi,  are  thus  -dignified  here  by  them- 
selves for  this  reason;  because  they  three  were  left 
under  marks  of  infamy  by  their  dying  father,  Reu- 
ben for  his  incest,  and  Simeon  and  Levi  for  their 
murder  of  the  Shechemites;  and  therefore  Moses 
would  put  this  particular  honour  upon  them,  to 
magnify  God’s  mercy  in  their  repentance  and  re- 
mission, as  a pattern  to  tliem  that  should  after- 
ward believe:  the  two  first,  rather,  seem  to  be  ! 
mentioned  only  for  the  sake  of  a third,  which  was  , 
Levi,  from  whom  Moses  and  Aaron  descended,  j 
and  all  the  priests  of  the  Jewish  church.  Thus 
was  the  tribe  of  Levi  distinguished  betimes.  Ob- 
serve here, 

1.  That  Kohath,  from  whom  Moses  and  Aaron, 
and  all  the  priests,  derived  their  pedigree,  was  a 
younger  son  of  Levi,  v.  16.  Note,  The  grants  of 
God’s  favours  do  not  go  by  seniority  of  age,  and 
priority  of  birth,  but  the  divine  sovereignty  often 
prefers  the  younger  before  the  elder,  so  crossing 
hands. 

2.  That  the  ages  of  Levi,  Kohath,  and  Amram, 
the  father,  grandfather,  and  great-grandfather  of 
Moses,  are  here  recorded;  they  all  lived  to  a great 
age,  Levi  to  137,  Kohath  to  133,  and  Amram  to 
137;  Moses  himself  came  much  short  of  them,  and 
fixed  70  or  80  for  the  ordinary  stretch  of  human 
life;  (Ps.  90.  10.)  for  now  that  God’s  Israel  was 
multiplied,  and  become  a great  nation,  and  divine 
revelation  was  by  the  hand  of  Moses  committed  to 
writing,  and  no  longer  trusted  to  tradition,  the  two 
great  reasons  for  the  long  lives  of  the  patriarchs 
ceased,  and  therefore  from  henceforward  fewer 
years  must  serve  men. 

3.  That  Aaron  married  Elislieba,  (the  same 
name  with  that  of  the  wife  of  Zecharias,  Elizabeth, 
as  Miriam  the  same  with  Mary, ) daughter  of  Am- 
minadab,  one  of  the  chief  of  the  fathers  of  the  tribe 
of  Judah ; for  the  tribes  of  Levi  and  Judah  often  in- 
termarried, V.  23. 

4.  It  must  not  be  omitted  that  Moses  has  recorded 
the  marriage  of  his  father  Amram  with  Jochebed 
his  OAvn  aunt;  {v.  20.)  and  it  appears  by  Numb.  26. 
59,  that  it  must  be  taken  strictly  for  his  father’s 
own  sister,  at  least  by  the  half  blood:  this  marriage 
was  afterward  forbidden,  as  incestuous,  (Lev.  18. 
12.)  which  might  be  looked  upon  as  a blot  upon  his 
family,  though  before  that  law ; yet  Moses  does  not 
conceal  it,  for  he  sought  not  his  own  praise,  but 
wrote  with  a sincere  regard  to  truth,  whether  it 
smiled  or  frowned  upon  him. 

5.  He  concludes  it  with  a particular  mark  of 
honour  on  the  persons  he  was  writing  of,  though 
himself  was  one  of  them,  v.  26,  27.  These  are  that 
Moses  and  Aaron,  whom  God  pitched  upon  to  be 
his  plenipotentiaries  in  this  treaty.  'I'hese  were 
they  whom  God  spake  to,  {v.  26. ) and  who  spake 
to  Pharaoh  on  Israel’s  behalf,  n.  27.  Note,  Com- 
munion with  God  and  senuceablenessto  his  church, 
are  things  that,  above  any  other,  put  time  honour 
upon  men.  Those  are  great  indeed  whom  God 
converses  Avith,  and  whom  he  employs  in  his  ser- 
vice. Such  were  that  Moses  and  Aaron;  and  some- 
thing of  this  honoui  have  all  his  saints,  who  are 
made  to  our  God  kings  and  priests. 

In  the  close  of  the  chapter,  he  returns  to  his  nar- 
rative, which  he  had  broken  off  from  somewhat  I 
abruptly,  (m.  13.)  and  repeats  (1.)  Tire  charge  God 
had  giv  en  him  to  deliver  his  message  to  Pharaoh; 
(i’.  29. ) Speak  all  that  I say  unto  thee,  as  a faithful 
ambassador.  Note,  Those  that  go  on  God’s  errand, 
must  not  shun  to  declare  the  whole  counsel  of  God. 
(2.)  His  objection  against  it,  v.  30.  Note,  Those 
th.  t have  at  any  time  spoken  unadvisedly  with 


253 

their  lips,  ought  often  to  reflect  upon  it  with  regret, 
as  Mosls  seems  to  do  here. 

CHAP.  VII. 

In  this  chapter,  I.  The  dispute  between  God  and  Moses 
finishi  s,  and  Moses  applies  himself  to  the  execution  of 
his  coniinission,  in  obedience  to  God’s  command,  v.  1 . .7. 
II.  The  dispute  between  Moses  and  Pharaoh  begins,  and 
a fumous  trial  ol'  skill  it  was  ; Moses,  in  God’s  name,  de- 
mands Israel’s  release ; Pharaoh  denies  it.  The  contest 
is  between  the  power  of  the  great  God,  and  the  power 
of  a [iroud  prince;  and  it  will  be  found,  in  the  issue, 
that  when  God  judgeth,  he  will  overcome.  I.  Moses 
confirn  s the  demand  he  had  made  to  Pharaoh,  by  a 
miracle,  turning  his  rod  into  a serpent;  but  Pharaoh 
hardens  his  heart  against  this  conviction,  v.  8- • 13.  2. 

He  chastises  his  disobedience  by  a plague,  the  first  of 
the  ten,  turning  the  waters  into  blood  ; but  Pharaoh 
hardens  his  heart  against  this  correction,  v.  14.  .25. 

1.  4 ^ D tlie  Lord  said  unto  Moses,  See, 
I have  made  thee  a god  to  Pha- 
raoh ; and  Aaron  thy  brother  shall  be  thy 
prophet.  2.  Thou  shalt  speak  all  that  J 
command  thee ; and  Aaron  thy  brother 
shall  speak  unto  Pharaoh,  that  he  send  the 
children  of  Israel  out  of  his  land.  3.  And 
I will  harden  Pharaoh’s  heart,  and  mul- 
tiply my  signs  and  my  wonders  in  the  land 
of  Egypt.  4.  But  Pharaoh  shall  not 
hearken  unto  you,  that  I may  lay  my  hand 
upon  Egypt,  and  bring  forth  mine  armies, 
and  my  people  the  children  of  Israel,  out 
of  the  land  of  Egypt  by  great  judgments. 
5.  And  the  Egyptians  shall  know  that  1 
am  the  Lord,  when  I stretch  forth  mine 
hand  upon  Egypt,  and  bring  out  the  chil- 
dren of  Israel  from  among  them.  6.  And 
Moses  and  Aaron  did  as  the  Lord  com- 
manded them,  so  did  they.  7.  And  Moses 
tvas  fourscore  years  old,  and  Aaron  fourscore 
and  three  years  old,  when  they  spake  unto 
Pharaoh. 

Here, 

I.  God  encourages  Moses  to  go  to  Pharaoh,  and, 
at  last,  silences  all  his  discouragements.  (1.)  He 
clothes  him  with  great  power  and  authority;  (n.  1.) 
I have  made  thee  a god  to  Pharaoh,  that  is,  my 
representative  in  this  affair,  as  magistrates  are 
called  gods,  because  they  are  God’s  vicegerents. 
He  was  authorized  to  speak  and  act  in  God’s  name 
and  stead,  and,  under  the  divine  direction,  was  en- 
dued with  a divine  power,  to  do  that  which  is  above 
the  ordinary  power  of  nature,  and  invested  with  a 
divine  authority  to  demand  obedience  from  a sove- 
reign prince,  and  punish  disobedience.  Moses  was 
a god,  but  he  was  only  a made  god,  not  essentially 
one  by  nature;  he  was  no  god  but  by  commission. 
He  was  a god,  but  he  was  only  a god  to  Pharaoh; 
the  li\  ing  and  true  God  is  God  to  all  the  world.  It 
is  an  instance  of  God’s  condescension,  and  an  evi- 
dence that  his  thoughts  towards  us  are  thoughts  of 
peace,  that  when  he  treats  with  men,  he  treats  by 
men,  whose  terror  shall  not  make  us  afraid.  (2.) 
He  again  nominates  him  an  assistant,  his  brother 
Aaron,  who  was  not  a man  of  uncircumcised  lips, 
but  a notable  spokesman;  “He  shall  be  thy  pro- 
phet,” that  is,  “he  shall  speak  from  thee  to  Pha- 
raoh, as  prophets  do  from  God  to  the  children  of 
men.  Thou  shalt,  as  a god,  inflict  and  remove  the 
plagues,  and  Aaron  as  a prophet,  shall  denounce 
them,  and  threaten  Pharaoh  with  them.”  (3.)  He 


254 


EXODUS,  VII. 


tells  him  the  worst  of  it,  that  Pharaoh  would  not  | 
he  irkeii  to  him,  and  yet  the  woi-k  should  be  done 
at  las  , Is  ael  should  be  delivered,  that  Godthei'ein 
should  be  glorified,  v.  4,  5.  The  Egyptians  who 
would  not  know  the  Lord,  should  be  made  to  know 
him.  Note,  It  is,  and  ought  to  be,  satisfaction 
enough  to  God’s  messenge  s,  that  whatever  con- 
tradiction and  opposition  may  be  given  them,  thus 
far  they  shall  gain  their  point,  that  God  will  be  glo- 
rified in  the  success  of  their  embassy,  and  all  his 
chosen  Israel  will  be  saved,  and  then  they  have  no 
reason  to  say  that  they  have  laboured  in  vain.  See 
here,  [1.]  How  God  glorifies  himself;  he  makes 
people  know^  that  he  is  Jehovah;  Israel  is  made  to 
know  it  by  the  performance  of  his  promises  to 
them,  {ch.  6.  3.)  and  the  Egyptians  are  made  to 
know  it  by  the  pouring  out  of  his  wrath  upon  them; 
thus  God’s  name  is  exalted  both  in  them  that  are 
saved  and  in  them  that  perish.  [2.]  What  method 
he  takes  to  do  this:  he  humbles  the  proud,  and  ex- 
alts the  poor,  Luke  1.  51,  52.  If  God  stretch  out 
his  hand  to  sinne'  s in  vain,  he  will  at  last  stretch 
out  his  hand  upon  them;  and  who  can  bear  the 
weight  of  it.^ 

IL  Moses  and  Aaron  apply  themselves  to  their 
work  without  further  objection;  77iey  did  as  the 
Lord  commanded  them.,  xc  6.  Their  obedience, 
all  things  considered,  was  Avell  worthy  to  be  cele-  j 
brated,  as  it  is  by  the  Psilmist;  (Ps.  105.  28.)  | 
They  reb  dled  not  agahist  his  word,  namely,  Moses 
and  Aaron,  whom  he  mentions,  v.  26.  Thus  Jonah, 
though,  at  first,  he  was  very  averse,  at  length  went 
to  Nineveh.  Notice  is  taken  of  the  age  of  Moses 
and  Aaron,  when  they  undertook  this  glorious 
service.  Aaron,  the  elder,  (and  yet  in  the  infei  icr 
office,)  was  eighty-three,  Moses  was  eighty;  both 
of  them  men  of  great  gravity  and  experience, 
whose  age  was  venerable,  and  wliose  years  might 
teach  wisdom,  v.  7.  Joseph,  who  was  to  be  only  a 
servant  to  Pharaoh,  was  preferred  at  thirty  years 
old:  but  Moses,  who  was  to  be  a god  to  Pharaoh, 
was  not  so  dignified  until  he  was  eighty  years  old. 
It  was  fit  that  he  should  long  wait  for  such  an  hon- 
our, and  be  long  in  preparing  for  such  a service. 

8.  And  the  Lord  spake  unto  Moses 
and  unto  Aaron,  saying,  9.  Wlieu  Pha- 
raoh shall  speak  unto  you,  saying.  Show 
a miracle  for  you : thtui  thou  shall  say 
unto  Aaron,  Take  thy  rod,  and  cast  it  be- 
fore Pharaoh,  and  it  shall  become  a ser- 
pent. 10.  And  Moses  and  Aaron  went  in  ' 
unto  Pharaoh,  and  they  did  so  as  the  Lord 
had  commanded:  and  Aai’on  cast  down 
his  rod  before  Pharaoh,  and  before  his 
servants,  and  it  became  a serpent.  11. 
Then  Pharaoh  also  called  the  vvis(^  men 
and  the  sorcerers:  now  the  magicians  of 
Egypt,  they  also  did  in  like  manner  with 
their  enchantments:  12.  For  they  cast 
down  every  man  his  rod,  and  they  became 
serpents:  but  Aaron’s  rod  swallowed  up 
their  rods.  1.3.  And  he  hardened  Pha- 
raoh’s heart,  tliat  he  hearkened  not  unto 
them  -,  as  the  Lord  had  said. 

The  fi'  St  time  tluit  Moses  made  his  application 
to  Pliavaoh,  he  jiroduced  his  instnictions  only;  now 
he  is  directed  to  produce  his  credentials,  and  does 
accordingly. 

1.  It  is  t.'iken  f )r  granted,  that  Pharaoh  would 
challenge  these  demandants  to  work  a miracle,  that, 


by  a pe:  formance  evidently  above  the  power  of  na 
ture,  they  might  pro\  e their  commission  from  the 
God  of  nature.  Pharaoh  will  say,  iihow  a miracle; 
not  with  any  desire  to  be  convinced,  but  with  the 
hope  that  nt  ne  will  be  wi  ought,  and  then  he  would 
have  some  colour  for  his  infidelity. 

2.  Orders  are  therefore  gi\  en  to  turn  the  rod  imo 
a serpent,  according  to  tire  instructions,  ch.  4.  S. 
The  same  rod  that  was  to  give  the  signal  of  the 
other  miracles,  is  now  itself  tire  subject  of  a mira- 
cle, to  put  a reputation  upon  it.  Aar  on  cast  his  rod 
to  the  ground,  and  instantly  it  became  a sei  pent,  x>. 
10.  This  was  proper,  not  only  to  affect  Pharaoh 
with  wonder,  but  to  strike  a ter-ror  upon  him;  ser- 
pents ai-e  hurtful,  dreadful  animals;  the  very  sight 
of  one,  thus  nriraculously  pr  oduced,  might  have 
softened  his  heart  into  a fear  of  that  God  by  whose 
power  it  was  produced.  This  first  nrir-acle,  though 
it  was  not  a plague,  yet  amoirnted  to  the  threaten- 
ing of  a plague.  If  it  made  not  Pharaoh  feel,  it 
made  him  fear;  and  this  is  God’s  method  of  dealing 
with  sinner’s — he  comes  upon  them  gr  adually. 

3.  This  miracle,  though  too  plain  to  be  denied,  is 
enervated,  and  the  conviction  of  it  taken  off,  by  the 
magicians’  imitation  of  it,  v.  11,  12.  Moses  had 
been  or  iginally  instructed  in  the  lear  ning  of  the 
Egyptiarrs,  and  was  suspected  to  have  impr-oved 
himself  in  magical  arts,  rn  his  long  r etirement;  the 
magicians  ai’e  therefore  sent  for,  to  vie  with  him. 
And  some  think  those  of  that  pi’ofession  had  a par 
ticular  spite  against  the  Hebrews,  ever  since  Joseph 
put  them  all  to  shame,  by  interpr  eting  a dream 
which  they  could  make  nothing  of,  in  remembrance 
of  which  slur  put  upon  their  pr  edecessors,  these 
magicians  withstood  Moses,  as  it  is  explained,  2 
Tim.  3.  8.  Their  r’ods  became  serpents,  r eal  ser- 
pents; some  think,  by  the  power  of  God,  beyond 
tlieir  intention  or  expectation,  for  the  har  dening  of 
Phar  aoh’s  hear  t.  Other  s think  by  the  power  of 
evil  angels,  artfully  substituting  serpents  in  the 
room  of  the  rods;  God  per  mitting  the  delusion  to 
be  wr’ought,  for  wise  and  holy  ends,  thatMci/  might 
believe  a lie,  who  I’eceived  not  the  tr  uth,  and  here- 
irr  the  Lor  d was  I’ighteous.  Yet  this  nright  have 
helped  to  frighten  Pharaoh  into  a conrpliance  with 
the  demands  of  Meses,  that  he  might  be  fi’eed  from 
these  dreadful,  unaccountable  phenomena,  with 
which  he  saw  himself  on  all  sides  sur-r’ounded.  But 
to  the  seed  of  the  ser  pent  these  serpents  were  no 
amazement.  Note,  God  suffers  the  lying  spirit  tc 
do  strange  things,  that  the  faith  rf  'some  may  be 
tr’ied  and  manifested,  (Deut.  13.  3.  1 Cor'.  11.  19.) 
that  the  infidelity  of  other’s  may  be  confir-med,  and 
that  he  who  is  filthy,  may  be  filthy  still,  2 Cor.  4.  4. 

4.  Yet,  in  this  contest,  Moses  plainly  gains  the 
victory;  the  serpent  which  Aar’on’s  I’od  was  turned 
irrto,  swallowed  up  the  others,  which  was  sufficient 
to  have  convinced  Pharaoh  on  which  side  the  I’ight 
lay.  Note,  Gr’eat  is  the  truth,  and  will  prevail. 
Tire  cause  of  God  will  undoubtedly  tr’iumph  at  last 
over  all  competition  and  conti’adiction,  and  will 
reign  alone,  Dan.  2.  44.  But  Phar’aoh  was  not 
wr’ought  upon  by  this;  the  magicians  having  pro- 
duced serperrts,  he  had  this  to  say,  that  the  case 
between  them  and  Moses  was  disputable;  and  the 
vei’y  appear’ance  of  arr  oppesitiorr  to  trarth,  and  the 
least  head  made  agairrst  rt,  ser\  c those  for  a jus- 
tification of  their  infidelity,  who  ar-e  prejudiced 
against  the  light  and  love  of  it. 

14.  And  the  Lord  said  unto  Moses, 
Pharaoh’s  heart  is  hardened,  lie  refnseth  to 
let  the  people  go.  15.  Get  thee  unto  Pha- 
raoh in  the  morning;  lo,  he  goeth  out  unto 
the  water;  and  thou  shalt  stand  by  the 
I river’s  brink  against  he  rome;  and  the  rod 


265 


EXODUS,  VII. 


which  was  turned  to  a serpent  shalt  thou 
take  in  thine  hand.  16.  And  thou  shalt 
say  unto  him,  the  Lord  God  of  the  He- 
brews hath  sent  me  unto  thee,  saying,  Let 
my  people  go,  that  they  may  serve  me  in 
the  wilderness:  and,  behold,  hitherto  thou 
w’ouldest  not  hear.  17.  Thus  saith  the 
Lord,  In  this  thou  shalt  know  that  I am 
the  Lord:  behold,  1 will  smite  with  the 
rod  that  is  in  my  hand  upon  the  waters 
which  are  in  the  river,  and  they  shall  be 
turned  to  blood.  1 8.  And  the  hsh  that  is 
in  the  river  shall  die,  and  the  river  shall 
stink;  and  the  Egyptians  shall  loathe  to 
drink  of  the  water  of  the  river.  19.  And 
the  Lord  spake  unto  Moses,  Say  unto 
Aaron,  Take  thy  rod,  and  stretch  out  thine 
hand  upon  the  waters  of  Egypt,  upon  their 
streams,  upon  their  rivers,  and  upon  their 
ponds,  and  fipon  all  their  pools  of  water, 
that  they  may  become  blood;  and  that 
there  may  be  blood  throughout  all  the  land 
of  Egypt,  both  in  vessels  of  wood,  and  in 
vessels  of  stone.  20.  And  Moses  and 
Aaron  did  so,  as  the  Lord  commanded; 
and  he  lift  up  the  rod,  and  smote  the  waters 
that  loere  in  the  river,  in  the  sight  of  Pha- 
raoh, and  in  the  sight  of  his  servants;  and 
all  the  waters  that  were  in  the  river  were 
turned  to  blood.  2 1 . And  the  fish  that  was 
in  the  river  died;  and  the  river  stank,  and  the 
Egyptians  could  not  drink  of  the  water  of 
the  river:  and  there  was  blood  throughout  all 
the  land  of  Egypt.  22.  And  the  magicians 
of  Egypt  did  so  with  their  enchantments ; 
and  Pharaoh’s  heart  was  hardened,  neither 
did  he  hearken  unto  them ; as  the  L.ord 
had  said.  23.  And  Pharaoh  turned,  and 
went  into  his  house,  neither  did  he  set  his 
heart  to  this  also.  24.  And  all  the  Egyp- 
tians digged  round  about  the  river  for  water 
to  drink ; for  they  could  not  drink  of  the 
water  of  the  river.  25.  And  seven  days 
were  fulfilled,  after  that  the  Lord  had 
smitten  the  river. 

Here  is  the  first  of  the  ten  plagues,  the  turning 
of  the  water  into  blood,  which  was,  1.  A dreadful 
plague,  and  very  grievous;  the  very  sight  of  such 
vast  rolling  streams  of  blood,  pure  blood,  no  doubt 
florid  and  high-coloured,  could  not  but  strike  a hor- 
ror upon  people:  much  more  afflictive  were  the  con- 
sequences of  it.  Nothing  more  common  than  water; 
so  wisely  has  Providence  ordered  it,  and  so  kindly, 
that  that  which  is  so  needful  and  ser\  iceable  to  the 
comfort  of  human  life,  should  be  cheaj),  and  almost 
every  where  to  be  had:  but  now  the  Egvptiahs 
must  either  drink  blood,  or  die  for  thirst.  Fish  was 
much  of  their  food,  (Numb.  11.  5.)  but  the  chang- 
ing of  the  waters  Avas  the  death  of  the  fish,  it  was  a 

fiestilence  in  that  element;  (-y.  21.)  The  fish  died. 
n the  general  deluge,  they  escaped,  because  per- 
haps they  had  not  then  contributed  so  much  to  the 
luxury  of  man  as  they  have  since;  but,  in  this  par- 
ticular judgment,  they  perished;  (Ps.  105.  29.)  He 


slew  their  fish;  and  when  another  destruction  of 
Egypt,  long  afterward,  is  threatened,  the  disap- 
pointment of  those  that  make  sluices  and  ponds  for 
fish  is  particularly  noticed,  Isa.  19.  10.  Egypt  was 
a pleasant  land,  but  the  noisome  stench  of  dead  fish 
and  blood,  which  by  degrees  would  grow  putrid, 
now  rendered  it  very  unpleasant.  2.  It  was  a 
righteous  plague,  and  justly  inflicted  imon  the 
Egyptians.  For,  (1.)  Nilus,  the  river  of  Egj'pt, 
was  their  idol;  they  and  their  land  deri\  ed  so  much 
benefit  from  it,  that  they  ser . ed  and  Avorshipped  il 
more  than  the  Creator.  The  true  Fountain  otNile 
being  unknown  to  them,  they  paid  all  their  devo- 
tions  to  its  stre.  ms:  here  therefore  God  punished 
them,  and  turned  that  into  blood,  which  they  had 
turned  into  a god.  Note,  That  creature  which  we 
idolize,  God  justly  removes  from  us,  or  imbitters  to 
us.  He  makes  that  a scourge  to  us,  which  we  make 
a competitor  Avith  him.  (2. ) They  had  stained  the 
river  with  the  bh  od  of  the  HebreAvs’  children,  and 
noAv  God  made  that  river  all  bloody;  thus  he  gave 
them  blood  to  drink,  for  they  Avere  Avorthy,  Rev. 
16.  6.  Note,  Never  any  thirsted  after  blood,  but, 
sooner  or  later,  thev  had  enough  of  it.  3.  It  Avas  a 
plague;  "Egypt  had  a great  dependence 
upon  their  river,  (Zech.  14.  18. ) so  that,  in  smiting 
the  river,  they  Avere  Avarned  of  the  destruction  of 
all  the  productions  of  their  country,  till  it  came,  at 
last,  to  their  first-born,  and  this  red  riA  er  proved  a 
direful  omen  of  the  ruin  of  Pharaoh  and  all  his  for- 
ces in  the  Red-sea.  This  plague  of  Egypt  is  allud- 
ed to  in  the  prediction  of  the  ruin  of  the  enemies 
of  the  NeAv  Testanient  church.  Rev.  16.  3,  4.  But 
there,  the  sea,  as  Avell  as  the  rivers  and  fountains  of 
water,  is  turned  into  blood;  for  spiritual  judgments 
reach  further,  and  strike  deeper,  than  temporal 
judgments  do.  And  lastly,  let  me  observe  in  gen- 
eral concerning  this  plague,  that  one  of  the  first  mi- 
racles Moses  wrought,  was,  turning  water  into 
blood,  lAut  that  one  of  the  first  miracles  our  Lord 
Jesus  Avrought,  Avas,  turning  Avater  into  wine;  for 
the  laAV  Avas  given  by  Moses,  and  it  Avas  a dispensa- 
tion of  death  and  terror;  but  grace  and  truth,  which, 
like  Avine,  makes  glad  the  heart,  came  by  Jesus 
Christ. 

Noav, 

I.  Moses  is  directed  to  give  Pharaoh  warning  of 
this  plague.  Pharaoh’s  heart  is  hardened,  (t>.  14.) 
therefore  go  try  what  this  will  do  to  soften  it,  v.  15. 
Moses  perhaps  may  not  be  admitted  into  Pharaoh’s 
presence-chamber,  or  the  room  of  state,  Avhere  he 
used  to  giA  e audience  to  ambassadors;  and  there- 
fore he  is  directed  to  meet  him  by  the  river’s  brink, 
Avhither  God  foresaw  he  would  come  in  the  morn- 
ing, either  for  the  pleasure  of  a morning’s  Avalk, 
or  to  pay  his  moming  devotions  to  the  riA  er;  (for 
thus  all  people  Avill  walk,  every  one  in  the  name  of 
his  god,  they  will  not  fail  to  Avorship  their  god  every 
morning;)  there  Moses  must  be  ready  to  give  him  a 
neAv  summons  to  surrender,  and,  in  case  of  a refu- 
sal, to  tell  him  of  the  judgment  that  was  coming 
upon  that  very  riv'er,  on  the  banks  of  Avhich  they 
were  now  standing.  Notice  is  thus  given  him  of  R 
beforehand,  that  they  might  have  no  colour  to  say 
it  was  a chance,  or  to  attribute  it  to  any  other  cause, 
but  that  it  might  appear  to  be  done  by  the  power 
of  the  God  of  the  HebreAvs,  and  as  a punishment 
upon  him  for  his  obstinacy.  Moses  is  expressly  or- 
dered to  take  the  rod  Avith  him,  that  Pharaoh 
might  be  alarmed  at  the  sight  of  that  rod  Avhich 
had  so  lately  triumphed  over  the  rods  of  the  magi- 
cians. Noav  learn  hence,  1.  That  the  judgments 
of  God  are  knoAvn  to  himself  beforehand.  He 
knoAvs  Avhat  he  Avill  do  in  wrath  as  well  as  mercy. 
Every  consumption  is  a consumption  determined, 
Isa.  10.  23.  2.  That  men  cannot  escape  the  alarms 
of  God’s  wrath,  because  they  cannot  go  out  of  the 


256 


EXODUS,  VIIT. 


hearing  cf  their  own  consciences:  he  that  made 
their  hearts,  can  make  his  sw  rd  to  approach  them. 
3.  That  God  warns,  before  he  wounds;  for  he  is 
long-suffering,  not  willing  that  any  should  pensh, 
but  that  all  should  come  to  repentance. 

II.  Aaron  (who  carried  the  mace)  is  directed  to 
summon  the  plague  by  smiting  the  river  with  his 
rod;  71.  19,20.  It  was' done  in  the  sight  of  Pharaoh 
and  his  attend  nts,  for  God’s  true  miracles  were  not 
performed,  asS  tan’s  lying  wonders  were,  by  them 
that  jieeped  and  muttered;  truth  seeks  no  corners. 
An  amazing  change  was  immediately  wrought;  all 
the  waters,  not  only  in  the  river  but  in  all  their 
ponds,  were  turned  into  blood.  1.  See  here  the  al- 
mighty power  of  God.  Every  ci-eature  is  that  to 
us,  which  he  makes  it  to  be,  water  or  blood.  2.  See 
the  mutability  of  all  things  under  the  sun,  and  what 
changes  we  may  meet  with  in  them.  That  which 
is  water  to-day,  may  be  blood  to-morrow;  what  is 
always  vain  may  soon  become  vexatious.  A river, 
at  the  best,  is  transient;  but  divine  justice  can  cpiick- 
ly  make  it  malignant.  3.  See  what  mischievous 
work  sin  makes.  If  the  things  that  have  been  our 
comforts,  prove  our  crosses,  we  must  thank  our- 
selves: it  is  sin  that  turns  our  waters  into  blood. 

III.  Pharaoh  endeavours  to  confront  the  miracle, 
because  he  resolves  not  to  humble  himself  under 
the  plague.  He  sends  for  the  magicians,  and,  by 
God’s  permission,  they  ape  the  miracle  with  their 
enchantments,  (y.  22.)  and  this  served  Pharaoh 
for  an  excuse  not  to  set  his  heart  to  this  also;  (7;. 
23. ) a pitiful  excuse  it  was.  Could  they  have  turn- 
ed the  river  of  blood  into  water  again,  it  had 
been  a miracle  indeed,  then  they  had  proved  their 

ower,  and  Pharaoh  had  been  obliged  to  them  as 
is  benefactors.  But  for  them,  when  there  was 
such  scarcity  of  water,  to  turn  more  of  it  into  blood, 
only  to  show  their  art,  plainly  intimates  that  the  de- 
sign of  the  devil  is  only  to  delude  his  devotees  and 
amuse  them ; not  to  do  them  any  real  kindness,  but 
to  keep  them  from  doing  real  kindness  to  them- 
selves by  repenting,  and  returning  to  their  God. 

IV.  The  Egyptians,  in  the  mean  time,  are  seek- 
ing for  relief  against  the  plagiie,  digging  round 
about  the  river,  for  water  to  drink,  v.  24.  Proba- 
bly, they  found  some,  with  much  ado,  God  remem- 
beiing  mercy  in  the  midst  of  wrath,  for  he  is  full  of 
compassion,  and  would  not  let  the  subjects  smart 
too  much  for  the  obstinacy  of  their  prince. 

V.  The  plague  continued  seven  days,  v.  25.  In 
all  that  time.  Pharaoh’s  proud  heart  would  not  let 
him  so  much  as  desire  Moses  to  intercede  for  the 
removal  of  it.  Thus  the  hypocrites  in  heart  heap 
up  wrath,  they  cry  not  when  he  binds  them;  (Job 
36.  13.)  and  then  no  wonder  that  his  anger  is  not 
turned  away,  but  his  hand  is  stretched  out  still. 

CHAP.  VIII. 

Three  more  of  the  plagues  of  Egypt  are  related  in  this 
chapter,  I.  That  of  the  frogs,  which  is,  1.  Threatened, 
V.  I..4.  2.  Inflicted,  V.  5,  6.  3.  Mimicked  by  the  magi- 
cians, v.  7.  4.  Removed,  at  the  humble  request  of  Pha- 

raoh, (v.  8..  14)  who  yet  hardens  his  heart,  and,  notwith- 
standing his  promise  "while  the  plague  was  upon  him,  (v. 
8.)  refuses  to  let  Israel  go,  v.  15.  II.  The  plague  of 
lice,  V.  16,  17.  By  which,  1.  The  magicians  were  baf- 
fled ; (v.  18,  19.)  and  yet,  2.  Pharaoh  was  hardened,  v. 
19.  111.  That  of  flies.  1.  Pharaoh  is  warned  of  it  be- 

fore, (v.  20,  21  ) and  told  that  the  land  of  Goshen  should 
be  exempt  from  this  plague,  v.  22,  23.  2.  The  plague  is 

brought,  V.  24.  3.  Pharaoh  treats  with  Moses  about 

the  release  of  Israel,  and  humbles  himself,  v.  25.  .29.  4. 
The  plague  is,  thereupon,  removed,  (v.  31.)  and  Pha- 
raoh’s heart  hardened,  v.  32. 

I.  A ND  the  Lord  spake  unto  Moses, 
Go  unto  Pliaraoli,  and  say  unto  him, 
Thus  saith  the  Lord,  Let  my  people  go. 


that  they  may  serve  me.  2.  And  if  thou 
refuse  to  let  thcni  go,  behold,  I will  smite  all 
thy  borders  with  frogs : 3.  And  the  river 

shall  bring  forth  I'logs  abundantly,  which 
shall  go  up  and  come  into  tiiine  house,  and 
into  tliy  bed-chamber,  and  upon  thy  bed, 
and  into  the  house  of  thy  servants,  and  upon 
thy  people,  and  into  thine  ovens,  and  into  thy 
kneading-troughs : 4.  And  tiie  frogs  shall  come 
up,  both  on  thee,  and  upon  thy  people,  and 
upon  all  thy  ser\  ants.  5.  And  the  Lord 
spake  unto  Moses,  Say  unto  Aaron,  Stretch 
forth  thine  hand  with  tliy  rod  over  the 
streams,  over  the  rivers,  and  over  the  ponds, 
and  cause  frogs  to  come  up  upon  the  land 
of  Egypt.  6.  And  Aaron  stretched  out  his 
hand  over  the  waters  of  Egj'pt ; and  tlie 
frogs  came  up,  and  covered  the  land  of 
Eg^^pt.  7.  And  the  magicians  did  so  with 
their  enchantments,  and  brought  up  frogs 
upon  the  land  of  Egypt.  8.  '^I’hen  Pharaoh 
called  for  Moses  and  Aaron,  and  said.  En- 
treat the  Lord,  that  he  may  take  away  the 
frogs  from  me,  and  from  my  people ; and  I 
will  let  the  people  go,  that  they  may  do  sa- 
crifice unto  the  Lord.  9.  And  Moses  said 
unto  Pharaoh,  Glory  over  me  : when  shall 
I entreat  for  thee,  and  for  thy  seiwants,  and 
for  thy  people,  to  destroy  the  frogs  from 
thee  and  thy  houses,  that  they  may  remain 
in  the  river  only?  10.  And  he  said.  To- 
morrow. And  he  said.  Be  it  according  to 
thy  word ; that  thou  mayest  know  that  there 
is  none  like  unto  the  Lord  our  God.  11. 
And  the  frogs  shall  depart  from  thee,  and 
from  thy  houses,  and  fi  om  thy  servants,  and 
from  thy  people;  they  shall  remain  in  the 
river  only.  12.  And  Moses  and  Aaron 
went  out  from  Pharaoh  : and  Moses  cried 
unto  the  Lord,  because  of  the  frogs  which 
he  had  brought  against  Pharaoh.  13.  And 
the  Lord  did  accorrling  to  the  word  of  Mo- 
ses; and  the  frogs  died  out  of  the  houses, 
out  of  the  villages,  and  out  of  tlie  fields.  14. 
And  they  gathered  them  togetlier  upon 
heaps;  and  the  land  stank.  13.  But  when 
Pharaoh  saw  that  there  was  lespite,  he 
hardened  his  heart,  and  hearkened  nor  unto 
them  ; as  the  Lord  had  said. 

Pharaoh  is  here  threatened  first,  and  then 
plagued,  with  frogs,  as  afterward,  in  this  chapter, 
with  lice  and  flies,  little  despicable  inconsiderable 
animals,  and  yet  tlieir  vast  numbers  made  sore 
jjlagues  to  the  Egyptians.  God  could  have  plagued 
them  with  lions,  or  bears,  or  wohes,  or  with  vul- 
tures, or  other  birds  of  prey,  but  he  cho.se  to  do  it 
by  these  contemptible  ins’tniments;  1.  That  he 
might  magnify  his  own  power;  he  is  Lord  of  the 
hosts  of  the  whole  creation,  has  them  all  at  his 
beck,  and  makes  what  use  he  pleases  of  them. 
Some  have  thought  the  power  of  God  is  showed  as 
much  in  the  making  of  an  ant,  as  in  the  making  of 
an  elephant;  so  is  his  providence  in  serving  his  t wn 


257 


EXODUS,  VlIJ. 


purposes  by  the  least  ci’eatures  as  effectually  as  by 
the  strongest,  that  the  excellency  of  the  power,  in 
judgment  as  well  as  mercy,  may  be  of  God,  and 
not  of  the  creature.  See  what  reason  we  have  to 
stand  in  awe  of  this  God,  who,  when  he  pleases, 
can  arm  tlie  smallest  parts  of  the  ci  eation  against 
us.  If  God  be  our  enemy,  all  the  creatures  are  at 
war  Avith  us.  2.  That  he  might  humble  Pharaoh’s 
pride,  and  chastise  his  insolence.  What  a mortifi- 
cation must  it  needs  be  to  this  haughty  monai  ch, 
to  see  himself  brought  to  his  knees,  and  foi  ced  to 
submit,  by  such  despicable  means!  Every  child  is, 
ordinarily,  able  to  deal  with  those  invaders,  and 
can  triumph  over  them;  yet  now  so  numei  ous  are 
their  troops,  and  so  vigorous  their  assaults,  that 
Pharaoh,  with  all  his  chariots  and  horsemen, 
could  make  no  head  against  them.  Thus  he  fiour- 
eth  contemfit  ufion  princes  that  offer  contempt  to 
him  and  his  sovereignty,  and  makes  those  who  will 
not  own  him  above  them,  to  know  that  Avhen  he 
pleases,  he  can  make  the  meanest  creature  to  insult 
them  and  trample  upon  them. 

As  to  the  plague  of  frogs,  we  may  observe, 

I.  How  it  was  threatened.  Moses,  no  doubt,  at- 
tended the  Divine  Majesty  daily  for  fresh  insti-uc- 
tions,  and  (perhaps  rvhile  the  river  was  yet  blood) 
he  is  here  directed  to  give  notice  to  Pharaoh  of  an- 
other judgment  coming  upon  him,  in  case  he  con- 
tinue obstinate:  If  tboxi  refuse  to  let  them  go,  it  is 
at  thy  peril,  v.  1,  2.  Note,  God  does  not  punish 
men  for  sin,  unless  they  persist  in  it.  If  he  tuim 
not,  he  will  whet  his  sword;  (Ps.  7.  12. ) which  im- 
plies favour,  if  he  turn.  So  here.  If  thou  refuse,  I 
will  smite  thy  borders;  intimating,  that  if  Pharaoh 
complied,  the  controversy  should  immediately  be 
dropped.  The  plague  threatened  in  case  of  refusal, 
was  foi-midably  extensive;  frogs  rvere  to  make 
such  an  inroad  upon  them,  as  should  make  them  un- 
easy in  their  houses,  in  their  beds,  and  at  their  ta- 
bles; they  should  neither  eat,  nor  drink,  nor  sleep 
in  quietness,  but,  wherever  they  were,  should  be 
infested  by  them,  v.  3,  4.  Note,  1.  God’s  curse 
tipon  a man  will  pursue  him  wherever  he  goes, 
and  lie  heavy  upon  him  whate\  er  he  does.  See 
Deut.  28.  16,  isfe.  2.  There  is  no  avoiding  divine 
judgments,  rvhen  they  invade  with  commission.  j 

IL  Hoav  it  was  inflicted.  Pharaoh  not  reg:a’d- 
ing  the  alarm,  nor  being  at  all  inclined  to  yield  to  I 
the  summons,  Aaron  is  ordered  to  draw  out  the  for-  ' 
ces,  and  with  his  out-stretched  arm  and  rod  to  give  [ 
the  signal  of  battle.  Dictum  factum — no  sooner 
said  than  done;  the  host  is  mustered,  and,  under 
the  conduct  and  command  of  an  in\'isible  power, 
shoals  of  frogs  invade  the  land,  and  the  Egyptians 
with  all  their  art,  and  all  their  might,  cannot  check 
their  progress,  or  so  much  as  give  them  a diversion. 
Compare  this  with  that  prophecy  of  an  army  of  lo- 
custs and  caterpillars,  Joel  2.  2,  iJf  c.  and  see  Isa. 
14.  16,  17.  Frogs  came  up,  at  the  divine  call,  and 
covered  the  land.  Note,  God  has  many  ways  of 
disquieting  those  that  live  at  ease. 

III.  How  the  magicians  were  permitted  to  imi- 
tate it,  V.  7.  They  also  brought  up  frogs,  but 
could  not  remove  those  that  God  sent.  The  un- 
clean spirits  which  came  out  of  the  mouth  of  the 
dragon,  are  said  to  be  like  frogs,  which  go  forth  to 
the  Kings  of  the  earth,  to  deceive  them,  (Rev.  16. 
13.)  which  passage,  probably,  alludes  to  these 
frogs,  for  it  follows  the  account  of  the  turning  of 
the  waters  into  blood.  The  dragon,  like  the  ma- 
gicians, intended  by  them'  to  deceive,  but  God  in- 
tended by  them  to  destroy  those  that  would  be  de- 
ceived. 

IV.  How  Pharaoh  relented  under  this  plague;  it 
was  the  first  time  he  did  so,  v.  8.  He  begs  of  Moses 
to  intercede  for  the  removal  of  the  frogs,  and  pro- 
mises fair  that  he  will  let  the  people  go.  He  that  a 

VoL.  I.— 2 K 


while  ago  had  ken  with  the  utmost  disdain  both 
of  God  and  Moses,  now  is  glad  to  be  beholden  to 
the  mercy  of  God  and  the  prayers  of  Moses.  Note, 
Tliose  that  bid  defiance  to  God  and  prayer,  in  a day 
of  extremity,  first  or  last,  will  be  made  to  see  theii 
need  of  both,  and  rvill  cry,  I.ord,  Lord,  Matt.  7.  22. 
Those  that  had  bantered  prayer,  have  been  brought 
to  beg  it;  and  the  rich  man  that  had  scorned  Laza- 
rus, courted  him  for  a dn  p oi  water. 

V.  How  Moses  fixes  the  time  with  Pharach,  and 
then  prevails  with  God  by  prayer  for  the  removal 
of  the  frogs.  Moses,  to  show  that  his  performan- 
ces had  no  dependence  upon  tlie  conjunctions  or  op- 
positions of  tltjC  planets,  or  the  luckiness  c.f  any  one 
hour  more  than  another,  l)ids  Ph;iraoli  name  his 
time.  J\''ulliim  occurrit  tempus  regi — JYo  time  faced 
on  by  the  kirig  shall  be  objected  to,  v.  9.  Have  thou 
this  honour  over  me,  te  l me,  against  w/nn  I shall 
entreat  Jor  thee.  This  was  designed  for  Pharaoh’s 
conviction,  that  if  his  eyes  were  not  opened  by  the 
plague,  they  might  by  the  removal  cf  it.  So  vari- 
ous are  the  methods  God  takes  to  bring  men  to  re- 
pentance. 

Pharaoh  sets  the  time  for  to-morrow,  v.  10.  And 
wliy  not  immediately.^  Was  he  so  fond  rf  his  guests, 
that  he  W' \ild  have  them  stay  another  night  with 
him.^  No,  l)ut  probably  he  hoped  that  these 
Avould  go  away  themseh  es,  and  then  he  should  get 
clear  of  the  plague  without  being  obliged  either  to 
God  or  Moses.  Hoavc\  er,  Moses  joins  issue  with 
him  upon  it,  “ Be  it  accorduig  to  thy  word,  it  shall 
be  done  just  rvhen  thou  wouldest  have  it  done,  that 
thou  mayest  know  that,  whate\  er  the  magicians  pre- 
tend to,  there  is  none  like  unto  the  Lord  our  God.” 
None  has  such  a command  as  he  has  ct^er  all  the 
creatures,  nor  is  any  one  so  ready  to  forgive  those 
that  humble  themselves  before  him.  Note,  The 
great  design,  both  of  judgments  and  mercies,  is  to 
convince  us,  that  there  is  none  like  the  Lord  our  God, 
none  so  wise,  so  mighty,  so  good,  no  enemy  so  for- 
midable, no  friend  so  desirable,  so  valuable. 

Moses,  hereupon,  applies  himself  to  Gcd,  prays 
earnestly  to  him,  to  remand  the  frogs,  v.  12.  Note, 
We  must  pray  for  our  enemies  and  persecutors, 
even  the  worst,  as  Christ  did.  In  consequence  of 
the  application  c f Moses,  the  frogs  that  came  up 
one  day,  perished  the  next,  or  the  next  but  one. 
They  all  died;  (in  13.)  and  that  it  might  appear 
that  they  were  real  frogs,  their  dead  bodies  were 
left  to  be  raked  together  in  heaps,  so  that  the  smell 
of  them  became  offensive,  v.  14.  Note,  The  great 
Scjvereign  of  the  world  makes  what  use  he  pleases 
of  the  lives  and  deaths  of  his  creatures;  and  he  that 
gives  a being,  to  serve  one  purpose,  may  Avithout 
Avrong  to  his  justice,  call  for  it  again  immediately, 
to  serA^e  another  purpose. 

VI.  What  Avas  the  issue  of  this  plague,  v.  15. 
TVhen  Pharaoh  saw  there  was  a respite,  Avithout 
considering  either  Avhat  he  had  lately  felt,  or  what 
he  had  reason  to  fear,  he  hardened  his  heart.  Note, 
1.  Till  the  heart  is  reneAved  by  the  grace  of  God, 
the  impressions,  made  by  the  force  of  affliction,  do 
not  abide;  the  comictions  wear  off,  and  the  pr  omises 
that  w'ere  extorted,  are  forgotten.  Til  the  di.s- 
position  of  the  air  is  changed,  Avhut  thaws  in  the 
sun,  Avill  freeze  again  in  the  shade.  2.  God’s  pa- 
tience is  shamefully  abused  by  impenitent  sinneis. 
The  respite  he  giA^'es  them,  to  lead  them  to  repent- 
ance, they  are  hardened  by,  and  while  he  gracious- 
ly alloAvs  them  a truce,  in  order  to  the  making  cf 
tneir  peace,  they  take  that  opportunity  to  rally  again 
the  baffled  forces  of  an  obstinate  infidelity.  See 
Eccl.  8.  11.  Ps.  78.  34,  &c. 

16.  And  the  Lord  said  unto  Moses,  Say 
unto  Aaron,  Stretch  out  thy  rod,  and  smite 
the  dust  of  the  land,  that  it  may  become  lice 


258 


EXODUS,  VIII. 


throughout  all  the  land  of  Egypt.  17.  And 
they  did  so : for  Aaron  stretched  out  his 
hand  with  his  rod,  and  smote  the  dust  of 
the  earth,  and  it  became  lice  in  man 
and  in  beast ; all  the  dust  of  the  land  be- 
came lice  throughout  all  the  land  of  Egyjjt. 

1 8.  And  the  magicians  did  so  with  their  en- 
chantments to  bring  forth  lice,  but  they  could 
not : so  there  u'ere  lice  upon  man  and  upon 
beast.  19.  Then  the  magicians  said  unto 
Pharaoh,  This  is  the  finger  of  God : and 
Pharaoh’s  heart  was  hardened,  and  he 
hearkened  not  unto  them  ; as  the  Lord  had 
said. 

Here  is  a short  account  of  the  plague  of  lice.  It 
does  not  appear  that  any  warning  was  given  of  it 
before.  Pharaoh’s  abuse  of  the  respite  granted  to 
him,  might  have  been  a sufficient  warning  to  him 
to  expect  another  plague:  for  if  the  removal  of  an 
affliction  hai-den  us,  and  so  deprive  us  of  the  benefit 
of  it,  we  may  conclude  it  goes  away  with  a purpose 
to  return,  or  to  make  room  for  a worse. 

Observe,  I.  How  this  plague  of  lice  was  inflicted 
on  the  Egyptians,  v.  16,  17.  The  frogs  were  pro- 
duced out  of  the  waters,  but  these  lice  out  of  t/ie 
dust  of  the  earth;  for  out  of  any  part  of  the  creation 
God  can  fetch  a scourge,  with  which  to  correct 
those  that  rebel  against  him.  He  has  many  arrows 
in  his  quiver.  Even  the  dust  of  the  earth  obeys  him. 

“ Fearnot  then,  thou  worm  Jacob,  for  God  can  use 
thee  as  a threshing  instrument,  if  he  pleases;”  Isa. 
41.  14,  15.  These  lice,  no  doubt,  were  exti  emely 
vexatious,  as  well  as  scandalous,  to  the  Egypt. ans. 
Though  they  had  respite,  they  had  respite  but  a 
while.  Rev.  11.  14.  The  second  woe  wasp.: st,  but, 
nehold,  the  third  woe  came  very  quickly. 

II.  How  the  magicians  were  baffled  by  it,  i'.  18. 
They  attempted  to  imitate  it,  but  they  could  not; 
when  they  failed  in  that,  it  should  seem  they  at- 
tempted to  I’emove  it;  for  it  follows,  -So  there  were 
lice  ufion  man  and  beast,  in  spite  of  them.  This 
forced  them  to  confess  themselves  overpowered; 
This  is  the  finger  of  God,  v.  19.  that  is,  “ This 
check  and  re.straint  put  upon  us,  must  needs  be  from 
a divine  power.”  Note.  (1.)  God  has  the  dev ,1  in 
a chain,  and  limits  him,  both  as  a deceiver  and  as  a 
destroyer;  hitherto  he  shall  come,  but  no  further. 
The  devil’s  agents,  when  God  permitted  them, 
could  do  great  things;  but  when  he  laid  an  embar- 
go upon  them,  though  but  with  his  finger,  thej" 
could  do  nothing.  The  magicians’  inability,  in  this  I 
lesser  instance,  showed  whence  they  had  their  ab  l- 
ity  in  the  former  instances,  which  seemed  greater,  | 
and  that  they  had  no  power  against  Moses  but  what  j 
was  given  them  from  above.  (2.)  Sooner  or  1 ;ter,  | 
God  will  extort,  even  from  his  enemies,  an  acknow- 
ledgment of  his  own  sovereignty  and  over-ruling 
power.  It  is  certain  they  must  all  (as  we  say)  knock 
under  at  last,  as  Julian  the  a])ostate  did,  when  his 
dying  lips  confessed.  Thou  hast  overcome  me,  O 
thou  Galilean  ! Gocl  will  not  only  be  too  hard  for 
all  opposcrs,  but  will  foree  them  to  own  it. 

III.  How  Pharaoh,  notwithstanding  this,  was 
made  more  and  moij  obstinate;  (y.  19.)  even  those 
that  had  deceived  him,  now  said  enough  to  unde- 
ceive him,  and  yet  he  grew  more  and  more  obsti- 
nate. Even  the  miracles  and  the  judgments  were 
to  him  a savour  of  death  unto  death.  Note,  Those 
that  are  not  made  better  by  God’s  word  and  jirovi- 
dences,  are  commonly  made  worse  by  them. 

20.  And  the  Lord  said  unto  Moses, 
Rise  up  early  in  the  morning,  and  stand  be- 


fore Pharaoh  ; lo,he  cometh  forth  to  the  wa- 
ter; and  say  unto  him.  Thus  saith  the  LiORD, 
Let  my  people  go,  that  they  may  serve  me  : 
21.  Else,  if  thou  wilt  not  let  my  pcojile  go, 
behold,  1 will  send  swarms  of  Jiics  upon 
thee,  and  upon  thy  servants,  and  upo’.:  thy 
people,  and  into  thy  houses  ; and  the  houses 
of  the  Egy'ptians  shall  be  full  of  sw  ai  ms  of 
Jiies,  and  also  the  ground  whereupon  they 
are.  22.  And  1 will  sever  in  ihat  day  the 
land  of  Goshen,  in  wliich  my  people  dwell, 
that  no  swarms  of  Jiies  shall  lie  tliere  ; to 
the  end  thou  mayest  know  that  1 oin  the 
Lord  in  the  midst  of  the  earth.  23.  And  J 
will  put  a division  between  ni}'  people  and 
! thy  people : to-morrow  shall  tliis  sign  he.  24. 

' And  the  Lord  did  so : and  theie  came  a 
grievous  swarm  of  Jiies  into  the  house  of 
Pharaoh,  and  into  his  servants’  houses,  and 
into  all  the  land  of  Egypt ; the  land  was  cor- 
rupted by  reason  of  the  s\\  arms  <f  flies,  ‘do. 
And  Pharaoh  called  for  Moses  and  for 
I .Aaron,  and  said.  Go  ye,  sacrifice  to  your 
God  in  the  land.  26.  And  Moses  said.  It 
is  not  meet  so  to  do  ; for  we  shall  sacrifice 
the  abomination  of  the  Egyptians  to  the 
liORD  our  God:  lo,  shall  v^e  sacrifice  the 
abomination  of  the  Egyptians  before  their 
(yes,  and  will  they  not  stone  us  ? 27.  A\T 

will  go  three  days’  journey  into  tlie  wilder- 
ness, and  sacrifice  to  the  Lord  our  God,  as 
he  shall  command  us.  28.  And  Pharaoh 
said,  1 will  let  you  go,  that  ye  may  sacrifice 
to  the  Lord  your  God  in  the  wilderness; 
only  ye  shall  not  go  veiy  far  a\\  ay  : entreat 
, for  me.  29.  And  Moses  said,  Behold,  1 go 
|;  out  from  thee,  and  1 will  entreat  the  Lord 
that  the  swarms  of  fies  may  depart  from 
Pharaoh,  from  his  servants,  and  from  his 
[leople,  to-morrow : but  let  not  Pharaoh 
deal  deceitfully  any  more  in  not  letting  the 
people  go  to  sacrifice  to  the  Lord.  30.  And 
Moses  went  out  from  Pharaoh,  and  entreat- 
ed the  Lord.  31.  And  the  I^ord  did  ac- 
cording to  the  word  of  Moses  ; and  he  re- 
moved the  swarms  of  flies  from  Pharaoh, 
from  his  servants,  and  from  hispeoph^ : there 
remained  not  one.  32.  .And  Pharaoh  har- 
dened his  heart  at  this  time  also,  neither 
would  he  let  the  people  go. 

Here  is  the  story  of  the  plague  of  flies,  ir.  which 
we  are  told, 

I.  How  it  was  threatened;  like  that  of  frogs,  be- 
fore it  was  inflicted.  Moses  is  directed  {v.  20. ) to 
rise  early  in  the  morning,  to  meet  Pharaoh  when 
became  forth  to  the  water,  and  there  to  reiieat  his 
demands.  Note,  1.  Those  that  would  bring  great 
things  to  pass  for  God  and  their  generation  must 
rise  early,  and  redeem  time  in  the  morning.  Pha- 
raoh was  early  up  at  his  superstitious  dc^'Otions  to 
the  river;  and  shall  we  be  for  more  sleep  and  more 
slumber,  when  any  service  is  to  be  done,  w'hich 


259 


EXODUS,  VIII. 


would  pass  well  in  our  account  in  the  great  day?  2. 
Those  that  would  approve  themselves  God’s  faith- 
ful servants  must  not  be  afraid  of  the  face  of  man. 
Moses  musts^a/2cf  before  Pharaoh,  proud  as  he  was, 
and  tell  him  that  wliieh  was  in  the  highest  degree 
humbling,  must  challenge  him  (if  he  refused  to  re- 
lease his  captives)  to  engage  with  an  army  of  flies, 
which  would  obey  (jod’s  orders  if  Pharaoh  would 
not.  See  a like  threatening,  Is  . 7.  18,  The  Lord 
will  hisfi  (or  wh  stle)  for  the  jiy  and  the  bee,  to  come 
and  serve  h s purposes. 

II  How  the  Hgypti  uisundthe  Hebrews  were  to  be 
rem  rkably  distuig  i slied  in  this  plague,  v.  22,  23. 
It  is  \)robable  tliat  this  distinction  liad  not  been  so 
manifest  and  observable  in  any  of  the  foregoing 
plagues,  as  it  was  to  be  in  this.  Thvis,  as  the 
plague  of  iice  was  made  more  convincing  than  any 
before  it,  by  running  the  magicians  aground,  so  was 
this,  by  the  dist  notion  made  between  the  Egyp- 
tians and  the  Hebrews.  Pharaoh  must  be  made  to 
know  that  G'od  is  the  Lord  in  the  riidst  of  the  earth; 
and  by  this  it  will  be  known  beyond  disjnite.  1. 
Swarms  of  flies,  which  seem  to  us  to  fly  at  random, 
shall  be  m uiifestly  under  the  conduct  of  an  intelli- 
gent mind,  while  they  are  <d)nve  the  direction  of 
any  nmn.  “ Hir.her  they  sh  11  go,”  says  Moses, 
“ and  thither  they  shall  not  come;’’  nd  the  perfor- 
mance is  punctuady  according  to  this  appointment, 
and  both,  aompared,  amount  to  a dmimnstration  that 
he  til  t said  it,  and  he  that  did  it,  was  the  same, 
even  li  Being  of  infinite  power  and  wisdom.  2.  The 
servants  and  worshippers  of  the  gre  t .Tehovah  shall 
be  ])reserved  frf'in  sharing  in  the  common  calami- 
ties of  the  place  they  live  in;  so  th  t the  pi  gue 
which  annoys  all  their  neighbours,  shall  not  ap- 
proach them,  and  this  shall  be  an  incontestable 
proof,  th  -t  God  is  the  Lord  in  the  midst  of  the  earth. 
Put  both  these  together,  and  it  ajijiears  that  the  eyes 
of  the  Lord  run  to  and  fro  through  the  earth,  and 
tnrough  the  air  too,  to  direct  th  t winch  to  us  seems 
most  casual,  to  serve  some  gi-eat  and  designed  end, 

I hat  he  may  s/iotf  hunsr If  strong  on  the  behalj  of 
those  whose  hearts  are  upright  with  him,  2 C-hron. 
16.  9. 

Observe  how  it  is  repeated,  (rv  23.)  I will  put  a 
division  between  my  people  and  thy  people.  Note, 
rile  Lord  knows  them  that  are  his,  end  will  make 
it  a]ipear,  perhaps  in  this  world,  certainly  in  the 
other,  that  he  has  set  them  apart  for  himself.  A 
i1 . will  come,  when  ye  shall  return  and  discern  be- 
tw  ( n the  righteous  and  the  wicked,  (Mai.  3.  18. ) the 
sheep  and  the  goats,  (Matt.  25.  32.  Ezek.  34.  17.) 
though  now  intermixed. 

III.  How  it  was  inflicted,  the  day  after  it  was 

threatened;  came  a grievous  swarm  of  flies, 

{v.  24.)  flies  of  divers  sorts,  and  such  as  devoured 
them,  Ps.  78.  45.  The  prince  of  the  power  of  the 
air  has  gloried  in  being  Beel-zebub,  the  god  of  flies; 
but  here  it  is  proved  that  even  in  that,  he  is  a pre- 
tender, and  an  usui’per,  for  even  with  swarms  of 
fl-es  God  fights  against  his  kingdom,  and  prevails. 

IV.  How  Pharaoh  upon  this  attack,  sounded  a 
parley,  and  entered  into  a treaty  with  Moses  and 
Aaron  about  a surrender  of  his  captives:  but  ob- 
sei  ve  with  what  reluctance  he  yields. 

1.  He  is  content  they  should  sacrifice  to  their 
God,  pro'>  idedthey  would  do  it  in  the  land  of  Egypt, 
V.  25.  Note,  God  can  extort  a toleration  of  his  wor- 
ship, even  from  those  that  are  really  enemies  to  it. 
Pharaoh,  under  the  smart  of  the  rod,  is  content  they 
should  do  sacrifice,  and  will  allow  liberty  of  con- 
science to  God’s  Israel,  even  in  his  own  land. 

But  Moses  will  not  accept  his  concession,  he  can- 
not doit,  V.  56.  It  would  be  an  abomination  to  God, 
should  they  offer  the  Egyptians  sacrifices,  and  it 
would  be  :ui  abomination  to  the  Egyptians,  should 
they  offer  to  God  their  own  sacrifices,  as  they  ought; 


’!  so  that  they  could  not  sacrifice  in  the  land,  without  in- 
curringt  iC  dispieasin  e,  cither  of  their  God  or  of  their 
task-m  sters;  therefore  he  insists  upon  it,  (-u.  27.) 
Tl'e  will  go  three  days'  journey  into  the  wilderness. 
Note,  'i'hose  that  wot, Id  i ffei'  acceptable  sacrifice 
to  God,  must,  (1.)  Separate  themselves  from  the 
wicked  and  ])rofanc,  f.  r we  cannot  have  fellowship 
both  with  the  Father  of  ligiits,  and  with  the  works 
of  darkness,  both  with  Christ  and  with  Belial,  2 Cor. 
6.  14,  &c.  Ps.  26.  4,  6.  (2.)  They  must  retire 

from  the  distractions  of  ihe  world,  and  get  as  far  as 
may  be  from  the  noise  c f it.  Israel  cannot  keep  the 
feast  of  the  Lord,  cither  among  the  brii  k-kilns,  cr 
amongthe  flesh-pots  of  Egypt;  no,  li  e will  go  into 
the  wdderness,  Hos.  2.  14.  Cant.  7.  11.  (3.  j Thev 

must  observe  the  divine  appointment:  “ We  will 
sacrifice  as  God  shall  command  us,  and  ni  t other- 
wise.” Though  they  were  in  the  utmost  degree  of 
slavery  to  Pharaoh,  yet,  in  the  worshi])  of  God,  they 
must  observe  his  commands,  and  not  Pharaoh’s. 

2.  When  this  proposal  is  rejected,  he  consents 
for  them  to  go  into  the  wilderness,  provided  thev 
do  not  go  very  fur  away,  not  so  far  but  that  he 
might  fetch  them  buck  again,  v.  28.  It  is  probable 
that  he  had  heard  of  the  r design  upon  Canaan,  and 
s’uspected  that  if  once  they  left  Egypt,  they  would 
never  come  back  again;  and  therefore  when  he  is 
forced  to  consent  that  they  shall  go,  (the  swarms  of 
flies  buzzing  the  necessity  in  his  ears,)  yet  he  is  not 
willing  that  they  should  go  out  of  h's  reach.  Thus 
some  sinners  who,  in  a pang  of  conviction,  pai  t with 
their  sins,  yet  are  loath  they  should  go  very  far 
away,  for  when  the  fright  is  over,  they  will  return 
to  them  again.  We  observe  here  a struggle  be- 
tween Pharaoh’s  convictions  and  his  corruptions  ; 
his  convictions  said,  “ Let  them  go;”  his  cerrup- 
i ti-^ns  said,  “Yet  not  very  far  away:”  but  he  sided 
with  his  corruptions  against  his  convictions,  and  it 
I was  his  ruin. 

i This  proposal  Moses  so  far  accepted,  as  that  he 
i promised  the  remo  val  of  this  plague  upon  it,  n.  29. 

; See  here, 

(1.)  How  ready  Gcd  is  to  accept  sinners’  submis- 
sions. Pharaoh  does  but  say,  Emtreat  for  me, 

\ (tho  ugh  it  is  with  regret  that  he  humbles  so  far,) 
■ and  Moses  promises  immediately,  I will  entreat  the 
: Lord  for  thee;  Wv.XhG  m'ght  see  what  the  design 
of  the  plague  was,  not  to  bring  him  to  ruin,  but  to 
I bring  him  to  repentance.  With  what  pleasure  did 
God  say,  (1  Kings  21.  29.)  Seest  thou  how  Ahab 
humbles  himself? 

(2.)  What  need  we  have  to  be  admonished  that 
we  be  sincere  in  our  submission;  But  let  not  Pha- 
raoh deal  decei fully  any  more.  Those  that  deal 
deceitfully  are  justly  suspected,  and  must  be  cau- 
tioned not  to  return  again  to  folly,  after  God  has 
once  more  spoken  peace.  Be  not  deceived,  God  is 
not  mocked;  if  we  think  to  put  a cheat  upon  Gcd 
bv  a counterfeit  repentance,  and  a fraudulent  sur- 
render of  ourselves  to  him,  we  shall  prove,  in  the 
end,  to  have  put  a fatal  cheat  upon  our  own  souls. 

Lastly,  The  issue  of  all,  was,  that  God  gracious- 
ly removed  the  plague,  (v.  30,  31.)  but  Pharaoh 
perfidiouslv  returned  to  his  hardness,  and  would  not 
let  the  people  go,  v.  32.  His  pride  would  not  let 
him  part  with  such  a flower  of  his  crown  as  his  do- 
minion over  Israel  was,  nor  his  covetousness,  with 
such  a branch  of  his  revenue  as  their  labours  were. 
Note,  Reigning  lusts  break  through  the  strongest 
bonds,  and  make  men  impudently  presumptuous 
I and  scandalously  perfidious.  Let  net  sin  therefoi*e 
; reign,  for  if  it  do,  it  will  betray  and  hurry  us  to  the 
I grossest  absurdities. 

i CHAP.  IX. 

I In  this  chapter  we  have  an  account  of  three  more  of  the 
j plagues  of  Egypt.  I.  Murrain  among  the  cattle,  which 


^60 


EXODUS,  IX. 


Was  fatal  to  them,  v.  1 . . 7.  II.  Boils  upon  man  and 
beast,  V.  8 . . 12.  III.  Hail  with  thunder  and  lightning. 
1.  VVarning  is  given  of  this  plague,  v.  13. . 21.  2.  It  is 

inflicted  to  their  great  terror,  v.  22 . . 26.  3.  Pharaoh  in 

d fright  renews  his  treaty  with  Moses,  but  instantly 
breaks  his  word,  v.  27 . . 35. 

1 . ^ I^HEN  the  Lord  said  unto  Moses, 
1 Go  in  unto  Pharaoh,  and  tell  him, 
d’hus  saith  the  Lord  God  of  the  Hebrews, 
Let  my  people  go,  that  they  may  serve  me. 
y.  h'or  if  thou  refuse  to  let  them  go,  and  wilt 
I'lold  them  still,  3.  Behold,  the  hand  of  the 
Lord  is  upon  thy  cattle  which  is  in  the 
!ield,  upon  the  horses,  upon  the  asses,  upon 
tlu;  camels,  upon  the  oxen,  and  upon  the 
.sheep:  there  shall  he  a very  grievous  mur- 
rain. 4.  And  the  Lord  shall  sever  lietween 
the  cattle  of  Israel  and  the  cattle  of  Egypt: 
and  there  shall  nothing  die  of  all  that  is  the 
children’s  of  Israel.  5.  And  the  Lord  ap- 
pointed a set  time,  saying.  To-morrow  the 
Lord  shall  do  this  thing  in  the  land.  6. 
And  the  Lord  did  that  thing  on  the  mor- 
row, and  all  the  cattle  of  Egypt  died : but 
of  the  cattle  of  the  children  of  Israel  died 
not  one.  7.  And  Pharaoh  sent,  and,  be- 
hold, there  was  not  one  of  the  cattle  of  the 
Israelites  dead.  And  the  heart  of  Pharaoh 
was  hardened,  and  he  did  not  let  the  people 
go.  ' 

Here  is, 

I.  Warning  given  of  another  plague,  namely.  The 
murrain  of  beasts.  When  Pharaoh’s  heart  was  hard- 
ened, after  he  had  seemed  to  relent  under  the  former 
plague,  then  Moses  is  sent  to  tell  him  there  is  another 
coming,  to  try  what  that  would  do  toward  reviving 
the  impressions  of  the  former  plagues.  Thus  is  the 
’vorath  of  God  revealed  from  heaven,  both  in  his 
word,  and  in  h's  works,  against  all  ungodliness  and 
unrighteousness  of  men.  1.  Moses  puts  Pliaraoh  in 
a very  fair  way  to  prevent  it;  Let  my  people  go,  v. 
1.  This  was  still  the  demand,  God  will  have  Is- 
rael released;  Pharaoh  opposes  it,  and  the  trial  is, 
whose  word  shall  stand.  See  how  jealous  God  is  ; 
for  his  people;  when  the  year  of  his  redeemed  fy  j 
cQ?ne,  he  will  gime  Egypt  for  their  ransom;  that  | 
kingdom  shall  be  ruined,  rather  than  Israel  shall  ! 
not  be  delivered.  See  how  reasonable  God’s  de-  | 
mands  are;  whatever  he  calls  for,  it  is  but  his  own. 
They  are  my  people,  therefore  let  them  go.  2.  He 
describes  the  plague  that  should  come,  if  he  refused, 
V.  2,  3.  The  hand  of  immediately,  without 

the  stretching  out  of  Aaron’s  liand,  is  upon  the  cattle, 
many  of  which,  some  of  all  kinds,  should  die  by  a 
sort  of  pestilence.  This  was  greatly  to  the  loss  of 
the  owners:  they  had  made  Israel  poor,  and  now 
God  would  make  them  poor.  Note,  The  hand  of 
God  is  to  be  acknowledged  even  in  the  sickness 
and  death  cf  cattle  or  other  damage  sustained  in 
them,  for  a sparrow  falls  not  to  the  ground  without 
our  Father.  3.  As  an  evidence  of  the  special  hand 
of  God  in  it,  and  of  his  particular  favour  to  his  own 
people,  he  foretells  that  none  of  their  cattle  should 
die,  though  they  breathed  in  the  same  air,  and 
drank  of  the  same  water,  with  the  Egyptians’  cat- 
tle; (v  4.)  The  Lord  shall  sever.  Note,  When 
God’s  judgments  are  abroad,  though  they  may  fall 
noth  on  tiie  righteous  and  the  wicked,  yet  God 
makes  such  a distinction,  that  thev  are  not  the  same 
to  the  one  that  they  aj*e  to  the  other.  See  Isa,  27. 


7.  The  providence  of  God  is  to  be  acknowledged 

with  thankfulness  in  the  life  of  the  cattle,  for  he 
preserveth  man  imd  beast,  Ps.  36.  6.  4.  To  make 

the  warning  the  more  remarkable,  the  time  is  fixed; 
(v.  5.)  To-morrow,  it  shall  be  dene;  we  know  net 
what  any  day  will  bring  forth,  and  therefore  cannot 
say  what  we  will  do  to-mcrrtjw,  but  God  can. 

II.  The  plague  itself  inflicted.  The  cattle  died, 
V.  6.  Note,  The  creature  is  made  subject  to  vanity 
by  the  sin  of  man,  being  liable,  according  to  its  ca 
pacity,  both  to  serve  his  wickedness,  and  to  share 
m his  pun.shinent,  as  in  the  universal  deluge,  Rem. 

8.  20,  22.  Pharaoh  and  the  Egyptians  sinned;  but 
the  sheep,  what  had  they  dorie?  Yet  they  < re 
ph.gued.  See  Jer.  12.  4.  For  the  wickedness  tj 
the  land,  the  beasts  are  consumed.  The  Egyptians, 
afterward,  and,  some  think,  now,  worshipped  their 
cattle;  it  was  among  them  that  the  Israe  ites  learn- 
ed to  make  a god  of  a calf,  in  this  animal  therefore 
the  plague,  here  spoken  of,  meets  with  them.  Note, 
What  we  make  an  idol  of,  it  is  just  with  God  to  re- 
move from  us,  or  inibitterto  us.  See  Isa.  19.  1. 

III.  The  distinction  put  between  the  cattle  of  the 
Egyptians  and  the  Israelites’  cattle,  according  to  the 
word  of  God;  not  one  of  the  cattle  of  the  Israelites 
died,  V.  6,  7.  Does  God  take  care  for  oxen?  Yes, 
he  does;  his  providence  extends  itself  to  the  mean- 
est of  his  creatures.  But  it  is  written  also  for  cur 
sakes,  that,  trusting  in  God,  and  making  him  our 
refuge,  we  may  not  be  afraid  of  the  pestilence  that 
walketh  in  darkness,  no  not  though  thousands  fall 
at  our  side,  Ps.  91.  6,  7.  Pharaoh  sent  to  see  it  the 
cattle  of  the  Israelites  were  infected,  not  to  satisfy 
his  conscience,  but  only  to  gratify  his  curiosit\-,  or 
with  design,  by  way  ot  reprisal,  to  repair  his  own 
losses  out  of  their  stocks.  And  ha\  ing  no  good  de- 
sign in  the  inquiry,  the  report  brought  him  made  i.o 
impression  upon  him,  but,  on  the  contrary,  his 
heart  was  hardened.  Note,  To  those  that  are  wil- 
fully blind,  even  those  methods  of  conviction  which 
are  ordained  to  life,  prove  a savour  of  death  unto 
death. 

8.  And  the  Lord  said  unto  Moses  and 
unto  Aaron,  Take  to  you  liaiidfiils  of  ashes 
of  the  furnace,  and  let  Moses  sprinkle  it  to- 
ward the  heaven  in  the  si^ht  of  Pharaoh. 

9.  And  it  shall  become  small  dust  in  all  the 
land  of  Egypt,  and  shall  be  a boil  breaking 
forth  icith  blains  upon  man  and  upon  beast, 
throughout  all  the  land  of  Egypt.  10.  And 
they  took  ashes  of  the  furnace,  and  stood 
before  Pharaoh  ; and  Moses  sprinkled  it  up 
toward  heaven  : and  it  became  a boil  break- 
ing forth  with  blains  upon  man  and  upon 
beast.  11.  And  tlie  magicians  could  not 
stand  before  Moses,  because  of  the  boils; 
for  the  boil  was  upon  the  magicians,  and 
upon  all  the  Egyqjtians.  12.  And  the  Lord 
hardened  the  heart  of  Pharaoh,  and  he 
hearkened  not  unto  them  ; as  the  Lord 
had  spoken  unto  Moses. 

Observe  here,  concerning  the  plague  of  boils  and 
blains, 

1.  That  when  they  were  not  wrought  >.pon  by 
the  death  of  their  cattle,  God  sent  a plague  that 
seized  their  own  bodies,  and  touched  them  to  the 
nick.  If  lesser  judgments  do  not  A®  their  work, 
tod  will  send  greater.  Let  us  therefore  humble 
ourselves  under  the  mighty  hand  of  God,  and  go 
forth  to  meet  him  in  the  way  of  his  judgments,  that 
his  anger  may  be  turned  away  from  us. 


261 


EXODUS,  [X. 


2.  The  signal  given  by  which  this  plague  was 
summoned,  was  the  sprinkling  of  warm  ashes,  from 

furnace,  to’ward heaven,  {v.  8,  10.)  which  was 
to  signify  the  heating  of  the  air  with  such  an  infec- 
tion, as  should  produce  in  tlie  Ijodies  of  the  Egyp- 
tians sore  boils,  which  would  be  both  noisome  and 
painful.  Immediately  upon  the  scattering  of  the 
ashes,  a scalding  dew  came  down  out  of  the  air, 
which  blistered  wherever  it  fell.  Note,  Sometimes 
God  shows  men  their  sin  in  their  punishment;  they 
had  oppressed  Israel  in  the  furnaces,  ;md  now  the 
ashes  of  the  furnace  are  made  as  much  a teiTor  to 
them,  as  ever  their  task-masters  had  been  to  the 
Israelites. 

3.  The  plague  itself  was  very  grievous;  a com- 
mon eruption  would  be  so,  especially  to  the  nice  and 
delicate,  but  these  eruptions  were  inflammations, 
like  Job’s.  This  is  afterwards  called  the  botch  of 
Egy/it,  (Dent.  28.  27.)  as  if  it  wea-e  some  new 
disease,  never  heard  of  before,  and  known  ever  af- 
ter by  that  name.  ' Note,  Sores  in  the  body  are  to 
be  looked  upon  as  the  punishments  of  sin,  and  to  be 
hearkened  to  as  calls  to  repentance. 

4.  The  magicians  themselves  were  struck  with 

these  boils,  z’.  11.  (1.)  Thus  they  were  punished, 

both,  [1.]  For  helping  to  harden  Phai'aoh’s  heart, 
as  Elymas  for  seeking  to  pervert  the  right  nvays  of 
the  Lord;  God  will  severely  reckon  with  those  that 
strengthen  the  hands  cf  the  wicked  in  their  wick- 
edness. As  also,  [2.]  For  pretending  to  imitate  the 
former  plagues,  luid  making  themselves  and  Pha- 
raoh sport  with  them.  They  that  would  produce 
lice,  shall,  against  their  wills,  pi-oduce  boils.  Note, 
It  is  ill  jesting  with  God’s  judgments,  and  more 
dangerous  than  playing  with  fire.  Be  ye  not  mock- 
ers, lest  your  bands  be  made  strong,  (2.)  Thus 
they  were  shamed  in  the  presence  of  their  admirers. 
How  weak  were  their  enchantments,  which  could 
not  so  much  as  secure  themseh  es  ! The  devil  can 
give  no  protection  to  those  that  are  in  confederacy 
with  him.  (3. ) Thus  they  were  driven  the  field. 
Their  power  was  restrained  before,  {ch.  8.  18.)  but 
they  continued  to  confront  Moses,  and  confirm  Pha- 
raoh in  his  unbelief,  till  now,  at  length,  they  were 
forced  to  retreat,  and  could  not  stand  before  Moses, 
to  which  the  apostle  refers,  (2  Tim.  3.  9.)  when  he 
says,  that  their  folly  was  made  manifest  unto  all  men. 

5.  Pharaoh  continued  obstinate,  ior  now  the  Lord 
hardeyied  his  heart,  v.  12.  Before,  he  had  harden- 
ened  his  own  heart,  and  resisted  the  grace  of  God; 
and  now,  God  justly  gave  him  up  to  his  owm  heart’s 
lusts,  to  a reproljate  mind,  and  strong  delusions, 
permitting  Satan  to  blind  and  harden  him,  and  or- 
der ng  every  thing,  from  henceforward,  so  as  to 
make  him  more  and  more  obstinate.  Note,  Wilful 
h irdness  is  commonly  punished  with  judicial  hard- 
ness. If  men  .shut  their  eyes  against  t'le  light,  it  is 
just  with  God  to  close  their  eyes.  Let  us  dread 
this  as  the  sorest  judgment  a man  can  be  under,  on 
this  side  hell. 

1 3.  And  the  Lord  said  unto  Moses,  Rise 
iiD  eai  ly  in  the  morning;,  and  stand  before 
Pharaoli,  and  say  unto  him.  Thus  saith  the 
[iORD  God  of  the  Hebrett's,  Let  my  people 
i^o,  that  they  may  serve  me.  14.  For  1 
will  at  this  time  send  all  my  plag:ues  upon 
thiiie  lieart,  and  upon  thy  servants,  and  upon 
thy  people;  that  thou  mayestknow  that  Mere 
is  none  like  me  in  all  the  earth.  15.  For 
noiv  I rt  ill  stretch  out  my  hand,  that  I may 
smite  thee  and  thy  people  with  pestilence ; 
iind  ihou  shalt  be  cut  off  from  the  earth. 
IG.  And  in  very  deed  for  this  cause  have  I 


raised  thee  up,  for  to  show  in  thee  my  pow- 
er ; and  that  my  name  may  be  declared 
throughout  all  the  earth.  17.  As  yet  exalt- 
est  thou  thyself  against  my  people,  that  thou 
wilt  not  let  tliem  go?  18.  Behold,  to-mor- 
row about  this  time,  I will  cause  it  to  rain 
a very  grievous  hail,  such  as  hath  not  been 
in  Egj'pt  since  the  Ibundation  thereof  even 
until  now.  19.  Send  therefore  now,  and 
gather  thy  cattle,  and  all  that  thou  hast  in 
the  field;  for  upon  every  man  and  beast 
which  shall  be  found  in  the  field,  and  shall 
not  be  brought  home,  the  hail  shall  come 
dov/n  upon  them,  and  they  shall  die.  20. 
He  that  feared  the  word  of  the  Lord  among 
the  servants  of  Phai  aoh  made  his  servants 
and  his  cattle  flee  into  the  houses:  21. 
And  he  that  regarded  not  the  word  of  the 
Lord  left  his  servants  and  his  cattle  in  the 
field. 

Here  is, 

I.  A general  declaration  of  the  wrath  of  God 
against  Pharaoh  for  his  obstinacy.  Though  God 
has  hardened  his  heart,  {y.  12.)  yet  Moses  must 
repeat  his  applications  to  him ; God  suspends  his 
grace,  and  yet  demands  obedience,  to  punish  him 
for  requii'ing  bricks  of  the  children  of  Israel,  when 
he  denied  them  straw.  God  would  likewise  show 
forth  a pattern  of  long-suffering,  and  how  he  waits 
to  be  gracious  to  a rebellious  and  gainsaying  people. 
Six  times  the  demand  had  been  made  in  vain,  yet 
Moses  must  make  it  the  seventh  time.  Let  my  peo- 
ple go,  V.  13. 

A most  dreadful  message  Moses  is  here  ordered 
to  deliver  to  him,  whether  he  will  hear,  or  whether 
he  will  forbear.  1.  He  must  tell  him  that  he  is 
marked  for  ruin;  that  he  now  stands  c.s  the  butt  at 
which  God  would  shoot  all  the  arrows  of  his  wrath; 
(z’.  14,  15.)  New  I will  scud  all  my  plagues.  Now 
that  no  place  is  found  for  repentance  in  Pharaoh, 
nothing  cim  prevent  his  utter  dcstructicn,  for  that 
only  would  ha\  e prevented  it.  Now  that  God  be- 
gins to  harden  his  heart,  his  case  is  desperate.  “I 
will  send  my  plagaies  upon  thy  heart,  not  only  tem- 
poral plagues  upon  thy  body,  but  spiritual  plagues 
upon  thy  soul.”  Note,  God  can  send  plagues  upon 
the  heart,  either  by  making  it  senseless,  or  by 
making  it  hopeless — and  those  are  the  worst 
plagues.  Pharaoh  must  now  exjmet  no  respite,  no 
cessation  of  arms,  but  to  be  followed  with  plague 
upon  plague,  till  he  is  utterly  consumed.  Note, 
When  God  judges,  he  will  overcome;  none  ever 
hardened  his  heart  against  him,  and  prospered.  2, 
He  must  tell  him,  that  he  is  to  remain  in  histoiy,  a 
standing  monument  of  the  justice  and  power  of 
God’s  wrath;  (za  16.)  “For  this  cause  have  I raised 
thee  up  to  the  throne  at  th's  time,  and  made  thee 
to  stand  the  shock  of  the  plagues  hitherto,  to  show 
in  thee  my  power.  ” Providence  ordered  it  so,  that 
Moses  should  have  a man  of  such  a fierce  and  stub- 
born spirit  as  he  was,  to  deal  with;  and  every  thing 
was  so  managed  in  this  transaction,  as  to  make  it  a 
most  signal  and  memorable  instance  of  the  power 
God  has,  to  humble  and  bring  down  the  proudest 
of  his  enemies.  Every  thing  concurred  to  signalize 
thisi  that  God’s  name,  that  is,  his  incontestable 
sov  ereignty,  his  irresistible  power,  and  his  inflexi- 
ble justice,  might  be  declared  throughout  all  the 
earth,  not  only  to  all  places,  but  through  all  ages 
while  the  earth  remains.  Note,  God  sometimes 
raises  up  very  bad  men  to  honour  and  power 


^62  EXODUS,  IX. 


spares  them  long,  and  suffers  them  to  grow  insuf- 
ferably insolent,  that  he  may  be  so  mucli  the  moi-e 
glorified  in  their  destruction  at  last.  See  how  the 
neighbouring  nations,  at  that  time,  improved  the 
ruin  of  Pharaoh  to  the  glory  of  God;  {ch.  18. 
] 1.)  Jethro  said  upon  it,  JVoiv  know  J that  the  Lord 
is  greater  than  all  gods.  The  apostle  illustrates 
the  doctrine  of  God’s  sovereignty  with  this  instance, 
Rom.  9.  17.  To  justify  Gcd  in  these  resolutions, 
Moses  is  bid  to  ask  him,  {y.  17.)  Js  yet  exaltest 
*hou  thyself  against  my  /leo/ile?  Pharaoh  was  a 
great  king,  God’s  peojde  were  poor  shepherds  at 
the  best,  and  now  poor  slaves,  and  yet  Pharaoh 
sh  ill  be  ruined,  if  he  exalt  himself  against  tliem, 
for  it  is  considered  as  exalting  himself  against  God. 
This  was  not  the  first  time  he  reproved  kings  for 
their  sakes,  and  let  them  know  that  he  would  not 
suffer  his  people  to  be  trampled  upon  and  insulted, 
no,  not  by  the  most  powerful  of  them. 

II.  Here  is  a particular  prediction  of  the  plague 
of  hail,  {v.  18.)  and  a gracious  advice  to  Pharaoh 
and  his  peimle  to  send  for  their  servants  and  cattle 
out  of  the  field,  that  they  might  be  sheltered  from 
the  hail,  v.  19.  Note,  uHien  God’s  justice  threat- 
ens ruin,  his  mercy,  at  the  same  time,  shows  us  a 
way  of  escape  from  it,  so  unwilling  is  he  that  any 
should  perish.  See  here  what  care  God  took,  not 
only  to  distinguish  between  Egyptians  and  Israel- 
ites, but  between  some  Egyptians  and  others.  If 
Pharaoh  will  not  yield,  and  so  prevent  the  judgment 
itself,  yet  an  opportunity  is  given  to  those  that  had 
any  dread  of  God  and  his  word,  to  save  themselves 
from  sharing  in  the  judgment.  Note,  Those  that 
will  take  warning,  may  take  shelter;  and  those  that 
will  not,  may  thank  themselves  if  they  fall  by  the 
overflowing  scourge,  and  the  hail  which  will  snvee/i 
away  the  refuge  of  lies,  Isa.  28.  17.  See  the  dif- 
ferent effect  of  this  warning.  1.  Some  believed  the 
things  which  were  sfioken,  and  they  feared,  and 
housed  their  servants  and  cattle,  v,  20.  like  Noah; 
(Heb.  11.  7.)  and  it  was  their  wisdom.  Even 
among  the  servants  of  Pharaoh  there  were  some 
that  trembled  at  God’s  word;  and  shall  not  the 
sons  of  Israel  dread  it?  But,  2.  Others  believed 
not;  though,  whatever  plague  Moses  hath  hitherto 
foretold,  the  event  exactly  answered  to  the  predic- 
tion: and  though,  if  they  had  had  any  reason  to 
question  this,  it  would  have  been  no  great  damage 
to  them  to  have  kept  their  cattle  in  the  house  for 
one  day,  and  so,  supposing  it  a doubtful  case,  to 
have  chosen  the  surer  side;  yet  they  were  so 
fool-hardy  as  in  defiance  to  the  truth  of  Moses,  and 
the  power  of  God,  (of  both  which  they  had  already 
had  expenence  enough  to  their  cost,)  to  leave  their 
cattle  in  the  field.  Pharaoh  himself,  it  is  probable, 
giving  them  an  example  of  the  presumption,  v.  21. 
Note,  Obstinate  infidelity  is  deaf  to  the  fairest 
warnings  and  the  wisest  counsels,  which  leaves  the 
blood  of  them  that  perish  upon  their  own  heads. 

22.  And  tlie  Lord  said  unto  Moses, 
Stretch  forth  thine  liand  toward  heaven, 
that  there  may  be  hail  in  all  the  land  of 
E"y])t,  upon  man,  and  upon  beast,  and 
upon  every  herb  of  the  field,  thronshont 
the  land  of  E“:ypt.  23.  And  Moses  stretch- 
ed forth  his  rod  toward  heaven ; and  the 
[jOkd  sent  thunder  and  hail,  and  the  fire 
ran  aloni^  upon  the  ground  : and  the  Lord 
rained  hail  upon  the  land  of  E^ypt.  24. 
So  there  was  hail,  and  fire  minjiled  with 
the  hail,  very  grievous,  such  as  there  was 
none  like  it  in  all  the  land  of  E^pt  since  it 


became  a nation.  25.  And  the  hail  smote 
throughout  all  the  land  of  Egy'pt  all  that 
was  in  the  field,  both  man  and  beast ; and 
the  hail  smote  every  herb  of  the  field,  and 
brake  every  tree  of  the  field.  26.  Only  in 
the  land  of  Goshen,  where  the  children  ol 
Israel  ?cerc,  was  there  no  hail.  27.  And 
Pharaoh  sent,  and  called  for  Moses  and 
x\ar(:|^i,  and  said  unto  them,  1 have  sinned 
this  time:  the  Lord  is  righteous,  and  1 and 
my  people  are  wicked.  28.  Entreat  the 
Lord  (for  it  is  enough)  that  theie  be  no 
more  mighty  thnnderings  and  hail;  and  I 
will  let  you  go,  and  ye  shall  stay  no  longer. 
29.  And  Moses  said  unto  him.  As  soon  as 
1 am  gone  out  of  the  city  1 will  spread 
abroad  my  hands  unto  the  Lord  ; and  the 
thunder  shall  cease,  neither  shall  there  lie 
any  more  hail ; that  thou  mayest  know  how 
that  the  earth  is  the  Lord’s.  30.  But  as 
for  thee  and  thy  servants,  I know  that  ye 
will  not  yet  fear  the  Lord  God.  31.  x-\nd 
the  flax  and  the  barley  was  smitten;  for  the 
barley  teas  in  the  ear,  and  the  flax  was  boil- 
ed.* 32.  But  the  wheat  and  the  rye  wei>- 
not  smitten ; for  they  ivere  not  grown  up. 
33.  And  Moses  went  out  of  the  city  from 
Pharaoh,  and  spread  abroad  his  hancte  unto 
the  Lord;  and  the  thunders  and  hail  eras- 
ed, and  the  rain  was  not  poured  upon  the 
earth.  34.  And  when  Pharaoh  saw  that 
the  rain  and  the  hail  and  the  thunders  were 
ceased,  he  sinned  yet  more,  and  hardened 
his  heart,  he  and  his  servants.  35.  And 
the  heart  ofPhai*aoh  was  hardened,  ncidu'r 
would  he  let  the  children  of  Israel  go;  as 
the  liORD  had  spoken  by  Moses. 

The  threatened  plague  of  hail  is  here  surnnu  i ed 
by  the  powerful  hand  and  rod  of  Mi'ses,  (t.  22,  23. ) 
and  it  obeys  the  summons,  or  ratlier  tlie  diviiie 
command;  for  fire  and  hail  fulfil  God's  word,  Ps. 
148.  8.  And  here  we  are  told, 

I.  What  desolations  it  made  upon  the  earth;  the 
thunder  and  fire  from  heaven  (or  lightning,)  made 
it  both  the  moi-e  dreadful,  : nd  the  more  destroying, 
V.  23,  24.  Note,  God  makes  tlie  clonds  ne  t i nlv 
his  storehouses  whence  he  drops  fatness  on  h'S  I'cr- 
ple,  but  his  magaz  nes  whence,  when  he  pic  ses, 
he  can  draw  out  a most  formidable  train  of  artille- 
ry, with  which  to  destroy  his  enemies.  He  him- 
self sjjeaks  of  the  treasures  of  hail  which  he  ha'h 
reserved  against  the  day  of  battle  and  war.  Job  38. 
22,  23.  Woful  havoc  this  hail  made  in  the  land  i f 
Egypt.  It  killcd*l)r.th  men  and  cattle,  and  battered 
down,  not  only  the  herbs,  lint  the  ti  ees,  v.  25.  The 
corn  that  was  above  ground,  was  destroyed,  ^nd 
that  only  preserved,  which  as  yet  was  not  come  u]', 
V.  31,  32.  Note,  God  has  many  wavs  of  taking  away 
the  com  in  the  season  tin  rrof  (Hi  s.  2.  9.)  either  bv  a 
secret  blasting,  < r a no'sy  hail.  In  this  jilague,  the 
hot  thunderbolts,  as  well  as  the  hail,  aic  said  to  de- 
stroy their  flocks,  Ps.  78.  47,  48,  and  see  Ps.  105. 
32,  33.  Pcrhajis  David  alludes  to  this,  wlien  • 1- 
luding  to  God’s  glorious  apiiearances  for  the  dis- 


* Risen  ill  stalk. Ei>. 


EXODUS,  X. 


203 


tomfiture  of  his  enemies,  he  speaks  of  the  hail  j 
St' 'lies  and  coals  of  fire  he  threw  among  them,  Ps. 
18.  12,  13.  And  there  is  a plain  reference  to  it,  on 
the  pouring  out  of  the  seventh  vial.  Rev.  16.  21. 
Notice  is  he.e  taken,  (tu  26.)  of  the  land  of  Go- 
shen’s being  preserved  from  receiving  any  damage 
by  this  plague.  God  has  the  directing  of  the  preg- 
nant clouds,  and  causes  it  to  rain  or  hail  on  one  city 
and  not  on  another,  either  in  mercy  or  in  judg- 
ment. 

II.  What,  a constcrnati  n it  put  Pharaoh  inj  see 
what  effect  it  had  upon  him;  1.  He  humbled  liim- 
self  to  Moses  in  the  language  of  a penitent,  v.  27, 
28.  No  man  could  have  spoken  better.  He  owns  | 
himself  on  the  wrong  side  in  his  contest  with  the 
God  of  the  Hebrews;  1 have  simud  in  standing 
it  out  so  long:”  he  owns  the  equity  of  God’s  pro- 
ceedings against  him;  'I'/ie  Lord  is  righteous,  and 
must  be  justified  when  he  speaks,  though  he  spe.iks 
in  thunder  and  lightning:  lie  condemns  himself  and  : 
his  land;  I and  my  /leople  are  wicked,  and  de-  . 
serve  what  is  brought  upon  us:”  he  begs  the  pray-  | 
ers  of  Moses;  ‘'■Entreat  the  Lord  for  me,  that  this 
direful  plague  may  be  removed.”  And,  lastly,  he  ^ 
promises  to  yield  up  his  prisoners;  I will  let  you  go.  i 
What  could  one  desire  more.^  And  yet  his  heart  1 
was  hardened  all  this  while.  Note,  The  terror  of  j 
the  rod  ofien  extoi-ts  penitent  acknowledgments  I 
from  those  who  have  no  penitent  affections;  under  j 
the  surprise  and  smart  of  affliction,  they  start  up, 
and  say  that  which  is  adapted  and  important;  not 
bec'iuse  they  are  deeply  affected,  but  because  they 
know  tiiat  they  should  be,  and  that  it  is  meet  to  be 
said.  2.  Moses  hereupon  becomes  an  intercessor 
for  him  with  God.  Though  he  had  all  the  reason 
in  the  world  to  think  that  lie  would  immediately  ' 
repen!;  cf  his  repentance,  and  told  him  so,  (v.  30.  ) 
yet  he  promises  to  be  his  friend  in  the  court  of  Hea- 
ven. Note,  Even  those  whom  we  had  little  hopes 
of,  yet  we  should  oontinue  to  pray  for,  and  to  ad- 
monish, 1 Sim.  12.  23.  Observe,  (1.)  The  place 
Moses  chose  for  his  intercession,  he  went  out  of  the 
city,  33.)  not  only  for  privacy  in  his  communion 
with  God,  but  to  show  that  he  durst  venture  abroad 
into  the  field,  notwithstanding  the  hail  and  light- 
ning which  kept  Pharaoh  and  his  servants  within 
d ors;  knowing  that  every  hailstone  had  its  direc- 
tion from  his  God,  who  meant  him  no  hurt.  Note, 
Peace  with  God  makes  men  thunder-proof,  for  it  is 
the  voice  'f  their  Father.  (2.)  The  gesture;  he 
spread  abroad  his  hands  unto  the  Lord;  an  outward 
expression  of  earnest  desire  and  humble  expecta- 
tion: those  that  come  to  God  for  mercy,  must  st.md 
ready  to  receive  it.  (3. ) The  end  Moses  aimed  at 
in  interceding  for  him.  That  thou  mayest  know,  and 
be  coii'v  inced,  that  the  earth  is  the  Lord's,  {v.  29.) 
th'it  is,  that  God  has  a sovereign  dominion  over  all 
the  creatures,  that  they  all  are  ruled  by  him,  and 
theref  're  that  thou  oughtest  to  be  so.  See  what 
various  methods  God  uses  to  bring  men  to  their 
pr  per  senses.  Judgments  are  sent,  and  judgments 
renu'a  ed,  and  all  for  the  same  end,  to  make  men 
know  that  the  Lord  reigns.  (4. ) The  success  of  it. 
'1.]  He  prevailed  with  God,  f.  33.  But,  [2.]  He 
rould  n t prevail  with  Pharaoh;  he  sinned  net 
more,  and  hardened  his  heart,  v.  34,  35.  The 
pr  lyer  of  Moses  opened  and  shut  heaven,  like 
Fdias’s,  (Jam.  5.  17,  18.)  and  such  is  the  power  of 
God’s  two  witnesses;  (Rev.  11.  6.)  yet  neither  Mo- 
ses nor  Elias,  nor  those  two  witnesses,  could  subdue 
the  hard  hearts  of  men.-  Pharaoh  was  frightened 
I’  . to  a compliance  by  the  tremendous  judgment,  but 
when  it  was  over,  his  convictions  vanished,  and  his 
fair  promises  were  forgotten.  Note,  Little  credit 
s to  be  given  to  confessions  upon  the  rack.  Nay, 
Those  that  are  not  bettered  by  judgments  and  mer- 
cies, are  commonly  made  worse. 


CHAP.  X. 

The  eighth  and  ninth  of  the  plagues  of  Egypt,  that  of  lo 
eusts,  and  that  of  darkness,  are  reeorded  in  tins  chapter. 
I.  Concerning  the  plague  of  locusts.  1.  God  instructs 
Moses  in  the  meaning  of  these  amazing  dispensations  of 
his  providence,  v.  1,  2.  2.  He  threatens  the  locusts,  v. 

3. . 6.  3.  Pharaoh,  at  the  persuasion  of  his  servants,  is 

willing  to  treat  again  witli  Moses ; (v.  7 . . 9.)  but  they 
cannot  agree,  v.  10,  11.  4.  The  locusts  come,  v.  12  . . 15. 
5.  Pharaoh  cries  Peccavi — / have  offended:  (v.  16,  17.) 
wheieupon  Moses  prays  for  the  removal  of  the  plague, 
and  it  is  done  : but  Pharaoh’s  heart  is  still  hardened,  v. 
18.  .20.  II.  Concerning  the  plague  of  darkness,  1.  It  is 
inflicted,  v.  21.  . 23.  2.  Pharaoh  again  treats  witn  Moses 
about  a surrender,  but  the  treatv  breaks  off  in  a heat,  v. 
24.  .29.  ■' 

I.  A ND  the  Lord  said  unto  Moses,  Go 
J\.  in  unto  Pharaoh : for  ] have  liarden- 

ed  his  heart,  and  tlie  heart  of  liis  servants, 
that  I miglit  sliow  these  my  signs  before 
him : 2.  And  tliat  thou  mayest  tell  in  the 

ears  of  thy  son,  and  of  thy  son’s  son,  what 
things  I have  wrought  in  Egypt,  and  my 
signs  which  I have  done  among  them;  that 
ye  may  know  how  that  I am  the  Lord.  3. 
x\nd  Moses  and  Aaron  came  in  unto  Pha- 
raoh, and  said  unto  him.  Thus  saith  the 
Lord  God  of  the  Hebrews,  How  long  \\  ilt 
thou  refuse  to  humble  thyself  before  me? 
Let  my  people  go,  that  they  may  serve  me. 
4.  Else,  if  thou  refuse  to  let  my  people  go, 
behold,  to-morrow  will  I bring  the  locusts 
into  thy  coast:  5.  And  they  shall  cover 
the  face  of  the  earth,  that  one  cannot  be 
able  t()  see  the  earth:  and  they  sliall  eat 
the  residue  of  that  which  is  escaped,  which 
remaineth  unto  you  from  the  hail,  and  shall 
eat  every  tree  which  groweth  for  you  out 
of  the  held : 6.  And  they  shall  hll  thy 

houses,  and  the  houses  of  all  thy  servants, 
and  the  houses  of  all  the  Egyptians;  which 
neither  thy  fathers,  nor  thy  fathers’  fathers 
have  seen,  since  the  day  that  they  were 
upon  the  earth  unto  this  day.  And  he 
turned  himself,  and  \vent  out  from  Pharaoh. 
7.  And  Pharaoh’s  servants  said  unto  him. 
How  long  shall  this  man  be  a snai  e unto  us? 
Let  the  men  go,  that  they  may  serve  the 
Lord  their  God : Knov\est  thou  not  yet 
that  Egypt  is  destroyed?  8.  And  INfoses 
and  Aaron  were  brought  again  unto  Plia- 
raoh  : and  he  said  unto  them.  Go,  ser\  e the 
Lord  your  God : b?/t  who  are  they  that 
shall  go?  9.  And  Moses  said.  We  w ill  go 
with  our  young  and  with  our  old,  with  our 
sons  and  with  our  daughters,  with  our  flocks 
and  w ith  our  herds  w ill  w e go : for  we 
must  hold  a feast  unto  the  Lord.  10.  And 
he  said  unto  them.  Let  the  Lord  be  so 
with  you,  as  I will  let  you  go,  and  3'our  lit- 
tle ones  : look  to  it ; for  evil  is  before  you. 

II.  Not  so:  go  now  ye  that  are  men,  and 
serve  the  Lord;  for  that  you  did  desire. 


264 


EXODUS,  X. 


And  they  were  driven  out  from  Pharaoh’s 
rose  lice. 

He  e, 

I.  Moses  is  instructed;  we  muy  well  suppose  that 
he,  for  liis  pa' t,  was  much  astonished  both  at  Pha- 
ra'  h’s  obstinacy  and  at  God’s  se\  erity,  and  could 
notijut  be  conijjassionately  concerned  for  the  deso- 
l .tions  of  E:^vpt,  and  at  a loss  to  conceiv  e what  this 
contest  would  ceme  to  at  last.  Now  here  God  tells 
him  what  lie  designed;  not  only  Israel’s  release,  but 
the  magnifying  of  Ids  own  name,  That  thou  mayest 
tell  in  thy  writings,  which  shall  continue  to  the  i 
world’s  end,  ivhat  I have  %vrought  in  Egypt,  v.  1, 

2.  The  ten  plagues  of  Egypt  must  be  inflicted, 
that  they  lie  recorded  for  the  generations  to 
come,  as  undenialile  proofs,  1.  Of  God’s  ovenailing 
power  in  the  kingdom  of  nature,  his  dominion  over 
all  the  creatures,  and  his  authority  to  use  them 
either  as  servants  to  his  justice,  or  sufferers  by  it, 
according  to  the  council  of  his  will.  2.  Of  God’s 
victorious  power  over  the  kingdom  of  Satan,  to  re- 
strain the  malice,  and  chastise  the  insolence,  of  his 
and  his  church’s  enemies.  These  plagues  are 
standing  monuments  of  the  greatness  of  (lod,  the 
happiness  of  the  church,  and  the  sinfulness  of  sin; 
and  standing  monitors  to  the  children  of  men  in  all 
ages,  not  to  provoke  the  Lord  to  jealouay,  nor  to 
strive  with  their  Maker.  The  benefit  of  these 
instructions  to  the  world  sufficiently  balances  the 
expense. 

II.  Pharaoh  is  reproved,  {y.  3.)  Thus  saith  the 
J.ord  God  of  the  poor  despised  persecuted  He- 
brews, How  tong  wilt  thou  refuse  to  humble  thyself 
before  me?  Note,  It  is  justly  expected  from  the 
gieatest  of  men,  that  they  humble  themselves  be- 
fore the  great  God,  as  it  is  at  their  peril  if  they 
refuse  to  do  it.  This  has  more  than  once  been 
God’s  quarrel  with  princes;  Belshazzar  did  not 
liumble  his  heart,  Dan.  5.  22.  Zedekiah  humbled 
net  himself  before  Jeremiah,  2 Chron.  36.  12. 
Those  that  will  not  humble  themselves,  God  will 
humbfle.  Pharaoh  h-id  sometimes  pretended  to 
humlfle  himse'f,  but  no  account  was  made  of  it,  be- 
cause he  was  neither  sincere  nor  constant  in  it. 

III.  The  plague  of  1 ousts  Is  threatened,  v.  4. . 6. 
The  h ul  had  broken  down  the  fruits  of  the  earth, 
but  these  locusts  should  come  and  rfnaowr  them: 
and  not  only  so,  but  they  should  fill  their  houses, 
whereas  the  former  inroads  of  these  insects  had 
been  confined  to  their  lands.  This  should  be  much 
worse  than  all  the  calamities  of  that  kind  which 
had  ever  been  known.  Moses,  when  he  had  de- 
livered his  message,  not  expecting  any  better 
answer  than  he  had  formerly,  turned  himself  and 
went  out  from  Pharaoh,  v.  6.  Thus  Christ  ap- 
pointed his  disciples  to  depart  from  those  who 
wo'dd  not  receive  them,  and  to  shake  off  the  dust 
off  their  feet  fjr  a testimony  against  them;  and 
min  is  not  far  off"  from  those  who  are  thus  justly 
abandoned  bv  the  Lord’s  messengers,  1 Sam.  15. 
27,  &c. 

I\h  Pharaoh’s  attendants,  his  ministers  of  state, 
or  ])rivy  counsellors,  interpose,  to  persuade  him  to 
r"me  to  some  terms  with  Moses,  t.  7.  'I  hey,  as 
in  dntv  bound,  represent  to  him  the  deplorable 
conditir-n  of  the  kingdom,  f F.gvpt  is  destroyed, ) 
and  ad\  ise  him  by  ali  means  to  release  his  jjrisoners; 

( Let  the  men  go; ) for  Moses,  they  found,  would  be 
a snare  to  them  till  it  was  done,  and  it  were  lietter 
to  consent  at  first  than  to  be  compelled  at  last;  the 
Israelites  were  Ijecomc  a burthensome  stone  to  the 
Egyptians,  and  now,  at  length,  the  ]n’incesrf  Egypt 
were  willing  to  be  rid  of  them,  Zech.  12.  3.  Note, 

It  is  a thing  to  l)e  regretted,  (and  prevented,  if  pcs-  ^ 
sible,)  that  a whole  nation  shouhl  be  ruined  for  the 
f'l-ide  and  obstinacy  of  its  princes,  Salus  populi  su-  !l 


prema  lex — To  consult  the  welfare  of  the  peopU  ts 
the  first  of  laws. 

\ . A new  treaty  is,  hereupon,  set  on  foot  between 
Pharaoh  and  Moses,  in  which  Pharaoh  consents  for 
the  Israelites  to  go  into  the  wilderness  to  do  sacri- 
fice; but  the  matter  in  dispute  was,  who  should  go, 
V.  8.  I.  Moses  insists  upon  it,  that  they  should 
take  their  whole  f .milies,  and  all  their  effects,  along 
with  them,  v.  9.  Note,  These  that  serve  (hd, 
must  serve  him  with  all  they  ha\  e.  Moses  pleads, 
“We  must  held  a feast,  therefore  we  must  ha\e 
cur  families  to  feast  with,  and  our  flocks  and  lierds 
to  feast  upon,  to  the  honour  of  God.”  2.  Phai'ach 
will  by;  no  means  grant  this:  he  will  allow  the  men 
to  go,  pretending  that  this  was  all  they  desired, 
though  this  matter  was  ne\  er  yet  mentioned  in  anv 
of  the  former  treaties;  l)ut,  for  the  little  ones,  he 
resolves  to  keep  them  as  hostages,  to  oblige  them 
to  return,  v.  10,  11.  More  than  this,  he  grows 
wroth,  and  swears  that  they  shall  net  renioe  e the  r 
little  ones,  assuring  them  it  was  at  their  peril,  if 
they  did.  Note,  Satan  does  all  he  can,  to  hinder 
those  that  ser\e  God  themselves,  from  bringing 
their  children  in  to  serve  him.  He  is  a sworn  ene- 
my to  early  piety,  knowing  how  destiucti\  e it  is  to 
the  interests  of  his  kingdom:  whatever  would  put 
us  from  engaging  our  children  to  the  utmost  in  God’s 
service,  we  have  reason  to  susjicct  the  hand  cf  Sa- 
tan in  it.  3.  The  treaty,  hereupon,  bre.  ks  eff"  ali- 
ruptly;  they  thatwra?  out  from  Pharaoh’s  presence, 
(in  6.)  were  now  driven  out.  Those  will  quickly 
hear  their  doom,  that  cannot  bear  to  hear  the  r 
duty.  See  2 Chron.  25.  16.  Quos  Deus  dcstruet, 
eos  dementas — IVhom  God  intends  to  destroy,  he 
delivers  up  to  infatuation.  Ne\  er  was  man  so  in- 
fatuated to  his  own  min  as  Pharaoh  was. 

12.  And  the  Lord  said  unto  Aiosts, 
i Stretch  out  thine  hand  over  the  land  ol’ 

! Egypt  for  the  locusts,  that  they  may  come 
I up  upon  the  land  of  Egypt,  and  eat  et f iy 
herb  of  the  land,  even  all  that  the  rail  I'ath 
left.  13.  And  JNloses  stretched  foith  his 
rod  over  the  land  of  Egypt,  and  the  I.Oi.D 
brought  an  east  wind  upon  the  land  all  that 
day,  and  all  that  night;  when  it  ^^’as 
morning,  the  east  wind  brongiit  the  locusts. 
14.  And  the  locusts  went  up  over  all  the 
land  of  Egypt,  and  rested  in  all  the  coasts 
of  Egypt:  very  gnaxom  icere  they befoie 
them  there  were  no  such  locusts  as  they, 
neither  after  them  shall  be  such.  15.  For 
they  covered  the  face  of  the  w hole  earth, 
so  that  the  land  was  darkened;  and  they 
did  eat  every  herb  of  the  land,  and  all  the 
fruit  of  the  trees  which  the  hail  had  left : 
and  there  remained  not  any  green  thing  in 
the  trees,  or  in  the  hei  bs  of  the  field,  ihiough 
all  the  land  of  Egypt.  16.  T’lu'n  I’haraoh 
called  forlNFoses  and  Aaron  in  haslt';  and 
he  said,  T have  sinned  against  tlu' ]>■  liu 
your  God,  and  against  you.  17.  Now, 
therefore,  forgive,  I |)ray  thee,  my  sin  only 
this  once,  and  entreat  the  T^oki>  your  Gcd, 
that  he  may  take  away  from  me  this  death 
only.  18.  And  he  n ent  out  from  Pharaoh, 
and  entreated  the  Lord.  19.  And  the 
Lord  turned  a mighty  strong  ^vest  wind, 


266 


EXODUS,  X. 


w'hich  took  away  the  locusts,  and  cast 
tliem  into  the  Red  Sea ; there  remained  not 
one  locust  in  all  the  coasts  of  Egypt.  20. 
But  the  Lord  hardened  Pharaoh’s  heart, 
so  that  he  would  not  let  tlie  children  of  Is- 
rael go. 

Here  is, 

I.  The  locusts’  invasion  of  the  land;  God's  great 
army,  Joel  2.  11.  God  bids  Moses  stretch  out  his 
hand,  {y.  12. ) to  beckon  them,  as  it  were,  for  they 
came  at  a call,  and  he  stretched  forth  his  rod,  v. 
13.  Compare  ch.  9.  22,  23.  Moses  ascribes  it  to 
the  stretching  out,  not  of  his  onvn  hand,  but  of  the 
rod  of  God,  the  instituted  sign  of  God’s  presence 
with  him.  The  locusts  obey  the  summons,  and  fly 
upon  the  wings  of  the  wind,  the  east  wind,  and  ca- 
terpillars, without  number,  as  we  are  told,  Ps.  105. 
34,  35.  A formidable  army  of  horse  and  foot 
might  more  easily  have  been  resisted  than  this  host 
of  insects;  who  then  is  able  to  stand  before  the  great 
God? 

II.  The  desolations  they  made  in  it  ; {v.  15.) 
They  covered  the  face  of  the  earth,  and  ate  up  the 
fruit  of  it.  The  earth  God  has  given  to  the  chil- 
dren of  men;  yet,  when  God  pleases,  he  can  disturb 
their  possession,  and  send  locusts  and  cateipillars 
to  force  them  out.  Herbs  grow  for  the  service  of 
man;  yet,  when  God  pleases,  those  contemptible 
insects  shall  not  only  be  fellow-commoners  with 
him,  but  shall  plunder  him,  and  eat  the  bread  out 
of  his  mouth.  Let  our  labour  be,  not  for  the  habi- 
tation and  meat  which  thus  lie  exposed,  but  for 
those  which  endure  to  eternal  life,  which  cannot  be 
thus  invaded,  nor  thus  corrupted. 

III.  Pharaoh’s  submission  hereupon,  v.  16,  17. 
He  had  driven  Moses  and  Aaron  from  him,  (-y.  11.) 
telling  them  (it  is  likely)  he  would  have  no  more  to 
do  with  them.  But  now  he  calls  for  them  again  in 
all  haste,  and  makes  court  to  them  with  as  much 
respect  as  before  he  had  dismissed  them  with  dis- 
dain. Note,  The  day  will  come,  when  those  who 
set  at  nought  their  counsellors,  and  despise  all  their 
reproofs,  will  Ije  glad  to  make  an  interest  in  them, 
and  engage  their  intercessions  for  them.  The 
foolish  virgins  court  the  wise  to  give  them  of  their 
oil;  and  see  Ps.  141.  6, 

1.  Pharaoh  confesses  his  fault;  I have  sinned 
against  the  Lord  your  God,  and  against  you.  He 
now  sees  his  own  folly  in  the  slights  and  affronts  he 
had  put  on  God  and  his  ambassadors,  and  seems,  at 
least,  to  repent  of  it.  When  God  convinces  men 
of  sin,  and  humbles  them  for  it,  their  contempt  of 
God’s  ministers,  and  the  word  of  the  Lord  in  their 
mouths,  will  certainly  come  into  the  account,  and 
lie  heavy  upon  their  consciences.  Some  think  that 
when  Pharaoh  said,  “The  Lord  your  GoA,”  he 
did,  in  effect,  say,  “The  Lord  shall  not  be  my 
God.”  Many  treat  with  God  as  a potent  Enemy, 
whom  they  are  willing  not  to  be  at  war  with,  but 
rare  not  for  treating  with  him  as  their  rightful 
Prince,  whom  they  are  willmg  with  loyal  affection 
to  submit  to.  True  penitents  lament  sin  as  com- 
mitted against  God,  even  their  own  God,  to  whom 
they  stand  obliged. 

2.  He  begs  pardon,  not  of  God,  as  penitents 
ought,  but  of  Moses,  which  was  more  excusably  in 
him,  because,  by  a special  commission,  Moses  was 
made  a god  to  Pharaohy.  and  whosesoever  sins  he 
remitted,  they  Avere  forgiven;  when  he  prays,  For- 
p:ve  this  once,  he,  in  effect,  ])romises  not  to  offend 
m like  manner  any  more,  yet  seems  loath  to  express 
that  promise,  nor  does  he  say  any  thing  particularly 
of  letting  the  people  go.  Note,  Counterfeit  repent- 
ance commonlv  cheats  men  with  general  promises, 
and  is  loath  to  co\-enant  against  particular  sins. 

VoL.  I.— 2 L 


3.  He  employs  Moses  and  Aaron  to  pruy  f'^r  hinx 
There  are  those,  who,  in  distress,  implore  the  help 
of  other  persons’  prayers,  but  haA  e no  mind  to  pray 
for  themselves,  showing  thereby  that  they  ha\  e no 
true  love  to  God,  nor  any  delight  in  communion 
with  him.  Pharaoh  desires  their  prayers,  that  Urn 
death  only  might  be  taken  away,  not  this  sin:  he 
deprecates  the  plague  of  lucusts,  not  the  plague  of 
a hai’d  heart,  which  yet  Avas  much  the  more  dan- 
gerous. 

IV.  The  removal  of  the  judgment,  upon  the 
prayer  of  Moses,  v.  18,  19.  This  was,  1.  As  great 
an  instance  of  the  poAver  of  God  as  the  judgment 
itself.  An  east  wind  brought  the  locusts,  and  now 
a Avest  Avind  carried  them  off.  Note,  \\diatever 
point  of  the  compass  the  wind  is  in,  it  is  fulJUling 
God's  word,  and  turns  about  by  his  counsel.  The 
suind  blo%veth  where  it  listeth,  as  it  respects  any 
control  of  ours;  not  so  as  it  respects  the  control  of 
God;  he  directeth  it  under  the  whole  heaven.  2.  It 
was  as  great  a proof  of  the  authority  of  Moses,  and 
as  firm  a ratification  of  his  commission  and  his  in- 
tei’est  in  that  God  who  both  makes  peace  and  creates 
evil,  Isa.  45.  7.  Nay,  hereby  he  not  only  com- 
manded the  respect,  but  recommended  himself  to 
the  good  affections,  of  the  Egyptians,  inasmuch  as, 
Avhile  the  judgment  came,  in  obedience  to  his  sum 
mons,  the  removal  of  it  Avas  an  ansAver  to  his  pray- 
ers; he  never  desired  the  Avoful  day,  tliougli  he 
threatened  it;  his  commission  indeed  ran  against 
Egypt,  but  his  intercession  Avas  for  it,  which  Avas  a 
good  reason  Avhy  they  should  love  him,  though 
they  feared  him.  3.  It  was  also  as  strong  an  argu- 
ment for  their  repentance  as  the  judgment  itself; 
for  by  this  it  appeared  that  God  is  ready  to  forgiA  e, 
and  swift  to  shoAV  mercy.  If  he  turn  aAvay  a par  - 
ticular judgment,  as  he  did  often  from  Phai’aoh,  or 
defer  it,  as  in  Ahab’s  case,  upon  the  profession  of 
repentance,  and  the  outward  tokens  of  humiliation; 
Avhat  Avill  he  do,  if  Avebe  sincere,  andhoAv  Avelcome 
Avill  true  penitents  be  to  him ! O that  this  goodness 
of  God  might  lead  us  to  repentance! 

V.  Pharaoh’s  retm-n  to  his  impious  resolution 
again  not  to  let  the  people  go,  {v.  20. ) through  the 
righteous  h .nd  of  God  upon  him,  hardening  hus 
heart,  and  confirming  him  in  h’s  obstinacy.  Note, 
Those  that  have  often  baffled  their  convictions,  ancl 
stood  it  out  against  them,  forfeit  the  benefit  cf 
them,  and  ai'e  justly  giA  en  up  to  those  lusts  of  their 
OAvn  hear  ts,  Avhich  (hoAv  strong  see  er  their  convic- 
tions) prove  too  strong  for  them. 

21.  And  the  Lord  said  unto  Moses, 
Stretch  out  thine  hand  toward  heaven,  that 
there  may  be  darkness  over  tlie  land  of 
Egypt,  even  darkness  tv/ttc/i  may  be  felt. 
22.  And  Moses  stretclied  forth  his  liand 
toward  heaven ; and  there  v as  a thick 
darkness  in  all  the  land  of  Egjpt  three 
days.  23.  They  saw  not  one  anotlier, 
neither  rose  any  from  his  place  for  three 
days : but  all  the  children  of  Israel  had 
light  in  their  dwellings.  24.  And  Pharaoh 
called  unto  JVIoses,  and  said,  Go  ye,  serve 
the  Lord  ; only  let  your  flocks  and  your 
herds  be  stayed  : let  5 0111’  little  ones  also  go 
with  you.  23.  And  Moses  said.  Thou 
must  give  us  also  sacrifices  and  burnt-otfer- 
ings,  that  we  may  sacrifice  unto  the  Lord 
our  God.  26.  Our  cattle  also  shall  go  with 
us ; there  shall  not  a hoof  be  lelt  nelnnd : 
for  thereof  must  we  take  to  serve  the  Lord 


266 


EXODUS,  X. 


our  God ; and  we  know  not  with  what  we 
must  seiwe  the  Loro  until  we  come  thith- 
er. 27,  But  the  Lord  hardened  Pharaoh’s 
heart,  and  he  would  not  let  them  go.  28. 
And  Pharaoh  said  unto  him,  Get  thee  from 
me,  take  heed  to  thyself,  see  my  face  no 
more : for  in  that  day  thou  seest  my  face 
thou  shalt  die.  29.  And  Moses  said.  Thou 
hast  spoken  well;  I will  see  thy  face  again 
no  more. 

Here  is, 

1.  The  plague  of  darkness  brought  upon  Egypt, 
and  a most  dreadful  plague  it  was,  and  therefore  is 
put  first  of  the  ten,  (Ps.  105.  28.)  though  it  was 
one  of  the  last;  in  the  destruction  of  the  spiritual 
Egypt  it  is  produced  by  the  fifth  vial,  which  is 
poured  out  upon  the  seat  of  the  beast.  Rev.  16.  10, 
His  kingdom  was  full  of  darkness.  Observe  par- 
ticulai-ly  concerning  this  plague, 

1.  That  it  was  a total  darkness;  we  have  reason 
to  think,  not  only  that  the  lights  of  heaven  were 
clouded,  but  that  all  their  fires  and  candles  were 
put  out  by  the  damps  or  clammy  vapours  which 
were  the  cause  of  this  darkness;  for  it  is  said,  {v. 
23. ) They  saw  not  one  another.  It  is  threatened  to 
the  wickkV,  (Job  18.  5,  6.)  that  the  sjiark  of  his 
fire  shall  not  shine,  (e\  en  the  sfiarks  of  his  own 
kindling,  as  they  are  called,  Isa.  50.  11.)  and  that 
the  light  shall  be  dark  in  his  tabernacle.  Hell  is 
utter  darkness;  the  light  of  a candle  shall  shine  710 
more  at  all  in  thee.  Rev.  18.  23. 

2.  That  it  was  darkness  which  might  be  felt,  (r>. 
21.)  felt  in  its  causes  by  their  fingers’  ends,  (so  thick 
were  the  fogs,)  felt  in  its  effects,  some  think,  by  their 
eyes,  which  were  pricked  with  pain,  and  made  the 
more  sore  by  their  laibbing  of  them.  Great  pain  is 
s])oken  of  as  the  effect  of  that  darkness,  (Rev.  16. 
10.)  which  alludes  to  this. 

3.  No  doubt  it  astonished  and  terrified  them.  The 
cloud  of  locusts,  which  had  darkened  the  land,  {v. 
15.)  was  nothing  to  this.  The  tradition  of  the  Jews 
is,  that  in  this  darkness  they  were  terrified  by  the 
apparitions  of  e\  il  spirits,  or  rather  by  dreadful 
sounds  and  murmurs  which  they  made,  or  (which 
is  no  less  fruitful)  by  the  horrors  of  their  own  con- 
sciences; and  this  is  the  plague  which  some  think  is 
intended,  (for,  otherwise,  it  is  not  mentioned  at  all 
there,)  Ps.  78.  49,  He  fioured  ufion  them  the  fierce - 
ness  of  his  anger,  by  sending  evil  angels  among 
them,  for  to  those  to  whom  the  Devil  has  been  a de- 
cei^■er,  he  will,  at  length,  be  a terror. 

4.  It  continued  three  days;  six  nights  (says 
Bishop  Hall)  in  one;  so  long  they  were  imprisoned 
by  those  chains  of  darkness,  and  the  most  lightsome 
palaces  were  perfect  dungeons.  No  man  rose froin 
his  fialace,  v.  23.  They  were  all  confined  to  their 
houses;  and  such  a terror  seized  them,  that  few  of 
them  had  the  covirage  to  go  from  the  chair  to  the 
bed,  or  from  the  bed  to  the  chair.  Th' s were  they 
silent  in  darkness,  1 Sam.  2.  9.  Now  Pharaoh  had 
time  to  consider,  if  he  would  have  impro\  ed  it.  S])i- 
ritual  darkness  is  spiritual  bondage;  while  Satan 
blinds  men’s  eyes  that  they  see  not,  he  binds  their 
hands  and  feet,  that  they  work  not  for  God,  nor 
move  toward  heaven.  They  sit  in  darkness. 

5.  It  was  a righteous  thing  with  God  thus  to  ))iin- 
ish  them:  Pharaoh  and  his  ])eo])le  had  rcbelUd 
against  the  light  of  God’s  word,  which  Moses  spake 
to  them;  justly  therefore  are  they  punished  with 
darkness,  f a-  they  loved  it,  and  chose  il  rather.  Tlie 
blindness  of  their  minds  brings  upon  them  this  dark- 
ness of  the  air;  never  was  mind  so  blinded  as  Pha- 
raoh’s, never  was  air  so  darkened  as  Egy])t’s.  The 
Egyptians  bv  their  cruelty  would  has  e extinguished 


the  lamp  of  Israel,  arid  quenched  their  coal;  justly 
therefore  does  God  put  out  their  lights;  compare  it 
with  the  punishment  of  the  Sodomites,  Gen.  19.  11. 
Let  us  dread  the  consequences  of  sin;  if  three  days* 
darkness  was  so  dreadful,  what  will  everlasting 
darkness  be.^ 

6.  The  children  of  Israel,  at  the  same  time,  had 
light  in  their  dwellings,  (v.  23. ) not  only  in  the  land 
of  Goshen,  where  most  of  them  dwelt,  but  in  the 
habitations  of  those  who  were  dispersed  among  the 
Egyptians.  That  some  of  them  were  thus  dispersed, 
appears  from  the  distinction  afterward  appointed  to 
be  put  on  their  door-posts,  ch.  12.  7.  This  is  an  in- 
stance, (1.)  Of  the  power  of  God  abo\e  the  ordina- 
ry power  of  nature;  we  must  not  think  that  we 
share  in  common  mercies,  as  a matter  of  course,  and 
therefore  that  we  owe  no  thanks  to  God  for  them; 
he  could  distinguish,  and  withhold  that  from  us, 
which  he  grants  to  others.  He  does  indeed  ordina- 
rily make  his  sun  to  shine  on  the  just  and  the  unjust, 
but  he  could  make  a difference,  and  we  must  own 
ourselves  indebted  to  his  mercy  that  he  does  not. 
(2.)  Of  the  particular  favour  he  bears  to  his  people; 
they  walk  in  the  light,  when  others  watider  end- 
lessly in  thick  darkness;  wherever  there  is  an 
Israelite  indeed,  though  in  this  dark  world,  there  is 
light,  there  is  a child  of  light,  one  for  whom  light  is 
sown,  and  whom  the  day-sfmng  fi-om  on  high  visits. 
\\’hen  God  m ade  this  difference  between  the  Israel- 
ites and  the  Egyptians,  who  would  not  have  prefer- 
red the  poorest  cottage  of  an  Israelite  to  the  finest 
palace  of  an  Egyptian.^  Theie  is  still  a real  differ- 
ence, though  IK  t so  discernible  a one,  between  the 
house  of  the  wicked,  which  is  under  a curse,  and  the 
habitation  of  the  just,  which  is  blessed,  Prov.  3.  33. 
We  should  belie\e  in  that  difference,  and  govern 
ourselves  accordingly.  Upon  Ps.  105.  28,  He  sent 
darkness  and  made  it  dark,  and  they  rebelled  not 
against  his  word,  some  ground  a conjecture,  that 
during  these  three  days  of  darkness  the  Israelites 
were  circumcised,  in  order  to  their  celebrating  cf 
the  passover  which  was  now  a])proaching;  and  that 
that  was  the  word  against  which  they  1 ebel'ed  not; 
for  their  circumcision,  when  they  entered  Canaan, 
is  spoken  of  as  a second  general  circumcision.  Josh. 
5.  2.  However,  during  these  three  days  of  dark- 
ness to  the  Egyptians,  if  God  had  so  jileased,  the 
Israelites,  by  the  light  which  they  had,  might  have 
made  their  escape,  and  withc  ut  asking  leave  cf 
Pharaoh;  but  God  would  bring  them  CMtwith  a high 
hand,  and  not  by  stealtli,  or  in  haste,  Isa.  52.  12. 

II.  Here  is  the  impression  made  upon  Pharaoh 
by  this  plague,  much  like  that  of  the  foregoing 
plagues. 

1.  It  awakened  him  so  far,  that  he  renewed  the 
treaty  with  Moses  and  Aaron,  and  now,  at  length, 

; consented  that  they  should  take  their  little  ones 
; with  them,  only  he  would  have  their  cattle  left  in 
: pawn,  V.  24.  It  is  common  for  sinners  thus  to  bar- 
gain with  God  Almighty;  some  sins  they  will  leave, 
but  ne  t all,  they  will  leave  their  sins  for  a time,  but 
they  will  uot  bid  them  a final  farewell.  l'he\  will 
allow  him  some  share  in  their  hearts,  but  the  world 
and  the  flesh  must  share  with  him;  thus  they  mock 
God,  but  they  deceive  themselves.  Moses  resolves 
not  to  abate  in  his  terms;  Our  cattle  shall  go  with 
\ us,  V.  26.  Note,  the  terms  of  reconciliatinu  arc  so 
fixed,  that,  though  men  dispute  them  ever  so  long, 
ij  they  cannot  ])ossibly  alter  them,  nor  bring  them 
: 1 'w'er.  We  must  come  iqi  to  the  demands  of  God’s 
will,  for  we  cannot  exjiect  he  should  condescend  to 
, the  ]>rovisos  of  our  lusts.  God’s  messengers  must 
always  be  bound  up  by  that  rule,  (Jer.  15.  19.)  Let 
them  return  xmto  thee,  but  return  not  thou  unto 
them.  Moses  gives  a very  good  reason  why  thev 
must  take  their  cattle  with  them,  they  must  go  to 
do  sacrifice,  and  therefore  they  must  take  where- 


EXODUS,  XI. 


267 


withal.  What  numbers  and  kinds  of  sacrifices 
would  be  required,  they  did  not  yet  know,  and  j 
therefore  they  must  take  all  they  had.  Note,  With 
ourselves,  and  our  children,  we  must  devote  all  our 
worldly  possessions  to  the  service  of  God,  because 
we  know  not  what  use  God  will  make  of  what  we 
have,  nor  in  what  way  we  may  be  called  upon  to 
honour  God  with  it. 

2.  Yet  it  exasperated  him  so  far,  that,  when  he 
might  not  make  his  own  terms,  he  broke  off  the 
conference  abruptly,  and  took  up  a resolution  to 
treat  no  more;  wrath  now  came  upon  him  to  the  ut- 
most, and  he  became  outrageous  beyond  all  bounds, 
V.  28.  Moses  is  dismissed  in  anger,  forbidden  the 
court  upon  pain  of  death,  forbidden  so  much  as  to 
meet  Pharaoh  any  more,  as  he  had  been  used  to  do 
by  the  river’s  side;  In  that  day  thou  seest  my  face, 
thou  shalt  die.  Prodigious  madness!  Had  not  he 
found  that  Moses  could  plague  him  without  seeing  his 
face?  Or,  had  he  forgotten  how  often  he  had  sent 
for  him  as  his  physician  to  heal  him,  and  ease  him 
of  his  plagues;  and  must  he  now  be  bid  to  come  near 
him  no  more?  Impotent  malice!  To  threaten /iiw 
with  death,  who  was  armed  with  such  a power,  and 
at  whose  mercy  he  had  so  often  laid  himself.  Wliat 
will  not  hardness  of  heart,  and  contempt  of  God’s 
word  and  commandments,  bring  men  to? 

Moses  takes  him  at  his  word;  (t».  29.)  / ’ivill  see 
thy  face  no  more,  that  is,  “after  this  time;”  for  this 
conference  did  not  break  off  till  ch.  11.  8.*  when 
Moses  went  out  in  a great  anger,  and  told  Pharach 
how  soon  he  would  change  his  mind,  and  his  proud 
spirit  would  come  down;  which  was  fulfilled,  {ch. 
12.  31.)  when  Pharaoh  became  an  humble  suppli- 
cant to  Moses  to  depart.  So  that,  after  this  inter- 
view, Moses  came  no  more,  till  he  was  sent  for. 
Note,  When  men  di’ive  God’s  word  from  them,  he 
justly  permits  their  delusions,  and  answers  them  ac- 
cording to  the  multitude  of  their  idols.  When  the 
Gadarenes  desired  Christ  to  depart,  he  left  them  | 
presently. 

CHAP.  XL 

Pharaoh  had  hid  Moses  to  get  out  of  his  presence,  (ch.  10. 
28.)  and  Moses  had  promised  this  should  be  the  last  lime 
he  would  trouble  him,  yet  he  resolves  to  say  out  what  he 
had  to  say,  before  he  left  him;  accordingly,  we  have,  in 
this  chapter,  I.  The  instructions  God  had  given  to  Mo- 
ses, which  he  was  now  to  pursue,  (v.  1,  2.)  together  with 
the  interest  Israel  and  Moses  haa  in  the  esteem  of  the 
Egyptians,  V.  3.  II.  The  last  message  Moses  delivered 
to  Pharaoh,  concerning  the  death  of  the  firstThorn,  v. 
4..  8.  III.  A repetition  of  the  prediction  of  I%araoh’s 
hardening  his  heart,  (v.9.)  and  the  event  answering  to 
it,  v.  10. 

1.  A ND  the  Lord  said  unto  Moses,  Yet 
J\.  will  I bring  one  plague  more  upon 
Pharaoh,  and  upon  Egypt ; afterwards  he 
will  let  you  go  hence : when  he  shall  let  you 
go,  he  shall  surely  thrust  you  out  hence  alto- 
gether. 2.  Speak  now  in  the  ears  of  the 
people,  and  let  every  man  borrow  of  his 
neighbour,  and  every  woman  of  her  neigh- 
bour, jewels  of  silver,  and  jewels  of  gold.  3. 
And  the  Lord  gave  the  people  favour  in 
the  sight  of  the  Egyptians.  Moreover,  the 
man  Moses  icas  very  great  in  the  land  of 
Egypt,  in  the  sight  of  Pharaoh’s  servants, 
and  in  the  sight  of  the  people. 

Here  is, 

1.  The  high  favour  Moses  and  Israel  were  in, 
with  God;  (1.)  Moses  was  afavourite  of  Heaven;  for 

* Arcoriliiigly,  some  reaf  the  three  verses  of  the  eleventh  chapter 
as  a parenihesU.— Ed. 


God  will  not  hide  from  him  the  thing  he  will  do. 
God  not  only  makes  him  his  messenger  to  deliver 
his  errands,  but  communicates  to  him,  as  the  man  of 
his  cotincil,  his  purpose,  that  he  would  bring  one 
plague  more,  and  but  one,  upon  Pharaoh,  by  which 
he  would  complete  the  deliverance  cf  Israel,  v.  1. 
Moses  longed  to  see  an  end  of  this  di  eadful  work,  to 
see  Egypt  no  more  plag-ued,  and  Israel  no  more  op- 
pressed; “ Well,”  says  God,  “now  it  is  near  an  end, 
the  warfare  shall  shortly  be  accomplished,  the  point 
gamed;  Pharaoh  shall  be  forced  to  own  himself  con- 
quered, and  to  give  up  the  cause.”  After  all  the 
rest  of  the  plagues,  God  says,  J will  bring  one  more. 
Thus,  alter  all  the  judgments  executed  upon  sin- 
ners in  this  world,  still  there  is  one  more  reserved  to 
be  brought  on  them  in  the  other  world,  which  will 
completely  humble  those  whom  nothing  else  would 
humble.  (2.)  The  Israelites  were  favourites  of 
Heaven,  for  God  himself  espoused  their  injured 
cause,  and  takes  care  to  see  them  i^aid  for  all  their 
pains  in  serving  the  Egyptians.  This  was  the  last 
day  of  their  servitude,  they  were  about  to  go  away, 
and  their  masters,  who  had  abused  them  in  their 
work,  would  now  ha^•e  defrauded  them  of  their  wa- 
ges, and  have  sent  tliem  away  empty;  while  the 
poor  Israelites  were  so  fnndcf  I berty,  that  they  would 
be  satisfied  with  that,  without  pay,  and  would  re- 
joice to  get  that  upon  any  terms:  but  he  that  eoce- 
cuteth  righteousness  and  judgment  for  the  oppress- 
e.d,  pro  ided  that  the  labourers  she  uld  not  lose  their 
hire,  and  ordered  them  to  demand  it  now  at  their 
departure,  (xa  2.)  in  jewels  of  silver  and  jewels  of 
gold;  to  prepare  for  which,  God,  by  the  plagues, 
had  now  made  the  Egyptians  as  willing  to  part  with 
them  upon  any  terms,  as,  before,  the  Egyptians,  by 
their  severities,  had  made  them  willing  to  go  upon 
any  teimis.  Though  the  patient  Israe'ites  were 
content  to  lose  their  wages,  yet  God  would  not  let 
them  go  without  them.  Note,  One  way  or  other, 
(xod  will  right  the  inj  'rcd,  who  in  humble  silence 
commit  their  cause  to  him ; and  he  will  see  to  it,  that 
none  be  losers  at  last  by  t'leir  jiatient  snflering,  any 
more  than  by  their  serv  ices. 

I'he  high  favour  Moses  and  Israel  were  in,  with 
the  Egyptians,  xk  3.  (1.)  Even  the  people  that 

had  been  hated  and  despised,  now  came  to  be  re- 
spected; the  wonders  wrought  on  their  behalf  put 
an  honour  upon  them,  and  made  them  considerable. 
How  great  do  they  become  for  whom  God  thus 
fights!  Thus  ///e  Lord  gave  them  favour  m the  sight 
of  the  Egyptians,  by  making  it  appear  how  much 
he  favoured  them;  he  also  changed  the  spirit  of  the 
Egyptians  toward  them,  and  made  them  to  be  pitied 
of  their  oppressors,  Ps.  106.  46.  (2.)  The  man 

Moses  was  very  great.  How  could  it  be  otherwise, 
when  they  saw  what  power  he  was  clothed  with, 
and  what  wonders  were  wrought  by  his  hand? 
Thus  the  apostles,  though  otherwise  despicable 
men,  came  to  be  magnified.  Acts,  5.  13.  Those 
that  honour  God,  he  will  honour;  and  with  respect 
to  those  that  approve  themselves  faithful  to  him, 
how  meanly  soever  they  may  pass  through  this 
world,  there  is  a day  coming  when  they  will  look 
great,  veiy  great,  in  the  eyes  of  all  the  world,  even 
their’s  who  now  look  ^on  them  with  the  utmost 
contempt.  Observe,  Though  Pharaoh  hated  Mo- 
ses, there  were  those  of  Pharaoh’s  servants  that  re- 
spected him.  Thus,  in  Caesar’s  household,  even 
Nero’s,  there  were  some  that  had  an  esteem  foi 
blessed  Paul,  Phil.  1.  13. 

4.  And  Moses  said.  Thus  saith  the  Lord, 
About  midnight  will  I go  out  into  the 
midst  of  Egypt:  5.  And  all  the  first-born  in 
the  land  of  Egypt  shall  die,  from  the  first- 
born of  Pharaoh  that  sitteth  upon  his  throne 


268 


EXODl 

t'.ven  unto  the  first-born  of  the  maid-servant  ’ 
that  is  behind  the  mill ; and  all  tlie  first-born 
of  beasts.  6.  And  there  shall  be  a great  cry 
throughout  all  the  land  of  Egypt,  such  as 
there  was  none  like  it,  nor  shall  be  like  it 
anv  more.  7.  But  against  any  of  the  chil- 
dren of  Israel  shall  not  a dog  move  his 
tongue,  against  man  or  beast;  that  ye  may  i 
know  how  that  the  Lord  doth  put  a dift'er- 
ence  between  the  Egyptians  and  Israel.  8.  | 
And  all  these  thy  servants  shall  come  down  ' 
unto  me,  and  bow  down  themselves  unto  me,  j 
saying.  Get  thee  out,  and  all  the  people  that  | 
follow  thee : and  aTter  that  I will  go  out.  ; 
And  he  went  out  from  Pharaoh  in  a great  | 
anger.  9.  And  the  Lord  said  unto  Moses, 
Pharaoh  shall  not  hearken  unto  you;  that 
ray  wonders  may  be  multiplied  in  the  land 
of  Egypt.  10.  And  Moses  and  Aaron  did 
all  these  wonders  before  Pharaoh  ; and  the 
Lord  hardened  Pharaoh’s  heart,  so  that  he 
would  not  let  the  children  of  Israel  go  out 
of  his  land. 

Warning  is  here  given  to  Pharaoh  of  the  last  and 
conquering  plague  which  was  now  to  be  inflicted, 
which  was  the  death  of  all  the  first-born  in  Egypt  at 
once.  This  had  been  first  th’eatened,  {ch.  4.  23. 
1 will  slay  thy  son,  thy  first-born,)  but  is  last  exe- 
cuted ; lesser  judgments  were  tried,  which,  if  they  had 
done  t!ie  work,  would  have  prevented  this.  See 
how  slow  God  is  to  wrath ; and  how  willing  to  be 
met  with  in  the  way  of  his  judgments,  and  to  ha',  e 
his  anger  turned  away,  and  particularly  how  pre- 
cious the  lives  of  men  are  in  his  eyes:  if  the  death 
of  their  cattle  would  have  humbled  and  reformed 
them,  their  children  had  been  spared;  but  if  men 
will  not  improve  the  gradual  advances  of  divine 
judgments,  they  must  thank  themselves,  if  they 
hnd,  in  the  issue,  that  the  worst  was  reserved  for 
the  last. 

1.  The  plague  itself  is  he  e paiticularly  foretold, 
T'.  4.  . 6.  The  time  is  fixed,  about  midnight:, the 
very  next  midnight,  the  de  al  time  of  the  night, 
A^hen  they  were  all  asleep,  all  their  first-born 
should  sleep  the  sleep  of  death,  not  silently  and  in- 
sensibly, so  as  not  to  be  discovered  till  morning,  but 
so  as  to  rouse  the  families  at  midnight  to  stand  by 
and  see  t’.iem  die.  The  extent  of  this  plague  is  de- 
scribed, V.  5.  The  prince  that  was  to  succeed  in 
the  theme  was  n 't  too  high  to  be  reached  by 't,  nor 
the  slaves  at  the  mil!  too  low  to  be  taken  notice  of. 
Moses  and  A ir  n were  not  orde-  ed  to  summon  this 
p’ague,  no.  I will  ((o  out,  saith  the  Lord,  v.  4.  If  is 
a fearful  thintf  to  fall  in'o  the  hands  of  the  living 
Cjod\  wh  ;t  is  !ie  1 but  that.' 

2.  The  speci  1 jaTtection  which  the  children  of 
Israel  sho-ild  be  under,  and  t!ie  manifest  difference 
that  shoul  1 be  jiut  bet'.veen  them  and  the  Egyp- 
ti'.ns;  will  e ngelsd  ew  their  swords  against  the 
Egyptians,  there  should  not  so  much  as  a dog  bark 
at  any  ( t the  ch' dren  of  bviel,  n.  7.  An  earne.st 
was  herebv  given  f the  d fference  which  shall  be 
put  in  the  great  dav  between  God’s  ]ieo])]e  and  his 
enemies:  did  men  know  '.vhat  adlfterenre  God  puts, 
and  will  ])' it  t • eternitv,  between  tliose  that  serve 
him  and  tli  se  that  serve-  him  not,  religion  would 
not  seem  to  them  such  an  indifferent  thing  as  they 
make  it,  nor  would  they  act  in  it  \s'ith  so  much  in- 
difference as  they  do. 

t5.  The  humble  submission  which  Pharaoh’s  ser- 


S,  XII. 

vants  should  make  to  Moses,  and  how  submissively 
they  should  request  him  to  go;  (la  8.)  They  shall 
come  down,  and  bow  themselves.  Note,  The  proud 
enemies  of  God  and  his  Israel  shall  be  made  to  fall 
under  at  last,  (Rev.  3.  9.)  and  shall  be  found  li?’'S  to 
them,  Deut.  33.  29.  W hen  Moses  had  tl.us  deli- 
vered h:s  mes.sage,  it  is  said.  He  went  out  from 
Pharaoh  in  a great  anger,  though  he  was  the 
meekest  of  all  the  men  ot  the  earth.  Probably  he 
expected  that  the  \ ery  threatening  of  the  death  of 
the  first-born  would  have  induced  Pharaoh  to  com- 
ply, especially  as  Pharaoh  had  complied  so  far  al- 
ready, and  had  seen  how  exactlv  all  Moses’s  pre- 
dictions hitherto  were  fulfilled.  But  it  had  not  that 
effect;  his  proud  heart  would  not  yield,  no,  not  to 
save  all  the  first-boni  of  his  kingdom : no  marvel 
that  men  are  not  deterred  from  vicious  courses  by 
the  prospects  given  them  of  etemal  misery  in  the 
Ollier  world,  when  the  imminent  peril  they  run  of 
the  loss  of  all  that  is  dear  to  them  m this  world  will 
not  frighten  them.  Moses,  hereupon,  was  provoked 
to  a holy  indignation,  being  grieved,  as  our  Saviour 
afterward,  for  the  hardness  of  his  heart,  Mark,  3. 
5.  Note,  It  is  a great  vexation  to  the  spirits  of  good 
ministers,  to  see  people  deaf  to  all  the  fair  warn- 
ings given  them,  and  running  headlong  upon  ruin, 
notwithstanding  ail  the  kind  methods  taken  to  pre- 
vent it.  Thus  Ezekiel  went  in  the  bitterness  of  his 
spirit,  (Ezek.  3.  14.)  because  God  had  told  him 
that  the  house  of  Israel  would  not  hearken  unto 
him,  V.  7.  To  be  angry  at  nothing  but  sin,  is  the 
way  not  to  s'li  in  anger. 

Moses,  h.i\  ing  thus  adverted  to  the  distui-bance 
which  Pharaoh’s  obstin  cy  gave  him,  (1.)  Reflects 
upon  the  ])revio-c.s  notice  Cod  had  given  him  of  this; 
(i’.  9. ) The  Lord  said  unto  Aloses,  Pharaoh  shall 
not  hearken  to  you.  The  scripture  has  foretold  the 
incredulity  of  those  who  should  hear  the  gospel, 
that  it  might  n t be  a surprise  or  stumbling-block 
to  us,  John  12.  37,  38.  Rom.  10.  16.  Let  us  think 
never  the  worse  of  the  gospel  of  Christ,  for  the 
slights  men  generally  put  upon  it,  for  we  were  told 
before  what  cold  entertainment  it  would  meet  with 
(2. ) He  recaiMtulates  all  he  had  said  before  to  this 
purport,  (i'.  10.)  that  Moses  did  all  these  wonders, 
as  they  are  here  related,  bef  re  Pharaoh,  (he  himselt 
was  an  eye-witness  of  them,)  and  yet  he  could  not 
pre\  ail,  which  was  a certain  sign  that  God  himself 
li  id,  in  a way  of  rightc  us  judgment,  hardened  his 
Itcart.  Thus  the  Jews’  rejection  of  the  gospel  of 
Christ  was  so  gross  an  absurdity,  that  it  might 
easily  fie  inferred  from  it,  that  God  had  given  them 
the  sfiirit  of  slumber,  Rom.  11.  8. 

CHAP.  XII 

Tliis  ciiaptcr  gives  an  account  of  one  of  the  most  memora- 
ble ordinances,  and  one  of  the  most  memorable  provi- 
dences, of  all  that  are  recorded  in  the  Old  TestamenL 
I.  Not  one  of  all  the  ordinances  of  the  Jewish  church 
was  more  eminent  than  that  of  the  passover,  nor  is  any 
one  more  frcfiuently  mentioned  in  the  New  Testament  : 
and  we  have  here  an  account  of  the  institution  of  it. 
The  ordinance  consisted  of  three  parts.  1.  The  killing 
and  eatiiiL''  of  the  paschal  lamb,  v.  1 . . 6,  8 . . 1 1.  2.  The 

sprinklinsr  of  the  blood  upon  the  door-posts,  spoken  of 
as  a distinct  thimr,  {fleh.  11.28.)  and  peculiar  to  this 
(irst  passover,  (v.  7.)  with  the  reason  for  it,  v,  p}.  3, 

The  fea'-t  of  unleaMined  bread  for  seven  days  following; 
this  points  rather  at  v.hat  was  to  be  done  aflerwar.i,  in 
the  ob.servance  of  this  ordinance,  v.  14..  20.  This  in- 
stitution is  communicated  to  die  people,  and  they  are 
instructed  in  the  observance,  (1.)  Of  this  first  passover, 
V.  21  . . 23.  (2.)  Of  the  after  ptissovers,  v.  -24  . . 27.  .And 

the  l-raelites’  obedience  to  these  orders,  v.  28.  II.  Not 
One  of  all  the  providences  of  Ood  concerning  the  .Jewish 
church  was  more  illustrious,  or  is  more  frequently  men 
tioned,  than  the  deliverance  of  the  children  of  Israel  out 
of  E"ypt.  1.  The  first-born  of  the  Egyptians  are  slain, 
V.  20,  30.  2.  Orders  are  n-iven  immediately  for  their  dis- 

charge, V.  31..  33.  3.  They  begin  their  march.  (1.) 


269 


EXODUS,  XTI. 


Loaded  with  their  own  effects,  t.  34.  (2.)  Enriched 
with  the  spoils  of  Egypt,  v.  35,36.  (3.)  Attended  with 

a mixed  multitude,  v.  37,  38.  (4.)  Put  to  their  shifts  for 

E resent  supply,  v.  39.  This  event  ?s  dated,  v,  40 ..  42. 

.astly,  A recapitulation  in  the  close,  (1.)  Of  this  me- 
morable ordinance,  with  some  additions,  v.  43 . . 49. 
(2.)  Of  this  memorable  providence,  v.  50,  51. 

1 . 4 iN  D the  Lord  spake  unto  Moses  and 
XjL  Aaron  in  the  land  of  Egypt,  saying, 
2.  This  month  shall  be  unto  you  the  begin- 
ning of  months:  \i  shall  be  the  first  month 
of  the  year  to  you.  3.  Speak  ye  unto  all 
the  congregation  of  Israel,  saying,  in  the 
tenth  day  of  this  month  they  shall  take  to 
them  every  man  a lamb,  according  to  the 
house  of  their  fathers,  a lamb  for  a house : 
4.  And  if  the  household  be  too  little  for  the 
lamb,  let  him  and  his  neighbour  next  unto 
his  house  take  zV,  according  to  the  number 
of  the  souls : every  man,  according  to  his 
eating,  shall  make  your  count  for  the  lamb. 
5.  Your  lamb  shall  be  without  blemish,  a 
male  of  the  fii’st  year ; ye  shall  take  it  out 
from  the  sheep,  or  from  the  goats : 6.  And 

ye  sh<all  keep  it  up  until  the  fourteenth  day 
of  the  same  month : and  the  whole  assem- 
bly of  the  congregation  of  Israel  shall  kill 
it  in  the  evening.  7.  And  they  shall  take 
of  the  blood,  and  strike  it  on  the  two  side- 
osts  and  on  the  upper  door-post  of  the 
ouses  wherein  they  shall  eat  it.  8.  x\nd 
they  shall  eat  the  flesh  in  that  night,  roast 
with  fire,  and  unleavened  bread ; and  with 
bitter  herbs  they  shall  eat  it.  9.  Eat  not 
of  it  raw,  nor  sodden  at  all  with  water,  but 
roast  ivith  fire ; his  head  with  his  legs,  and 
with  the  purtenance  thereof.  10.  And  ye 
shall  let  nothing  of  it  remain  until  the  morn- 
ing; and  that  which  remaineth  of  it  until 
the  morning  ye  shall  burn  with  fire.  1 1 . 
And  thus  shall  ye  eat  it ; leith  your  loins 
girded,  your  shoes  on  your  feet,  and  your 
staff  in  your  hand : and  ye  shall  eat  it  in 
haste;  it  Z3  the  Lord’s  passover.  12.  For 
I will  pass  through  the  land  of  Egypt  this 
night,  and  will  smite  all  the  first-born  in  the 
land  of  Egypt,  both  man  and  beast;  and 
against  all  the  gods  of  Egypt  I will  execute 
judgment:  I am  the  Lord.  13.  And  the 
blood  shall  be  to  you  for  a token  upon  the 
houses  where  you  are:  and  when  I see  the 
blood,  I will  pass  over  you,  and  the  plague 
shall  not  be  upon  you  to  destroy  you^  when 
I smite  the  land  of  Egypt.  14.  And  this 
day  shall  be  unto  you  for  a memorial ; and 
you  shall  keep  it  a feast  to  the  Lord 
throughout  your  generations ; you  shall 
keep  it  a feast  by  an  ordinance  for  ever. 
15.  Seven  days  shall  ye  eat  unleavened 
bread , even  the  first  day  ye  shall  put  away 
leaven  out  of  your  houses : for  whosoever 
eateth  leavened  bread  from  tlie  first  day 


until  the  seventh  day,  that  soul  shall  be  cut 
o(f  from  Israel.  16.  And  in  the  first  day 
there  shall  be  a holy  convocation,  and  in  the 
seventh  day  there  shall  be  a holy  convoca- 
tion to  you ; no  manner  of  work  shall  be 
done  in  them,  save  that  which  every  man 
must  eat,  that  only  may  be  done  of  you. 
17.  And  ye  shall  observe  the  feast  of  un- 
leavened bread ; for  in  this  self-same  day 
have  I brought  your  armies  out  of  the  land 
of  Egypt : tlierefore  shall  ye  observe  this 
day  in  your  generations  by  an  ordinance 
for  ever.  18.  J n the  first  month,  on  the  four- 
teenth day  of  the  month  at  even,  ye  shall 
eat  unleavened  bread,  until  the  one  and 
twentieth  day  of  the  month  at  even.  19. 
Seven  days  shall  there  be  no  leaven  found 
in  your  houses : for  whosoever  eateth  that 
which  is  leavened,  even  that  soul  shall  be 
cut  oiT  from  the  congregation  of  Israel, 
whether  he  be  a stranger,  or  bom  in  the 
land.  20.  Ye  shall  eat  nothing  leavened ; 
in  all  your  habitations  shall  ye  eat  unlea- 
vened bread. 

Moses  and  Aaron  here  receive  of  the  Lord  what 
they  were  afterward  to  deliver  to  the  people,  con- 
cerning the  ordinance  of  the  passover,  to  which  is 
prefixed  an  order  for  a new  style  to  be  observed  in 
their  months;  (r.  1,  2.)  This  shall  be  to  you  the  be- 
ginning' of  months.  They  had  hitheivo  begun 
their  year  from  the  middle  of  September,  but 
henceforward  they  were  to  begin  it  from  the  mid- 
dle of  March,  at  least  in  all  their  ecclesiastical 
computations.  Note,  It  is  good  to  begin  the  day, 
and  begin  the  year,  especially  to  begin  our  lives, 
with  God.  This  new  calculation  began  the  year 
with  the  spring,  which  renesveth  the  face  of  tht 
earth,  and  was  used  as  a figure  of  the  coming  of 
Christ,  Cant.  2.  11,  12. 

We  may  suppose,  that,  while  Moses  was  bring 
ing  the  ten  plagues  upon  the  Egyptians,  he  was  di 
recting  the  Israelites  to  prepare  for  their  depaiturt 
at  an  hour’s  wanting.  Prob.ibly,  he  had  by  degrees 
brought  them  near  together  from  their  dispersions, 
for  they  are  here  called  the  congregation  of  Israel; 
(r’.  3.)  and  to  them  as  a congregation  orders  are 
here  sent.  Their  amazement  and  hurrv,  it  is  easy 
to  suppose,  were  great;  yet  now  they  must  apply 
themselves  to  the  obseiwance  of  a sacred  rite,  to  the 
honour  of  God.  Note,  M'hen  our  heads  are  fiillesf 
of  care,  and  our  hands  of  business,  yet  we  mu.st  no1 
forget  our  religion,  nor  suffer  ourselves  to  be  indis 
posed  for  acts  of  devotion. 

I.  God  appointed,  that,  on  the  night  wherein  thety 
were  to  go  out  of  Eg}'pt,  they  s’nould,  in  each  of 
their  f imilies,  kill  a lamb,  or  that  two  or  three  fa- 
milies, if  they  were  small,  should  join  for  a lamb. 
The  lamb  was  to  be  got  ready  four  days  before,  and 
that  afternoon  they  ware  to  kill  it,  {v.  6.)  as  a sa- 
crifice; not  stiictly,  for  it  was  not  offered  upon  the 
altar,  but  as  a religious  ceremony,  acknowledging 
God’s  goodness  to  them,  not  only  in  preserving 
them  from,  but  in  delivering  them  by,  the  plagues 
inflicted  on  the  Egyptians.  See  the  antiquity  of 
family  religion;  and  see  the  conyenience  of  the  join- 
ing of  small  families  together  for  religious  worship, 
that  it  may  be  made  the  more  solemn. 

II.  The  lamb  so  slain  they  were  to  eat,  roasted, 
(we  may  suppose,  in  its  seyeral  quarters,)  with  un- 
leayeneii  bread  and  bitter  herbs,  because  thet'i 


?70 


EXODUS,  XIl. 


were  to  eat  it  in  haste,  {y.  11.)  and  to  leave  none  of 
it  until  the  moming;  for  God  would  have  tlicni  to 
depend  upon  him  for  their  daily  liread,  and  not  to 
take  thought  for  the  tnorrow.  He  that  led  them, 
would  feed  them. 

III.  Before  they  ate  the  flesh  ( f the  lamb,  they 
were  to  sfirinkle  the  blood  upon  the  door-posts,  v.  7. 
Bv  this  their  houses  were  to  be  dist.nguished  from 
the  houses  of  the  Egyptians,  and  so  their  first-born 
secured  from  the  sword  of  the  destroying  angel,  v. 
12,  13.  Dreadful  work  was  to  lie  made  this  night 
in  Egypt;  all  the  first-born  both  of  man  and  beast 
were  to  be  slain,  and  judgment  executed  upon  the 
gods  of  Egypt.  Moses  does  not  mention  the  fulfil- 
ment, in  this  chapter,  yet  he  speaks  of  it.  Numb.  33. 
4.  It  is  very  probable  that  the  idols  which  the 
Egyptians  worshipped  were  destroyed,  those  of 
metal  melted,  those  of  wood  consumed,  and  those 
of  stone  broken  to  pieces;  whence  Jethro  infers,  (cA. 
18.  11.)  The  Lord  is  greater  than  all  gods.  The 
same  angel  that  destroyed  their  first-born,  demoli.sh- 
ed  their  idols,  wliich  wei  e no  less  dear  to  them. 
For  the  protection  of  Israel  from  tli's  plague,  they 
were  ordered  to  sprinkle  the  blood  of  the  lamb 
upon  the  door-posts,  tlrei)-  doing  of  which  would  be 
accepted  as  an  instance  of  their  faith  in  the  di-»  ine 
warnings,  and  tlieir  obedience  to  tlie  divine  pre- 
cepts. Note,  1.  In  times  of  common  calamity, God 
will  .secure  his  own  people,  and  set  a mark  upon 
theivi,  they  shall  be  hidden  either  in  heaven  rr 
under  heaven;  pi'eserved  either  from  the  stroke  of 
judgments,  or,  at  least,  from  the  sting  of  them.  2. 
The  blood  of  sprinkling  is  the  saints’  security,  in 
times  of  common  calamity;  that  is  it  that  marks 
them  for  God,  pacifies  conscience,  and  gi\  es  them 
boldness  of  access  to  the  throne  of  grace,  and  so 
becomes  a wall  of  protection  round  them,  and  a wall 
of  partition  between  them  and  the  children  of  this 
world. 

IV.  This  was  to  be  annually  observed  as  a feast 
of  the  L'  rd  in  their  generations,  to  which  the  feast 
of  unleavened  bread  was  annexed,  during  \vhich, 
for  seven  days,  they  were  to  eat  no  bread  but  what 
was  unleavened,  in  remembrance  of  their  being 
confined  to  such  bread,  of  necessity,  for  many  days 
after  they  came  out  of  Eg}"pt,  v.  14. . 20.  The  ap- 
pointment is  inculcated  for  their  better  direction, 
and  that  thev  might  not  mistake  concerning  it,  and 
to  awaken  those,  who  perliaps  in  Egypt  were 
grown  generally  very  stupid  and  careless  in  the 
matters  of  religion,  to  a diligent  observ.mce  of  the 
institution. 

Now,  without  doubt,  there  was  much  of  the  gos- 
pel in  ths  ordinance;  it  is  often  referred  to  in  the 
New  Testament,  and,  in  it,  to  us  is  the  gospel 
preached,  and  tiot  to  them  only  who  could  not  stiad- 
f'astlu  look  to  the  end  of  these  things,  Heb.  4.  2.  2 
Cor.  3.  13. 

1.  The  paschal  lamb  was  typical;  Christ  i.s  our 
Passover,  1 Cor.  5.  7.  (1.)  It  was  to  be  a lamb; 

and  Christ  is  tlie  Lamb  of  Clod,  (John,  1.  29.)  often 
in  the  Revelation  called  the  Lamb,  meek  and  inno- 
cent as  a lamb,  dumb  before  the  shearers,  before 
the  butchers.  (2.)  It  was  to  be  a malt  of  the  frst 
year,  {v.  5.)  in  its  i)rime;  Christ  offered  up  himself 
in  the  midst  of  his  days,  not  in  infmey  w th  the 
bal)es  of  Bethlehem.  It  denotes  the  strength  and 
sufficiency  of  the  L'  rd  Jesus,  on  whom  our  help 
was  1 lid.  (3.)  It  was  to  be  without  blemish,  {v.  5.) 
ileno'ing  the  purity  of  the  Ivord  Jesus,  a Lamb  with- 
out spot,  1 Pet.  I.’l9.  'Phe  judge  that  condemned 
him,  (as  if  his  tri  1 were  only  like  the  scrutiny  that 
wa.s  made  concerning  the  sacrifices,  whether  they 
were  without  blemish  cu- no,)  jn-onounced  him  in- 
nocent. (4.)  It  was  to  be  set  apart  four  days  be- 
fore, (t.  3,  6.)  denoting  the  designation  of  the  Lord 
Jcsu.Uto  be  a Saviour,  both  in  the  purpose  and  in 


the  promise.  It  is  very  observable,  that,  as  Christ 
was  cruc  fied  at  the  passover,  so  he  solemnly  entered 
into  Jc;  usalem  four  days  before  the  veiy  day  that 
the  itaschal  lamb  was  set  apait.  (5.)  It  was  to  be 
slain,  and  roasted  with  fire,  (v.  6. . 9. ) denoting  the 
exquisite  sufferings  of  the  Lord  Jesus,  even  unto 
death,  the  death  of  the  cross.  The  wrath  of  God 
is  as  fire,  and  Christ  was  made  a curse  for  us.  (6. ) 
It  was  to  be  killed  by  the  whole  congregation  !je- 
! tween  the  two  evenings,  that  is,  between  three 
o’clock  and  six.  Christ  suffered  at  the  end  of  the 
world,  (Heb.  9.  26.)  by  the  hand  of  the  Jews,  the 
j whole  multitude  of  them,  (Like,  23.*18. ) and  for  the 
j good  of  all  his  spiritual  Israel.  (7.)  Not  a bone  of 
it  must  be  broken,  {v.  46.)  which  is  expressly  said 
to  be  fulfilled  in  Christ,  (John,  19.  33,  36.)  denoting 
the  unbroken  strength  of  the  Lord  Jesus. 

2.  The  sprinkling  of  the  blood  was  typical.  ( 1. ) It 

was  not  enough  that  the  blood  of  the  lamb  was  shed, 
but  it  mu.st  be  sprinkled,  denoting  the  application 
of  the  merits  of  Christ’s  death  to  our  s;  uls;  we  must 
recewe  the  atonement,  Rom.  5.  11.  (2.)  It  waste 

' be  sprinkled  with  a bunch  of  hyssop,  (n.  22.)  dipt 
in  the  basin.  The  everlasting  co\  enant,  like  the 
basin,  is  the  conservatory  of  this  blood,  the  benefits 
and  privileges  purchased  by  it  are  laid  up  for  us 
there;  faith  is  the  bunch  of  hyssop  by  which  we 
apply  the  promises  to  ourselves,  ancl  the  benefits  of 
the  blood  of  Christ  laid  up  in  them.  (3.)  It  was  to 
be  sprinkled  upon  \.\\q  door-ptosts,  denoting  the  open 
profession  we  are  to  make  r f faith  in  Christ,  and 
obedience  to  him,  as  those  that  are  not  ashamed  to 
own  our  dependence  upon  him.  The  mark  of  the 
Beast  may  be  received  in  the  forehead,  or  in  the 
right-hand,  but  the  seal  of  the  Lamb  is  always  in 
the  forehead.  Rev.  7.  3.  There  is  a back-way  to 
hell,  but  no  back-way  to  heaven;  no,  that  is  a high- 
way. Isa.  35.  8.  (4.)  It  was  to  be  sprinkled  upon 

the  lintel  and  the  side-posts,  but  not  upon  the 
threshold;  {y.  7. ) which  cautions  us  to  take  heed  of 
trampling  under  foot  the  blood  of  the  covenant, 
Heb.  10.  29.  It  is  precic-us  blood,  and  must  be  pre- 
cious to  us.  (5. ) 1 he  blood,  thus  sprinkled,  was  a 
means  of  the  preservation  of  the  Israelites  from  the 
destroying  angel,  who  had  ii' thing  to  do  there 
where  the  blood  was.  If  the  blood  of  Christ  be 
sprinkled  upon  our  consciences,  it  will  be  our  pro- 
tection from  the  wrath  of  Gcd,  the  cv.rse  of  the  law, 
and  the  damnation  (;fhcll,  Ronu  8.  1. 

3.  The  solemn  eating  of  the  lamb  was  typical  of 
our  gosjjel-duty  to  Christ.  (1.)  The  paschal  lamb 
was  killed,  not  to  be  looked  upon  only,  Init  to  be  fed 
upon;  so  we  must  by  faith  make  Chi  ist  our’s,  as 
we  do  that  which  we  eat,  and  we  must  receive  spi- 
i-itual  strength  and  nourishment  from  him,  as  from 
our  food,  and  have  delight  and  satisfaction  in  him, 
as  w'e  have  in  eating  and  drinking,  w’hen  we  are 
hungry  or  thirsty : see  John,  6.  53' *55.  (2.)  It  was 
to  be  all  eaten;  tliose  that  bv  faith  feed  upon  Christ, 
must  feed  upon  a whole  Christ;  they  must  take 
Christ  and  his  yoke,  Christ  and  his  cross,  as  well 
as  Christ  aiKl  his  crown.  Is  Christ  dh'ided?  Those 
that  g.ither  much  of  Christ  will  have  nothing  over. 
(3.)  It  was  to  be  eaten  immediately,  not  deferred 
tdl  morning,  n.  10.  To-day  Christ' is  offered,  and 
is  to  be  accc])ted  while  it  is  called  to-day,  before 
we  sleep  the  sleep  of  death.  (4.)  It  was  to  be 
eaten  with  bitter  herbs,  (n.  8.)  in  remembrance  of 
the  bitterness  of  their  bondage  in  Egypt;  we  must 
feed  upon  Christ  with  sorrow  and  brokenness  of 
heart,  m remembrance  of  sin;  this  will  give  an  ad- 
mir.'ble  relish  to  the  paschal  lamb;  Christ  will  be 
sweet  to  us,  if  sin  be  bitter.  (5.)  It  was  to  be  eat- 
en in  a departing  posture;  (r'.  11.)  when  we  feed 
upon  Christ  by  faith,  we  must  absolutely  forsake 
the  rule  and  dominion  of  sin,  shake  oft"  Pharaoh’s 

i yoke;  and  we  must  sit  loose  to  the  world,  and  evci  y 


271 


EXODUS,  XII. 


thing  in  it,  forsake  all  for  Christ,  and  reckon  it  no  I 
bad  bargain.  Heb.  13.  13,  14.  | 

4.  The  feast  of  unleavened  bread  was  typical  of 
the  Christian  life,  1 Cor.  5.  7,  8.  Having  received 
Christ  Jesus  the  Lor.l,  (1.)  We  must  keep  a feast,  | 
in  holy  joy,  cont  nually  delighting  ourselves  in 
Christ  Jesus;  no  manner  of  work  must  be  done,  (v. 
16.)  no  care  iidmitted  and  indulged  inconsistent, 
witli,  or  prejudicial  to,  this  holy  joy:  if  true  belie\- 
ers  have  not  a continual  feast,  it  is  their  own  fault. 

(2. ) It  must  be  a feast  of  unleavened  bread,  kept  in 
charity,  without  the  leaven  of  malice,  and  in  sin- 
cerity, without  the  leaven  of  hypocrisy.  The  law  ! 
(vas  very  strict  as  to  the  passo\'er,  and  the  Jews  ; 
were  so  in  their  usages,  that  no  leaven  should  be  ■ 
found  in  their  houses,  v.  19.  All  the  old  leaven  of 
sin  must  be  put  far  from  us,  with  the  utmost  cau- 
tion and  abhorrence,  if  we  would  keep  the  feast  of 
a holy  life  to  the  honour  of  Christ  (3.)  It  was  by 
an  ordinance  for  ever;  {y.  17.)  as  long  as  we  li\e 
we  must  continue  feeding  upon  Christ,  and  rejo.c- 
ing  in  him  always,  with  thankful  mention  of  the 
great  things  he  has  done  for  us. 

2 1 . Then  Moses  called  for  all  the  elders 
of  Israel,  and  said  unto  them,  Draw  out, 
and  take  you  a lamb,  according  to  your  fa- 
milies, and  kill  the  passover.  22.  And  ye 
shall  take  a bunch  of  hyssop,  and  dip  it  in  ' 
the  blood  that  is  in  the  bason,  and  strike  the 
lintel  and  the  two  side-posts  with  the  blood 
that  is  in  the  bason  •,  and  none  of  you  shall  ! 
go  out  at  the  door  of  his  house  until  the  j 
morning.  23.  For  the  Lord  will  pass  j 
througli  to  smite  the  Egyptians;  and  when 
he  seeth  the  blood  upon  the  lintel,  and  on  ! 
the  two  side-posts,  the  Lord  will  pass  over  | 
the  door,  and  will  not  suffer  the  destroyer  to 
come  in  unto  your  houses  to  smite  yoz/.  24. 
And  ye  shall  observe  this  thing  for  an  ordi- 
nance to  thee  and  to  thy  sons  for  ever.  25. 
And  it  shall  come  to  pass,  when  ye  be  come  j 
to  the  land  which  the  Lord  will  give  you, ; 
according  as  he  hath  promised,  that  ye  shall 
keep  this  service.  26.  And  it  shall  come  to 
pass,  when  your  children  shall  say  unto  you, 
vVhat  mean  you  by  this  service?  27.  That 
ye  shall  say.  It  is  the  sacrifice  of  the  Lord’s  | 
passover,  who  passed  over  the  houses  of  i 
the  children  of  Israel  in  Egypt,  when  he 
smote  the  Egyptians,  and  delivered  our 
houses.  And  the  people  bowed  the  head, 
and  worshipped.  28.  And  the  children  of 
Israel  went  away,  and  did  as  the  Lord  had 
commanded  Moses  and  Aaron,  so  did  they. 

I.  Moses  is  here,  as  a faithful  steward  in  God’s 
house,  teaching  the  children  of  Israel  to  observe  all 
thme^s  which  God  had  commanded  him;  and  no 
doubt  he  gave  the  insti-uctions  as  largely  as  he  re- 
ceived them,  though  they  are  not  so  largely  record- 
ed. It  is  here  added, 

1.  That  this  night,  when  the  first -bom  were  to 
be  destroyed,  no  Israelite  must  stir  out  of  doors  till 
morning,  that  is,  till  toward  morning,  when  they 
would  be  called  for  to  march  out  of  Egypt,  v.  22. 
Not  but  that  the  destroying  angel  could  have  known 
an  Israelite  fi-om  an  Egyptian  in  the  street,  but  God 
would  intimate  to  them  that  their  safety  was  owing  I 


to  the  blood  of  sfirinkling;  if  they  put  themselves 
from  under  the  protection  of  that,  it  was  at  their 
peril : also,  that  those  whom  God  has  marked  for 
himself  must  not  mingle  themselves  with  evil-doers: 
see  Is.i.  26.  20,  21.  They  must  not  go  out  of  the 
door  s,  lest  thev  should  straggle  and  be  out  of  the 
way  when  they  should  lie  summoned  to  dejiart: 
they  must  stay  within,  to  wait  for  the  salvation  of 
the  Lord,  and'  it  is  good  to  do  so. 

2.  That  hereafter  they  should  carefully  teach 
their  children  the  meaning  of  this  ser\  ice,  v.  26, 
27.  Observe,  (l.)The  question  which  the  chij- 
dren  would  ask  concerning  this  solemnity,  (which 
they  would  soon  take  notice  of  in  the  family,) 
“ What  mean  ye  by  this  service?  What  is  the  mean- 
ing of  all  this  care  and  exactness  about  eating  this 
lamb,  and  this  unleavened  bread,  more  than  about 
common  food?  Why  such  a difference  between  this 
meal  and  ether  mriils?”  Note,  [1.]  It  is  a good 
thing  to  see  children  inquisitiv  e about  the  things  of 
God;  it  is  to  be  hoped  that  they  who  are  careful  to 
ask  for  the  way  will  find  it.  Christ  himself,  when 
a Child,  heard  and  asked  questions,  I.uke,  2.  46. 
[2.]  It  concerns  us  all  rightly  to  understand  the 
meaning  of  those  holy  ordinances  wherein  we  wor- 
ship God;  what  is  the  no.ture,  and  what  the  end, 
of  them : what  is  signified,  and  what  intended;  what 
is  the  duty  expected  us  in  them,  and  what  the 
advantages  to  be  expected  by  us.  Ev  ery  ordinance 
has  a meaning;  some  ordinances,  as  sacraments, 
hav  e not  their  meaning  so  plain  and  obvious  as 
others  ha\  e;  therefore  we  are  concerned  to  search, 
that  we  may  not  offer  the  blind  for  sacrifice,  but  may 
do  a reasonable  serv  ice.  If  either  we  are  ignorant 
of,  or  mistaken  about,  the  meaning  of  holy  ordinan- 
ces, we  can  neither  please  God  nor  profit  ourselves. 
(2. ) The  answer  which  the  parents  were  to  return 
to  this  question;,  {v.  27.)  Ye  shall  say.  It  is  the  sa- 
crifice of  the  Lord’s  /lassover,  that  is,  “ By  the  kill- 
ing and  sacrificing  of  this  lamb,  we  keep  in  remem- 
brance tiiat  work  of  wonder  and  grace  which  God 
did  for  cur  fathers  when,”  [1.]  “ To  make  way  for 
our  deliverance  out  of  bondage,  he  slew  the  first- 
born of  the  Egyptians,  so  compelling  them  to  sign 
our  discharge;’’  and,  [2.]  “Though  there  were 
’with  us,  even  with  us,  sins  against  the  Lord  our 
God,  for  which  the  destroying  angel,  when  he  was 
abroad  doing  execution,  might  justly  have  destroy- 
ed our  first-born  too,  yet  God  graciously  apjiointed 
and  accepted  the  family-sacrifice  of  a lamb  instead 
of  the  first-bom,  as,  of  old,  the  ram  instead  of 
Isaac;  and  in  every  house  where  the  lamb  was 
slain  the  first-born  were  saved.”  The  repetition 
of  this  solemnity  in  the  return  of  every  year  was  de- 
signed. 

First,  To  look  backward  as  a memorial,  that  in 
it  they  might  remember  what  great  things  God  had 
done  for  them  and  their  fathers.  The  word  fresach 
signifies  a leafi  or  transition:  it  is  a passing  over; 
for  the  destroying  angel  passed  over  the  houses  of 
the  Israelites,’ and  did  not  destroy  their  first-bom. 
When  God  brings  utter  ruin  upon  his  people,  he 
says,  I will  not  pass  by  them  any  more,  (Amos,  7. 
8.-8.  2.)  intimating  how  often  he  had  passed  by 
them,  as  now  when  the  destroying  angel  passed 
over  their  houses.  Note,  1.  Distinguishing  mer- 
cies lav  under  peculiar  obligations.  When  a thou- 
sand fall  at  our  side  and  ten  thousand  at  our  right 
hand,  and  vet  we  are  preserx  ed,  and  have  our  lives 
given  us  for  a prey,  this  should  greatly  affect  us,  Ps. 
91.  7.  In  war  or  pestilence,  if  the  arrow  of  death 
has  passed  by  us,  passed  over  us,  hit  the  next  to  us, 
and  just  missed  us,  we  must  not  say  it  was  by 
chance  that  we  are  preserved,  but  by  the  special 
providence,  of  our  God.  2.  Old  mercies,  to  our- 
selves or  to  our  fathers,  must  not  be  forgotten,  but 
be  had  in  everlasting  remembrance,  that  God  may 


272 


EXODUS,  XU. 


be  praised,  our  faith  in  him  encouraged,  and  our 
hearts  enlarged  in  his  serrire. 

Seco7idly,  It  was  designed  to  look  forward  as  an 
earnest  of  the  great  sacrifice  of  the  Lamb  of  God 
in  the  fulness  of  time,  instead  of  us  and  our  first- 
bom;  we  were  obnoxious  to  the  sword  of  the  de- 
stroying angel,  but  Christ  our  Passover  was  sacri- 
ficedfor  us,  his  death  was  our  life,  and  thus  he  was 
the  Lamb  slain  from  the  foundation  of  the  world, 
from  the  foundation  of  the  Jewish  church:  Moses 
kept  the  passover  by  faith  in  Christ,  for  Christ  was 
the  end  of  the  law  for  righteousness. 

The  people  received  these  instructions  with  reve- 
rence and  ready  obedience.  1.  They  bowed  the 
head  and  worshi/ified;  (v.  27. ) they  hereby  signi- 
fied their  submission  to  this  institution  as  a law,  and 
their  thankfulness  for  it  as  a favour  and  privilege. 
Note,  When  God  gives  law  tons,  we  must  give  ho- 
nour to  him;  when  he  speaks,  we  must  bow  our 
heads  and  worship.  2.  They  went  away  and  did 
as  they  were  commanded,  v.  23.  Here  was  none 
of  that  discontent  and  murmuring  among  them 
which  we  read  of,  ch.  5.  20,  21.  I'he  plagues  of 
Egypt  had  done  them  good,  and  raised  their  ex- 
pectations of  a glorious  deliverance,  which  before 
they  despaired  of;  and  now  they  went  forth  to  meet 
it  in  the  way  appointed.  Note,  The  perfecting  of 
God’s  mercies  to  us  must  be  waited  for  in  a humble 
observance  of  his  institutions. 

29.  And  it  came  to  pass,  that  at  midnight, 
the  Lord  smote  all  the  first-born  in  the  land 
of  Egypt,  from  the  first-born  of  Pharaoh  that 
sat  on  his  throne,  unto  the  first-born  of  the 
captive  that  was  in  the  dungeon ; and  all 
the  first-born  of  cattle.  30.  And  Pharaoh 
rose  up  in  the  night,  he,  and  all  his  servants, 
and  all  the  Egyptians;  and  there  was  a 
great  cry  in  Egypt;  for  there  was  not  a 
house  where  there  was  not  one  dead.  31. 
And  he  called  for  Moses  and  Aaron  by 
night,  and  said.  Rise  up,  and  get  you  forth 
from  among  my  people,  both  you  and  the 
children  of  Israel ; and  go,  serve  the  Lord, 
as  ye  have  said.  32.  Also  take  your  flocks 
and  your  herds,  as  ye  have  said,  and  be 
gone;  and  bless  me  also.  33.  And  the 
Egyptians  were  urgent  upon  the  people, 
that  they  might  send  them  out  of  the  land 
in  haste  ; for  they  sairl,  We  he  all  dead  men. 
34.  And  the  people  took  their  dough  be- 
fore it  was  leavened,  their  kneading-troughs 
bating  bound  up  in  their  clothes  upon  tlieir 
shoulders.  35.  And  the  children  of  Israel 
did  according  to  the  word  of  Moses;  and 
they  borrowed  of  the  Egyptians  jew(ds  of 
silver,  andjewelsofgold,  and  raiment:  36. 
And  the  Lord  gave  the  peoj)le  favour  in  the 
sight  of  the  Egyptians,  so  that  they  lent 
unto  them  such  thinss  as  they  required:  and 
they  spoiled  the  Egyptians. 

Here  is, 

I.  The  Egyptians’  sons,  even  their  first-born, 
slain,  V.  29,  30.  If  Pharaoh  would  have  taken  the 
waming  which  was  given  him  of  this  plague,  and 
would  thereupon  have  released  Israel,  what  a great 
many  dear  and  valuable  lives  might  have  been  pre- 
served ! But  see  what  obstinate  infidelity  brings  up- 


on men.  Observe,  1.  The  time  when  this  blow 
was  given;  it  was  midnight,  which  added  to  the 
terror  of  it:  the  three  preceding  nights  were  made 
dreadful  by  the  additional  plague  of  darkness, 
which  might  be  felt,  and  doubtless  disturbed  their 
repose;  and  now,  when  they  hoped  for  one  quiet 
night’s  rest,  at  midnight  was  the  alarm  given:  when 
the  destroying  angel  drew  his  sword  againsr  Jeiaisa- 
lem,  it  was  in  the  day-time,  (2  Sam.  24.  15.)  which 
made  it  the  less  frightful;  but  the  destinction  of 
Egypt  was  by  a pestilence  walkmg  in  darkriess,  Ps. 
91.  6.  Shortly  there  will  be  an  alarming  cry  at 
midnight.  Behold,  the  bridegroom  cometh.  2.  On 
whom  the  plague  fastened;  on  their  first -bom,  the 
joys  and  hopes  of  their  respective  families.  They 
had  slain  the  Hebrews’  children,  and  now  God 
slew  their’s.  Thus  he  visits  the  iniquity  of  the  fa- 
thers upon  the  children;  and  he  is  7iot  u7irighteous 
who  takethvengeance.  3.  How  far  it  reached;  from 
the  throne  to  the  dungeon:  prince  and  peasant 
stand  upon  the  same  level  before  God’s  judgments, 
for  there  is  no  respect  of  persons  with  him:  see 
Job,  34.  19,  20.  Now  the  slain  of  the  Lord  were 
7nany,  multitudes,  mziltitudes  fall  in  this  valley  of 
decision,  when  the  controv  ersy  between  God  and 
Pharaoh  was  to  be  determined.  4.  What  an  outcry 
was  made  upon  it;  there  was  a great  cry  in  Egypt, 
universal  lamentation  for  their  only  sons,  (with 
many,)  and  with  all  for  their  first-born.  If  any  be 
suddenly  taken  ill  in  the  night,  we  are  wont  to  call 
up  neighbours;  but  the  Egyptians  could  have  no 
help,  no  comfort,  from  their  neighbours,  all  being 
involved  in  the  same  calamity.  Let  us  learn  hence, 
(1.)  To  tremble  God,  and  to  be  a fraid  of  his 

judgments-,  Ps.  119.  120.  Who  is  able  to  stand  be- 
fore him,  or  dares  resist  him?  (2. ) To  be  thankful 
to  God  for  the  daily  preservation  of  ourselves  and 
our  families:  lying  so  much  exposed,  we  have  rea- 
son to  say,  “ It  is  of  the  Lord’s  mercies  that  we  are 
not  consumed.” 

H.  God’s  sons,  even  his  first-bom,  released;  this 
judgment  conquered  Pharaoh,  and  obliged  him  to 
surre7ider  at  discretion,  without  capitulating.  Men 
had  better  come  up  to  God’s  terms  at  first,  for  he 
will  never  come  down  to  their’s,  let  them  object  as 
long  as  they  will.  Now  Pharaoh’s  pride  is  abased, 
and  he  yields  to  all  that  Moses  had  insisted  on; 
Serx’e  the  Lord  as  ye  have  said,  f.  31.)  and  take 
your  flocks  as  ye  have  said,  v.  32.  Note,  God’s 
word  will  stand,  and  we  shall  get  nothing  by  dispu- 
ting it,  or  delaying  to  submit  to  it.  Hitherto  the  Is- 
raelites were  not  per77ntted  to  dejvart,  but  now 
things  were  come  to  the  last  extremity,  in  conse- 
qxience  of  which,  1.  They  are  commu7ided  to  de- 
part; {y.  31.)  Rise  up,  and  get  you  forth.  Phara- 
oh had  told  Moses  he  should  see  his  face  7io  more; 
but  now  he  sent  for  him : those  will  seek  God  early 
in  their  distress  who  before  had  set  him  at  defiance. 
Such  a fright  he  was  now  in,  that  he  gave  orders  by 
night  for  their  discharge,  fearing  lest,  if  he  delat- 
ed any  longer,  he  himself  should  fall  next;  and  that 
he  sent  them  out,  not  as  men  hated,  (as  the  pagan 
historians  have  represented  this  matter,)  but  as  men 
feared,  is  plainly  discovered  by  his  humble  request 
to  them;  (t».  32.)  Bless  me  also;  Let  me  have  your 
prayers,  that  1 may  not  be  plagued  for  what  is  pass- 
ed, when  you  are  gone.”  Note,  Those  that  are 
enemies  to  God’s  church  am  enemies  to  themselves, 
and  sooner  or  later  they  will  be  made  to  see  it.  2. 
They  are  hired  to  d^art  by  the  Egyptians;  they 
cned  out,  (v.  33.)  fVe  be  all  dead  men.  Note, 
When  death  comes  into  our  houses,  it  is  seasonable 
for  us  to  tliink  of  our  own  mortality.  Are  our  rela 
tions  dead?  It  is^asy  to  infer  thence  that  we  are 
dying,  and,  in  effect,  already  dead,  men.  Upon 
this  consideration,  they  were  urgent  with  the  Israel 
ites  to  be  gone,  which  ga>  e great  advantage  to  the 


EXODUS,  XU. 


273 


Israelites  in  borrowing  their  jewels,  v.  35,  36.  : 
When  the  Egy  ptians  urged  them  to  be  gone,  it  was  ! 
easy  for  them  to  say  that  the  Egyptians  had  kept! 
them  pool’,  that  they  could  not  undertake  such  a ■ 
journey  with  empty  purses,  but  that,  if  they  would 
give  them  wherewithal  to  bear  their  charges,  they 
would  be  gone.  And  this  the  Divine  Wisdom  de- 
signed, in  suffering  things  to  come  to  this  extremi- 
ty, that  they,  becoming  formidable  to  the  Egyp- 
tians, might  have  what  they  would  for  asking;  the 
Lord  also,  by  the  influence  he  has  on  the  minds  of 
people,  inclined  the  hearts  of  the  Egyptians  to  fur- 
nish them  with  what  they  desired,  they  probably 
intending  thereby  to  make  atonement,  that  the 
plagues  might  be  staid,  as  the  Philistines,  when 
they  returned  the  ark,  sent  a present  with  it  for 
a tresspass-offering,  having  an  eye  to  this  prece- 
dent, 1 Sam.  6.  3*  *6.  The  Israelites  might  re- 
ceii  e and  keep  what  they  thus  borrowed,  or  ra- 
ther required,  of  the  Egyptians,  (1.)  As  justly  as 
receive  wages  from  their  masters  for  work 
done,  and  sue  for  it,  if  it  be  detained.  (2.)  As  just- 
ly as  conquerors  take  the  spoils  of  their  enemies 
whom  they  have  subdued;  Pharaoh  was  in  re- 
bellion against  the  God  of  the  Hebrews,  by  which 
all  that  he  had  was  f rfeited.  (3. ) As  justly  as  sub- 
'jects  receive  the  estates  granted  them  oy  their 
prince.  God  is  the  sovereim  Proprietor  of  the 
earth,  and  the  fulness  thereof;  and  if  he  take  from 
one,  and  give  to  another,  who  may  say  unto  him, 
IVhat  doest  thou?  It  was  by  Gcd’s  special  order 
and  appointment  that  the  Israelites  did  what  they 
did,  which  was  sufficient  to  justify  them  and  bear 
them  cut;  but  what  they  did  will  by  no  means  au- 
thorize others  (who  cannot  pretend  to  any  such 
waiTant)  to  do  the  same.  Let  us  remember,  [1.] 
That  the  King  of  kings  can  do  no  wrong.  [2.] 
That  he  will  do  right  to  those  whom  men  injure,  Ps. 
146.  7.  Hence  it  is  that  the  wealth  of  the  sinner 
often  proves  to  be  laid  uh  for  the  just,  Prov.  13.  22. 
Job,  27.  16,  17. 

37.  And  the  children  of  Israel  journeyed 
from  Rameses  to  Succoth,  about  six  hun- 
dred thousand  on  foot  lhat  were  men,  besides 
children.  38.  And  a mixed  multitude  went 
up  also  with  them;  and  flocks  and  herds, 
even  very  much  cattle.  39.  And  they  baked 
unleavened  cakes  of  the  dough  which  they 
brought  forth  out  of  Egypt,  for  it  was  not 
leavened;  because  they  were  thrust  out  of! 
Egj^pt,  and  could  not  tany,  neither  had  they 
prepared  for  themselves  any  victual.  40. 
INow  the  sqiourningof  the  children  of  Israel, ! 
who  dwelt  in  Egypt,  tens  four  hundred  and 
thirty  years.  41.  Audit  came  to  pass  at 
the  end  of  the  four  hundred  and  thirty  years, 
even  the  self-same  day  it  came  to  pass,  that 
all  the  hosts  of  the  Lord  went  out  from  the 
land  of  Egypt.  42.  It  is  a night  to  be  much 
observed  unto  the  Lord  for  bringing  them 
out  from  the  land  of  Egypt : this  is  that  night 
of  the  Lord  to  be  observed  of  all  the  chil- 
dren of  Israel  in  their  generations. 

Here  is  the  departure'cf  the  children  of  Israel  out 

EgA^pt:  ha'  ing  obtained  their  dismission,  they  set 
forward  without  delav,  and  did  not  defer  till  a more 
convenient  season.  Pharaoh  was  now  in  a good 
mind;  but  they  liad  reason  to  think  he  would  not 
long  continue  so,  and  therefore  it  was  no  time  to  lin- 
ger. We  have  here  an  account, 

VoL.  I. — 2 M 


1.  Of  their  number,  about  six  hundred  thousand 
men,  {v.  37. ) beside  women  and  children,  which,  1 
think,  we  cannot  suppr.se  to  make  less  than  twelve 
hundred  thousand  more.  ^Vhat  a vast  increase  was 
this,  to  arise  frem  seventy  souls  in  little  more  than 
two  hundred  years’  time!  See  the  power  and  effi- 
cacy of  that  blessing,  when  God  commands  it,  He 
fruitful  and  multifly.  This  w'as  typical  of  the 
multitudes  that  w'erc  brought  into  the  gospel-church 
when  it  was  first  founded;  so  7nighiily  grew  the 
word  of  God,  and  frexmiled. 

2.  Of  their  retinue;  {y.  38. ) a mixed  midtitude 
went  ufi  with  them,  hangers  on  to  that  great  family; 
some,  perhaps,  will  ng  to  leave  their  country,  be- 
cause It  was  laid  waste  by  the  plagues,  and  to  seek 
their  fortune,  as  we  s-ry,  w th  the  Israelites;  others 
went  out  of  curiosity,  to  see  the  solemnities  of  Is- 
rael’s saci  ifice  to  tlieir  God,  which  had  been  so 
much  talked  of,  and  expecting  to  see  some  glorious 
appearances  of  thei"  God  to  them  in  the  wilderness, 
having  seen  such  gloricus  appearances  of  their  God 
for  them  in  the  field  of  Zoan,  Ps.  78.  12.  Probably 
the  greatest  part  of  this  mixed  multitude  were  but 
a rude  unthinking  mol),  that  followed  the  crowd  they 
knew  not  why;  we  afterv/ards  find  that  they  proved 
a snare  to  them;  (Numb.  11.  4.)  and  it  is  probable 
thy  when,  soon  afterward,  they  understood  that  the 
children  of  Israel  were  to  continue  forty  rears  in  the 
vylderness,  thev  quitted  them,  and  returned  to 
Egypt  again.  There  were  always  those  among  the 
Israelites  that  w’erenot  Israelites;  and  there  are  still 
hypocrites  in  the  church,  who  make  a deal  of  mis- 
chief, but  will  be  shaken  off  at  last. 

3.  Ot  their  effects.  They  had  with  them  flocks 
and  herds,  even 'very  much  cattle.  This  is  taken 
notice  of,  because  it  was  long  before  Pharaoh  would 
give  them  leave  to  remove  their  effects,  which 
were  chiefly  cattle,  Gen.  46.  32. 

4.  Of  the  provisions  made  for  the  camp,  which 
was  vei’v  poor  and  slender.  They  brought  some 
dough  with  them  out  of  Egypt  in  their  knapsacks, 
■V.  34.  They  had  i)rep:;red  to  bake  the  next  day, 
in  order  to  their  removal,  understanding  it  was  very 
near;  but,  being  hastened  away  sooner  than  they 
tho\ight  of  by  some  hours,  they  took  the  dough  as  it 
was,  unleavened,  and  when  they  came  to  Succoth, 
their  first  stage,  they  baked  unleavened  cakes,  and 
though  they  were,  of  course,  insipid,  yet  the  liberty 
they  were  brought  into  made  it  the  most  joyful  meal 
they  had  e'  er  eaten  in  their  lives.  Note,  The  ser- 
V nts  of  God  must  not  be  slaves  to  their  appetites, 
nor  solicitous  to  wind  up  all  the  delights  of  sense  to 
their  highest  pitch.  We  should  be  willing  to  take 
up  with  diy  bread,  nav,  with  unleavened  bread,  ra- 
ther than  neglect  or  delay  any  service  we  have  to  do 
for  God,  as  these  whose  meat  and  drink  it  is  to  do  his 
w4h 

5.  Of  the  date  of  this  great  event;  it  was  just  four 
hundred  and  thirty  years  from  the  promise  made  to 
Abraham  (as  the  apostle  explains  it.  Gal.  3.  17.^  at 
his  first  coming  into  Canaan,  during  all  which  time 
the  children  of  Israel,  that  is,  the  Hebrews,  the 
distinguished  chosen  seed,  were  sojcui-ners  in  a land 
that  was  not  their’s,  cither  Canaan  or  Egjqit.  So 
long  the  promise  God  made  to  Abraham  of  a settle- 
ment lay  dormant  and  unfulfilled,  but  now  at  length 
it  revived,  and  things  began  to  work  toward  the  ac- 
complishment of  it.  The  first  day  of  the  march  ol 
Abraham’s  seed  toward  Canaan  )vas  just  four  hun- 
dred and  thirty  years  (it  should  seem  to  a (lay)  from 
the  promise  made  to  Abraham,  (Gen.  12.  2.)  I will 
make  of  thee  a great  nation.  See  how  punctual  God  is 
to  his  time:  though  his  premises  be  not  peiformed 
quickly,  they  will  be  acermplished  in  their  season. 

6.  Of  the  memor.ibleness  of  it;  ( v.  42.)  It  is  a 
night  to  be  much  observed.  (1.)  The  providences 
of  that  first  night  were  obseiwable;  memora 


274 


EXODUS,  XIII. 


ble  was  the  destruction  of  the  Eg>  ptians,  and  the 
deliverance  of  the  Israelites  by  it;  God  herein  made 
himself  taken  notice  of.  (2. ) The  ordin  .mees  of  that 
night,  in  the  annual  return  of  it,  were  to  be  Care- 
fully observed;  This  is  (hat  night  of  the  Lord,  that 
remarkable  night,  to  be  celebrated  in  all  genera- 
tions. Note,  the  great  things  God  does  fur  his  peo- 
ple are  not  to  be  only  a nine  days’  wonder,  as  we 
say,  but  the  remembrance  of  them  is  to  be  perpetua- 
ted throughout  all  ages;  especially  the  work  of  our  , 
redemption  by  Christ:  this  passo\  er-night  was  1 
a night  of  the  Lord,  much  to  be  observed;  but  the  i 
last  passover-night,  in  which  Christ  was  betrayed,  | 
(and  in  which  the  first  passover,  with  the  rest  ot  the 
ceremonial  institutions,  was  superseded  and  abolish- 
ed,) was  a night  of  the  Lord,  7rtwcA  more  to  be  ob- 
served, when  a yoke,  heavier  than  that  of  Egypt, 
was  broken  from  off  our  necks,  and  a land,  better 
than  that  of  Canaan,  set  before  us.  That  was  a 
temporal  deliverance  to  be  celebrated  in  their  gene- 
rations; this  an  eternal  redemption  to  be  celebrated 
in  the  praises  of  glorious  saints,  world  without  end. 

43.  And  the  Lord  said  unto  Moses  and 
Aaron,  This  is  tlie  ordinance  of  the  pass- 
over  : There  shall  no  stranger  eat  thereof : 
44.  But  every  man’s  servant  that  is  bought 
for  money,  when  thou  hast  circumcised  him, 
then  shall  he  eat  thereof.  45.  A foreigner 
and  a hired  servant  shall  not  eat  thereof. 

46.  In  one  house  shall  it  be  eaten  : thou 
shalt  not  carry  forth  aught  of  ihe  tiesh 
abroad  out  of  the  house ; neither  shall  ye 
break  a bone  thereof.  47.  All  the  congre- 
gation of  Israel  shall  keep  it.  48.  And 
when  a stranger  shall  sojourn  with  thee,  and 
will  keep  the  passover  to  the  Lord,  let  all 
his  males  be  circumcised,  and  then  let  him 
come  near  and  keep  it ; and  he  shall  be  as 
one  that  is  born  in  the  land  : for  no  uncir- 
cumcised person  shall  eat  thereof.  49.  One 
law  shall  be  to  him  that  is  home-born,  and 
unto  the  stranger  that  sojourneth  among  you. 
50.  Thus  did  all  the  children  of  Israel : as 
the  Lord  commanded  Moses  and  Aaron, 
so  did  they.  51.  And  it  came  to  pass,  the 
self-same  day.  that  the  Lord  did  bring  the 
children  of  Israel  out  of  the  land  of  Egypt 
by  their  armies. 

Some  further  precepts  are  here  given  concerning 
the  passover,  as  it  should  be  observed  in  times  to 
come. 

1.  .All  the  congregation  of  Israel  miist  keeji  it,  v. 

47.  All  that  share  in  God’s  mercies  should  join  in 
thankful  praises  for  them.  Though  it  was  observed 
in  families  apart,  yet  it  is  looked  upon  as  the  act  of 
the  whole  congregation;  for  the  lesser  communi- 
ties constituted  the  greater.  The  New-Testament 

f)asso\  er,  the  Lord’s  supper,  ought  not  to  be  neg- 
ected  by  any  who  arc  capable  of  celebrating  it.  He 
is  unworthy  the  name  of  an  Israelite  that  can  con- 
tentedly neglect  the  commemoration  of  so  great  a 
deli\  erance. 

2.  No  stranger  that  was  uncircumcised  might  be 
admitted  to  eat  of  it,  71.4.),  45,  48.  None  might  sit 
at  the  table  but  those  tliat  came  in  by  the  door;  nor 
may  any  now  approach  to  the  improving  ordinance 
of  the  Lord’s  supper  who  have  not  first  submitted  to 
the  initiating  ordinance  of  baptism.  ^Ve  must  be 


born  again  by  the  word,  ere  we  can  be  nourished  by 
it.  Nor  shall  any  partake  of  the  benefit  of  Christ’s 
sacrifice,  or  feast  upon  it,  who  are  not  first  circum- 
cised in  heart.  Coloss.  2.  11. 

3.  Any  stranger  that  was  circumcised  might  be 
welcomed  to  eat  of  the  passover,  ee  en  servants,  v. 
44.  If,  by  circumcision,  they  would  make  them- 
selves debtors  to  the  law  in  its  burthens,  they  were 
welcome  to  share  in  the  joy  of  its  solemn  feasts,  and 
not  otherwise.  Only  it  is  intimated,  (t*.  48. ) that 
those  who  were  masters  of  families  must  net  only  be 
circumcised  themselves,  but  have  all  their  mules 
circumcised  too.  If,  in  sincerity,  and  with  that  zeal 
which  the  thing  requires  and  deserves,  we  gi\e  up 
ourselves  to  God,  we  shall,  with  ourselves,  gixeup 
all  we  have  to  him,  and  do  our  utmost  that  all  our’s 
may  be  his  too.  Here  is  an  early  indication  of  fa- 
\ our  to  the  poor  Gentiles,  that  the  stranger,  if  cir- 
cumcised, stands  upon  the  same  le\  el  with  the  home- 
born  Israelite.  One  law  for  both,  V.  A9.  This  was 
a mortification  to  the  Jews,  and  taught  them  that  it 
was  their  dedication  to  God,  not  their  descent  from 
Abraham,  that  entitled  them  to  their  privileges.  A 
sincere  proselyte  was  as  welcome  to  the  passover  as 
a native  Israelite,  Isa.  56.  6,  7. 

4.  Li  one  house  shall  it  be  eaten,  {y.  46. ) for  gccd- 
fellowship-sake,  that  they  might  rejoice  together, 
and  edify  one  another  in  the  eating  of  it.  None  cf 
it  must  be  carried  to  another  place,  or  left  to  anoth- 
er time;  for  God  would  not  have  them  so  taken  up 
with  care  about  their  departure,  as  to  be  indisposed 
to  take  the  comfort  of  it,  but  to  leave  Egypt,  and  ci>- 
ter  upon  a wildeniess,  with  cheerfulness,  and,  in  to- 
ken of  that,  to  eat  a good  hearty  meal.  The  Pa- 
pists’ carrying  of  their  consecrated  host  from  house 
to  house,  is  not  only  superstitious  in  itself,  but  con- 
trary to  this  typical  law  of  the  passover,  which  was, 
that  no  part  cf  the  lamb  should  be  carried  abroad. 

The  chapter  concludes  with  a repetition  of  the 
whole  matter,  that  the  children  of  Israel  did  as 
they  were  bidden,  and  God  did  for  them  as  he  pro- 
mised; (n.  50,  51.)  for  he  will  certainly  be  the  Au- 
thor of  salvation  to  them  that  obey  him. 

CHAP.  XIII. 

In  this  chapter  we  have,  I.  The  commands  God  gave  to 
Israel,  1.  To  sanctify  all  the  first  born  to  him,  v.  1,  2.  2. 
To  be  sure  to  remember  their  deliverance  out  of  Egypt, 
(v.  3,  4. ) and,  in  remembrance  of  it,  to  keep  the  feast 
of  unleavened  bread,  v.  6.  .7.  3.  To  transmit/the  know- 
ledge of  it  with  all  possible  care  to  their  children,  v. 
6.  .10.  4.  To  set  apart  unto  God  the  firstlings  of  their 

cattle,  (v.  11 . .13.)  and  to  explain  that  also  to  their  chil- 
dren, v.  14.. 16.  II.  The  care  God  took  of  Israel,  when 
he  had  brought  them  out  of  Egypt.  1.  Choosing  their 
way  for  them,  v.  17,  18.  2.  Guiding  them  in  the  way, 
v.  20.  . 22.  And  their  care  of  Josepn’s  bones,  v.  19. 

1.  A ND  the  Lord  spake  unto  Moses,  say- 
X V ing,  2.  Sanctify  unto  me  all  the  first 
horn,  whatsoever  openeth  the  womb  among 
the  children  of  Israel,  hath  of  man  and  of 
beast ; it  is  mine.  3.  And  Moses  said  unto 
the  people,  Remember  this  day,  in  which  ye 
came  out  from  Egypt,  out  of  the  house  of 
bondage  ; for  by  strength  of  hand  the  Lord 
brought  you  out  from  {\ns  place  : there  shall 
no  leavened  breed  he  eaten.  4.  '[’his  day 
came  ye  out,  in  the  month  Ahib.  5.  And 
it  shall  be,  when  the  Lord  shall  bring  thee 
into  the  land  of  the  Canaanites,  and  the 
Hittites,  and  the  Amoiites,  and  the  Ilivites, 
and  the  Jehusites,  which  he  sware  unto  thy 
fathers  to  give  thee,  a land  flowing  with 


EXODUS,  XllL 


milk  aarl  honey,  that  thou  shalt  keep  this 
sei’vice  in  this  month.  6.  Seven  days  thou 
shalt  eat  unleavened  bread,  and  in  the  se- 
venth day  shall  be  a feast  to  the  Lord. 
7.  U nleavened  bread  shall  be  eaten  seven 
days : and  there  shall  no  leavened  bread  be 
seen  with  thee  ; neither  shall  there  be  leaven 
seen  with  thee  in  all  thy  quarters.  8.  And 
thou  shalt  show  thy  son  in  that  day,  say- 
ing, This  is  done  because  of  that  ivhich  the 
Lord  did  unto  me  when  1 came  forth  out  of 
Egypt.  9.  And  it  shall  be  for  a sign  unto 
thee  upon  thine  hand,  and  for  a memorial 
between  thine  eyes;  that  the  Lord’s  law 
may  be  in  thy  mouth  : for  with  a strong 
hand  hath  the  Lord  brought  thee  out  of 
Egypt.  10.  Tlioii  shalt  therefore  keep  this 
ordinance  in  his  season  from  year  to  year. 

Cai-e  is  here  taken  to  perpetuate  the  remem- 
brance, 

I.  Of  the  preservation  of  Israel’s  first-boni,  when 
the  first-born  of  the  Egyptians  were  slain.  In  me- 
mory of  that  distinguishing  favour,  and  in  gratitude 
for  it,  the  first-born,  in  all  ages,  were  to  be  conse- 
crated to  God,  as  his  peculiars,  (v.  2. ) and  to  be 
redeemed,  v.  13.  Ciod,  who,  by  the  right  of  crea- 
tion, is  Proprietor  and  Sovereign  of  all  the  crea- 
tures, liere  lays  cl  dm  in  particular  to  the  first-born 
of  the  Israelites,  by  right  of  protection;  Sanctify  to 
me  all  the  Jirst-borti.  The  parents  were  not  to 
look  upon  themsel'  es  as  interested  in  their  first- 
born, till  they  had  first  solemnly  presented  them  to 
God,  recognized  his  title  to  them,  and  received 
them  back,  at  a certain  rate,  from  him  again.  Note, 
1.  That  which  is,  by  special  distinguishing  mercy, 
spared  to  us,  should  be,  in  a peculiar  manner,  dedi- 
cated to  God’s  honour;  at  least,  some  grateful  ac- 
knowledgment, in  works  of  piety  and  charity, 
should  be  made,  when  our  lives  have  been  given  us 
for  a prey,  or  the  lives  of  our  children.  2.  God, 
who  is  the  First  and  Best,  should  have  the  first  and 
best,  and  to  him  we  should  resign  that  which  is 
most  dear  to  us,  and  most  valuable.  The  first-born 
were  the  joy  and  hope  of  their  families;  Therefore 
they  shall  be  inine,  says  God.  By  this  it  will  ap- 
pear that  we  love  God  best,  (as  we  ought,)  if  we 
are  willing  to  part  with  that  to  him,  which  we  love 
best  in  this  world.  3.  It  is  the  church  of  the  first- 
born, that  is  sanctified  to  God,  Heb.  12.  23.  Christ 
is  the  First-born  among  many  brethren;  (Rom.  8. 
29.)  and  by  virtue  of  their  union  with  him,  all  that 
are  bom  again,  and  bom  from  above,  are  accounted 
as  first-born.  There  is  an  excellency  o f dignity 
and  flower  belonging  to  them;  and,  if  children,  then 
heirs. 

II.  The  remembrance  of  their  coming  out  of 
Egypt  must  also  be  perpetuated;  (v.  3.)  ‘'Remem- 
ber this  day.  Remember  it  by  a good  token,  as  the 
most  remarkable  day  of  your  lives,  the  birth-day 
of  your  nation,  <jr  the  day  of  its  coming  of  age,  to 
be  no  longer  under  the  rod.”  Thus  the  day  of 
Christ’s  rcsun-fjction  is  to  be  remembered,  for  in  it 
we  were  raised  up  with  Christ  out  of  death’s  house 
of  bondage.  The  scripture  tells  us  not  expressly, 
what  day  of  t he  year  Christ  rose,  (as  Moses  told 
the  Israelites  what  day  of  the  year  they  were 
brought  ou  t of  Egypt,  that  they  might  remember 
it  yearly)  but  very  particularly  what  day  of  the 
week  it  w as;  plainly  intimating,  that,  as  the  more 
valuable  (' leliverance,  and  of  greater  importance,  it 
should  be,*  remembered  weekly.  Remember  it,  for 


by  strength  of  hand  the  Lord  brought  you  out. 
Note,  The  more  of  God  and  his  power  appears  in 
any  deliverance,  the  more  memorable  it  is.  Now, 
that  it  might  Ije  remembered, 

1.  They  must  be  sure  to  keep  the  feast  of  unlea- 
vened bread,  v.  5 . . 7.  It  was  not  enough  that  they 
remembered  it,  but  they  must  celebrate  the  memo- 
rial of  it  in  that  way  which  God  had  appointed,  and 
use  the  instituted  means  of  preserving  the  remem- 
brance of  it.  So,  under  the  gospel,  we  must  not 
only  rememljer  Christ,  but  do  this  in  remembrance 
of  him.  Observe  how  strict  the  prohibition  of  lea- 
ven is;  {y.  7.)  not  only,  no  leaven  must  be  eaten, 
but  none  must  be  seen,  no  not  in  all  their  quarters. 
Accordingly,  tlie  Jews’  usage  was,  before  the  feast 
of  the  passover,  to  cast  all  the  leavened  bread  out 
of  their  houses:  they  either  burnt  it,  or  buried  it,  or 
broke  it  small,  and  scr.ttered  it  in  the  wind;  they 
searched  diligently  with  lighted  candles  in  all  the 
corners  of  tiieir  houses,  lest  any  leaven  should  re- 
main. The  care  and  strictness  enjoined  in  this  mat- 
ter were  designed,  (1. ) To  make  the  feast  the  more 
solemn,  and  consequently  the  more  taken  notice  of 
by  their  children,  who  would  ask,  “ Why  is  so 
much  ado  made?’  (2.)  To  teach  us  how  solicit- 
ous we  should  be  to  put  away  from  us  all  sin,  1 
Cor.  5.  7. 

2.  They  must  instruct  their  children  in  the  mean- 
ing of  it,  and  relate  to  them  the  story  of  their  deli- 
verance out  of  Egypt,  V.  8.  Note,  (1.)  Care  must 
be  taken  betimes  to  instruct  children  in  the  know- 
ledge of  God.  Here  is  an  ancient  law  for  catechi- 
sing. (2. ) It  is  particularly  of  gi-eat  use  to  acquaint 
children  betimes  with  the  stones  of  the  scriirtur-e, 
and  to  make  them  familiar  to  them.  (3.)  It  is  a 
debt  we  owe  to  the  honour  of  God,  and  to  the  be- 
nefit of  our  children’s  souls,  to  tell  them  of  the  great 
woi-ks  God  has  done  for  his  church,  both  those 
which  we  have  seen  with  our  eyes  done  in  our  day, 
and  which  we  have  heard  with  our  ears,  and  our  fa- 
thers have  told  us:  Thou  shalt  show  thy  son  in  that 
day,  the  day  of  the  feast,  these  things.  When  they 
were  celebrating  the  ordinance,  they  must  explain 
it.  Every  thing  is  beautiful  in  its  season.  The 
passover  is  appointed  for  a sign,  and  for  a memo- 
rial, that  the  Lord's  law  may  be  in  thy  mouth. 
Note,  M'e  must  reUiin  the  remembrance  of  God’s 
works,  that  we  may  i emain  under  tlie  influence  of 
God’s  law.  And  those  that  have  God’s  law  in  their 
heart,  should  have  it  in  their  mouth,  and  be  often 
speaking  of  it,  the  more  to  affect  themselves,  and 
to  instruct  others. 

11.  And  it  shall  be,  when  the  Lord 
shall  bring  thee  into  the  land  of  the  Ca- 
naanites,  as  he  sware  unto  thee  and  to  thy 
fathers,  and  shall  give  it  thee^  12.  That 
thou  shalt  set  apart  unto  the  Lord  all  that 
openeth  the  matrix,  and  every  firstling  that 
cometh  of  a beast  which  thou  hast ; the 
males  shall  be  the  Lord’s.  13.  And  every 
firstling  of  an  ass  thou  shalt  redeem  with 
a lamb ; and  if  thou  wilt  not  redeem  it, 
then  thou  shalt  break  his  neck : and  all  the 
first-born  of  man  among  thy  children  shalt 
thou  redeem.  14.  And  it  shall  be,  when 
thy  son  asketh  thee  in  time  to  come,  saying, 

I What  is  this?  that  thou  shalt  sa}'  unto  him. 
By  strength  of  hand  the  1_>ord  brought  us 
; out  from  Egypt,  from  the  house  of  bon- 
jdage:  15.  And  it  came  to  pass,  when 

1 Pharaoh  would  hardly  let  us  go,  that  the 


276 


EXODUS,  XIIL 


Lord  slew  all  the  first-born  in  the  land  of 
Egypt,  both  the  first-born  of  man,  and  the 
first-born  of  beasts:  therefore  1 sacrifice  to 
the  Lord  all  that  openeth  the  matrix, being 
males ; but  all  the  first-born  of  my  children 
I redeem.  16.  And  it  shall  be  for  a token 
upon  thine  hand,  and  for  frontlets  between 
thine  eyes:  for  by  strength  of  hand  the 
Lord  brought  us  forth  out  of  h'igj'pt. 

Here  we  have, 

1.  Furtlier  directions  conceniing  the  dedicating 

of  their  first-born  to  God.  (1.)  The  firstlings  of 
their  cattle  were  to  be  dedicated  to  God,  as  part  of 
their  possessions.  Those  of  clean  beasts,  calves, 
lambs,  and  kids,  if  males,  were  to  be  sacrificed, 
Exod.  22.  30.  Numb.  18.  17,  18.  Those  of  unclean 
beasts,  as  colts,  were  to  be  I’edeemed  with  a lamb, 
or  knocked  on  the  head.  For  whatsoever  is  un- 
clean, (as  we  all  are  by  nature,)  if  it  be  not  redeem- 
ed, will  be  destroyed,  x^.  11 . . 13.  (2.)  The  first- 

born  of  their  children  were  to  be  redeemed,  and  by 
no  means  sacrificed,  as  the  Gentiles  saci  ificed  their 
children  to  Moloch.  The  price  of  the  redemption 
of  the  first-bom  was  fixed  by  the  law,  (Numb.  18. 
16.)  Jive  shekels:  we  were  all  obnoxious  to  tlie 
wrath  and  curse  of  God;  by  the  blood  of  Christ  we 
are  redeemed,  that  we  may  be  joined  to  the  church 
o f the  Jirst-born.  They  were  to  redeem  their  chil- 
dren, as  well  as  the  firstlings  of  the  unclean  beasts, 
for  our  children  are  by  nature  polluted;  ir/io  can 
bring  a clean  thing  out  o f an  unclean? 

2.  Further  directions  concerning  the  catechising 
of  their  children,  and  all  those  of  the  rising  genera- 
tion, from  time  to  time  in  this  matter.  It  is  sup- 
posed that  when  they  saw  all  the  firstlings  thus  de- 
voted, they  would  ask  the  meaning  of  it,  and  their 
parents  and  teachers  must  tell  them  the  meaning 
of  it;  {v.  14. . 16.)  that  God’s  special  propriety  in 
their  first-born,  and  all  their  firstlings,  was  founded 
in  his  special  preservation  of  them  from  the  sword 
of  the  destroying  angel.  Being  thus  deli\  ered,  they 
must  serve  him.  Note,  (1.)  Children  should  be  di- 
rected and  encouraged  to  ask  their  parents  ques- 
tions concerning  the  things  of  God,  a practice  which 
would  be  perhaps  of  all  others  the  most  profitable 
way  of  catechising;  and  parents  must  furnish  them- 
selves with  useful  knowledge,  that  they  may  be 
ready  always  to  give  an  answer  to  their  inquiries. 
If  ever  the  knowledge  of  God  coxier  the  earth,  as 
the  waters  do  the  sea,  the  fountains  of  family  in- 
struction must  first  be  broken  up.  (2. ) VVe  should 
all  be  able  to  show  cause  for  what  we  do  in  religion. 
As  sacraments  are  sanctified  by  the  word,  so  thev 
must  be  explained  and  understood  Iry  it.  God’s 
service  is  reasonable,  and  it  is  then  accc])table, 
when  we  perform  it  intelligently,  knowing  what  we 
do,  and  why  we  do  it.  (3.)  It  must  be  observed, 
how  often  it  is  said  in  this  chajjter,  that  by  strength 
o f hand,  (v.  3,  14.  16.)  and  xuith  a strotig  hand,  \v. 
9.)  the  Lord  brought  them  out  of  Egypt.  The 
more  opposition  is  given  to  the  accomplishment  of 
God’s  puiposes,  the  more  is  his  power  magnified 
therein.  It  is  a strong  hand  th  d conquers  hard 
hearts.  Sometimes  God  is  said  to  work  deliverance, 
not  by  might  or  fwxver,  (Zech.  4.  6.)  not  by  such 
visible  displays  of  his  power  as  that  recorded  here. 
(4.)  Their  posteiaty  that  should  be  born  in  Canaan, 
are  directed  to  say,  I'he  Lord  brought  us  out  of 
Kgyfit,  V.  14,  16.  Mercies  to  our  fathers  are  mer- 
cies to  us;  we  reap  the  benefit  of  them,  and  there- 
fore must  keep  up  a grateful  remembrance  of  them. 
We  stand  upon  the  bottom  of  former  deliverances, 
ruid  were  in  the  loins  of  our  ancestors  when  they 
were  delivered.  Much  more  reason  have  we  to 


say,  that  in  the  death  and  resurrection  of  Jesus 
Christ  we  were  redeemed. 

17.  And  it  came  to  pass,  when  Pharaoh 
had  let  the  people  go,  that  God  led  them 
not  through  the  way  of  the  land  of  llie 
Philistines,  although  that  teas  near;  for 
God  said,  LiOst  peradventnre  the  people  re- 
pent wlien  they  see  war,  and  tliey  return  lo 
Egypt:  18.  But  God  led  the  people  about, 
through  the  way  of  the  wilderness  of  the 
lied  Sea.  And  the  children  of  Israel  went 
up  harnessed  out  of  the  land  of  Egypt. 
19.  And  lMoscs  took  the  hones  of  Joseph 
with  him;  for  he  had  straitly  sworn  the 
children  of  Jsiael,  saying,  God  will  sinely 
visit  you  ; and  ye  shall  carry  up  my  bones 
away  hence  witli  you.  20.  And  they  took 
their  journey  from  Succoth,  and  encamped 
in  Etham,  in  the  edge  of  the  \A’ilderness 

21.  And  the  Lord  \\ent  before  them  by 
day  in  a pillar  of  a cloud,  to  lead  them  the 
way;  and  by  night  in  a pillar  of  hie.  to 
give  them  light ; lo  go  by  day  and  night. 

22.  lie  took  not  away  the  pillar  of  the 
cloud  by  day,  nor  the  {lillar  of  hre  by  night, 
from  before  the  [leoj^le. 

Here  is, 

I.  The  choice  God  made  of  their  way,  v.  17,  18. 
He  was  their  Guide,  Moses  gave  them  diiecticn 
but  as_  he  received  it  fi  r m the  Lord.  Note,  The 
way  of  man  is  not  in  himself,  .Icr.  10.  23.  He  may 
devise  his  xvay,  and  design  it;  but,  after  all,  it  is 
God  that  directs  his  str/is,  Prov.  16.  9.  Man  /:ro- 
poses,  but  Gcd  o’/iposes;  and  in  his  disposal  we 
must  acquiesce,  and  set  curseh  es  to  fellow  Pro- 
vidence. 

There  were  two  ways  from  Egypt  to  Canaan. 
One  was  a shoi  t cut  fix  m the  ik  rtii  ( f Egypt  to  the 
south  of  Canaan,  perhaps  about  four  ci-  five  days’ 
journey;  the  other  was  much  furth.er  about,  through 
the  wilderness,  and  di  .t  was  the  way  which  Gcd 
chose  to  lead  his  peojile  Israel  in,  x\  18. 

1.  There  were  many  reasons  whv  Gcd  led  them 
throun'h  the  xvay  of  the  wilderness  of  the  Bed-sea. 
The  Egyptians  were  to  lie  drowned  in  the  Red-sea, 
the  Israelites  were  to  be  huml)led  and  proved  in  the 
wilderness.  Dent.  8.  2.  God  had  given  it  to  Moses 
for  a sign,  {ch.  3.  12.)  e shall  serx'c  God  in  this 
mountain.  They  had  again  and  again  told  Pharaoh, 
i that  they  must  go  three  days'  journey  into  the  wil- 
derness to  do  sacrifice,  and  therefore  it  was  requi- 
site that  they  should  bend  their  march  that  way, 
else  they  had  justly  been  exclaimed  against  as  noto- 
I riuus  dissemblers.  Before  they  entered  the  lists 
I with  their  enemies,  matters  must  be  settled  between 
them  and  theii'  God,  laws  must  be  given,  ordinan- 
H ces  instituted,  covenants  sealed,  the  original  con- 
j tract  ratified,  and,  for  the  doing  of  this,  it  was  ne- 
cessary that  they  should  retire  into  the  seditudes  of 
a wilderness,  the  only  closet  for  such  a crowd;  the 
I high  road  would  be  no  proper  place  for  these  trans- 
I actions.  It  is  said,  (Dent.  32.  10.)  He  led  them 
about,  some  hundreds  of  miles  about,  and  yet,  (Ps. 

I 107.  7.)  He  led  them  f rth  by  the  right  way;  God’s 
way  is  the  right  wav,  though  it  seemc.  about.  If 
we  think  he  leads  not  his  people  the  iiivarest  way, 

1 yet  we  may  be  sure  he  leads  them  the  best  way, 
and  so  it  will  appear  when  we  come  to  oiv  journey’s 
■ end.  Judge  nothing  before  the  time. 


277 


EXODUS,  Xlll. 


2.  There  was  one  reason  why  God  did  not  lead 
them  the  nearest  way,  which  would  have  brought 
them  after  a few  days  march  to  the  land  of  the  Phi- 
liatinea;  (for  it  was  that  part  of  Canaan  that  lay  next 
to  Eg^■pt;)  that  reason  was,  Because  they  were  not 
:;s  vet  fit  f'r  war,  much  less  fit  for  war  with  the 
Philisdaes,  v.  17.  Their  spirits  were  broken  with 
sla\  ei‘\',  it  was  not  easy  for  them  to  tuni  their  liands 
of  a sadden  from  the  trowel  to  the  sword;  the  Pui- 
listines  were  formidable  enem  es,  too  fierce  to  be 
encountered  by  raw  reermts;  it  was  more  suitable 
th  .t  they  sho  ild  beg  n with  the  Amalekites,  and  be 
prepared  for  the  wars  of  Canaan,  by  experiencing 
the  difficult'es  of  the  wilderness.  Note,  God  pro- 
portions his  people’s  trials  to  their  strength,  and 
will  not  suffer  them  to  be  tem/ited  above  what  they 
are  able,  1 Cor.  10.  13.  Th  .t  promise,  if  compared 
with  the  foregoing  verses,  will  seem  to  refer  to  this 
event,  as  an  instance  of  t.  God  knows  our  frame, 
and  considers  our  weakness  and  faint-heartedness, 
imd  by  lesser  trials  will  prepare  us  for  greater.  God 
is  said  to  bring  Israel  out  of  Egypt  as  the  eagle 
brings  up.  her  young  ones,  (Deut.  32.  11.)  teaching 
them  Ijy  degrees  to  fiy. 

Orders  being  thus  gi\  cn  which  way  they  should 
go,  we  are  told,  (1. ) That  they  went  up  themselves, 
not  as  a confused  rout,  but  in  good  oi’der,  rank  and 
file,  they  went  up  harnessed,  v.  18.  They  went 
up  by  fve  in  a rank,  so  some;  in  Jive  squadrons, 
so  others.  They  marched  like  an  army  with  ban- 
ners, which  added  much  to  their  strength  and  hon- 
our. (2.)  That  they  took  the  bones  of  Joseph  along 
with  them,  {v.  19.)  and  probably,  the  bones  of  the 
rest  of  Jacob’s  sons,  unless  (as  "some  think)  they 
had  been  privately  carried  to  Canaan,  (Acts  7.  16.) 
severally  as  they  died.  Jose])h  had  particularly 
appointed  that  his  bones  should  be  carried  up,  when 
God  should  visit  them,  (Gen.  50.  25,  26.)  so  that 
their  carrying  up  of  his  bones,  was  not  only  a per- 
formance of  the  oath  their  fathers  had  sworn  to  Jo-  I 
seph,  but  an  acknowledgment  of  the  performance  | 
of  God’s  pinm  se  to  them  by  Joseph,  tliat  he  wuuld 
visit  them,  and  bring  them  out  of  the  land  of  Egvpt; 
and  an  encouragement  to  their  faith  and  hope,  that 
he  would  fulfil  tlie  other  p irt  of  the  promise,  which 
was,  to  bring  them  to  Canaan,  in  exjjectation  of  j 
which,  they  carried  these  bones  with  them  while 
they  wandered  in  the  desert;  they  might  think,  ; 
“Joseph’s  bones  must  rest  at  1 'St,  and  then  we 
sh  ill.”  Moses  is  said  to  take  these  bones  with  him;  | 
Moses  was  now  a very  great  man;  so  had  Joseph 
been  in  his  day,  yet  he  was  now  Init  a box  full  of  dry  | 
bones;  that  was  all  that  remained  of  him  in  this 
world,  which  might  sen  e for  a monitor  to  Moses, 
to  remember  his  mortality.  / have  said.  Ye  are 
gods;  it  was  said  to  Moses  expressly,  {ch.  7.  1. ) but 
ye  shall  die  like  men. 

II.  Here  is  the  guidance  they  were  blessed  with 
in  the  way;  {y.  21,  22.)  The  Lord  went  before 
them  in  a pillar.  In  the  two  first  stages,  it  was 
enough  that  God  directed  Moses  whither  to  march, 
lie  knew  the  country  and  t'm  road  well  enough;  but 
now  that  thev  were  come  to  the  edge  of  the  wilder- 
ness, (f.  20.)  they  would  have  occasion  for  a guide; 
and  a good  guide  they  had,  one  th^t  was  infinitelv 
wise,  kind,  and  fiithful;  The  I.ord  went  before\ 
them,  the  khechinah,  or  appearance  of  the  divine 
Majesty,  which  was  typical  of  Christ,  or  a prerfous 
manifestation  of  the  etemal  M’ord,  which,  in  the 
fulness  of  time,  was  to  be  made  flesh,  and  dwell\ 
among  us.  Christ  was  with  the  church  in  the  wil- 
derness,  1 Cor.  10.  9.  Now  their  king  passed  before  \ 
them,  evert  the  Lord  on  the  head  of  them,  Mic.  2. 
13.  Note,  Those  whom  God  brings  into  a wilder- 
ness,  he  will  not  leave  nor  lose  there,  but  will  take  I 
care  to  lead  them  through  it;  we  may  well  think  it ! 
was  a ^ ery  great  satisfaction  to  Moses  and  the  pious  : 


I Israelites,  to  be  sure  that  they  were  under  divine 
guidance.  They  needed  not  to  fear  missing  theii 
way,  who  were  thus  led,  or  being  lost,  who  were 
thus  directed;  they  needed  not  to  fear  being  be- 
nighted, who  were  thus  illuminated,  nor  being  rob- 
bed, who  were  thus  protected.  They  who  make 
the  glory  of  God  their  end,  and  the  word  of  God 
their  rule,  the  Spirit  of  God  the  guide  of  their  af- 
j fections,  and  the  providence  of  God  the  guide  of 
I their  affairs,  may  be  confident  that  the  Lord  goes 
I before  them,  as  truly  as  he  went  before  Israel  in 
jl  the  wilderness,  though  not  so  sensibly;  we  must 
I live  bv  faith. 

I 1.  They  had  sensible  evidences  of  God’s  going 
before  them.  They  all  saw  an  appeai-ancc  from 

I I heaven  of  a pillar,  which,  in  the  bright  day,  appear- 
j ed  cloudy,  and,  in  the  dark  night,  appeared  fiery; 
1 we  commonly  see  that  that  which  is  a flame  in  the 
' night,  is  a smoke  in  the  day,  so  was  this.  Gcd  gar  e 

them  this  ocular  demonstration  of  his  presence,  in 
compassion  to  the  infirmity  of  their  faith,  and  in 
! compliance  with  that  infant  state  cf  the  church, 

I which  needed  to  be  thus  lisped  to  in  their  own  lan- 
guage; but  blessed  are  they  that  have  not  seen,  and 
yet  have  believed  God’s  gracious  presence  with 
them,  according  to  his  promise. 

2.  They  had  sensible  effects  of  God’s  going  before 
them  in  this  pillar.  For,  (1.)  It  led  them  the  way 
in  that  vast  howling  wilderness,  in  which  there  was 
no  road,  no  track,  no  way-mark,  of  which  they  had 
no  maps,  through  which  they  had  no  guides.  When 
they  marched,  this  pillar  went  before  them,  at  the 
rate  that  they  could  follorv,  and  appointed  the  place 
of  their  encampment,  as  Infinite  Wisdom  saw  fit; 
which  both  eased  them  from  care,  and  secured  them 
from  danger,  both  in  moving  and  resting.  (2.)  It 
sheltered  them  by  day  from  the  heat,  which,  at 
some  times  of  the  year,  was  extreme.  (3.)  It  gave 
them  light  by  night  when  they  had  ccci.sion  for  it, 
and,  at  all  times,  made  their  camp  pleasant,  and 
the  wilderness  they  were  in  less  frightful. 

III.  These  were  constant,  standing  miracles;  (t>. 
22.)  He  took  not  away  the  pillar  of  cloud;  no,  not 
when  they  seemed  to  have  less  cccasi,  n fir  it,  tra- 
velling through  inhabited  countries,  no,  not  when 
they  murmured  and  were  prove  king;  it  never  left 
them,  till  it  brought  them  to  the  borders  of  Canaan. 
It  was  a cloud  which  the  wind  could  not  scatter. 
This  favour  is  acknow  ledged  w’ith  thankfulness  long 
after,  Neh.  9.  19.  Ps.  78.  14. 

Tliere  was  something  spiritual  in  this  pi'lar  of 
cloud  and  fire.  1.  The  children  of  Israel  were  bap- 
tized unto  Moses  in  this  cloud,  which,  some  think, 
distilled  dew  upon  them,  1 Cor.  10.  2.  By  coming 
under  this  cloud,  they  signified  their  putting  ot 
themselves  under  the  divine  guidance  and  command 
by  the  ministry  of  Moses.  Protection  draws  alle- 
giance; this  cloud  was  the  badge  cf  God’s  protec- 
tion, and  so  became  the  bond  of  their  allegiance. 
Thus  they  were  initiated,  and  admitted  under  that 
government,  now  w’hen  they  were  entering  upon 
the  wilderness.  2.  Some  make  this  cloud  a type  of 
Christ.  The  cloud  cf  his  human  nature  was  a vail 
to  the  light  and  fire  of  his  divine  nature;  we  find 
him,  (Rev.  10.  1.)  clothed  with  a cloud,  and  his 
feet  as  pillars  of  fire.  Christ  is  our  \Vay,  the 
Light  of  our  wai",  and  the  Guide  cf  it.  3.  It’ signi- 
fies the  special  conduct  and  ])rotection  which  the 
church  of  Christ  is  under  in  this  world.  God  him- 
self is  the  Keeper  of  Israel,  and  he  neither  slumbers 
nor  sleeps,  Ps.  121.  4.  Isa.  27.  3.  There  is  a de- 
fence created,  not  only  on  Zion’s  assemblies,  but  on 
every  dwelling-place  in  Zion.  See  Isa.  4.  5,  6.  Nay, 
eveiy  Israelite  indeed  is  hidden  under  the  shadow 
of  God’s  wings;  (Ps.  17.  8.)  angels,  whose  minis- 
try was  made  use  of  in  this  cloud,  are  employed  for 
their  good,  and  pitch  their  tents  about  them.  Hap- 


278 


EXODUS,  XIV. 


liy  art  thou,  0 Israel;  who  w like  unto  thee,  O 
fieofile'^ 

CHAP.  XIV. 

The  departure  of  the  children  of  Israel  out  of  Egypt 
(which  was  indeed  the  birth  of  the  Jewish  church)  is 
made  yet  more  memorable  by  further  works  of  won- 
der, which  were  wrought  immediately  upon  it.  Witness 
the  records  of  this  chapter,  the  contents  whereof,  to- 
gether with  a key  to  it,  we  have,  Heh.  11.  29.  Tht\j 
passed  through  the  Red-sea,  as  by  dry-land,  which  the 
Egyptians  assaying  to  do  were  droioned;  and  this  they 
did  by  faith,  which  intimates  that  there  was  something 
typical  and  spiritual  in  it.  Here  is,  1.  The  extreme  dis- 
tress and  danger  that  Israel  was  in  at  the  Red-sea.  1. 
Notice  was  given  of  it  to  Moses  before,  v.  1 . .4.  2.  The 

cause  of  it  was  Pharaoh’s  violent  pursuit  of  them,  v. 
5..  9.  3.  Israel  was  in  a great  consternation  upon  it, 

V.  10..  12.  4.  Moses  endeavours  to  encourage  them, 
V.  13,  14.  II.  The  wonderful  deliverance  that  God 
wrought  for  them  out  of  this  distress.  1.  Moses  is  in- 
structed concerning  it,  v.  15..  18.  2.  Lines  that  could 

not  be  forced  are  set  between  the  camp  of  Israel  and 
Pharaoh’s  camp,  v.  19,  20.  3.  By  the  divine  power  the 

Red-sea  is  divided,  (v.  21.)  and  is  made,  f 1.)  A lane  to 
the  Israelites,  who  marched  safely  through  it,  v.  22,  29. 
But,  (2.)  To  the  Egyptians  it  was  made,  [2.]  .4.n  ambush 
into  which  they  were  drawn,  v.  23.,  25.  And,  [1.]  A 
grave  in  which  they  were  all  buried,  v.  26 . . 2S.  HI. 
The  impressions  this  made  upon  the  Israelites,  v.  30,  31. 

I.  i ND  the  Lord  spake  unto  Moses, 
J\.  saying,  2.  Speak  unto  the  children 
of  Israel,  that  they  turn  and  encamp  be- 
fore Pi-hahiroth,  between  Migdol  and  the 
sea,  over  against  Baal-zephon;  before  it 
shall  ye  encamp  by  the  sea.  3.  For  Pha- 
raoh will  say  of  the  children  of  Israel, 
They  are  entangled  in  the  land,  the  wilder- 
ness hath  shut  them  in.  4.  And  I will  harden 
Pharaoh’s  heart  that  he  shall  follow  after 
them;  and  1 will  be  honoured  upon  Pha- 
raoh, and  upon  all  his  host ; that  the  Egyp- 
tians may  know  that  I am  the  Lord  And 
they  did  so.  5.  And  it  was  told  the  king 
of  Egypt  that  the  people  fled:  and  the 
heart  of  Pharaoh  and  of  his  servants  was 
turned  against  the  people,  and  they  said. 
Why  have  we  done  this,  that  we  have  let 
Israel  go  from  serving  us  ? 6.  And  he 

made  ready  his  chaiiot,  and  took  his  people 
with  him : 7.  And  he  took  six  hundred 

chosen  chariots,  and  all  the  chariots  of 
Egypt,  and  captains  over  every  one  of 
them.  8.  And  the  Lord  hardened  the 
heart  of  Pharaoh  king  of  Egypt,  and  he 
pursued  after  the  children  of  Israel:  and 
the  children  of  Israel  went  out  with  a high 
hand.  9.  But  the  Egyptians  pursued  after 
them,  (all  the  horses  and  chariots  of  Pha- 
raoh and  his  horsemen,  and  his  army,)  and 
ovcirtook  them  encamping  by  the  sea,  be- 
side Ih-hahiroth,  before  Baal-zephon 
We  have  here, 

I.  Instructions  given  to  Moses  concerning  Israel’s 
motions  and  encampments,  which  were  so  very  sur- 
[)rising,  tl\at  if  Moses  had  not  had  express  orders 
ahnnt  them  before,  they  would  scarcely  have  been 
i^rsuaded  to  follow  the  piUar  of  cloud  and  fire. 
That  therefore  there  might  be  no  scruple  or  dis- 
satisfaction about  it.  Moses  is  told  before, 


1.  Whither  they  must  go,  x>.  1,  2.  They  were 
got  to  the  edge  of  the  wilderness,  {ch.  13.  20.)  and 
a stage  or  two  more  wovdd  have  brought  them  to 
Horeb,  the  place  appointed  for  their  serving  God; 
but,  instead  of  going  forward,  they  are  ordered  to 
turn  short  oft’,  on  the  right  h ..nd  from  Canaan,  and 
to  march  toward  the  Red-sea.  Where  they  were, 
at  Etham,  there  was  no  sea  in  their  way  to  obstruct 
their  pass.ige,  but  God  himself  orders  them  into 
straits,  which  might  give  them  an  assurance,  that 
when  his  pui-poses  were  served,  he  would  without 
fail  bring  them  out  of  those  straits.  Note,  God 
sometimes  raises  difficulties  in  the  way  of  the  sal- 
vation of  his  people,  that  he  may  ha',  e the  glory  of 
subduing  them,  and  helping  his  people  o\er  them. 

2.  What  Gcd  designed  in  these  strange  orders. 

Moses  woidd  have  yielded  an  implicit  obedience, 
though  he  had  given  him  no  reason;  but  shall  he 
hide  from  Moses  the  thing  that  he  dees.^  No,  Mo- 
ses shall  know,  (1.)  That  Pharaoh  has  a design  to 
ruin  Israel,  v.  3.  (2.)  That  therefore  God  has  a 

design  to  ruin  Pharaoh,  and  he  takes  this  way  to 
effect  it,  z>.  4.  Pharaoh’s  sagacity  would  conclude 
that  Israel  was  entangled  in  the  wilderness,  and  so 
wruld  become  an  easy  prey  to  him;  and  that  he 
might  be  the  more  apt  to  think  so,  God  orders 
them  into  yet  greater  entanglements;  also  by  turn- 
ing them  so  much  out  of  their  road,  he  amazes  him 
yet  more,  and  gives  him  further  occasion  to  sup- 
pose that  they  were  in  a state  of  embarrassment 
and  danger.  And  thus  (says  Gcd)  7 wi//  be  hon- 
oured upon  Pharaoh.  Note,  [1.]  All  men  being 
made  for  the  honour  of  their  Maker,  those  whom 
he  is  not  honoured  by,  he  will  be  honoured  upon. 
[2.]  What  seems  to  tend  to  the  church’s  ruin,  is 
often  over-ruled  to  the  ruin  of  the  church’s  enemies, 
whose  pride  and  malice  are  fed  by  Providence,  that 
they  may  be  ripened  for  destruction. 

II.  Pharaoh’s  pursuit  of  Israel,  in  which,  while 
he  gratifies  his  own  malice  and  revenge,  he  is  fur- 
thering the  accomplishment  of  God’s  counsels  con- 
ceniing  him.  It  was  told  him  that  the  people  Jied, 
V.  5.  Such  a fright  was  he  in,  when  he  gave  them 
leave  to  go,  that  when  the  fright  was  a little  over, 
he  either  forgot,  or  would  not  own,  that  they  de- 
parted with  his  consent,  and  therefore  was  willing 
that  it  should  be  reoresented  to  him  as  a revolt  from 
their  allegiance.  Thus  what  may  easily  be  justified, 
is  easily  condemned,  by  putting  false  colou’s  upen 
it.  Now,  hereupon, 

1.  He  reflects  upon  it  with  legret,  that  he  had 
connived  at  their  departure.  He  and  his  servants, 
though  it  was  with  the  greatest  reason  in  the  wcrld 
that  they  had  let  Israel  go,  yet  were  now  angrv' 
with  themselves  for  it;  II  hy  have  we  done  thus? 
(1.)  It  vexed  them  that  Israel  had  their  libeitv, 
tliat  they  had  lost  the  profit  of  their  labours,  and 
the  pleasui’e  of  chastising  them.  It  is  meat  and 
chink  to  proud  persecutois,  to  trample  upon  the 
.saints  of  the  Most  High,  and  say  to  their  souls, 
Jiow  down,  that  we  may  go  over;  and  therefi'rc  it 
vexes  them  to  have  their  hands  tied.  Nc'te,  'Phe 
liberty  of  God’s  people  is  a hea\  y grievance  to  their 
enemies,  Esth.  5.  12,  13.  Arts  5.  17,  33.  (2.)  It 

aggravated  the  vexation,  that  they  themselves  tiad 
consented  to  it,  thinking  now,  th:.t  they  might  hac  e 
hindered  it,  and  that  they  needed  not  to  have  yield- 
ed, though  they  had  stood  it  out  to  the  last  extrem- 
ity. Thus  God  makes  men’s  envy  and  rage  against 
his  people,  a torment  to  themselves,  Ps.  112.  10. 
It  was  well-dc  nc  to  let  Israel  go,  and  what  they 
would  have  reflected  on  with  comfort,  if  they  had 
done  it  fn  m an  honest  piinciple;  but,  in  doing  it  bv 
constraint,  thev  called  themselves  a thousand  fools 
for  doing  it,  and  jxissionately  wished  it  undone  again. 
Note,  It  is  v ery  common,  but  veiy  absuixl  and  cri- 
minal, for  pel  pie  to  rejient  of  their  good  deeds; 


279 


EXODUS,  XIV. 


their  justice  and  charity,  and  even  their  repentance,  j 
aie  repented  of.  See  an  instance  somewhat  like 
this,  Jer.  34.  10,  11. 

2.  He  resolves,  if  possible,  either  to  reduce  them, 
or  to  be  avenged  on  them;  in  order  to  that,  he  levies 
an  army,  musters  all  his  force  of  chariots  and 
horsemen,  f.  17,  18.  (for,  it  should  seem,  he  took 
no  foot  w.th  him,  because  the  king’s  business  re- 
quired haste,)  and  thus  he  doubts  not  but  he  shall 
re-enslave  them,  v.  6,  7.  It  is  easy  to  imagine 
what  a rage  Pharaoh  was  now  in,  roaring  like  a 
lion  disappointed  of  his  prey;  how  his  proud  heart 
aggravated  the  affront,  swelled  with  indignation, 
scorned  to  be  baffled,  longed  to  be  a\enged:  and 
now,  all  the  plagues  are  as  if  they  had  never  been, 
he  has  quite  forgotten  the  sorrowful  funerals  c t his 
first-born,  he  can  think  of  nothing  but  making  Is- 
rael feel  his  resentments;  now  he  thinks  he  can  be 
too  hard  for  God  himself;  for,  otheiwise,  could  he 
ha\  e hoped  to  conquer  a people  so  dear  to  him? 
God  gave  him  up  to  these  passions  of  his  own  heart, 
and  so  hardened  it  It  is  said,  (i^.  8. ) The  children 
of  Israel  went  out  with  a high  hand,  that  is,  with  a 
great  deal  of  courage  and  bravery,  triumphing  in 
the  enlargement,  and  resolved  to  break  through  the 
difficulties  that  lay  in  their  way.  But  the  Egylitiann 
{y.  9.)  fiursued  after  them.  Note,  Those  that  in 
good  earaest  set  their  faces  heaven-ward,  and  will 
live  godly  in  Christ  Jesus,  must  expect  to  be  set 
upon  by  Satan’s  temptations  and  terrors.  He  will 
not  tamely  part  with  any  out  of  his  serv  ice,  nor  go 
out  without  raging,  Mark  9.  26. 

10.  And  when  Phamoh  drew  nigh,  the 
children  of  Israel  lift  up  their  eyes,  and, 
Itehold,  the  Egyptians  marched  after  them  ; 
and  they  were  sore  afraid  : and  the  children 
of  Israel  cried  out  unto  the  Lord.  11. 
And  they  said  unto  Moses,  Because  there 
were  no  gravies  in  Egypt,  hast  thou  taken 
us  away  to  die  in  the  wilderness  ? where- 
fore hast  thou  dealt  thus  with  us,  to  carry 
us  forth  out  of  Egypt?  12.  h not  this  the 
word  that  we  did  tell  thee  in  Egypt,  saying. 
Let  us  alone,  that  we  may  serve  the  Egyp- 
tians ? for  it  had  been  better  for  us  to  serve 
tlie  Egyptians,  than  that  we  should  die  in 
the  wilderness.  13.  And  Moses  said  unto 
the  people.  Fear  ye  not,  stand  still,  and  see 
the  salvation  of  the  Lord,  which  he  will 
show  to  you  to-day:  for  the  Egyptians 
whom  ye  have  seen  to-day,  ye  shall  see 
them  again  no  more  for  ever:  14.  The 
Lord  shall  fight  for  you,  and  ye  shall  hold 
your  peace. 

We  have  here, 

I.  The  fright  that  the  children  of  Israel  were  in, 
wlien  they  perceived  that  Pharaoh  pursued  them, 
V.  10.  They  knew  very  well  the  strength  and  rage 
of  the  enemy,  and  their  own  weakness;  numerous 
indeed  they  were,  but  all  foot,  unarmed,  undisci- 
plined, disquieted  by  long  servitude,  and  (which 
was  worst  of  all)  now  penned  up  by  the  situation  of 
their  camp,  so  that  they  could  not  make  their  es- 
cape. On  one  hand  was  Pi-hahiroth,  a range  of 
craggy  rocks  unpassable;  on  the  other  hand  w.ere 
Migdol  and  Baal-zephon,  which,  some  think,  weie 
forts  and  gan-isons  upon  the  frontiers  of  Eg>q)t;  be- 
fore them  was  the  sea,  behind  them  were  the 
Egyptians,  so  that  there  was  no  way  open  for  them 
but  upward,  and  thence  their  deliverance  came. 


Note,  We  may  be  in  the  way  of  our  duty,  following 
God,  and  hastening  toward  heaven,  and  yet  may 
be  in  great  straits,  troubled  on  every  side,  2 Cor. 

4.  8. 

In  this  distress,  no  marvel  that  they  were  sore 
afraid,  their  father  Jacob  was  so  in  a like  case; 
(Gen.  32.  7.)  when  without  are  fightings,  it  can- 
not be  otherwise,  but  that  within  are  fears:  what 
therefore  was  the  fruit  cf  this  fear?  According  as 
that  was,  Ihe  fear  was  good  or  evil. 

1.  Some  of  them  cried  out  unto  the  Lord;  their 
fear  set  them  a praying,  and  that  was  a good  effect 
of  it.  God  brings  us  into  straits,  that  he  may  bring 
us  to  our  knees. 

2.  Others  of  them  cried  out  against  Moses;  their 
fear  set  them  a murmuring,  v.  11,  12.  They  give 
up  themselves  for  lost,  and  as  if  God’s  arm  were 
shortened  all  of  a sudden,  and  he  were  not  as  able  to 
work  miracles  to-day  as  he  was  yesterday,  they 
despair  of  deliverance,  and  can  count  upon  nothing 
but  dying  in  the  wilderness.  How  inexcu.sable  was 
their  distiaist!  Did  they  not  see  themselves  under 
the  guidance  and  protection  of  a pillar  from  hea- 
ven? And  can  almighty  power  fail  them,  or  infinite 
goodness  be  false  to  them?  Yet  this  was  not  the 
worst;  they  quarrel  with  Moses  for  bringing  them 
out  of  Egypt,  and,  in  quarrelling  with  him,  fly  in 
the  face  of  God  himself,  and  provoke  him  to  wrath, 
whose  favour  was  now  the  only  succour  they  had  to 
flee  to.  As  the  Egyptians  were  angry  with  them- 
selves for  the  best  deed  they  ever  did,  so  the  Israel- 
ites were  angry  with  God  tor  the  greatest  kindness 
that  was  ever  done  them;  so  gross  are  the  absurdi- 
ties of  unbelief.  They  here  expiess,  (1.)  A sordid 
contempt  of  liberty,  preferring  servitude  before  it, 
only  because  it  was  attended  with  seme  difficulties. 
A generous  spirit  would  have  said,  “ If  the  worst 
come  to  the  worst,”  (as  we  say,)  “it  is  better  to  die 
in  the  field  of  hone  ur,  than  to  live  in  the  chains  of 
slavery;”  nay,  under  God’s  conduct,  they  could  not 
miscarry,  and  therefore  they  might  say,  “ Better 
live  God’s  freemen  in  the  open  air  of  a wilderness, 
than  the  Egyptians’  bondmen  in  the  smoke  of  the 
brick-kilns.”  But  because,  for  the  present,  they 
are  a little  embarrassed,  they  are  angry  that  they 
were  not  left  buried  alive  in  their  house  of  bondage. 
(2. ) Base  ingratitude  to  Moses,  who  had  been  the 
faithful  insti-ument  of  their  deliverance;  they  coi - 
demn  him,  as  if  he  had  dealt  hardly  and  unkindly 
with  them,  whereas  it  was  evident,  beyond  dispute, 
that  whatever  he  did,  and  however  it  issued,  it  was 
by  direction  from  their  God,  and  with  design  fer 
their  good.  What  they  had  said  in  a former  fer- 
ment, (when  they  hearkened  not  to  Moses  for  an- 
guish of  spirit,)  they  repeat  and  justify  in  this;  M e 
said  in  Egyfit,  l.et  iis  alone;  and  it  was  ill-said,  yet 
more  excusable,  because  then  they  had  not  had  so 
much  experience  as  they  had  now  of  God’s  wonder- 
ful appearances  in  their  favour.  But  they  had  as 
soon  forgotten  the  miracles  of  mercy,  as  the  Egyp- 
tians had  forgotten  the  miracles  of  wrath;  and  they, 
as  well  as  the  Egyptians,  hardened  their  heaits,  at 

i last,  to  their  own  ruin;  as  Egypt,  after  ten  plagues, 
so  Israel,  after  ten  provocations,  of  which  this  was 
the  first,  (Numb.  14.  22.)  was  sentenced  to  die  in 
the  wilderness, 

II.  The  seasonable  encouragement  that  Me  ses 
gave  them  in  this  distress,  v.  13,  14.  He  rnswered 
not  these  fools  according  to  their  folly.  God  bore 
with  the  provocation  they^  gave  to  him,  and  did  n(  t 
(as  he  might  justly  have  done)  choose  their  delu- 
sions, and  bring  their  fears  upon  them ; and  there- 
fore Moses  might  well  afford  to  pass  by  the  affront 
they  put  upon  him:  instead  cf  chiding  them,  he 
comforts  them,  and  with  an  admirable  presence  and 
I composure  of  mind,  not  disheartened  either  by  the 
I threatenings  of  Egypt,  or  the  tremblings  cf  Israel, 


EX(3DL'S,  XIV. 


‘J8C 

stillb  tneii'  raurinu  hit;,  with  the  assurance  of  a 
speedy  and  vumpltte  deliverance;  Ftar  ye  not. 
Note, ’It  is  our  duty  and  interest,  when  we  cannot 
get  t>ut  of  our  troubles,  yet  to  get  abo\  e our  fears, 
so  that  they  may  oidy  serve  to  quicken  our  pray- 
ers and  endeavours,  but  may  not  prevail  to  silence 
our  faith  and  liope. 

] . He  assures  them  that  God  would  deliver  them ; 
that  he  would  undertake  their  deliverance;  (The 
Lord  shall  fight  for  you;  J and  that  he  would  effect 
it  in  the  utter  rum  of  theu-  pursuers.  This,  Moses 
was  confident  of  himse  f,  and  would  have  them  to 
he  so,  though  as  yet  he  knew  not  how  or  which  way 
it  would  be  brought  to  pass.  God  had  assured  him 
that  Pharaoh  and  his  host  should  be  ruined,  and  he 
comforts  them  with  the  same  comforts  wherewith 
he  had  been  comforted. 

2.  He  directs  them  to  leave  it  to  God,  in  a silent 
expectation  of  the  event;  “Stand  stdl,  and  think 
not  to  save  yourselves  either  by  fighting  or  Hying; 
wait  God’s  orders,  and  observe  them;  be  not  contri- 
ving what  course  to  take,  but  follow  your  leader; 
wait  God’s  appearances,  and  take  notice  of  them, 
that  you  may  see  how  foolish  you  are  to  disti-ust 
them'.  Compose  yoiu'selves,  by  an  entire  confidence 
in  God,  into  a peaceful  prospect  of  the  great  salva- 
tion God  is  now  about  to  work  for  you.  Hold  your 
peace;  you  need  not  so  much  as  give  a shout  against 
the  enemy,  as  Josh.  6.  16.  The  work  shall  be  done 
without  any  concurrence  of  your’s.” 

Note,  (1.  ) If  God  himself  bring  his  people  into 
straits,  he  will  himself  discover  a way  to  bring  them 
out  aga'n.  (2.)  In  times  of  great  difficulty,  and 
great  expectation,  it  is  our  wisdom  to  keep  our  spi- 
rits calm,  quiet,  and  sedate;  fur  then  we  are  in  the 
best  frame  both  to  do  our  own  work,  and  to  consider 
the  work  of  God.  Your  streiigth  is  to  sit  still,  (Isa. 
30.  7.)  for  the  Egyptians  shall  help  in  vain,  and 
threaten  to  hurt  in  vain. 

15.  And  tho  Lord  said  unto  Moses, 
Wherel’ore  criest  thou  unto  me  ? speak  unto 
the  children  of  Israel,  that  they  yp  Ibrward  : 
16.  j3ut  lift  thoti  up  thy  rod,  and  stretch  out 
thine  hand  over  the  sea,  and  divide  it;  and 
the  children  of  Israel  shall  go  on  dry 
ground  through  the  midst  of  the  sea.  17. 
And  I,  behold,  I will  harden  the,  hearts  of 
the  Egyptians,  and  they  shall  follow  them: 
and  1 will  get  me  honour  upon  Pharaoh, 
and  upon  all  his  host,  upon  his  chariots, 
and  upon  his  horsemen.  18.  And  the 
Esvptians  shall  know  that  T ain  the  I jORd, 
when  1 have  gotten  me  honour  upon  I’ha- 
raoh,  upon  his  chariots,  and  upon  his  horse- 
men. 19.  And  the  angel  of  God,  which 
went  before  the  camp  of  Israel,  removed, 
and  went  behind  them;  and  the  pillar  of 
the  cloud  went  from  before  their  face,  and 
stood  behind  them;  20.  And  it  came  be- 
tween the  camp  of  the  Egy'ptians  and  the 
camp  of  Israel;  and  it  was  a cloud  aud 
darkiK'SS  to  thnn,  but  it  gave  light  by  night 
to  fhrso:  so  that  the  one  came  not  near  the 
other  all  the  night. 

We  hiive  liere, 

I.  Direction  given  to  Israel’s  leader. 

1.  What  he  must  do  himself;  he  must,  for  the 
present,  leave  off  praying,  and  apply  liimself  to  his 
business;  (ru  15.)  Jf  herefore  criest  thou  unto  me? 


Moses,  though  he  was  assured  of  a good  issue  to 
the  present  distress,  yet  did  not  neglect  prayer. 
M'e  read  not  of  one  word  he  said  in  prayer,  but  he 
lifted  up  to  God  liis  heart,  the  language  of  which 
God  well  understood,  and  took  notice  of.  Moses’ 
silent  prayers  of  faith  pre\ailed  more  with  God, 
than  Israel’s  loud  outcries  of  fear,  Tt.  10.  Note,  (1.) 
Praying,  if  of  the  right  kind,  is  crying  (o  God, 
which  denotes  it  to  be  the  language,  both  of  a na 
tural  and  of  an  importunate  desire.  (2.)  There 
may  be  true  ciying  to  God  by  prayer,  where  the 
voice  is  not  heard,  as  Hannah’s,  1 Sam.  1.  13.  But 
is  God  displeased  with  Moses  for  praying?  No,  he 
asks  this  question,  11' herefore  criest  thou  unto  me? 
[1.]  To  satisfy  his  faith.  “Wherefore,  shculdest 
thou  press  thy  petition  any  further,  when  it  is  al- 
ready granted;  enough  is  said,  speak  no  more  cf 
this  matter;  I have  accepted  thy  prayer:”  so  the 
Chaldee  explains  it.  [2.]  To  quicken  his  diligence. 
Moses  had  something  else  to  do  beside  praying,  he 
was  to  command  the  hosts  of  Israel,  and  it  was  now 
requisite  that  he  should  be  at  his  post.  E\  ery  thing 
is  beautiful  in  its  season  • 

2.  What  he  must  order  Israel  to  do;  Speak  to 
them,  that  they  go  forward.  Some  think  that  Mo- 
ses had  prayed,  not  so  much  for  their  deliverance, 
(he  was  assured  of  that,)  as  for  the  pardon  of  their 
murmurings;  and  that  God’s  ordering  them  to  go 
forward  was  an  intimation  of  the  pardon.  There  is 
no  going  forward  with  any  comfort,  but  in  the  sense 
of  our  reconciliation  to  God.  Moses  had  bidden 
them  stand  still,  and  expect  orders  from  God;  and 
now  orders  are  given.  They  thought  they  must 
have  been  directed  either  to  the  right  hand  or  to 
the  left.  “No,”  says  God,  “ speak  to  them  to  go 
forward,  directly  to  the  sea-side;”  as  if  there  had 
lain  a fleet  of  transport-ships  ready  for  them  to  em- 
bark in.  Note,  When  we  are  in  the  way  of  our 
duty,  though  we  meet  with  difficulties,  we  must  gx) 
forward,  and  not  stand  in  mute  astonishment;  we 
must  mind  present  work,  and  then  leave  the  event 
to  God;  use  means,  and  trust  him  with  the  i.ssuc. 

3.  What  he  might  expect  God  to  d('.  Let  the 
children  of  Israel  go  as  fir  as  they  can,  upon  dry 
ground,  and  then  God  will  divide  the  se:i,  and  open 
a passage  for  them  through  it,  rx  16.  . 18.  God 
designs,  not  only  to  deliver  the  Israelites,  but  to  de- 
stroy the  Egyptians;  and  the  plan  of  his  counsels  is 
accordingly.  (1.)  He  will  show  favour  to  Israel, 
the  waters  shall  be  divided  for  them  to  jjass  through, 
V.  16.  The  same  power  could  ha\  e congtaled  the 
wdters  for  them  to  pass  over,  but  Infinite  M’isdom 
chose  rather  to  divide  the  waters  fer  them  to  pass 
through;  for  that  way  of  salvation  is  always  pitched 
upon,  which  is  most  humbling.  Thus  it  is  said, 
with  reference  to  this,  (Isa.  63.  13,  14.)  He  led 
them  through  the  deep,  us  a beast  goes  down  mto 
the  valley,  and  thus  made  himself  a glorious  name. 
(2.)  He  will  get  him  honour  upon  Pharaoh.  If  the 
due  rent  of  honour  be  not  paid  to  the  gi’eat  Land- 
lord, by  and  from  whom  we  have  ;uul  hold  our  be- 

1 ings  and  comforts,  he  will  distrain  for  it,  and  reco- 

I ver  it.  God  will  be  a loser  by  no  man.  In  oriler 

1 to  this,  it  is  threatened,  (la  17.)  1,  behold  I,  will 
harden  Pharaoh’s  heart.  The  manner  of  expres- 

I sion  is  observable;  /,  behold  I,  will  do  it.  1,  that 
may  do  it;  so  it  is  the  language  of  his  sovereignty ; 
we  may  not  contribute  to  the  hardening  cf  any  man’s 
heart,  nor  withhold  any  thing  that  we  can  do  to- 
ward the  softening  of  it;  but  God’s  grace  is  his  owm, 
he  hath  mercy  on  whom  he  will  have  mercy,  and 
who.m  he  will,  he  hardeneth.  I,  that  can  do  it;  so  it 
is  the  language  of  his  power;  none  but  the  Almighty 
can  make  the  heart  soft,  (Job  23.  16.)  nor  can  any 
other  being  make  it  hard.  I,  that  will  do  it;  for  it 
is  the  language  of  his  justice;  it  is  a righteous  thing 
with  God,  to  put  those  under  the  impressions  of  his 


EXODL  S,  XIV.  2b  j 


V rath,  who  have  long  resisted  the  influences  of  his 
grace.  It  is  spoken  in  a way  of  triumph  over  this 
obstinate  and  presumptuous  rebel;  “ even  I,  will 
hike  an  effectual  course  to  humble  him;  he  shall 
break,  that  would  not  bend.  ” It  is  an  expression 
like  tiiat,  (Isa.  1.  24. ) Ah,  I will  ease  me  of  mine 
adversaries. 

II.  A guard  set  upon  Israel’s  camp  there  where 
It  now  lay  most  exposed,  which  was  in  the  rear,  v. 
19,  20.  ' The  angel  of  God,  whose  ministry  was 
made  use  of  in  the  pillar  of  cloud  and  fire,  went 
from  before  the  camfi  of  Israel,  where  they  did  not 
now  need  a guide,  (there  was  no  danger  of  missing 
their  way  through  the  sea,  nor  needed  they  any 
other  word  of  command  than  to  go  forward,)  and  it 
came  behind  them,  where  now  they  needed  a j 
guard,  (the  Egyptians  being  just  ready  to  seize  the  ! 
hindmost  of  them,)  and  so  was  a wall  or  partition  i 
between  them.  There,  it  was  of  use  to  the  Israel-  j 
itcs,  not  only  to  protect  them,  but  to  light  them,  ' 
through  the  sea,  and,  at  the  same  time,  it  confound-  | 
ed  the  Egyptians,  so  that  they  lost  the  sight  of  their  j 
prey  just  then  when  they  were  ready  to  lay  hands  , 
on  it.  The  word  and  proiddence  of  God  have  a | 
black  and  dark  side  toward  sin  and  sinners,  but  a | 
bright  and  pleasant  side  toward  those  that  are  Is-  ! 
raelites  indeed.  That  which  is  a savour  of  life  unto 
life  to  some,  is  a savi.ur  of  death  unto  death  to 
others.  This  was  not  the  first  time  that  He,  who 
in  the  beginning  divided  between  light  and  dark- 
ness, (Gen.  1.  4.)  and  still  forms  both,  (Isa.  45.  7.) 
had,  at  the  same  time,  allotted  darkness  to  the 
Egyptians,  and  light  to  the  Israelites;  a specimen 
of  the  endless  distinction  which  will  be  made  be- 
tween the  inheritance  of  the  sa.nts  in  light,  and  that 
utter  darkness  which  for  e\  er  will  be  the  portion  of 
hypocrites.  God  will  scp  .rate  between  the  pre- 
cious and  the  vile. 

21.  And  iVIoses  stretched  out  his  hand 
over  tlie  sea  ; and  the  Lord  caused  the  sea 
to  go  back  by  a strong  east  wind  all  that 
night,  and  made  the  sea  dry  land,  and  the  | 
waters  were  divided.  22.  And  the  chil- 
dren of  Israel  went  into  the  midst  of  the 
sea  upon  the  dry  ground : and  the  waters 
were  a wall  unto  them  on  their  right  hand 
cmd  on  their  left.  23.  And  the  Egyptians 
pursued,  and  went  in  after  them  to  the 
midst  of  the  sea,  even  all  Pharaoh’s  horses, 
his  chariots,  and  his  horsemen.  24.  And 
it  came  to  pass,  that  in  the  morning-watch 
the  Lord  looked  unto  the  host  of  the 
Egyptians  through  the  pillar  of  fire  and  of 
the"  cloud,  and  troubled  the  host  of  the 
Egyptians,  25.  And  took  off  their  chariot- 
wheels,  that  they  drave  them  heavily:  so 
that  the  Egyptians  said.  Let  us  flee  from 
the  face  of  Israel ; for  the  Lord  fighfeth  for 
them  against  the  Egyptians.  26.  And  the 
Lord  said  unto  Aloses,  Stretch  out  thine 
hand  over  the  sea,  that  the  waters  may 
come  again  upon  the  Egyiffians,  upon  their 
chariots,  and  upon  their  horsemen.  27. 
And  Moses  stretched  forth  his  hand  over 
the  sea,  and  the  sea  returned  to  his  strength 
when  the  morning  appeared  *,  and  the 
Egyptians  fled  against  it;  and  the  Lord 
overthrew^  the  Egyptians  in  the  midst  of  the 

VoL.  I.-2  N 


sea.  28.  And  the  waters  returned,  and 
covered  the  chariots,  and  the  horsemen, 
and  all  the  host  of  Pharaoh  that  came  into 
the  sea  after  them : there  remained  not  so 
much  as  one  of  them.  29.  But  the  chil- 
dren of  Israel  w'alked  upon  dry  land  in  the 
midst  of  the  sea;  and  the  waters  iccre  a 
wall  unto  them  on  their  right  hand,  and  on 
their  left.  30.  Thus  the  Lord  saved  Israel 
that  day  out  of  the  hand  of  the  Egyptians ; 
and  Israel  saw  the  Egyptians  dead  upon 
the  sea-shore.  31.  And  Israel  saw  that 
great  work  which  the  Lord  did  upon  the 
Egyptians : and  the  people  feared  the 
Lord,  and  believed  the  Lord  and  his  ser 
vant  Moses. 

We  have  here  the  history  of  that  work  of  won 
der,  which  is  so  often  mentioned  both  in  the  Old 
and  New  Testament,  the  dividing  of  the  Red-sea 
before  the  children  of  Israel.  It  was  the  terror  of 
the  Canaanites,  (Josh.  2.  9,  10.)  the  praise  and  tri- 
umph of  the  Israelites,  Ps.  114.  3. — 106.  9. — 136. 
13,  14.  It  was  a type  of  baptism,  1 Cor.  10.  1,  2. 
Israel’s  passage  through  it  was  typical  of  the  con 
version  of  souls,  (Isa.  11.  15.)  and  the  Egyptians’ 
perdition  in  it  was  typical  of  the  final  ruin  ot  all  im- 
penitent sinners.  Rev.  20.  14.  Here  is, 

1.  An  imstance  of  God’s  almighty  power,  in  the 
kingdom  of  nature,  in  dividing  the  sea,  and  opening 
a passage  through  the  waters.  It  was  a bay,  cr 
gulf,  or  arm  of  the  sea,  two  or  three  leagues  oi  er, 
which  WeS  di\ ided,  n.  21.  "Wic  mstituted  sign  made 
use  of  was,  Moses’s  stretching  out  his  hand  over  it, 
to  signifv  that  it  w'as  done  in  answer  to  his  prayer, 
for  tlie  confirmation  of  his  mission,  and  in  favour  to 
the  people  which  he  led.  The  natural  sign  was  a 
strong  east-wind,  signifying  that  it  was  done  by  the 
power  of  God,  whom  the  winds  and  the  seas  obey. 
If  there  be  anv  passage  in  the  book  of  Job,  which 
has  reference  to  the  miracles  wrought  lor  Israel’s 
deliverance  out  of  Egyjit,  it  is  that,  (Job  26.  12.) 
He  divideth  the  sea  with  his  /lower,  and  by  his  un- 
derstanding he  smiteth  through  Ruhab,  (so  the  word 
is,)  that  is,  Egyirt.  Note,  God  can  bring  his  ])eo- 
ple  through  the  gre.itest  difficulties,  and  force  a 
way  where  he  does  not  find  it.  The  God  of  nature 
has  not  tied  himself  to  its  laws,  but,  when  he  pleas- 
es, dispenses  with  them,  and  then  the  fire  dees  not 
burn,  nor  the  water  flow. 

! II.  An  inst  nee  of  his  wonde.ful  t.ivour  to  his  Is- 
rael. They  went  through  the  sea  to  the  ojiposite 
shore,  (fov  I cannot  suppose,  with  seme,  that  they 
fetched  a compass,  and  came  out  again  on  the  same 
side,)  V.  22.  they  walked  upon  dry  land  in  the 
midst  of  the  sea,  v.  29.  And  the  pillar  of  cloud, 
that  glory  of  the  Lord,  being  their  rere-ward,  Isa. 
58.  8.  (tiiat'  the  Egvjrtians  might  not  charge  them 
in  the  flank,)  the  waters  were  a wall  to  them,  (it  is 
twice  mentioned,)  on  their  right  hand,  and  on  their 
left.  Moses  and  Aaron,  it  is  probable,  ventured 
fi'rst  into  this  untrodden  path,  and  then  all  Israel 
after  them;  and  this  march  thiough  the  paths  of 
the  great  waters  would  make  their  march  after- 
ward, through  the  wilderness,  less  formidable. 
They  who  had  followed  God  through  the  sea,  need- 
ed not  to  fear  following  him  whithersoei  er  he  led 
them.  This  march  through  the  sea  was  in  the 
night,  and  not  a moon-shiny  night,  for  it  was  seven 
days  after  the  full  moon,  so  that  they  had  no  light 
but  what  they  had  from  the  pillar  of  cloud  and  fire 
This  made  it  the  more  awful;  but  where  God  leads 


EXODUS,  XIV. 


us,  he  will  light  us;  while  we  follow  his  conduct,  we 
shall  not  want  his  comforts. 

This  was  done,  and  recorded,  in  order  to  encour- 
age God’s  people  in  all  ages  to  trust  in  him  in  the 
greatest  straits.  What  cannot  he  do,  who  did  this.^ 
What  ’Will  not  he  do  for  those  that  fear  and  love 
him,  who  did  this  for  these  murmuring  unbelieving 
Israelites,  who  yet  were  beloved  for  their  fa- 
thers’ sake,  and  for  the  sake  of  a remnant  among 
them?  We  find  the  saints,  long  afterward,  making 
themselves  sharers  in  the  triumph  of  this  march; 
(Ps.  66.  6.)  They  ivent  through  the  food  on  foot, 
there  did  tve  rejoice  in  him:  and  see  how  this  work 
of  wonder  is  improved,  Ps.  77.  11,  16,  19. 

III.  An  instance  of  his  just  and  righteous  wrath 
upon  his  and  his  people’s  enemies,  the  Egyptians. 
Observe  here, 

1.  How  they  were  infatuated;  in  the  heat  of  their 
pursuit,  they  ’ivent  in  after  the  Israelites  into  the 
midst  of  the'  sea,  v.  23.  “Why,”  thought  they, 
“may  not  we  venture  where  Israel  did?”  Once  or 
twice,  the  magicians  of  Egypt  had  done  what  Mo- 
ses did,  with  their  enchantments;  Pharaoh  remem- 
bered that,  but  forgot  how  they  were  non-plussed 
at  last.  They  were  more  advantageously  provided 
with  chariots  and  horses,  while  the  Israelites  were 
on  foot.  Pharaoh  had  said,  / kno’w  not  the  Lord; 
and  by  this  it  appeared  he  did  not,  else  he  would 
not  have  ventiired  thus.  None  so  bold  as  those  that 
are  blind.  Rage  against  Israel  made  them  thus 
daring  and  inconsiderate:  they  had  long  hardened 
their  own  hearts;  and  now  God  hardened  them  to 
their  ruin,  and  h d from  their  eyes  the  things  that 
belonged  to  their  peace  and  safety.  Surely  in  vain 
is  the  net  spread  in  the  sight  of  any  bird;  (Prov.  1. 
17.)  yet  so  blind  were  the  EgyiAians,  that  they 
hastened  to  the  snare,  Prov.  7.  23.  Note,  The  ruin 
of  s.nners  is  brought  on  by  their  own  presum^ion, 
which  hurries  them  headlong  into  the  pit.  They 
are  self-destroyers. 

2.  How  they  were  troubled  and  perplexed,  v.  24, 
25.  For  some  hours,  they  marched  through  the 
divided  waters  as  safely  and  triumphantlj^  as  Israel 
did,  not  doubting  but  that,  in  a little  time,  they 
should  gain  their  point.  But  hi  the  moming-nvatch, 
the  I.ord  looked  upon  the  host  of  the  Egyptians,  and 
troubled  them.  Something  or  other  they  saw  or 
heard  from  the  pillar  of  cloud  and  fire,  which  put 
them  into  great  consternation,  and  gave  them  an 
apprehension  of  their  ruin,  before  it  was  brought 
upon  them.  Now  it  appeared  that  the  triumphing 
of  the  "Wicked  is  short,  and  that  God  has  ways  to 
f'  ighten  sinners  into  despair,  before  he  plunges  them 
into  destniction.  He  cuts  off  the  spirit  of  princes, 
and  is  terrible  to  the  kings  of  the  earth.  (1.)  I hey 
had  hectored  and  boasted,  as  if  the  day  were  their 
Own;  but  now  they  were  troubled  and  dismayed, 
struck  with  a panic  fear.  (2.)  They  had  driven 
furiously;  but  now  they  drove  heavily,  and  lound 
themselves  plunged  and  embarrassed  at  every  step, 
the  way  grew  deej),  their  hearts  grew  sad,  their 
wheels  dropped  off,  and  the  axle-trees  failed.  Thus 
can  God  check  the  violence  of  those  that  are  in  pur- 
suit of  his  people.  (3. ) They  had  been  flying  upon 
the  back  of  Israel,  as  the  hawk  upon  the  trembling 
dove;  but  now  they  cried,  l.et  us  flee  from  the  face 
of  Israel,  which  was  become  to  them  like  a torch  of 
fire  in  a shea  f Zech.  12.  6.  Israel  is  now,  all  of  a 
sudden,  become  as  much  a terror  to  them,  as  they 
had  been  to  Israel.  They  might  have  let  Israel 
alone  and  would  not,  now  thev  would  flee  from  the 
face  of  Israel  and  cannot.  Men  will  not  be  con- 
vinced, till  it  is  too  late,  that  those  who  meddle 
with  God’s  people,  meddle  to  their  own  hurt;  when 
the  Lord  shall  come  with  ten  thoiisands  of  his  saints 


I tains  from  the  face  of  Israel,  and  Israel’s  King, 

! Rev.  6.  15.  Compare  with  this  stoiT,  Job  27. 
20,  &c. 

3.  How  they  were  all  drowned;  as  soon  as  ever 
the  children  of  Israel  were  get  safe  to  the  shore, 
Moses  was  ordered  to  stretch  cut  his  hand  over  tht 
sea,  and  thereby  give  a signal  to  the  waters  to  closi 
again,  as,  before,  upon  the  word  of  command,  thej 
had  opened  to  the  right  and  the  left,  v.  29.  He 
did  so,  and  immediately  the  waters  letunied  to 
their  place,  and  overwhelmed  all  the  host  of  the 
Egyptians,  v.  27,  28.  Pharaoh  s^d  his  servants, 
who  had  hardened  one  another  in  sin,  now  fell  to- 
gether, and  not  one  escaped.  An  ancient  tradition 
says,  that  Pharaoh’s  magicians,  Jannes  and  Jam- 
bres,  perished  with  the  rest,  as  Balaam  with  the 
Midianites  whom  he  had  seduced.  Numb.  31.  8. 
And  now,  (1.)  God  avenged  upon  the  Egyptians 
the  blood  of  the  first-born  whom  they  had  drown- 
ed; and  the  principal  is  repaid  with  interest,  it 
is  recompensed  double,  full-CTOwn  Egyptians  foi 
new-born  Israelites;  thus  the  Lord  is  righteous,  and 
precious  is  his  people’s  blood  in  his  sight,  Ps.  72. 
14.  (2.)  God  reckoned  with  Pharaoh  for  all  his 

proud  and  insolent  conduct  toward  Moses  his  am- 
bassador; mocking  the  messengers  cf  the  Lord,  and 
playing  the  fool  with  them,  bring  ruin  without  re- 
medy: now  God  got  him  honour  u/ion  Pharaoh, 
looking  upon  that  proud  man,  and  abasing  him.  Job 
40.  12.  Come  and  see  the  desolations  he  made, 
and  write  it,  not  in  water,  but  with  an  iron  pen  in 
the  rock  for  ever.  Here  lies  that  bloody  tyrant 
who  bid  defiance  to  his  Maker,  to  his  demands, 
threatenings,  and  judgments;  a rebel  to  God,  and  a 
slave  to  his  own  barbarous  passions;  perfectly  lost 
to  humanity,  virtue,  and  all  true  honour;  here  he 
lies,  buried  in  the  deep,  a perpetual  monument  cf 
divine  justice.  Here  he  w'ent  down  to  the  pit, 
though  he  was  a terror  of  the  mighty  in  the  land  of 
the  living.  This  is  Pharaoh  and  all  his  multitude, 
j Ezek.  31.  18. 

IV.  Here  is  the  notice  which  the  Israelites  took 
I of  this  wonderful  work  which  God  wrought  for 
> them,  and  the  good  impressions  which  it  made  upon 
them  for  the  present. 

j 1.  They  saw  the  Egyptians  dead  upon  the  sands, 
V.  30.  Providence  so  ordered  it,  that  the  next  tide 
threw  up  the  dead  bodies,  (1.)  For  the  gr  eater  dis- 
grace of  the  Egyptians.  Now  the  beasts  and  birds 
of  prey  wer  e called  to  eat  the  flesh  of  the  captains 
and  mighty  men.  Rev.  19.  17,  18.  The  Egyptians 
were  very  nice  and  curious  in  embalming  and  pre- 
ser\  ing  the  bodies  of  their  great  men,  but  here  the 
utmost  contempt  is  poured  upon  all  the  grandees  of 
Egypt;  see  how  they  lie,  heaps  upon  hea.ps,  as  dung 
upon  the  face  of  the  e:irth.  (2.)  For  the  greater 
ti’iumph  of  the  Israelites,  ana  to  affect  them  the 
more  with  their  deliverance;  for  the  eye  affects  the 
heart.  See  Isa.  66.  24,  They  shall  go  forth,  and 
look  upon  the  carcases  of  the  men  that  hax'e  trans- 
gressed against  me.  Probably,  they  stnjrped  the 
slain,  and,  having  borrowed  jewels  of  their  neigh- 
bours before,  which  (the  Egyi)tians  having  by  tlii? 
hostile, pursuit  of  them  broken  their  faith  with 
them)  from  henceforward  they  were  not  under  any 
oblig  itic  n to  restore,  they  now  got  arms  from  them, 
which,  some  think,  they  were  not  before  provided 
with.  Thus  when  God  broke  the  heads  of  Levia- 
than in  i)ieces,  he  gave  him  to  be  meat  to  the  peo- 
ple inhabiting  the  nvilderness,  Ps.  74.  14. 

2.  The  sight  of  this  great  work  greatly  affected 
them,  and  now  they  f ared  the  Lord  arid  believed 
the  Lord,  and  his  servant  Moses,  v.  31.  Now  they 
were  ashamed  of  their  distrusts  and  murmunngs, 
and,  in  the  good  mind  they  were  in,  they  would  ne- 
ver again  despair  of  help  from  Heaven,  no  not  in 
the  greatest  straits;  they  would  never  again  quar 


28.3 


EXODUS,  XV. 


rel  with  Moses,  nor  talk  of  returning  to  Egypt. 
They  were  now  baptized  unto  Moses  in  the  sea,  1 
Cor.  10.  2.  This  great  work  which  God  wrought 
for  them  by  the  ministry  of  Moses,  bound  them  ef- 
fectually to  follow  his  directions,  under  God.  This 
confirmed  their  faith  in  the  promises  that  were  yet 
to  be  fulfilled;  and,  being  brought  thus  triumph- 
antly out  of  Egypt,  they  did  not  doubt  that  they 
should  be  in  Canaan  shortly,  having  such  a God  to 
trust  to,  and  such  a mediator  between  them  and  , 
him.  O that  there  had  been  such  a heart  in  them  il 
as  now  there  seemed  to  be!  Sensible  mercies,  when 
they  are  fresh,  make  sensible  impressions;  l)ut  with 
many,  these  impressions  soon  wear  off:  while  they 
see  God’s  works,  and  feel  the  benefit  of  them,  they 
fear  him  and  trust  in  him;  but  th^  soon  forget  his 
works,  and  then  they  slight  him.  How  well  were  it 
for  us,  if  we  were  always  in  as  good  a frame  as  we 
are  in  sometimes! 

CHAP.  XV. 

In  this  chapter,  I.  Israel  looks  back  upon  Egypt  with  a 
song  of  praise  for  their  deliverance.  Here  is,  1.  I'he 
song  itself,  v.  1..19.  2.  The  solemn  singing  of  it,  v. 

20,  21.  II.  Israel  marches  forward  in  the  wilderness, 
(v.  22.)  and  there,  1.  Their  discontent  at  the  waters  of 
Marah,  (j.  23,  24.)  and  the  relief  granted  them,  v.  25, 
26.  2.  Their  satisfaction  in  the  waters  of  Elim,  v.  27. 

I. ^  i^HEN  sang  Moses  and  the  children 

X.  of  Israel  this  song  unto  the  Lord, 
and  spake,  saying,  I will  sing  unto  the 
Lord,  for  he  hath  triumphed  gloriously : 
the  horse  and  his  rider  hath  he  thrown  into 
tlie  sea.  2.  The  Lord  is  my  strength  and 
song,  and  he  is  become  my  salvation  : he  is 
my  God,  and  I will  prepare  him  a habita- 
tion ; my  father’s  God,  and  I will  exalt 
him.  3.  The  Lord  is  a man  of  war:  the 
Lord  is  his  name.  4.  Pharaoh’s  chariots 
and  his  host  hath  he  cast  into  the  sea : his 
chosen  captains  also  are  drowned  in  the 
Red  Sea.  5.  The  depths  have  covered 
them : they  sank  into  the  bottom  as  a stone. 
G.  Thy  right  hand,  O Lord,  is  become 
glorious  in  power:  thy  right  hand,0  Lord, 
hath  dashed  in  pieces  the  enemy.  7.  And 
in  the  greatness  of  thine  excellency  thou 
hast  overthrown  them  that  rose  up  against 
tliee:  thou  sentest  forth  thy  wrath,  ichich 
consumed  them  as  stubble.  8.  And  with 
the  blast  of  thy  nostrils  the  waters  were 
gathered  together : the  floods  stood  upright 
as  a heap,  and  the  depths  were  congealed 
in  the  heart  of  the  sea.  9.  The  enemy 
said,  1 will  pursue,  I will  overtake,  1 will 
divide  the  spoil ; my  lust  shall  be  satisfieu 
upon  them ; I will  draw  my  sword,  my 
hand  shall  destroy  them.  10.  Thou  didst 
blow  with  thy  wind,  the  sea  covered  them  ; 
they  sank  as  lead  in  the  mighty  waters. 

I I . Who  is  like  unto  thee,  O Lord,  among 
the  gods  ? who  is  like  thee,  glorious  in  holi- 
ness, fearful  in  praises,  doing  wonders  ? 
12.  Thou  stretchedst  out  thy  right  hand, 
the  earth  swallowed  them.  13.  Thou  in 
ihy  mercy  hast  led  forth  the  people  which 


I thou  hast  redeemed : thou  hast  guided  them 
\ in  thy  strength  unto  thy  holy  habitation, 
j 14.  The  people  shall  hear,  be  afraid : 

sorrow  shall  take  hold  on  the  inhabitants 
I of  Palestina.  15.  Then  the  dukes  of  Edom 
shall  be  amazed ; the  mighty  men  of  Moab, 
j trembling  shall  take  hold  upon  them : all 
the  inhabitants  of  Canaan  shall  melt  away. 

1 6.  Fear  and  dread  shall  fall  upon  them : 
by  the  greatness  of  thine  arm  they  shall  be 
as  still  as  a stone  ; till  thy  people  pass  over, 
O Lord,  till  the  people  pass  over  which 
thou  hast  purchased.  17.  Thou  shall  bring 
them  in,  and  plant  them  in  the  mountain 
of  thine  inheritance,  in  the  place,  O Lord, 
which  thou  hast  made  for  thee  to  dwell  in ; 
in  th(;  sanctuaiy,  O Lord,  which  thy  hands 
have  established.  18.  The  Lord  shall 
reign  for  ever  and  ever.  19.  For  the  horse 
of  Pharaoh  went  in  with  his  chariots  and 
with  his  horsemen  into  the  sea,  and  the 
Lord  brought  again  the  waters  of  the  sea 
upon  them  : but  the  children  of  Israel  went 
on  dry  land  in  the  midst  of  the  sea.  20. 
And  Miriam  the  prophetess,  the  sister  of 
Aaron,  took  a timbrel  in  her  hand  ; and  all 
the  women  w'ent  out  after  her  with  timbrels 
and  with  dances.  21.  And  Miriam  an- 
swered them.  Sing  ye  to  the  Lord,  for  he 
hath  triumphed  gloriously;  the  horse  and 
his  rider  hath  he  thrown  into  the  sea. 

Having  read  how  that  complete  victory  of  Israel 
over  the  Egyptians  was  obtained,  here  we  are  told 
how  it  was  celebrated;  they  that  were  to  hold  their 
fieace  while  the  deliverance  was  in  wording-,  {ch. 
14.  14. ) must  not  hold  their  fieace  now  that  it  was 
wrought:  the  less  they  had  to  do  then,  the  more 
they  had  to  do  now;  if  God  accompl  shes  deliver- 
ance by  his  own  immediate  power,  it  redounds  so 
much  the  more  to  his  glory.  Moses,  no  doubt,  by 
divine  inspiration,  indited  this  song,  and  delivered 
it  to  the  children  of  Israel,  to  be  sung  before  they 
stirred  fron\  the  place  where  they  siiw  the  Egyp- 
tians dead  upon  the  shore.  Observe,  1.  They  ex- 
ressed  their  joy  in  God,  and  thankfulness  to  him, 
y singing;  it  is  almost  natural  to  us  thus  to  ^ve 
vent  to  our  joy,  and  the  exultations  of  our  spirit 
By  this  instance  it  appeal's,  that  the  singing  of 
psalms,  as  an  act  of  religious  worship,  was  used  in 
the  church  of  Christ  before  the  giving  the  ceremo- 
nial law,  therefore  was  no  part  of  it,  nor  abolished 
with  it;  singing  is  as  much  the  language  of  holy  joy, 
as  praying  is  of  holy  desire.  2.  Moses,  who  had 
gone  before  them  through  the  sea,  goes  before  them 
in  the  song,  and  composes  it  for  them.  Note,  Those 
that  are  active  in  public  services,  should  not  be 
neuters  in  public  praises.  3.  When  the  mercy  was 
fresh,  and  they  were  much  affected  with  it,  then 
they  sang  this  song.  Note,  When  we  have  receiv- 
ed special  mercy  from  God,  we  ought  to  be  quick 
and  speedy  in  our  returns  of  praise  to  him,  before 
time  and  the  deceitfulness  of  our  own  hearts  efface 
the  good  impressions  that  have  been  made.  David 
sang  his  triumphant  song  in  the  day  that  the  Lord 
delivered  him,  2 Sam.  22.  1.  Bis  dat,  qui  cito  dat 
— He  gives  twice,  who  gives  quickly.  4.  ^^'hen 
they  beliex’ed  the  Lord,  (ch.  14.  31.)  then  they  sang 
this  song:  it  was  a song  of  faith;  this  connexion  is 


284 


EXODUS,  XV. 


observed,  (Ps.  106.  13.)  Then  believed  they  his 
ivoi'ds,  they  sang  his  /iraise:  if  with  the  heart  man 
believes,  thus  confession  must  be  made. 

Here  is, 

I.  The  song  itself:  and  it  is,  1.  An  ancient  song, 
the  most  ancient  that  we  know  of.  2.  A most  ad- 
mirable composition,  the  style  lofty  and  magnificent, 
the  images  lively  and  proper,  and  the  whole  very 
moving.  3.  It  is  a holy  song,  consecrated  to  the 
hoTiour  of  God,  and  intended  to  exalt  his  name,  and 
celebrate  his  praise,  and  his  only,  not  in  the  least 
to  magnify  any  man:  holiness  to  the  Lord  is  engi-a- 
ven  on  it,  and  to  him  they  made  melody  in  the  sing- 
ing of  it.  4.  It  is  a typical  song.  The  tiiumphs 
of  the  gospel-church,  in  the  downfall  of  its  enemies, 
are  expressed  in  the  song  of  Moses  and  the  song  of 
the  Lamb  put  together,  which  songs  are  said  to  be 
sung  upon  a sea  of  glass,  as  this  was  upon  the  Red- 
sea,  Re\  . 15.  2,  3. 

Let  us  observe  what  Moses  chiefly  aims  at  in  this 
song. 

(1.)  He  gives  glory  to  God,  and  triumphs  in  him; 
this  is  fii’st  in  liis  intention;  (v.  1.)  I will  sing  unto 
the  Lord.  Note,  All  our  joy  must  terminate  in  God, 
and  all  our  praises  be  offered  up  to  him,  the  Father 
of  lights,  and  Father  of  mercies,  for  he  hath  tri- 
umfihed.  Note,  All  that  love  God,  triumph  in  his 
triumphs;  wliat  is  his  honour,  should  be  our  joy. 
Israelites  rejoice  in  God,  v.  2.  H-]  As  their  own 

God,  and  therefore  their  strength,  song,  and  salva- 
tion: ha])py  therefore-the  people  whose  God  is  the 
Lord,  they  need  no  more  to  make  them  happy;  they 
have  work  to  do,  temptations  to  grajiple  with,  and 
afflictions  to  bear,  and  are  weak  in  themselves;  but 
he  strengthens  tliem,  his  grace  is  their  strength.  ^ 
They  are  often  in  sorrow,  upon  many  accounts,  but 
in  him  they  have  comfort;  he  is  their  soTig;  sin,  and 
death,  and  hell,  threaten  them,  but  he  is,  and  will 
be,  their  salvation;  see  Isa.  12.  2.  [2.1  As  their 

fathers'  (lod.  This  they  take  notice  of,  because, 
being  conscious  to  themselves  of  their  own  unwor- 
thiness and  p'  ovoc  .tions,  they  had  reason  to  think  j 
that  wliat  God  had  now  done  for  them  was  for  their  , 
fathers'  safer,  Deut.  4.  37.  Note,  The  children  of  i 
the  coven  lilt  ought  to  improve  their  fathers’  rela-  ; 
tion  to  God  as  their  God,  for  comfort,  for  caution,  I 
and  for  cjuickening.  [3.]  As  a God  of  infinite  pow- 
er; (v.  3.)  The  Lorctis  a man  of  war,  that  is,  well 
able  to  deal  with  all  those  that  strive  with  their 
Maker,  and  will  certainly  be  too  hard  for  them. 

f 4.]  .\s  a God  of  matchless  and  incomparable  per- 
ection;  {v.  11.)  Mho  is  like  unto  thee,  O I.,ord, 
among  the  Gods?  This  is  pure  ])raisc,  and  a high 
expression  of  humble  adoration.  It  is.  First,  a chal- 
lenge to  all  other  gods  to  compare  with  him:  “ Let 
them  stand  forth,  and  pretend  their  utmost;  none 
of  them  dare  make  the  comparison.”  Egypt  was 
notorious  fflr  the  multitude  of  its  gods,  but  tlie  God 
of  the  Hebrews  was  too  hard  for  tliem,  and  baffled 
them  all.  Numb.  33.  4.  Dent.  32.  23..  39.  The 
princes  and  potentates  of  the  world  are  called  gods, 
out  they  are  feeble  and  mortal,  none  of  them  all 
comparable  to  Jehovah  the  almighty  and  eternal 
God.  •Seco77dly,  It  is  a confession  of  his  infinite  jicr- 
fection,  as  transcendent  and  unp  .ralleled.  Note, 
God  is  to  be  worshipped  and  adored  as  a Being  of 
such  infinite  ];crfection,  that  there  is  none  like  him, 
nor  any  to  be  comjiaved  with  him;  as  one  that  in  all  ! 
things  has,  and  must  have,  the  ])re-eminence,  Ps. 
89.  6.  More  particularly,  1.  He  is  gloi'ious  in  holi- 
ness: his  h'  lincss  is  his  glory.  It  is  that  attribute 
which  angels  adore,  Isa.  6.  3.  His  holiness  ap- 
peared in  the  destruction  of  Pharaoh,  his  hatred 
of  sin,  and  his  wrath  against  obstinate  sinners.  It 
appeared  in  the  deliverance  of  Israel,  his  delight 
in  the  holy  seed,  and  his  faithfulness  to  his  own  jiro- 
mise.  God  is  rich  in  mercy,  that  is  his  treasure. 


■ glorious  in  holiness,  that  is  his  honour.  Let  us  al- 
ways give  thanks  at  the  remembrance  of  his  holi- 
ness. 2.  He  is  fearful  in  f raises;  that  which  is  the 
matter  of  our  praise,  though  it  is  joyful  to  the  ser- 
vants of  God,  is  dreadful  and  very  terrible  to  his 
enemies,  Ps.  66.  1 . . 3.  Or,  it  directs  us  in  the  man- 
ner of  our  praising  God;  we  should  praise  him  with 
a humble  holy  awe,  and  serve  the  Lord  with  fear; 
even  our  spiritual  joy  and  triumph  must  be  balanced 
with  a religious  fear.  3.  He  is  doing  wonders,  won- 
drous to  all,  being  above  the  power,  and  out  of  the 
common  course,  of  nature;  especially  wondrous  to 
us,  in  whose  fa\  our  they  are  wrought,  who  are  so 
unworthy,  that  we  had  little  reason  to  expect  them. 
They  were  wonders  of  power,  and  wonders  of  grace; 
in  both  God  was  to  be  humbly  adored. 

(2.)  He  describes  the  deliverance  they  were  now 
triumphing  in;  because  the  song  was  intended,  not 
only  to  express  and  excite  their  thimkfulness  for  the 
present,  but  to  preserve  and  perpetuate  the  re- 
membrance of  this  work  of  wonder  to  after-ages. 
Two  things  were  to  be  taken  notice  of: 

[1.]  The  destruction  of  the  enemy;  the  waters 
were  divided,  v.  8,  The  foods  stood  upright  as  a 
heap.  Pharaoh  and  all  his  hosts  were  buried  in  the 
waters.  The  horse  and  his  rider  could  not  escape, 
(r’.  1.)  the  chariots,  and  the  chosen  captains;  {y.  4.) 
they  themselves  went  into  the  sea,  and  there  they 
were  overwhelmed,  v.  19.  The  depths,  the  sea, 
covered  them,  and  the  proud  waters  went  o\  ei  the 
proud  sinners,  they  sank  like  a stone,  like  lead,  (d. 
5,  10.)  under  the  weight  of  their  own  guilt  and 
God’s  wrath.  Their  sin  had  made  them  hard  like 
a stone,  ' nd  now  they  justly  sink  like  a stone.  Nay, 
the  earth  itself  swallowed  them;  {y.  12.)  their  dead 
bodies  sank  into  the  sands  upon  which  they  were 
thrown  up,  which  sucked  them  in.  Those  whom 
the  Creator  fights  against,  the  whole  creation  is  at 
war  with.  All  this  was  the  Lord’s  doing,  and  his 
only.  It  was  an  act  cf  his  power;  Thy  right  hand, 
O Lord,  net  our’s,  has  dashed  in  pieces  tlie  enemy, 
V.  6.  It  was  with  the  blast  of  thy  nostrils,  (v.  8.) 
and  thy  wind,  {v.  10. ) and  the  stretching  out  of  thy 
right  hand,  v.  12.  It  was  an  instance  of  his  tran- 
scendent power,  (y.  7.)  in  the  greatness  of  thine 
excellency:  and  it  was  the  execution  of  his  justice. 
Thou  sentest  forth  thy  %vrath,  v.  7.  This  destruc- 
tion of  the  Egyptions  was  made  the  more  remark- 
able by  their  pride  and  insolence,  and  their  strange 
assurance  of  success;  (r>.  9.)  'J'he  enemy  said,  I will 
pursue.  Here  is,  durst.  Great  confidence;  when 
they  pursue,  they  do  not  question  but  they  shall 
ov  ertake,  and  when  they  overtake,  they  do  not 
question  liut  they  shall  overcome,  and  obtain  so  de- 
risive a victory  as  to  divide  the  spoil.  Note,  It  is 
common  for  men  to  be  most  elated  with  the  hopes 
of  success,  when  they  are  u])on  the  brink  of  ruin, 
which  makes  their  ruin  so  much  the  sorer.  See  Isa. 
37.  24,  25.  Secondly,  Great  cruelty;  nothing  but 
killing,  and  slaying,  and  destroying,  and  this  will 
satisfy  his  lust;  and  a barliarous  lust  that  is,  which 
so  much  blood  must  be  the  satisfaction  of.  Note, 
It  is  a cruel  hatred  with  which  the  church  is  hated; 
its  enemies  are  bloodv  men.  This  is  taken  notice 
of  here,  to  show,  1.  That  God  resists  the  proud, 
and  delights  to  humble  those  who  lift  up  themselves; 
he  that  s:vys,  “I  will,  and  I will,  whether  Gcd  will 
or  no,”  shall  be  made  to  know,  that,  wherein  he 
deals  ])roudlv,  God  is  abov  e him.  2.  That  those 
who  tliirst  for  blood  shall  have  enough  of  it.  They 
who  love  to  be  destroying,  shall  be  destroyed,  for 
we  know  who  has  said.  Vengeance  is  mine,  I will 
i-rpay. 

[2.]  The  protection  and  guidance  of  Israel;  (t'. 
13.)  Thoii  in  thy  mercy  hast  led  forth  the  people; 
led  them  forth  rut  of  the  bondage  of  Egvpt,  led 
them  forth  out  of  the  perils  of  the  Red-sea,  v.  19 


286 


EXODUS,  XV. 


But  the  children  of  Israel  went  on  dry  land.  Note, 
The  destruction  of  the  wicked  serves  for  a foil  to 
set  off  the  salvation  of  Israel,  and  to  make  it  the 
more  illusti'ious,  Isa.  45.  13 . . 15. 

(3. ) He  sets  himself  to  improve  this  wonderful 
appeaiance  of  God  for  them.  [1.]  In  order  to 
quicken  them  to  serve  God;  in  consideration  of  this, 
Qv.  2.)  I will  firefiare  him  a habitation.  God  hav- 
ing pi-eserved  them,  and  prepared  a covert  for 
them  under  which  they  had  been  safe  and  easy, 
they  resolve  to  spare  no  cost  or  pains  for  the  erect- 
ing of  a tabernacle  to  his  honour,  and  there  they 
will  exalt  him,  and  mention,  to  his  praise,  the 
honour  he  had  got  upon  Pharaoh.  God  had  now 
exalted  them,  making  them  great  and  high,  and 
therefore  they  will  exalt  him,  bv  speaking  of  his 
infinite  height  and  grandeur.  Note,  Our  constant 
endeavour  should  be,  by  praising  his  name  and 
serving  his  interests,  to  exalt  God ; and  it  is  an  ad- 
vancement to  us  to  be  so  employed.  [2.  ] In  order 
to  encourage  them  to  ti-ust  in  God:  so  confident  is 
this  psalmist  of  the  happy  is-ue  of  the  salvation 
which  was  so  gloriously  begun,  that  he  looks  upon 
it  as  in  effect  finished  already;  (t.  13.)  “ Thou  hast 
guided  to  thy  holy  habitation.  Thou  hast  thus  put 
them  into  the  way  to  it,  and  wilt  in  due  time  bring 
them  to  the  end  of  that  way,”  for  God’s  work  is 
perfect;  or,  “ Thou  hast  guided  themto  attend  tliv 
iioly  habitation  in  heaven  with  the^’  praises.” 
Note,  Those  whom  God  takes  under  nis  direction, 
he  will  guide  to  his  holy  habitation,  in  faith  now, 
and  in  fruition  shortly. 

T wo  ways,  this  great  deliverance  was  encourag- 
ing. 

First,  It  was  such  an  instance  of  God’s  power,  as 
would  teiTify  their  enemies,  and  quite  disheai  ten 
them,  {v.  14. . 16.)  The  very  tidings  of  the  ovei- 
throw  of  the  E^ptians  would  be  more  than  half 
the  overthrow  of  all  their  other  enemies;  it  would 
sink  their  spirits,  and  that  would  go  far  toward  the 
sinking  of  their  jwwers  and  interests;  the  Philis- 
tines, Moabites,  Edomites,  and  Canaanites,  (with 
each  of  which  nations  Israel  was  to  grapple, ) would 
be  alarmed  by  it,  would  be  quite  dispirited,  and 
would  conclude  it  was  in  vain  to  fight  against 
Israel,  when  a God  of  such  power  fought  for  them. 
It  had  this  effect;  the  Edomites  were  afraid  of  them, 
(Deut.  2.  4.)  so  were  the  Moabites,  (Numb.  22.  3.) 
and  the  Canaanites,  Josh.  2.  9,  10. — 5.  1.  Thus 
God  sent  his  fear  before  them,  {ch.  23.  27.)  and  cut 
off  the  spirit  of  princes. 

Secondly,  It  was  such  a beginning  of  God’s  fa- 
vour to  them,  as  gave  them  an  earnest  of  the  per- 
fection of  his  kindness.  I'his  was  but  in  order  to 
something  further;  {v.  17.)  7'hou  shalt  bring  them  ' 
in.  If  he  thus  bring  them  out  of  Fgy/it,  notwith-  I 
standing  their  unworthiness,  and  the  difficulties 
that  lay  in  the  way  of  their  escape,  doubtless,  he 
will  bring  them  into  Canaan;  for  has  he  begun, 
Go  begun,)  and  will  he  not  make  an  end?  Note, 
Our  experiences  of  God’s  power  and  favour  should 
be  improved  for  the  support  of  our  expectations; 
“Thou  hast — therefore  not  only  thou  canst,  but  we 
tnist  thou  wilt,”  is  good  arguing.  Observe,  Thou 
wilt  plant  them,  in  the  place  which  thou  hast  made 
for  thee  to  dwell  in.  Note,  It  is  good  dwelling 
where  God  dwells,  in  his  church  on  earth,  (Ps. 
27.  4. ) in  his  church  in  heaven,  John  17.  24.  When 
he  says,  “This  is  my  rest  for  ever,”  we  should 
say,  “ Let  it  be  our’s.  ” 

Lastly,  The  great  ground  of  the  encouragement 
which  they  draw  from  this  work  of  wonder,  is,  v. 
18,  The  Lord  shall  reign  for  ever  and  ever.  They 
had  now  seen  an  end  of  Pharaoh’s  reign;  but  time 
itself  shall  not  put  a period  to  Jehovah’s  reign, 
which,  like  himself,  is  eternal,  and  not  subject  to 
hange.  Note,  It  is  the  unspeakable  comfort  of  all 


God’s  faithful  subjects,  not  only  that  he  does  reign 
■I  universally,  and  with  an  incontestable  sovereignty, 
j:  but  that  he  will  reign  eternally,  and  there  shall  be 
no  end  of  his  dominion. 

II.  The  solemn  singing  of  this  song,  t^.  20,  21. 
Miriam  (or  Mary,  it  is  the  same  name)  presided  in 
an  assembly  of  the  women,  who,  (according  to  the 
softness  of  their  sex,  and  the  common  usage  of 
those  times  tor  expressing  joy)  with  timbrels  and 
dances  sang  tliis  song.  Moses  led  the  psalm, 
and  gave  it  out  for  tlie  men,  and  then  Miriam  foi 
I the  women:  iamous  victories  were  w'ont  to  be  ap- 
plauded by  the  daughters  of  Israel;  (1  Sam.  18.  6, 
7.)  so  was  this:  when  God  brought  Israel  out  of 
Egypt,  ;t  is  said,  (Mic.  6.  4.)  He  sent  before  them 
Moses,  Aaron,  and  Miriam,  though  we  read  not  of 
any  thing  remarkable  that  Miriam  did  but  this.* 
But  those  are  to  be  reckoned  great  blessings  to  a 
people,  who  assist  them,  and  go  before  them,  in 
praising  God. 

22.  So  Moses  brought  Israel  from  the 
Red  Sea;  and  they  went  out  into  the  wil- 
derness of  Shur:  and  they  w ent  three  days 
in  the  w ilderness,  and  found  no  water.  23. 
And  when  they  came  to  Marah,  they  could 
not  drink  of  the  waters  of  Marah,  for  they 
?/;ere  bitter : therefore  the  name  of  it  was 
called  Marah.  24.  And  the  people  mur- 
mured against  Moses,  saying.  What  shall 
we  drink?  25.  And  he  cried  unto  the 
Lord;  and  the  Lord  showed  him  a tree, 
trhich  when  he  had  cast  into  the  w’aters,  the 
waters  were  made  sw'eet:  there  he  made 
for  them  a statute  and  an  ordinance,  and 
there  he  proved  them,  26.  And  said.  If 
thou  wilt  diligently  hearken  to  the  voice  of 
the  Lord  thy  God,  and  wait  do  that  which 
is  right  in  his  sight,  and  wait  give  ear  to  his 
commandments,  and  keep  all  his  statutes, 
I will  put  none  of  these  diseases  upon  thee, 
which  I have  brought  upon  the  Egyptians* 
for  I am  the  Lord  that  healeth  thee.  2“. 
And  they  came  to  Elim,  where  were  tw^elve 
wells  of  water,  and  threescore  and  ten 
palm-trees:  and  they  encamped  there  by 
the  w'aters. 

It  should  seem,  it  was  with  some  difficulty  that 
Moses  prevailed  with  Israel  to  leave  that  frium- 
]ihant  shore  on  which  they  sang  the  foregoing  song. 
They  cvere  so  taken  up  either  with  the  sight,  or 
with  the  song,  or  with  the  spoiling  of  the  dead  bo- 
dies, that  they  cared  not  to  go  forward,  but  Moses 
with  much  ado  brought  them  from  the  Red-sea 
into  a wildcT'ness:  the  pleasures  of  our  way  to  Ca- 
naan must  not  retard  our  progress,  but  quicken  it, 
though  we  have  a wilderness  before  us.  Now  here 
we  are  told, 

I.  That  in  the  wilderness  of  Shur  they  had  no 
water,  v.  22.  This  was  a sore  trial  to  th^oung  tra- 
vellers, and  an  allaj^  to  their  joy;  thus  God  wouid 
train  them  up  to  difficulties;  Cavid,  in  a dry  and 
thirsty  land  where  no  water  is,  reaches  forth  to- 
ward God,  Ps.  63.  1. 

II.  That  at  Marah  they  had  water,  but  it  was 
bitter,  so  that  though  they  had  been  three  days 

* Our  author  had  either,  for  the  moment,  overlooked  the  circum- 
stances recorded  in  the  12th  of  Numbers ; or,  by  the  term  remarkar 
lie,  he  must  have  meant  what  was  worthy  both  to  be  noticed  by 
the  reader,  and  also  to  have  been  done  by  Miriam.— Ed 


286 


EXODUS,  XVI. 


without  water,  they  could  not  drink  it,  either  be- 
cause it  was  extremely  unpleasant  to  the  taste,  or 
was  likely  to  be  prejudieial  to  their  health,  or  was 
so  brackish,  that  it  rather  increased  their  thirst 
than  quenclied  it,  v.  23.  Note,  God  can  imbitter 
that  to  us  from  wliich  we  promise  ourselves  most 
satisfaction,  and  often  does  so  in  the  wilderness  of 
this  world,  that  Our  wants  and  disappointments  in 
the  creature  may  drive  us  to  the  Creator,  in  whose 
favour  alone  true  comfort  is  to  be  had.  Now  in 
this  distress, 

1.  I'he  people  fretted  and  quarrelled  with  Moses, 
as  if  he  had  done  ill  by  them;  TV hat  shall  lue 
drink?  is  all  their  clamour,  v.  24.  Note,  The 
greatest  joys  and  hopes  are  soon  turned  into  the 
greatest  griefs  and  fears  with  them  that  li\e  by 
sense  only,  and  not  by  faith. 

2.  Moses  prayed;  (i'.  25.)  He  cried  unto  the 
Lord.  The  complaints  which  they  Ijrought  to  him, 
he  brought  to  God,  cn  whim,  notwithstanding  his 
elevati"n,  Moses  owned  a constant  dependence. 
Note,  It  is  the  greatest  relief  cf  the  cares  rf  magis- 
trates and  ministers,  when  these  under  their  charge 
make  them  uneasy,  that  they  may  have  rec'  urse  to 
God  by  prayer:  he  is  the  Guide  of  the  church’s 
guides;  and  to  him,  as  the  Chief  Shepherd,  the 
under-shepherds  must  upon  all  occasions  apply. 

3.  God  provided  graciously  for  them ; he  directed 
Moses  to  a tree  which  he  cast  into  the  waters;  in 
consequence  of  which,  all  of  a sudden,  they  were 
made  sweet.  Some  think  this  wood  had  a peculiar 
virtue  in  it  for  this  purpose,  because  it  is  said,  (iod 
showed  him  the  tree.  Gcd  is  to  be  acknowledged, 
not  only  in  the  creating  of  things  useful  for  man, 
but  in  discovering  their  usefulness.  Or  perhops 
this  was  only  a sign,  and  not  at  all  a means,  of  the 
cure,  any  more  than  the  brazen  serpent,  or  Elisha’s 
casting  one  cruise  full  of  salt  into  the  waters  of 
Jericho.  S me  make  this  tree  typical  of  the  cross 
of  Christ,  which  sweetens  the  bitter  waters  of 
affliction  to  ;ill  the  faithfu',  and  enables  them  to  re- 
joice in  tribulati'^n.  The  Jews’  tradition  is,  that 
the  word  of  this  tree  was  itself  bitter,  yet  it  sweet- 
ened the  waters  of  Marah;  the  bittemess  of  Christ’s 
sufferings  and  death  alters  the  property  of  cur’s. 

4.  Upon  this  occasion,  God  came  upon  terms 

with  them,  and  plainlv  told  them,  now  that  they 
were  got  clear  of  tlve  Egyptians,  and  were  entei’ed 
into  the  wilderness,  that  they  were  upon  their  good 
behaviour,  and  tliat,  according  as  they  carried 
themselves,  so  it  would  be  well  or  ill  with  them; 
there  he  made  a statute  and  an  ordinance,  and 
settled  matters  with  them;  there  he  proved  them, 
that  is,  there  he  put  them  up  n the  trial,  admitted 
them  as  probationei-s  for  his  favour.  In  short,  he 
tells  them,  T.  26.  (1.)  What  he  expected  from 

them,  and  that  was,  in  me  w I'd,  obedience.  They 
must  diligently  hearken  to  his  voice,  and  give  car  to 
his  commandments,  that  they  might  know  their 
duty,  and  not  transgress  through  ignorance;  and 
they  must  take  care  in  every  thing  to  do  that  which 
was  right  in  God’s  sight,  and  to  keep  all  his  statutes. 
They  must  not  think,  now  that  they  were  delivered 
from  their  bondage  in  Egypt,  that  they  had  no  lord 
over  them,  but  were  their  own  masters;  no,  there- 
fore they  must  look  u])on  themselves  as  God’s 
servants,  because  he  had  loosed  their  bonds,  Ps. 
116.  16.  Luke,  1.  74,  75.  (2.)  What  they  might 

then  expect  from  him;  I will  put  none  of  these  dis- 
eases upon  thee,  that  is,  “I  will  not  bring  upon  thee 
.any  of  the  plagues  of  Egypt.”  This  intimates, 
that,  if  they  were  rebellious  and  disobedient,  the 
very  plagues  which  they  had  seen  inflicted  upon 
their  enemies  should  be  brought  upon  them;  so  it 
is  threatened,  Deut.  28.  60.  God’s  judgments  upon 
Egypt,  as  they  were  mercies  to  Israel,  opening  the 
way  to  their  deliverance,  so  they  were  warnings  to 


Israel,  and  designed  to  awe  them  into  obedience. 
Let  not  the  Israelites  think,  because  God  had  thus 
highly  honoured  them  iIl^  the  great  things  he  had 
d'.  ne  for  them,  and  had  proclaimed  them  to  all  the 
world  his  favourites,  that  therefore  he  wc  uld  con- 
ni\  e at  their  sins,  and  let  them  do  as  they  would. 
No,  God  is  no  Respecter  of  persons;  a rebellious 
Israelite  shall  fare  no  better  than  a rebellious  Egyj>- 
tian;  and  so  they  found,  to  their  cost,  before  they 
got  to  Canaan.  “But  if  thou  wilt  be  obedient, 
thou  shalt  be  safe  and  happy ;”  the  threatening  is 
implied  only,  but  the  promise  is  expressed,  I am 
the  Lord  that  healeth  thee,  and  will  take  care  of  thy 
comfort  wherever  thou  goest.  ” Note,  Gcd  is  the 
great  Physician.  If  we  be  kept  well,  it  is  he  that 
keeps  us;  if  we  be  made  well,  it  is  he  that  recovers 
us;  he  is  our  Life,  and  the  Length  cf  our  days. 

in.  That  at  Elim  they  had  good  water  and 
enough  of  it,  v.  27.  Though  God  may,  for  a time, 
order  his  people  to  encamp  by  the  waters  of  Marah, 
yet  that  shall  not  always  be  their  lot.  See  how 
changeable  our  condition  is  in  this  woi  ld,  from  bet- 
ter to  worse,  from  worse  to  better;  let  us  therefore 
learn  both  how  to  be  abased  and  how'  to  abound;  to 
rejoice  as  though  we  rejoiced  not,  when  we  are  full; 
and  to  we^  as  though  we  wept  not,  when  we  are 
emptied.  Here  were  twelve  wells  for  their  supfily, 
one  for  every  tribe,  that  they  might  not  strive  for 
water,  as  their  fathers  had  sometimes  done;  and, 
for  i\\V\v  pleasure,  there  were  se\  cnty  palm-trees, 
under  the  shadow  of  which  their  great  men  might 
repose  themselves.  Note,  God  can  find  places  of 
refreshment  for  his  people  even  in  the  wilderness 
of  this  world,  wells  in  the  valley  of  Baca,  lest  they 
should  faint  in  their  mind  with  perpetual  fatigue; 
yet,  whatever  our  delights  may  be  in  the  land  of  our 
pilgrimage,  we  must  remember  that  we  do  but  en- 
camp by  them  for  a time,  that  here  we  have  no 
continuing  city. 

CHAP.  XVI. 

This  chapter  gives  us  an  account  of  the  victualling  of  the 
camp  of  Israel.  I.  Their  complaint  for  want  of  biead, 
v.  1 . . 3.  II.  The  notice  God  gave  them  beforehand  of 
the  provision  he  intended  to  make  for  them,  v.  4. . 12. 
III.  The  sending  of  the  manna,  v.  13..  15.  IV.  The 
laws  and  orders  concerning  the  manna.  1.  That  they 
should  gather  it  daily  for  their  daily  bread,  v.  16 . . 21.  2 
That  they  should  gather  a double  i)ortion  on  the  sixth 
day,  V.  22 . . 26.  3.  That  they  should  expect  none  on  the 
seventh  day,  v.  27  . .31.  4.  That  they  should  preserve  a 
pot  of  it  for  a memorial,  v.  32, 

1.  4 ND  tliey  took  their  journey  from 
Elim;  and  all  the  congregation  of 
the  children  of  Israel  came  unto  the  wilder- 
ness of  Sin,  which  is  between  Elim  and 
Sinai,  on  the  fifteenth  day  of  the  second 
month  after  their  departing  out  of  the  land 
of  Egypt.  2.  And  the  whojp  congiegation 
of  the  children  of  Israel  murmurea  against 
Moses  and  Aaron  in  the  wilderness:  3. 
And  the  children  of  Israel  said  unto  them. 
Would  to  God  we  had  died  by  the  hand  of 
the  Lord  in  the  land  of  Egypt,  when  we 
sat  by  the  flesh-pots,  avd  when  we  did  eat 
bread  to  the  full  ! for  ye  have  brought  us 
forth  into  this  wilderness,  to  kill  this  whole 
assembly  with  hunger.  4.  Then  said  the 
IjOrd  unto  Moses,  Behold,  I will  rain  bread 
from  heaven  for  you ; and  the  peopk'  shall 
go  out  and  gather  a certain  rate  eveiy  day, 
that  I may  prove  them,  whether  they  ^^■il^ 


287 


EXODUS,  X\  1. 


walk  in  my  law  or  no.  5.  And  it  shall 
come  to  pass,  tliat  on  the  sixth  day  they 
shall  prepare  that  which  they  bring  in ; and 
it  shall  be  twice  as  much  as  they  gather 
daily.  6.  xAnd  Moses  and  xAaron  said  unto 
all  the  children  of  Israel,  At  even,  then  ye 
shall  know  that  the  Lord  hath  brought  you 
out  from  the  land  of  Egypt ; 7.  And  in  the 
morning,  then  ye  shall  see  the  glory  of  the 
Lord  ; for  that  he  heareth  your  murmurings 
against  the  Lord:  and  what  are  we,  that 
ye  murmur  against  us  ? 8.  And  Moses 

said.  This  shall  6e,  when  the  Lord  shall 
give  you  in  the  evening  flesh  to  eat,  and  in 
the  morning  bread  to  the  full ; for  that  the 
Lord  heareth  your  murmurings  which  ye 
murmur  against  him : and  what  are  we  ? 
your  murmurings  are  not  against  us,  but 
against  the  Lord.  9.  And  Moses  spake 
unto  Aaron,  Say  unto  all  the  congregation 
of  the  children  of  Israel,  Come  near  before 
the  Lord  ; for  he  hath  heard  your  murmur- 
ings. 10.  And  it  came  to  pass,  as  Aaron 
spake  unto  the  whole  congregation  of  the 
children  of  Israel,  that  they  looked  toward 
the  wilderness,  and,  behold,  the  glory  of  the 
Lord  appeared  in  the  cloud.  1 1 . And  the 
Lord  spake  unto  Moses,  saying,  12.  I have 
heard  the  murmurings  of  the  children  of  Is- 
rael : speak  unto  them,  saying.  At  even  ye 
shall  eat  flesh,  and  in  the  morning  ye  shall 
be  filled  with  bread  ; and  ye  shall  know  that 
I am  the  Lord  your  God. 

The  host  of  Israel,  it  seems,  took  along  with  them 
out  cf  Egypt,  when  they  came  thence  on  the 
fifteenth  day  of  the  first  month,  a month’s  provi- 
sions, which,  by  the  fifteenth  day  of  the  second 
month,  was  all  spent;  and  here  we  have, 

I.  Their  discontent  and  murmuring  upon  that  oc- 
casion, V.  2,  3.  'I'he  whole  congregation,  the  great- 
est part  of  them,  joined  in  this  mutiny;  it  was  not 
' /immediately  against  God  that  they  murmured,  but 
^hich  was  equivalent)  against  Moses  and  Aaron, 
God’s  vicegerents  among  them.  1.  They  count  up- 
on being  killed  in  the  wilderness;  nothing  less,  at 
the  first  appearance  of  disaster.  If  the  Lord  had 
been  pleased  to  kill  them,  he  could  easily  have  done 
that  in  the  Red  sea;  but  then  he  preserved  them,  and 
now  could  as  easily  provide  for  them.  It  argues 
great  distrust  cf  God,  and  of  his  power  and  goodness, 
in  every  distress  and  appear<\nce  of  danger  to  de- 
spair of  life,  and  to  talk  of  nothing  but  being  speedily 
killed.  2.  They  invidiously  charge  Moses  with  a 
design  to  starve  them  when  he  brought  them  out 
of  Egypt;  whereas,  what  he  had  done,  was  both  by 
order  from  God,  and  with  a design  to  promote  their  , 
welfare.  Note,  It  is  no  new  thing  for  the  greatest 
kindnesses  to  be  misinterpreted,  and  basely  repre- 
sented as  the  greatest  injuries.  The  worst  colours 
^are  sometimes  put  upon  the  best  actions.  Nay,  3. 
They  so  far  undervalue  their  deliverance,  that  they 
wished  they  had  died  in  Egypt,  nay,  and  died  by 
the  hand  of  the  Lord  too,  that  is,  by  some  of  the 
plagues  which  cut  off  the  Egyptians,  as  if  it  were 
not  the  hand  of  the  Lord,  but  of  Moses  only,  that 
brought  them  into  this  hungry  wilderness.  It  is 
common  for  people  to  say  of  that  pain,  or  sickness, 


or  sore,  of  which  they  see  not  the  second  causes, 
“It  was  what  pleases  God,”  as  if  that  were  not  so 
likewise  which  comes  by  the  hand  of  man,  or  some 
visible  accident.  Prodigious  madness!  They  will 
rather  die  by  the  flesh-pots  of  Egypt,  where  they 
1 found  themseh  es  with  provision,  than  live  under  the 
gu'dance  of  the  heavenly  pillar  in  a wilderness,  and 
; be  provided  for  by  the  hand  of  God;  they  proncunce 
it  better  to  have  fallen  in  the  destruction  of  God’s 
enemies,  than  to  bear  the  fatherly  discipline  cf  his 
children.  We  cannot  suppose  that  they  had  any 
great  plenty  in  Egypt,  how  largely  soever  they  now 
talk  of  the  flesh-pots,  nor  could  they  fear  dying  for 
[ want  in  the  wilderness,  while  they  had  their  flocks 
I and  herds  with  them;  but  discontent  magnifies 
I what  is  past,  and  \ ilifies  what  is  present,  without  re- 
! gard  to  truth  or  reason.  None  talk  more  absurdly 
j than  murmurers.  Their  impatience,  ingratitude, 
and  disti-ust  of  God,  were  so  much  the  worse,  inas- 
much as  they  had  lately  received  such  miraculous 
favours,  and  convincing  proofs,  both  that  God  could 
help  them  in  the  greatest  exigencies,  and  that  re- 
ally he  had  mercy  in  store  for  them.  See  how  soon 
they  forgot  his  works,  and  firovoked  him  at  the  sea, 
ex^en  at  the  Red  sea.  Ps.  106.  7.  .13.  Note,  Ex- 
periences of  God’s  mercies  greatly  aggravate  our 
disti-usts  and  murmurings. 

II.  The  care  God  graciously  took  for  their  sup- 
ply; justly  he  might  have  said,  “I  v/ill  rain  fire  and 
j brimstone  upon  these  murmurers,  and  consume 
them;”  but,  quite  contrary,  he  promises  to  rain 
j bread  upon  them.  Observe, 
i 1.  How  God  makes  known  to  Moses  his  kind  in- 
1 tentions,  that  he  might  not  be  uneasy  at  their  mur- 
murin^s,  nor  be  tempted  to  wish  he  had  let  them 
alone  m Egypt.  (1.)  He  takes  notice  of  the  peo- 
ple’s complaints;  (v.  12.)  I have  heard  the  murmur- 
ings of  the  children  of  Israel.  As  a God  of  pity,  he 
took  cognizance  of  their  necessity,  which  was  the 
[ occasion  of  their  murmuring;  as  a just  and  holy  God, 

I he  took  cognizance  of  their  base  and  unworthy  re- 
; flections  upon  his  servant  Moses,  and  was  much  dis- 
pleased with  them.  Note,  When  we  begin  to  fret 
and  be  uneasy,  we  ought  to  consider  that  God  hears 
all  our  murmurings,  though  silent,  and  only  the 
murmurings  of  the  heart.  Princes,  parents,  mas- 
ters, do  not  hear  all  the  murmurs  of  their  inferiors 
against  them,  and  it  is  well  they  do  not,  for  perhaps 
they  could  not  bear  it;  but  God  hears,  and  yet  bears. 
We  must  not  think,  because  God  does  not  immedi- 
ately take  vengeance  on  men  for  their  sins,  that 
therefore  he  does  not  take  notice  of  them ; no,  he 
hears  the  murmurings  of  Israel,  and  is  grieved  with 
this  generation,  and  yet  continues  his  care  of  them, 
as  the  tender  parent  of  the  froward  child.  (2.)  He 
promises  them  a speedy,  sufficient,  and  constant, 
supply,  V.  4.  Man  being  made  out  of  the  earth,  his 
Maker  has  wisely  ordered  him  food  out  of  the  earth, 
Ps.  104.  14.  But  the  people  of  Israel,  typifying  the 
church  of  the  first-born  that  are  written  in  heaven, 
and  born  from  above,  and  being  themselves  immedi- 
ately under  the  conduct  and  government  of  heaven, 
receiving  theirchaiters,  laws,  and  commissions,  from 
heaven,  from  heaven  also  received  their  food:  their 
law  being  given  by  the  disposition  of  angels,  they 
did  also  eat  angels’  food.  See  what  God  designed  in 
making  this  provision  for  them.  That  1 may  firove 
them  whether  they  will  walk  in  my  law  or  no.  [1.] 
Thus  he  tided  whether  they  would  trust  him,  and 
walk  in  the  law  of  faith  or  no;  whether  they  could  live 
from  hand  to  mouth,  and  (though  now  uneasy  be- 
cause their  provisions  were  spent)  could  rest  satisfi- 
ed with  the  bread  of  the  day  m its  hand,  and  depend 
upon  God  for  fresh  supplies  to-morrow.  [2.  ] Thus 
he  tried  whether  they  would  serve  him,  and  be  al- 
ways faithful  to  so  good  a Master,  that  provided  so 
well  for  his  servants;  and  hereby  he  made  it  appear 


288 


EXODUS,  XVI 


to  all  the  world,  in  the  issue,  what  an  ungrateful 
people  they  were,  whom  nothing  could  affect  with 
a sense  of  obligation.  Let  favour  be  showed  to  them, 
yet  will  they  not  learn  righteousness,  Isa.  26.  10. 

2.  How  Moses  made  known  these  intentions  to 
Israel,  as  God  ordered  him ; here  Aaron  was  his  pro- 
phet, as  he  had  been  to  Pharaoh;  Moses  directed 
Aaron  what  to  sfieak  to  the  congregation  of  Israel; 
(v.  9. ) and  some  think,  that,  while  Aaron  was  gi\  - 
ing  a public  summons  to  the  congregation  t j come 
near  before  the  Lord,  Moses  retired  to  pray,  and 
that  the  appearance  of  the  glory  of  the  Lord,  (v. 
10. ) was  in  answer  to  his  prayer.  They  are  called 
to  come  near,  as  Isa.  1.  18,  (dome,  and  let  us  reason 
together.  Note,  God  condescends  to  give  even 
murmurers  a fair  hearing;  and  shall  we  then  despise 
the  cause  of  our  inferiors,  when  they  contend  with 
us.^  Job,  31.  13. 

(1.)  He  convinces  them  of  the  evil  of  their  mur- 
murings;  they  thought  they  reflected  only  upon 
Moses  and  Aaron,  but  here  they  are  told  that  God 
was  stiaick  at  through  their  sides.  This  is  much  in- 
sisted on;  (v.  7,  8.)  “ Your  murmuri  .gs  are  not 
against  us,  then  we  would  have  been  silent,  but 
against  the  Lord;  it  was  he  that  led  you  into  these 
straits,  and  not  we.”  Note,  When  we  are  tempted 
to  murmur  against  those  who  are  instruments  of  any 
uneasiness  to  us,  whether  justly  or  unjustly,  we  do 
well  to  consider  how  much  we  reflect  upon  God  by 
it;  men  are  but  God’s  hand.  They  that  quarrel  with 
the  reproofs  and  convictions  of  the  word,  and  are 
angry  with  their  ministers;  when  they  are  touched 
in  a tender  part,  know  not  what  they  do,  for  therein 
they  strive  with  their  Maker.  Let  this  for  ever 
stop  the  mouth  of  murmuring,  that  it  is  daring  im- 
piety to  murmur  at  God,  because  he  is  God;  and 
gi'oss  absurdity  to  murmur  at  men,  because  they  are 
but  men. 

(2. ) He  assures  them  of  the  supply  of  their  j| 
wants;  that,  since  they  had  harped  upon  the  flesh-  j! 
pots  so  much,  they  should  for  once  have  flesh  in  ' 
abundance  that  evening,  and  bread  the  next  morn- 
ing, and  so  on  every  day  thenceforward,  v.  8,  12. 
Many  there  are,  of  whom  we  say,  that  they  are  bet- 
ter fed  than  taught;  but  the  Israelites  were  thus  fed, 
that  they  might  be  taught;  he  led  him  about,  he  i?i- 
structed  him;  {Dent.  32.  10. ) and  as  to  this  instance, 
see  Deut.  8.  3,  He  fed  thee  with  manna,  that  thou 
mightest  know  that  man  doth  not  live  by  bread  only. 
And,  beside  that,  here  are  two  things  mentioned, 
which  he  intended  to  teach  them  by  sending  them 
manna;  [1.  ] By  this  ye  shall  know  that  the  Lord  hath 
brought  you  out  from  the  land  of  Lgy/it,  v.  6.  Tliat 
they  were  brought  out  of  Egypt,  was  plain  enough; 
but  so  strangely  sottish  and  short-sighted  were  they, 
that  they  said  it  was  Moses  that  brought  them  out, 
v.  3.  Now  God  sent  them  manna,  to  prove  that  it 
was  no  less  than  infinite  power  and  goodness  that  ! 
brought  them  out,  and  that  could  perfect  what  was 
begun.  If  Moses  only  had  brought  them  out  of 
Egypt,  he  could  not  thus  have  fed  them;  they  must 
therefore  own  that  that  was  the  Lord’s  doing,  be- 
cause this  was  so,  and  both  were  marvellous  in  tlieir 
eyes;  yet,  long  afterward,  they  needed  to  be  told 
that  ]\Ibses  gave  them  not  thus  bread  from  heaven, 
John,  6.  32.  [2.]  By  this  ye  shall  know  that  lam 

the  Lord  your  God,  v.  12.  This  gave  proof  of  his 
])ower  as  the  Loi’d,  and  his  particular  favour  to 
them  as  their  God;  when  God  plagued  the  Egyi)- 
tians,  it  was  to  make  them  know  that  he  was  the 
Lord;  when  he  provided  for  the  Israelites,  it  was  to 
make  them  know  that  he  was  their  God. 

3.  How  God  himself  manifested  his  glory,  to  still 
the  murmurings  of  the  people,  and  to  put  a reputa- 
tion upon  Moses  and  Aaron,  v.  10.  While  Aaron 
was  speaking,  the  glory  of  the  Lord  afiheared  in  the 
cloud.  The  cloud  itself,  one  would  think,  was 


enough  both  to  strike  an  awe  upon  them,  and  to  give 
encouragement  to  them;  yet,  jn  a few  Uays,  it  was 
grown  so  familiar  to  them,  that  it  made  no  impres- 
sion upon  them,  unless  it  shone  with  an  unusual 
brightness.  Note,  What  God’s  ministers  say  to  us, 
is  then  likely  to  do  us  good,  when  the  glory  of  God 
shines  in  with  it  upon  our  souls. 

13.  And  it  came  to  pass,  that  at  even 
the  quails  came  up,  and  covered  the  camp ; 
and  in  the  morning  the  dew  lay  round 
about  the  host.  14  And  when  the  dew  that 
lay  was  gone  up,  behold,  upon  the  face  of 
the  wilderness  there  lay  a small  round  thing, 
as  small  as  the  hoar-frost,  on  the  ground. 
15.  And  when  the  children  of  Israel  saw  f7, 
they  said  one  to  another.  It  is  manna : for 
they  wist  not  what  it  was.  And  Moses  said 
unto  them.  This  is  the  bread  which  tlie 
Lord  hath  given  you  to  eat:  16.  This  is 
the  thing  which  the  Lord  hath  command- 
ed : Gather  of  it  every  man  according  to  his 
eating  ; an  omer  for  every  man : according 
to  the  number  of  your  persons,  take  ye  every 
man  for  them  which  are  in  his  tents.  17. 
And  the  children  of  Israel  did  so,  and  gath- 
ered some  more,  some  less.  18.  And  when 
they  did  mete  it  with  an  omer,  he  that  gath- 
ered much  had  nothing  over,  and  he  that 
gathered  little  had  no  lack  : they  gathered 
every  man  according  to  his  eating.  1 9.  And 
Moses  said,  L<et  no  man  leave  of  it  till  the 
morning.  20.  Notwithstanding  they  hear- 
kened not  unto  Moses ; but  some  of  them 
left  of  it  until  the  morning,  and  it  bred 
i worms,  and  stank  ; and  Aloses  vA^as  wrath 
with  them.  21.  And  they  gathered  it  every 
morning,  every  man  according  to  his  eating : 
and  when  the  sun  waxed  hot,  it  melted. 

M Now  they  begin  to  be  provided  for  by  the  imme- 
|i  diate  hand  of  God. 

I.  He  makes  them  a feast,  at  night,  of  delicate 
fowl,  feathered  fowl,  (Ps.  78.  27.)  therefore  not 
locusts,  as  some  think;  quails,  or  jiheasants,  or  some 
wild  fowl,  came  up,  and  covered  the  camj),  so  t;  me, 
that  they  might  take  up  as  many  of  them  as  they 
pleased.  Note,  God  gives  us  of  the  good  things  of 
this  life,  not  only  for  necessity,  but  for  delight,  that 
we  may  not  only  serve  him,  but  serve  him  cheerfully. 

II.  Next  morning,  he  rained  manna  upon  them, 
which  was  to  be  continued  to  them  Lr  choir  daily 
bread. 

1.  That  which  was  provided  for  them  was  manna, 
which  descended  from  the  clouds,  so  that,  in  some 
sense,  they  might  be  said  to  live  upon  the  air.  It 
came  down  in  dew  that  melted,  and  yet  was  itself 
of  such  a consistency  as  to  seiu  e for  nourishing 
strengthening  food,  without  any  thing  else.  They 
callecl  it  Manna,  Manhu, — “What  is  this.^’’ 
Either,  “What  a poor  thing  this  is!”  despising  it: 
or,  “What  a strange  thing  this  is!”  admiring  it:  or, 
“ It  is  a portion,  no  matter  what  it  is;  it  is  that 
which  our  God  has  allotted  us,  and  we  will  take  it, 
and  be  thankful,”  v.  14,  15.  It  was  pleasant  food: 
the  Jews  say,  it  was  palatable  to  all,  however  varied 
their  tastes.  * It  was  wholesome  food,  light  of  di- 

* Our  Author  alludes,  we  presume,  to  th;  followirii;  passage  in 

the  Ajtocryphal  Book  of  Wisdom,  ch.  16.  20,  21. Thou  hast... 

sent  them  bread . . . which  had  abundance  of  all  pleasures  in  it,  and 


289 


EXODUS,  XVI. 


potion,  and  very  necessary  (Dr.  Grew  says)  to 
cleanse  them  from  disorders,  with  which  he  thinks 
it  probable  that  they  were,  in  the  time  of  their  bon- 
dage, more  or  less  infected,  which  disorders  a lux- 
urious diet  would  have  made  contagious.  By  this 
spare  and  plain  diet  we  are  all  taught  a lesson  of 
temperance,  and  forbidden  to  desire  dainties  and 
varieties. 

2.  They  were  to  gather  it  every  morning,  (-y.  16. ) 
the  fiortion  of  a day  in  his  day,  v.  4.  Thus  they 
must  li . e upon  d.aily  providence,  as  the  fowls  of  the 
air,  of  whom  it  is  said.  That  thou  givest  them,  they 
eathcr;  i^Ps.  104.  28.)  not  to-day  for  to-morrow, 
let  the  morroni}  take  thought  for  the  things  of  itself 
To  this  daily  raining  and  gathering  of  manna  our 
Saviour  seems  to  allude,  when  he  teaches  us  to 
pra)".  Give  us  this  day  our  daily  bread.  We  are 
hereby  taught,  (1.)  Prudence  and  diligence  in  pro- 
viding food  convenient  for  ourselves  and  our  house- 
holds; what  God  graciously  gives,  we  must  indus- 
triously gather,  with  quietness  working,  and  eating 
our  own  bread,  not  the  bread  either  of  idleness  or 
deceit.  God’s  bounty  leaves  room  for  man’s  duty; 
it  did  so  even  when  manna  was  rained,  they  must 
not  eat  till  they  have  gathered.  (2.)  Contentment 
and  satisfaction  with  a sufficiency;  they  must  gather, 
ex>ery  man  according  to  his  eating;,  enough  is  as  good 
as  a feast,  and  more  than  enough  is  as  bad  as  a surfeit. 
They  that  have  most,  have,  for  themselves,  but 
food,  and  raiment,  and  mirth;  and  they  that  have 
least,  generally  have  these:  so  that  he  tvho  gathers 
much  has  nothing  over,  and  he  who  gathers  little 
has  no  lack.  There  is  not  so  great  a disproportion 
between  one  and  another,  in  the  comforts  and  en- 
joyments of  the  things  of  this  life,  as  there  is  in  the 
property  and  possession  of  the  things  themselves. 
fS.)  Dependence  upon  Providence;  Let  no  man 
leave  till-  morning,  (v.  19. ) but  let  them  learn  to  go 
to  bed  and  sleep  quietly,  though  they  have  not  a bit 
of  bread  in  their  tent,  nor  in  all  their  camp,  trusting  I 
that  God,  with  the  following  day,  will  bring  them  I 
their  daily  bread.”  It  was  surer  and  safer  in  God’s  I 
store-house  than  in  their  own,  and  would  thence 
come  to  them  sweeter  and  fresher.  Read  with  1 
this.  Matt.  6.  25,  Take  no  thought  for  your  life,  &c.  | 
See  here  the  folly  of  hoarding.  The  manna  that  j 
was  laid  up  by  some,  (who  thought  themselves 
wiser  ai\d  better  managers  than  their  neighbours, 
and  who  would  provide,  in  case  it  should  fail  next 
day,)  putrefied  and  bred  worms,  and  became  good 
for  nothing.  Note,  That  proves  to  be  most  wasted, 
which  is  covetously  and  distrustfully  spared.  Those 
riches  are  corrupted.  Jam.  5.  2,  3. 

Let  us  set  ourselves  to  think,  [1.]  Of  that  great 
power  of  God  which  fed  Israel  in  the  wilderness, 
and  made  miracles  their  daily  bread.  What  can- 
not this  God  do,  who  prepared  a table  in  the  wil-  ■ 
derness,  and  furnished  it  richly  even  for  those  Avho  j 
q&estioned  whether  he  could  or  no?  Ps.  78.  19,  20.  : 
Never  was  there  such  a market  of  provisions  as  | 
this,  where  so  many  hundred  thousand  men  were 
daily  furnished,  without  money,  and  -without  price. 
Never  was  there  such  an  open  house  kept  as  God  ' 
kept  in  the  wilderness  for  forty  years  together,  nor  j 
such  free  and  plentiful  entertainment  given.  The 
feast  which  Ahasuerus  made,  to  show  the  riches  of 
his  kingdom,  and  the  honour  of  his  majesty,  was 
nothing  to  this,  Esth.  1.  4.  It  is  said,  (x».  21.) 
JVhen  the  sun  waxed  hot,  it  melted;  as  if  what  was 
left,  were  drawn  up  by  the  heat  of  the  sun  into  the 
air  to  be  the  seed  of  the  next  day’s  harvest,  and  so 
from  day  to  day.  [2."]  Of  that  const  mt  providence 
of  God,  which  gives  food  to  alt  flesh,  for  his  mercy 
endures  for  ever,  Ps.’l36.  25.  He  is  a great  House- 


meet  for  all  ta.^tcs.  For  tky  nance  dt'clnrtd  thrr  gtoe.'tness 
unto  ihy  chifdrrvy  i^hich  to  Ih''  apprtite  of  him  iktit  took  Uy 

and  •rns  m'  ct  to  Uiat  irhieh  cvrry  mnn  would.  —"Ed. 

\^OL.  I.— 2 O 


keeper  that  provides  for  all  the  creatures.  The 
same  wisdom,  power,  and  goodness,  that  now 
brought  food  daily  out  of  the  clouds,  does,  in  the 
constant  course  ot  nature,  bring  food  yearly  out  oi 
the  earth,  and  gives  us  all  things  richly  to  enjoy. 

22.  And  it  came  to  pass,  l/tal  on  the  sixth 
day  they  gathered  twice  as  much  bread, 
two  omers  for  one  mtm  : and  all  the  rulers 
of  the  congregation  came  and  told  Moses, 
i 23.  And  he  said  unto  them,  'i'his  is  that 
j which  the  Lord  hath  said,  To-inorrow'  is 
the  rest  of  the  holy  sabbath  unto  the  Lord: 

I bake  that  which  you  w ill  bake  to-day,  and 
seethe  that  ye  w'ill  seethe ; and  that  which 
I remaineth  over  lay  up  for  you,  to  be  kept 
! until  the  morning.  24.  And  they  laid  it  up 
* till  the  morning,  as  Moses  bade  ; and  it  did 
j not  stink,  neither  was  there  any  worm 
therein.  25.  And  Moses  said,  Eat  that  to- 
day; for  to-day  is  a sabbath  unto  the  Lord  ; 
to-day  ye  shall  not  find  it  in  the  field.  26. 
Six  days  ye  shall  gather  it ; but  on  the 
seventh  day,  ivhich  is  the  sabbath,  in  it  there 
shall  be  none.  27.  And  it  came  to  pass, 
that  there  went  out  some  of  the  people  on 
the  seventh  day  for  to  gather,  and  they 
found  none.  28.  And  the  Lord  said't^nto 
Moses,  How  long  refuse  ye  to  keep  my 
commandments  and  my  laws?  29.  See, 
for  that  the  Lord  hath  given  you  the  sab- 
bath, therefore  he  giveth  you  on  the  sixth 
day  the  bread  of  two  days:  abide  ye  eveiy 
man  in  his  place ; let  no  man  go  out  of  his 
place  on  the  seventh  day.  30.  So  the  peo- 
ple rested  on  the  seventh  day.  31.  And 
the  house  of  Israel  called  the  name  thereof 
Manna : and  it  ivas  like  coriander-seed, 
white ; and  the  taste  of  it  tvas  like  w^afers 
made  with  honey. 

We  have  here, 

1.  A plain  intimation  of  the  observing  of  -.x  seventh- 
day  sabbath,  not  only  before  the  giving  of  the  law 
upon  mount  Sinai,  but  before  the  bringing  of  Israel 
out  of  Eg)-pt,  and  therefore  from  the  beg'mning, 
Gen.  2.  3.  If  the  sabbath  had  now  been  first  insti- 
tuted, how  could  Moses  have  understood  what  God 
said  to  him,  {x>.  5.)  concerning  a double  portion  t > 
be  .gathered  on  the  sixth  day,  without  making  anv 
express  mention  of  the  sabbath.^  And  how  could 
the  people  so  readily  take  the  hint,  (n.  22. ) even  to 
the  surprise  of  the  rulers,  before  Moses  had  de- 
clared that  it  was  done  with  a regard  to  the  sab- 
bath, if  they  had  not  had  some  knowledge  of  the 
sabbath  before?  The  setting  apart  of  one  day  in 
the  seven  for  holy  work,  and,  in  order  to  that 
for  holy  rest,  was  a divine  appointment  ever  since 
God  created  man  upon  the  earth,  and  the  most  an- 
cient of  positive  laws.  The  way  of  sabbath-sancti- 
fication IS  the  good  old  way. 

2.  The  double  provision  which  God  made  for  the 
Israelites,  and  which  they  were  to  make  for  them- 
selves, on  the  sixth  day;  God  gave  them  on  the 
sixth  day  the  bread  of  two  days,  v.  29.  Appoint- 
ing them  to  rest  on  the  seventh  day,  he  took  care 
that  they  should  be  no  losers  by  it:  and  none  ever 
will  be  losers  by  serving  God.  On  that  day,  they 
were  to  fetch  in  enough  for  two  days,  and  to  pr'e- 


EXODUS,  XVII. 


^2\)0 

[)are  it,  v.  23.  The  law  was  \ ery  strict,  that  they 
must  bake  and  seethe,  the  day  before,  and  not  cn 
the  sabbath-day.  This  does  nut  now  in  ike  it  un- 
lawful for  us  to  dress  meat  on  the  Lord’s  day,  but 
directs  us  to  contrive  our  family-affairs  so  that  they 
may  hinder  us  as  little  as  possible  in  the  work  of  the 
sabbath.  Works  of  necessity,  no  douljt,  are  to  be 
done  on  that  day ; but  it  is  desirable  to  ha\fe  as-  little 
as  may  be  to  do  of  things  necessary  to  the  life  that 
now  is,  that  we  may  apply  (-urseh  es  the  more 
closely  to  the  one  thing  needful.  That  which  they 
kept  for  their  food  on  sabbath-day  did  not  putrefts 
V.  24.  When  they  kejit  it  in  opposition  to  a com- 
mand, (x>.  20.)  it  stank;  when  they  kept  it  in  obe- 
dience to  a command,  it  was  sweet  and  good;  for 
every  thing  is  sanctiffed  by  the  word  of  God  and 
firayer. 

3.  The  inteiTuission  of  the  manna  on  the  se\  enth 
day;  God  did  not  send  it  then,  and  therefore  they 
must  not  expect  it,  nor  go  out  to  gather,  xn  25,  26. 
This  showed  that  it  was  not  produced  by  natural 
causes,  and  that  it  was  designed  for  a confirmation 
of  the  divine  authority  of  the  law  which  was  to  be 
given  by  Moses.  Thus  (iod  took  an  effectual  course 
to  make  them  remember  the  sabhath-day ; they  could 
not  forget  it,  nor  the  day  of  preparation  for  it.  Some, 
it  seems,  went  out  on  the  seventh  day,  expecting  to 
find  manna.,  {y.  27.)  but  they  found  none;  for  those 
^at  will  find  must  seek  in  the  appointed  time;  Seek 
tne  Lord  white  he  may  be  found.  God,  upon  this  oc- 
casion, said  to  Moses,  How  long  refuse  ye  to  keep  my 
commandment  ? v.  28.  ^Vhy  did  he  say  this  to  Mo- 
nies? He  was  not  disobedient : No,  but  he  was  tlie 
rulerof  adisobedientpeciple,  and  God  charges  it  upon 
him,  that  he  might  the  more  warmly  charge  it  upon 
them,  and  might  take  care  that  their  disobedience 
should  not  be  through  any  neglect  or  default  of  his. 
It  was  for  going  out  to  seek  for  manna  on  the  seventh 
day  that  they  were  thus  reproved.  Note,  (1.)  Dis- 
obedience, even  in  a saiall  matter,  is  very  provok- 
ing. (2.)  God  is  jealous  for  the  honour  of  his  sab- 
baths. If  v/alking  out  on  the  sabbath  to  seek  for 
food'was  thus  repro\ed,  walking  out  on  that  day 
purely  to  find  our  own  pleasure  cannot  be  justified. 

32.  And  Moses  said,  This  is  the  thing 
vvltich  the  Lord  comniandeth.  Fill  an  omer 
of  it,  to  be  kept  for  your  generations ; that 
they  may  see  the  l)read  wherewith  I have 
fed  you  in  the  wilderness,  when  I brought 
you  forth  from  the  huul  of  Egypt.  33. 
And  Moses  said  unto  Aaron,  'J’'ake  a pot, 
and  put  an  omer  full  of  manna  tlierein,  and 
lay  it  up  before  the  I iORD,  to  be  kept  for 
your  generations.  34.  As  the  I./ORD  com- 
manded Moses,  so  Aaron  laid  it  up  before 
the  testimony,  to  be  kept.  3.5.  And  the 
children  of  Israel  did  eat  manna  forty 
years,  until  they  came  to  a land  inhabited : 
they  did  eat  manna  until  they  came  unto 
the  borders  of  the  land  of  Canaan.  36. 
Now  an  omer  is  the  tenth  jwort  of  an  ephah. 

God  ha\  ing  provided  manna  to  lie  his  people’s 
food  in  the  wildcrnes's,  and  to  be  to  them  a continual 
feast,  we  are  here  told, 

1.  How  the  memory  of  it  waspresci-ved;  an  omer 
of  this  manna  was  laid  up  in  a golden  pot,  as  we  are 
told,  (Heb.  9.  4.)  and  kept  before  the  testimony,  or 
the  ark,  when  it  was  afterward  made,  v.  32. . 34. 
The  preservation  cf  tliis  manna  from  waste  and 
corruption  was  a standing  miracle,  and  therefore 
the  more  proper  memorial  of  this  miraculous  food. 


j[  “Posterity  shall  see  the  bread,”  says  God,  “where 
I withal  I have  fed  you  in  the  wilderiiess;”  see  what  sort 
! of  food  it  was,  and  how  much  each  man’s  daily  por- 
i tion  of  it  was,  that  it  may  appear  they  were  neither 
; kept  to  hard  fare,  nor  to  short  allowance,  and  then 
i judge  between  God  and  Israel,  whether  they  had 
I any  cause  given  them  to  murmur,  and  find  fault 
i with  their  provisions,  and  whether  they,  and  their 
j seed  after  them,  had  not  a great  deal  of  reason 
j gratefully  to  own  God’s  goodness  to  them.  Note, 
Eaten  bread  must  not  be  forgotten;  God’s  miracles 
I and  mercies  are  to  be  had  in  everlasting  remem- 
brance, for  our  encouragement  to  trust  in  him  at  all 
times. 

2.  How  the  mercy  of  it  was  continued  as  long  as 
they  had  occasion  for  it.  The  manna  never  ceased 
till  they  came  to  the  borders  of  Canaan,  where 
there  was  bread  enough  and  to  spare,  v.  35.  See 
how  constant  the  care  of  Providence  is;  seed  time 
and  harvest  fail  not,  while  the  earth  remains.  Is 
rael  was  very  provoking  in  the  wilderness,  yet  the 
manna  never  failed  them:  thus  still  God  causes  his 
rain  to  fall  on  the  just  and  unjust. 

The  manna  is  called  spiritual  nuat,  (1  Cor.  10. 

3. ) because  it  was  typical  of  spiritual  blessings  in 
heavenly  things;  Christ  himself  i^  the  true  Manna, 
the  Bread  of  life,  of  which  this  was  a figure,  John, 
6.  49..  51.  The  word  of  God  is  the  manna  by 
which  our  souls  are  nourished,  Matth.  4.  4.  The 
comforts  of  the  Spirit  are  hidden  manna.  Rev.  2. 17. 
‘These  come  from  hea\  en,  as  the  manna  did,  and 
are  the  support  and  comfort  of  the  divine  life  in  the 
soul,  while  we  are  in  the  wilderness  of  this  world. 
It  is  food  for  Israelites,  for  those  only  that  follow 
the  pillar  of  cloud  and  fii’e;  it  is  to  be  gathered, 
Christ  in  the  word  is  to  be  applied  to  the  soul,  and  the 
means  of  grace  are  to  be  used;  we  must  every  one  of 
us  gather  for  ourselves,  and  gather,  in  the  morning  of 
our  days,  the  morning  of  our  opportunities,  which  if 
we  let  slip,  it  may  be  too  late  to  gather.  The  manna 
they  gathered  must  not  be  hoarded  up,  but  eaten; 
they  that  have  received  Christ,  must  by  faith  live 
upon  him,  and  not  receive  his  grace  in  vain:  there 
was  manna  enough  for  all,  enough  for  each,  and 
none  had  too  much;  so  in  Christ  there  is  a com- 
plete sufficiency,  and  no  superfluity.  But  they  that 
did  eat  manna  hungered  again,  died  at  last,  and 
with  many  of  them  God  was  not  well-pleased; 
whereas  they  that  feed  on  Christ  by  faith  shall 
never  hunger,  and  shall  die  no  more,  and  with  them 
God  will  be  for  ever  well-pleased;  the  Lord  ever- 
more give  us  this  bread! 

CHAP.  XVII. 

Two  passages  of  story  are  recorded  in  this  chapter,  I.  The 
watering  of  the  host  of  Israel.  1.  In  the  wilderness  they 
wanted  water,  v.  1.  2.  In  their  want,  they  chid  with 
Moses,  V.  2,  3.  3.  Moses  cried  to  God,  v.  4.  4.  God 
ordered  him  to  smite  the  rock,  and  fetch  water  out  of 
] that ; Moses  did  so,  v.  6,  6.  5.  The  place  named  from 

it,  V.  7.  II.  The  defeating  of  the  host  of  Amalek.  1. 
The  victory  obtained  by  the  prayer  of  Moses,  v.  8..  12. 
2.  By  the  sword  of  Joshua,  v.  13.  3.  A record  kept  of 
it,  V.  14. . 16.  And  these  things  which  happened  to  them 
are  written  for  our  instruction,  in  our  spiritual  journey 
and  warfare. 

1.  A ND  all  the  congregation  of  the  chil- 
J\^  flren  of  Israel  journeyed  from  the 
wilderness  of  Sin,  after  their  joiirnies,  ac- 
cording to  the  commandment  of  the  Lord 
and  pitched  in  llephidim:  and  there  was  no 
water  for  the  people  to  drink.  2.  M'^here 
fore  the  jieojile  did  chide  with  Moses,  and 
said,  Give  ns  water  that  we  may  drink. 
And  Moses  said  unto  them,  Why  chide 
you  w ith  me?  wherefore  do  ye  tempt  the 


291 


EXODUS,  XVIl. 


Lord?  3.  And  the  people  tliirsted  there  | 
for  water;  and  the  people  murmured  against 
Moses,  and  said.  Wherefore  is  this  that 
thou  hast  brought  us  up  out  of  Egypt,  to 
kill  us  and  our  children  and  our  cattle  with 
thirst?  4.  And  Moses  cried  unto  the  Lo  rd, 
saying,  What  shall  I do  unto  tliis  people  ? 
they  be  almost  ready  to  stone  me.  5.  And 
the  Loud  said  unto  AJoses,  Go  on  before  | 
the  people,  and  take  with  thee  of  the  elders 
of  Israel-;  and  thy  rod,  wherewith  thou  smo-  |j 
test  the  river,  take  in  thine  hand,  and  go.  6.  ! 
Behold,  I will  stand  before  thee  there  upon  | 
the  rock  in  Horeb ; and  thou  shall  smite  the 
rock,  and  there  shall  come  water  out  of  it, 
that  the  people  may  drink.  And  Moses  did 
so  in  the  sight  of  the  elders  of  Israel.  7. 
And  he  called  the  name  of  the  place  Mas- 
sah,  and  Meribali,  because  of  the  chiding 
of  tlie  children  of  Israel,  and  because  the}^ 
tempted  the  Lord,  saying,  Is  the  Lord 
among  us,  or  not  ? 

Here  is, 

I.  The  stndt  that  the  children  of  Israel  were  in, 
for  want  of  water;  once  before,  they  were  in  the 
like  distress,  and  now,  a second  time,  t.  1.  They 
joumeyed  according  to  the  commandment  of  the 
Lord,  led  by  the  pillar  of  cloud  and  fire,  and  vet 
they  came  to  a place  where  there  was  no  water  for 
them  to  drink.  Kote,  We  may  be  in  the  way  of  our 
duty,  and  yet  may  meet  with  troubles,  which  Pro- 
vidence brings  us  into,  for  the  ti’ial  of  our  faith,  and 
that  God  may  be  glorified  in  our  relief. 

II.  Their  discontent  and  distrust  in  this  strait:  it 
is  said,  {v.  3. ) They  thirsted  there  for  water.  If 
they  had  no  water  to  drink,  they  must  needs  thirst; 
but  this  intimates  not  only  that  they  wanted’ water, 
and  felt  the  inconvenience  of  that  want,  but  that 
their  passions  sharpened  their  appetites,  and  they 
were  violent  and  impatient  in  their  desire;  their 
thirst  made  them  (.aitrageous;  natural  desires,  and 
those  that  are  most  craving,  have  need  to  be  kept 
under  tbe  check  and  guidance  of  religion  and  rea- 
son. 

See  what  was  the  language  of  this  inordinate  de- 
sire. 

1.  They  challenged  Moses  to  supply  them;  (r'. 
2.)  Give  tis  water,  that  we  may  drink,  demanding 
it  as  a debt,  and  strongly  suspecting  that  he  was  not 
able  to  discharge  it.  Because  they  were  supplied 
with  bread,  they  insist  upon  it,  that  they  must  be 
supplied  with  water  too;  and  indeed  to  those  that  by 
faith  and  prayer  live  a life  of  dependence  upon 
God,  one  favour  is  an  earnest  of  another,  and  may 
be  humbly  pleaded:  but  the  unthankful  and  unbe- 
lieving have  reason  to  think  that  the  abuse  of  for- 
mer favours  is  the  forfeiture  of  further  favours;  Let 
not  them  think  that  they, shall  receive  any  thing, 
(Jam.  1.  7.)  yet  they  are  ready  to  demand  every 
thing. 

2.  They  quarrelled  with  him  for  bringing  them 
out  of  Eg\'pt,  as  if,  instead  of  delivering  them,  he 
designed  to  murder  them,  than  which  nothing  could 
be  more  base  and  invidious,  v.  3.  Many  that  ha\  e 
not  only  designed  well,  but  done  well,  for  their 
generation,  have  had  their  best  services  thus  mis- 
construed, and  their  patience  thereby  tried,  bv  un- 
thinking unthankful  people.  To  such  a degree 
their  malice  against  Moses  rose,  that  they  were  al- 
most ready  to  stone  him,  v.  4.  Many  good  works 


he  hud  showed  them;  and  for  which  of  these  would 
the}'  stone  him.^  John,  10.  32.  Ungovemed  pas- 
sions, provoked  by  the  crossing  of  unbi’idled  appe- 
tites, sometimes  make  men  guilty  of  the  greatest 
aljsurdities,  and  act  like  madmen,  that  cast  fire- 
brands, arrows,  and  death,  among  their  best 
friends. 

3.  They  began  to  question  whether  God  were 
with  them  or  not;  {v.  7.)  They  tem/Ued  the  Lord, 
saying,  “ Is  the  Lord  among  us,  or  not?  Is  Jeho- 
vah among  us  by  that  name  by  which  he  made  him- 
self known  to  us’  in  Egypt?”  They  question  h s es- 
.sential  presence,  whether  there  was  a God  or  not; 
his  common  providence,  whether  that  God  govern- 
ed the  world;  and  his  special  promise,  whether  he 
would  be  as  good  os  his  word  to  them.  Thisiscall- 
ed  their  tetnjitihg  Cod,  which  signifies,  not  only  a 
distrust  of  God  in  general,  but  a distrust  of  him  af- 
ter they  had  received  such  proofs  of  his  pow.er 
and  goodness,  for  the  confirmation  of  his  promise: 
they  do,  in  effect,  suppose  that  Moses  was  an  im- 
postor— Aaron  a deceiver — the  pillar  of  cloud  and 
fire  a mere  sham  and  illusion,  which  imposed  upon 
their  senses — that  long  series  of  miracles  which  had 
rescued  them,  served  them,  and  fed  them,  a chain 
of  cheats — and  the  promise  of  Canaan,  a banter 
upon  them;  it  was  all  so,  if  the  Lord  was  not  among 
them.  Note,  It  is  a great  provocation  to  God,  for 
us  to  question  his  presence,  piw  idence,  or  promise, 
especially  for  his  Israel  to  do  it,  who  are  so  pecu- 
liarly bound  to  trust  him. 

III.  The  course  that  Moses  took,  when  he  was 
thus  set  upon  and  insulted.  1.  He  reproved  the 
murmurers;  (v.  2.)  Why  chide  ye  with  me?  Ob- 
ser\  e how  mildly  he  answered  them;  it  was  w'ell 
that  he  was  a man  of  extraordinary  meekness,  else 
their  tumultuous  conduct  would  have  made  him 
lose  the  possession  of  himse’f:  it  is  folly  to  answei 
passion  with  passion,  for  that  makes  bad  worse; 
but  soft  answers  turn  away  wrath:  he  showed 
them  whom  their  murmurings  reflected  upon,  and 
that  the  reproaches  they  cast  on  him  fell  on  God 
himself;  IV  tempt  the  Lord,  that  is,  “ By  distast- 
ing his  power,  ye  try  his  patience,  and  so  provoke 
his  wrarh.”  2.  He  made  his  complaint  to  God; 
(r.  4.)  Moses  cried  unto  the  Lord:  this  servant 
came,  and  showed  his  Loi’d  all  these  things,  Luke, 
14.  21.  M’hen  men  unjustly  censure  us  and  quar- 
rel with  us,  it  will  be  a great  e .se  to  us,  to  go  to 
God,  and  by  prayer  lay  the  case  before  him,  and 
leave  it  with  him:  if  men  will  not  hear  us,  God 
will;  if  their  bad  conduct  towards  us  ruffle  our  spi- 
rits, God’s  consolations  will  compose  them.  Moses 
begs  of  God  to  direct  bim  what  he  should  do,  for  he 
was  utterly  at  a loss;  he  could  not  of  himself  either 
supply  their  want,  or  pacify  their  tumult;  God  only 
could  do  it.  He  pleads  his  own  peril,  “ They  be  al- 
most ready  to  stone  me;  Lord,  if  thou  hast  any  re- 
gard to  the  life  of  thv  poor  servant,  interpose  now.” 

IV.  God’s  gracious  appearance  for  their  relief, 
T>.  5,  6.  He  orders  Moses  to  go  on  before  the  peo- 
ple, and  ^ enture  himself  in  his  post,  though  they 
spake  of  stoning  him.  He  must  take  his  rod  with 
him,  not  (as  God  might  justly  ha\  e ordered)  to  sum- 
mon some  plague  or  other  to  chastise  them  for  their 
distrust  and  murmunng,  but  to  fetch  water  for  their 
supply.  Oh  the  w'onderful  patience  and  forbear- 
ance of  God  toward  provoking  sinners!  He  loads 
those  with  benefits,  that  make  him  to  serve  with 
their  sins,  maintains  those  that  are  at  war  with  him, 
and  reaches  rut  the  hand  of  his  bounty  to  those  that 
lift  up  the  heel  against  Irm.  Thus  he  teaches  us, 
if  our  enemy  hunger,  to  feed  him,  and  if  he  thirst, 
as  Israel  did  now,  to  give  /.i?n  drink,  Rem,  12.  20. 
Matth.  5.  44,  45.  Will  he  fail  those  that  trust  him, 
when  he  was  so  liberal  even  to  those  that  tempted 
him?  If  God  had  only  showed  Moses  a fountain  of 


<2y-i  EXODirs,  XVII. 


water  m the  wilderness,  as  he  did  Hagar  not  far 
from  hence,  (Gen.  21.  19.)  that  had  been  a gi-eat 
favour;  but,  that  he  might  show  his  power  as  well 
as  his  pity,  and  make  it  a miracle  if  mercy,  he 
gave  them  water  out  of  a rock.  He  directed  Mo- 
ses whither  to  go,  and  appointed  him  to  take  of  the 
elders  of  Israel  with  him,  to  be  witnesses  of  what 
was  done,  that  they  might  themselves  be  satisfied, 
and  might  satisfy  others,  of  the  cert  unty  of  God’s 
presence  with  them;  he  promised  to  meet  him 
there  in  the  cloud  of  glory,  (to  encourage  him,) 
and  ordered  him  to  smite  the  rock : Moses  obeyed, 
and  immediately  water  came  out  of  the  rock  in 
great  abundance,  which  ran  throughout  the  camp 
in  streams  and  rivers,  (Ps.  78.  15,  16.)  and  follow- 
ed them  wherever  they  went  in  that  wilderness:  it 
is  called  a Jountain  nf  waters,  Ps.  114.8.  God 
showed  the  care  he  took  of  his  people,  in  giving 
them  water  when  they  wanted  it;  he  showed  his 
power,  in  fetching  the  water  out  of  a rock;  and  he 
put  an  honour  upon  Moses,  in  appointing  the  wa- 
ter to  flow  out,  upon  his  smiting  of  the  rock.  This 
fair  water,  that  came  out  of  the  rock,  is  caWedhoney 
and  oil,  (Deut.  32.  13.)  because  the  people’s  thirst 
made  it  doubly  pleasant;  coming  when  they  were 
in  extreme  want,  it  was  like  honey  and  oil  to  them. 
It  is  probable  the  people  digged  canals  for  the  con- 
veyance of  it,  and  pools  for  the  reception  of  it,  in 
like  manner  as,  long  afterward,  passing  through 
the  valley  of  Baca,  they  made  it  a well,  Ps.  84.  6. 
Numb.  21.  18.  Let  this  direct  us  to  li\  e in  a de- 
pendence, 1.  Upon  God’s  providence,  e\  en  in  the 
greatest  straits  and  difficulties.  God  can  open 
fountains  for  our  supply,  where  we  least  expect 
them,  waters  in  the  wilderness,  (Isa.  43.  20.)  be- 
cause he  makes  a way  in  the  wilderness,  v.  19. 
Those  who,  in  this  wilderness,  keep  to  God’s  way, 
may  trust  him  to  pro^'ide  for  them.  While  we  fol- 
low the  pillar  of  cloud  and  fire,  surely  goodness  and 
mercy  shall  follow  us,  like  the  water  out  of  the 
rock.  2.  Upon  Christ’s  grace;  that  Rock  was 
Christ,  1 Cor.  10.  4.  The  graces  and  comforts  of 
the  Spirit  are  compared  to  rivers  of  living  water, 
John,  7.  38,  39. — 4.  14.  These  flow  from  Christ, 
who  is  the  Rock  smitten  by  the  law  of  Moses,  for 
he  was  made  under  the  law.  Nothing  will  supply 
the  needs,  and  satisfy  the  desires,  of  a soul,  but  wa- 
ter out  of  the  rock,  this  fountain  opened.  The 

{)leasures  of  sense  are  puddle-water;  spiritual  de- 
ights  are  rock-water,  so  pure,  so  clear,  so  refresh- 
ing; rivers  of  pleasure. 

V.  A new  name  was,  upon  this  occasion,  given  to 
the  place,  preserving  the  remembrance,  not  of  the 
mercy  of  their  supply,  (the  water  that  followed 
them  was  sufficient  to  do  that,)  but  of  the  sin  of 
their  murmuring,  Massah,  Temptation,  Ijecause 
they  tempted  God,  Meribah,  Strife,  because  they 
chid  with  Moses,  v.  7.  There  was  thus  a remem- 
brance kept  of  sin,  both  for  the  disgrace  of  the  sin- 
ners themselves,  (sin  leaves  a blot  upon  the  name, ) 
and  for  warning  to  their  seed  to  take  heed  of  sin- 
ning after  the  similitude  of  their  transgression. 

8.  Then  came  Amalek,  and  fonj2;ht  with 
Israel  in  Rephidim.  9.  And  Moses  said 
unto  Joshua,  Choose  us  out  men,  and  go 
out,  fight  with  Amalek : to-morrow  I vt'ill 
stand  on  the  top  of  the  hill,  with  the  rod  of 
God  in  mine  hand.  10.  So  Joshua  did  as 
Moses  had  said  to  him,  and  fought  with 
Amalek:  and  Moses,  Aaron,  and  Hur,  went 
up  to  the  top  of  the  hill.  1 1.  And  it  came 
to  pass,  when  Moses  held  up  his  hand,  that 
Israel  prevailed  ; and  when  he  let  down  his 


hand,  Amalek  prevailed.  1 2.  But  Moses’ 
liands  were  heavy ; and  they  took  a stone, 
and  put  it  under  him,  and  he  sat  thereon : 
and  Aaron  and  Hur  stayed  up  his  hands,  the 
one  on  the  one  side,  and  the  other  on  the 
other  side ; and  his  hands  were  steady  until 
the  going  down  of  the  sun.  13.  And  Joshua 
discomfited  Amalek  and  his  people  with  the 
edge  ol’  the  sword.  14.  And  the  Lord 
said  unto  Moses,  \\  rite  this  for  a memorial 
in  a book,  and  rehearse  it  in  the  ears  of 
Joshua;  for  1 will  utterly  put  out  the  re- 
membrance of  Amalek  from  under  heaven. 
15.  And  Moses  built  an  altar,  and  called 
the  name  of  it  JEHOVAH-nissi,  16.  For 
he  said.  Because  the  Lord  hath  sworn,  that 
the  Lord  tci/l  have  war  with  Amalek  from 
generation  to  generation. 

We  ha\  e here  the  storj"  of  the  war  with  Ama- 
lek, which,  we  m.ay  suppose,  was  the  first  that  was 
recorded  in  the  book  of  the  wars  of  the  Lord, 
Numb.  21.  14.  Amalek  was  the  first  of  the  na- 
tions that  Israel  fought  with.  Numb.  24.  20.  Ob- 
ser . e, 

I.  Amalek’s  attempt;  they  came  out,  and  fought 
with  Israel,  v.  8.  The  Ama’ekites  were  the  pos- 
terity of  Esau,  who  hated  Jacob  because  of  the 
birthright  and  blessing,  and  this  was  an  effort  of  the 
hereditary  enmity;  a malice  that  ran  in  the  blood, 
and  perhaps  was  now  exasperated,  by  the  working 
of  the  promise  towards  an  accomplishment.  Con- 
sider this,  1.  As  Israel’s  affliction;  they  had  been 
quarrelling  with  Moses,  (rc  2.)  and  now  God  sends 
Amalekites  to  quarrel  with  them : wai’s  abroad  are 
the  just  punishment  of  strifes  and  discontents  at 
home.  2.  As  Amalek’s  sin;  so  it  is  reckoned, 
Deut.  25.  17,  18.  They  did  not  boldly  front  them, 
as  a generous  enemy,  but,  without  any  provocation 
given  by  Israel,  or  challenge  given  to  them,  basely 
fell  upon  their  rear,  and  smote  those  that  were  faint 
and  feeble,  and  could  neither  make  resistance,  nor 
escape;  herein  they  bade  defiance  to  that  Powei 
which  had  so  lately  mined  the  Egyptians;  but  in 
vain  did  they  arttack  a camp  guarded  and  victual- 
led by  miracles;  verily  they  knew  not  what  they 
did. 

II.  Israel’s  engagement  with  Amalek,  in  theii 
own  necessary  defence  against  the  aggressors;  and 
there, 

1.  The  post  assigned  to  Joshua,  of  whom  this  is 
the  first  mention:  he  is  nominated  commander  in 
chief  in  this  exjiedition,  that  he  might  be  trained 
up  to  the  services  he  was  designed  for,  after  thp 
death  of  Moses,  and  be  a man  of  war  from  hzs 
youth.  He  is  ordered  to  draw  out  a detachment  of 
choice  men  from  the  thousands  of  Israel,  and  to 
drive  back  the  Amalekites,  v.  9.  When  the  Egyp- 
tians ]nirsued  them,  Israel  must  stand  still,  and  see 
what  God  would  do;  but  now  it  was  required  that 
they  should  bestir  themseh  es.  Note,  God  is  to 
be  trusted  in  the  use  of  means. 

2.  The  post  assumed  by  Moses,  (r.  9.)  I will 
stand  on  the  top  of  the  hill,'  with  the  rod  of  God  in 
my  hand.  See  how  God  qualifies  his  people  for, 
and  calls  them  to,  various  services  for  the  good  of 
his  church;  Joshua  fights,  Moses  prays,  and  both 
minister  to  Israel.  Moses  went  up  to  the  top  of  the 
hill,  and  ]flaced  himself,  probably,  so  as  to  be  seen  bv 
Israel;  there  he  held  up  the  rod  of  God  in  his  hand; 
that  wonder-working  rod  which  had  summoned  the 
plagues  of  Egypt,  and  under  which  Israel  passed 


293 


EXODUS 

out  of  the  house  of  bondage.  This  rod  Moses  held 
up,  (1.)  To  Israel,  to  animate  them;  the  rod  was 
held  up  as  the  banner  to  encourage  the  soldiers,  who 
might  look  up,  and  say,  “ Yonder  is  the  rod,  and 
yonder  the  hand  that  used  it,  when  such  glorious 
things  were  wrought  for  us.”  Note,  It  tends  much 
to  the  encouragement  of  faith  to  reflect  upon  the 
great  things  God  has  done  for  us,  and  review  the 
monuments  of  his  favours.  (2.)  To  God,  by  wav  j 
of  appeal  to  him:  “ Is  not  the  battle  the  Lord’s?  Is  I 
not  he  able  to  help,  and  engaged  to  help?  Witness  ' 
this  rod,  the  voice  of  which,  thus  held  up,  is  that,  I 
(Isa.  51.  9,  10.)  Put  on  strength,  O arm  of  the 
Lord;  art  not  thou  it  that  hath  cut  Rahab?”  Mo-  i 
ses  was  not  only  a standard-bearer,  but  an  interc.es-  j 
sor,  pleading  with  God  for  success  and  \'ictory. 
Note,  When  the  host  goes  forth  against  the  enemy,  ; 
earnest  prayers  should  be  made  to  the  God  of  j 
hosts,  for  his  presence  with  them.  It  is  here  the  | 
pi’aying  legion  that  proves  the  thundering  legion.  ; 
There,  in  Salem,  in  Zion  where  prayers  were  made, 
there,  the  victory  was  won,  there  brake  he  the  ar- 
rows o f the  bow,  Ps.  76,  2,  3. 

Observe, 

[1.]  How  Moses  was  tired,  (t>.  12.)  his  hands 
were  heavy:  the  strongest  arm  will  fail  with  being 
long  extended;  it  is  God  only  whose  handiss/re^c/z- 
ed  out  still.  We  do  not  find  that  Joshua’s  hands 
were  heavy  in  fighting,  but  Moses’s  hands  were 
heavy  in  praying;  the  more  spiritual  any  service  is, 
the  more  apt  we  are  to  fail  and  flag  in  it;  praying 
work,  if  done  with  due  intenseness  of  mind  and  vi- 
gour of  affection,  will  be  found  hard  work,  and 
though  the  sfiirit  be  willing,  the  flesh  will  be  weak: 
our  great  Intercessor  in  heaven  faints  not,  nor  is  he 
weary,  though  he  attends  continually  to  this  very 
thing. 

[2.]  What  influence  the  rod  of  Moses  had  upon 
the  battle;  (x*.  11. ) When  Moses  held  up.  his  hand  in 
prayer,  (so  the  Chaldee  explains  it,)  Israel  pre- 
vailed, but  when  he  laid  down  his  hand  from  prayer, 
Amalek  prevailed.  To  con\  ince  Israel  that  the 
.land  of  Moses  (with  whom  they  had  just  now  been 
chiding)  contributed  more  to  their  safety  than  their 
own'  hands,  his  rod  than  their  sword,  the  success 
rises  and  falls,  as  Moses  lifts  up  or  lets  down  his 
hands.  It  seems,  the  scale  wavered  for  some  time, 
before  it  tuimed  on  Israel’s  side;  even  the  best  cause 
must  expect  disappointments  as  an  allay  to  its  suc- 
cess; though  the  battle  be  the  Lord’s,  Amalek  may 
prevail  for  a time;  the  reason  was,  Moses  let  down 
his  hands.  Note,  The  church’s  cause  is,  commonly, 
more  or  less  successful,  according  as  the  church’s 
friends  are  more  or  less  strong  in  faith,  and  fervent 
in  prayer. 

[3.]  The  care  that  was  taken  for  the  support  of 
Moses.  When  he  could  not  stand  any  longer,  he 
sat  down,  not  in  a chair  of  state,  but  upon  a stone; 
(v.  12.)  when  he  could  not  hold  up  his  hands,  he 
would  have  them  held  up;  Moses,  the  man  of  God, 
is  glad  of  the  assistance  of  Aaron  his  brother,  and 
Hur,  who,  some  think,  was  his  brother-in-law,  the 
husband  of  Miriam.  We  should  mt  be  shy,  either 
of  asking  help  from  others,  or  giving  help  to  others, 
for  we  are  members  one  of  another.  Moses’s  hands, 
thus  stayed,  were  steady  till  the  going  down  of  the 
sun;  and  thoutrh  it  was  with  much  ado  that  he  held 
out,  yet  his  willing  mind  was  accepted.  No  doubt, 
it  was  a gi-eat  encouragement  to  the  people  to  see 
Joshua  before  them  in  the  field  of  battle,  and  Moses 
above  them  upon  the  top  of  the  hill;  Christ  is  both 
to  us;  our  Joshua,  the  Captain  of  our  salvation,  who 
fights  our  battles,  and  our  Moses,  who,  in  the  upper 
world,  ever  lives,  making  intercession  that  our  faith 
fail  not. 

HI.  The  defeat  of  Amalek.  Victory  had  hover- 
eil  awhile  between  the  camp;  sometimes  Israel  pre-  1 


1,  XVll. 

vailed,  and  sometimes  Amalek,  but  Israel  carried 
the  day,  v.  13.  Though  Joshua  fought  with  great 
disadvantages — his  soldiers  undisciplined,  ill  armed, 
long  inured  to  servitude,  and  apt  to  murmur;  yet  by 
them  God  wrought  a great  salvation,  and  made 
Amalek  pay  dear  for  his  insolence.  Note,  Wea- 
pons, formed  against  God’s  Israel,  cannot  prosper 
long,  and  shall  be  broken  at  last.  The  cause  of  God 
and  his  Israel  will  be  victorious.  Though  God  gave 
the  victory,  yet  it  is  said,  Joshua  discomfited  Ama- 
lek, because  Joshua  was  a type  of  Christ,  and  of  the 
same  name,  and  in  him  it  is  that  we  are  moi  e than 
conquerors.  It  was  his  arm  alone  that  spoiled  prin- 
cipalities and  powers,  and  routed  all  their  force. 

IV.  The  trophies  of  this  r ictory  set  up. 

1.  Moses  took  care  that  God  should  have  the 
glory  of  it;  (7;.  15.)  instead  of  settingup  a triumphal 
arch,  to  the  honour  of  Joshua,  (^though  it  had  been  a 
laudable  policy  to  put  marks  ot  honour  upon  him,) 
he  builds  an  altar  to  the  honour  of  God ; and  we  may 
suppose  it  was  not  an  altar  without  sacrifice;  but  that 
which  is  most  carefully  recorded,  is,  the  inscription 
upon  the  altar,  Jehovah-xiissi — The  Lord  is  my  ban- 
ner; which,  probably,  refers  to  the  lifting  up  of  the 
rod  of  God  as  a banner  in  this  action.  The  presence 
and  power  of  Jehovah  were  the  banner  under  which 
they  enlisted,  by  which  they  were  animated  and 
kept  together,  and  therefore  which  they  erected  in 
the  day  of  their  triumph.  In  the  name  of  our  God 
we  must  always  l.ft  up  our  banners,  Ps.  10.  5.  It  is 
fit  that  he  who  does  all  the  work  should  ha\  e all  the 
praise. 

2.  God  took  care  that  posterity  should  have  the 
comfort  and  benefit  cf  it;  “ Write  this  fora  memo- 
rial, not  in  loose  papers,  but  in  a book,  write  it,  and 
then  rehearse  it  in  the  ears  of  Judah,  let  him  be  in- 
tiaisted  with  this  memorial,  to  transmit  it  to  the  ge- 
nerations to  come.”  Moses  must  now  begin  to  keep 
a diarv  or  journal  of  occuiTences;  it  is  the  first  men- 
tion of  writing  that  we  find  in  scripture;  and  per- 
haps the  command  was  not  given  till  after  the 
writing  of  the  law  upon  the  tables  of  stone;  “Write 
.it,  in  perpetuam  rei  memoriam — that  the  event  may 
be  had  in  perpetual  remembrance;”  that  which  is 
written  remains.  (1.)  Write  what  had  been  done, 
what  Amalek  had  done  against  Israel ; write  in  gall 
their  bitter  hatred,  write  in  blood  their  ci-uel  at- 
tempts, let  them  ne\  er  be  forgotten,  nor  yet  what 
God  had  done  for  Israel  in  saving  them  from  Ama- 
lek. Let  ages  to  come  know  that  God  fights  for 
his  people,  and  he  that  teaches  them,  touches  the  ap- 
ple of  his  eye.  (2.)  Write  what  should  be  done. 
[1.]  That  in  process  of  time  Amalek  should  be 
tobilly  ruined  and  rooted  out,  (v.  14. ) that  he  should 
be  remembered  only  in  history.  Amalek  would 
have  cut  off  the  nanie  of  Israel,’ that  it  might  be  no 
more  in  remembrance,  (Ps.  83.  4.  7.)  and  therefore 
God  not  only  disappoints  him  in  that,  but  cuts  off  his 
name.  Write  it  for  the  encouragement  of  Israel, 
whenever  the  Amalekites  are  an  annoyance  to 
them,  that  Israel  will  at  last  undoubtedly  triumph 
in  the  fall  of  Amalek.  This  sentence  was’  execuied 
in  part  by  Saul,  (1  Sam.  15.)  and  completel)  by 
David;  {ch.  30.  2 Sam.  1.  1. — 8.  12.)  after  this 
time,  we  never  read  so  much  as  of  the  name  of 
Amalek.  [2.]  That  in  the  mean  time  God  would 
have  a continual  controversy  with  him;  (v.  16.) 
Because  his  hand  is  upon  the  throne  of  the  Lord,  that 
is,  against  the  camp  of  Israel,  in  which  the  Lord 
ruled,  which  was  the  place  of  his  sanctuary,  and  is 
therefore  called  a glorious  high  throne  from  the  be- 
ginning, (Jer.  17.  12.)  therefore  the  Lord  will  have 
war  with  Amalek  from  generation  to  generation. 
This  was  written  for  direction  to  Israel,  never  to 
mAke  any  league  Avith  the  Amalekites,  but  to  look 
upon  them  as  irreconcilable  enemies,  doomed  to 
ruin.  Amalek’s  destruction  was  typical  of  the  de- 


294 


EXODUS,  XVJII. 


stmction  of  all  the  enemies  of  Christ  and  his  king-  | 
dom.  Whoev  er  make  war  with  the  Lamb,  the  ; 
Lamb  will  ovei  come  them. 

CHAP.  xvin. 

This  chapter  is  concerninsr  Moses  himself,  and  the  affairs 
of  his  own  family.  I.  Jethro  his  father*in-law  brings  to 
him  his  wife  and  children,  v.  1 . .6.  II.  Moses  entertains 
his  father-in-law  with  great  respect,  (v.  7.)  with  good 
discourse,  (v.  8..  11.)  with  a sacrifice  and  a feast,  v.  12. 
III.  Jethro  advises  him  about  the  management  of  his 
business,  as  a judge  in  Israel,  to  take  inferior  judges  in 
to  his  assistance;  (v-  13.. 23.1  Moses, .after  some  time, 
takes  his  counsel,  (v.  24. . 26.)  and  so  they  part,  v.  27. 

1.  Jethro,  the  priest  of  Midian, 

T T Moses’  father-in-law,  heard  of  all 

that  God  had  done  for  Moses,  and  for  Israel 
his  people,  mii  that  the  Lord  had  brought 
Israel  out  of  Egypt,  2.  Then  Jethro,  Mo- 
ses’ father-in-law,  took  Zipjiorah,  Moses’ 
wife,  after  he  had  sent  her  back,  3.  And 
her  two  sons,  of  which. the  name  of  the  one 
was  Gershom ; for  he  said,  I have  been  an 
alien  in  a strange  land  ; 4.  i^nd  the  name 

of  the  other  loas  Eliezer ; F or  the  God  of 
my  father,  said  he,  urns  mine  help,  and  de- 
livered me  from  the  sword  of  Pharaoh.  5. 
And  Jethro,  Moses’  father-in-law,  came 
with  his  sons  and  his  wife  unto  Aloses  into 
the  wilderness,  where  he  encamped  at  the 
mount  of  God : 6.  And  he  said  unto  Moses, 

I thy  father-in-law  Jethro,  am  come  unto 
thee,  and  thy  wife,  and  her  two  sons  with 
her. 

This  incident  may  very  well  be  allowed  to  have 
happened,  as  it  is  placed  here,  before  the  giving  of 
the  law,  and  not,  as  some  place  it,  in  connexion 
with  what  is  recorded,  Numb.  10.  11,  29,  &c.  Sa- 
cxnfices  were  offered  before;  in  these  mo«t1oned 
here,  (x>.  12.)  it  is  observable  tliat  Jethro  is  said  to 
take  them,  not  Aaron.  And  as  to  Jethro’s  advising 
Moses  to  constitute  judges  under  him,  though  it  is 
intimated,  {y.  13.)  that  the  occasion  of  his  giving 
that  advice  was  07i  the  morrow,  yet  it  does  not  fol- 
low but  that  Moses’s  settling  of  that  affair  might  be 
some  time  after,  when  the  law  was  given,  as  it  is 
placed,  Deut.  1.  9.  It  is  plain  that  Jethro  himself 
would  not  have  him  make  this  alteration  in  the  go- 
vernment, till  he  had  received  instructions  from  God 
about  it,  (t'.  23. ) which  he  did  not,  till  some  time 
after.  Jethro  comes, 

I.  To  congratulate  the  ha])]hness  of  Israel,  and 
particularlv  the  honour  of  Moses  his  son-in-law; 
and  now  Jethro  thinks  himself  well  paid  foi-  all  the 
kindness  he  had  showed  to  Moses  in  his  distress, 
and  his  daughter  better-matched  than  he  could  have 
expected.  Jethro  could  not  but  hear  what  all  the 
country  rang  of,  the  glorious  appcaT-ances  of  God 
for  his  people  Israel;  (f.  1.)  and  he  comes  to  inquire, 
and  inform  himse'f  more  fully  thereof,  (see  Ps.  111. 

2. )  and  to  rejoice  with  them,  as  one  that  had  a true 
respect  both  for  them  and  for  their  God.  Though 
he,  as  a Midianite,  was  not  to  share  with  tlicm  in 
the  promised  1 nd,  yet  he  shared  with  them  in  the 
joy  of  their  deliverance.  We  mav  thus  make  the 
comforts  of  I'thers  our  own,  by  taking  plcasui'e,  as 
God  does,  in  the  firoFifierihi  of  the  ritfhtcous. 

•II.  To  bring  Moses’s  wife  and  children  to  him. 
It  seems,  he  Ind  sent  them  back,  probably  fi-'  m the 
inn  where  his  wife’s  aversion  to  the  circumcision  of 
her  son  had  like  to  have  cost  him  his  life;  (r/o  -1. 
25.)  he  sent  them  home  to  his  father-in-law,  fear-  '' 


ing  lest  they  should  prove  a further  hinderance;  he 
foresaw  what  discouragements  he  was  likely  to  meet 
with  in  the  court  of  Pharaoh,  and  therefore  wculd 
not  take  any  with  him  in  his  own  family.  He  was 
of  that  tribe  that  said  to  his  father,  / have  not 
I known  him,  when  service  was  to  be  done  for  God, 
Deut.  33.  9.  Thus  Christ’s  disciples,  when  they 
were  to  go  upon  an  expedition,  not  much  unlike  that 
cf  Moses,  were  to  forsake  wife  and  children,  Matth. 
19.  29.  But  though  there  might  be  a reason  for  the 
separation  that  was  between  Moses  and  his  wife  foi 
a time,  yet  they  must  come  together  again,  as  soon 
as  ever  they  could  with  any  con\  enience.  It  is  the 
law  of  the  relation.  Ye  husoands,  dwell  with  your 
wives,  1 Pet.  3.  7.  Jethro,  we  may  suppose,  was 
glad  of  his  daughter’s  company,  and  tond  of  her 
children,  yet  he  would  not  keep  her  from  her  hus- 
band, nor  them  from  their  father,  v.  5,  6.  Moses 
must  have  his  family  with  him,  that,  while  he  ruled 
the  church  of  God,  he  might  set  a good  example  of 
prudence  in  family  go\  eminent,  1 Tim.  3.  5.  Mo- 
ses had  now  a great  deal  both  of  honour  and  care 
put  upon  him,  and  it  was  fit  that  his  wife  should  be 
with  him,  to  share  with  him  in  both. 

Notice  is  taken  of  the  significant  names  of  his  two 
sons.  1.  The  eldest  was  called  Gershom,  {y.  3.)  a 
stranger;  Moses  designing  thereby,  not  only  a me- 
morial of  his  own  condition,  but  a memorandum  to 
his  son  of  his  condition  also;  for  we  are  all  strangers 
upon  earth,  as  all  our  fathers  were.  Moses  had  a 
great  uncle  almost  of  the  same  name,  Gershon,  a 
stranger;  for  though  he  was  born  in  Canaan,  (Gen. 
46.  11.)  yet  even  there  the  patriarchs  confessed 
themselves  strangers.  2.  The  other  he  called 
Eliezer,  (y.  4.)  Jlly  God  a help,  as  we  translate  it; 
it  looksback  to  his  deliverance  from  Pharaoh,  when 
he  made  his  escape,  after  the  slaying  of  the  Egyp- 
tian; but,  if  this  was  (as  some  think)  the  son  that 
was  circumcised  in  the  inn  as  he  was  going,  I would 
rather  translate  it,  so  as  to  look  forward,  which  the 
original  will  bear.  The  Lord  is  mme  help,  and  will 
deliver  me  from  the  sword  of  Pharaoh,  which  he 
had  reason  to  expect  would  be  drawn  against  him, 
when  he  was  going  to  fetch  Israel  out  of  bondage. 
Note,  When  we  are  undertaking  any  difficult  ser- 
vice for  God  in  our  generation,  it  is  good  for  us  to 
encourage  ourselves  in  God  as  our  Help : he  that 
has  delivered,  does,  and  will. 

7.  And  Moses  went  out  to  meet  his  fa- 
tner-in-law,  and  did  obeisance,  and  kissed 
him ; and  they  asked  each  other  of  their 
welfare ; and  they  came  into  the  tent.  8. 
And  Moses  told  his  father-in-law  all  that  the 
Lord  had  done  unto  l^haraoh  and  to  tin 
Egyptians  for  Israel’s  sake,  and  all  the  tra- 
vail that  had  come  upon  them  by  the  way, 
and  how  the  Lord  deliveri'd  them.  9.  And 
Jethro  rejoiced  for  all  the  goodness  which 
the  liORi)  had  done  to  Israel,  whom  he  had 
delivered  out  of  the  hand  of  the  Ejryptians 
10.  .And  Jethro  said,  Rk'ssed  he  the  Lord 
who  hath  delivered  you  out  of  the  hand  of 
the  Efiyptians,  and  out  of  the  liand  of  Pha- 
raoh ; who  hath  delivered  the  people  from 
i under  the  hand  of  the  Eiiyptians.  11.  Xov 
j I know  that  the  L(;Rd  is  fiieater  than  all 
j ^ods : for  in  the  tiling  wherein  they  dealt 
I proudly  //e  7/y/.s  abov'e  them.  12.  And  .Te- 
' thro,  .Moses’  father-in-law,  took  a burnt- 
offoing  and  sacrifices  for  God  : and  Aaron 


EXODUS,  XVIIl. 


ram(!,  and  all  the  elders  of  Israel,  to  eat 
oread  with  Moses’  father-in-law  before  God. 

Observe  here, 

I.  The  kind  greeting  that  was  between  Moses  and 
his  father-in-law,  v.  7.  Though  Moses  was  a pro- 
phet of  the  Lord,  a great  prophet,  and  king  in 
Jeshurun,  vet  he  showed  a very  humble  respect  to  l| 
his  father-in-law.  However  God  in  his  providence  I 
is  pleased  to  advance  us,  we  must  make  consdem  e Ij 
of  gii'ing  honour  to  whom  honour  is  due,  and  never  ; 
look  with  disdam  upon  our  poor  relations.  Those 
that  stand  high  in  tue  favour  of  God,  are  not  there- 
by discharged  from  the  duty  they  owe  to  men,  nor 
will  that  justify  tliem  in  a stately  haughty  carriage. 
Moses  went  out  to  meet  Jethi’o,  did  obeisance  to  him, 
and  kissed  him.  Religion  does  not  destroy  good 
manners.  They  asked  each  other  of  their  vjclfare. 
Even  the  kind  How-do-you’s  that  pass  l)etween 
them  are  taken  notice  of,  as  the  expressions  and 
improvements  of  mutual  love  and  friendship. 

II.  The  narrative  that  Moses  gave  his  father-in- 
law  of  the  great  things  God  had  done  for  Israel,  v. 

8.  This  was  one  thing  Jethro  came  for,  to  know 
more  fully  and  particularly  what  he  had  heard  the 
general  report  of.  Note,  Conversation  concerning 
God’s  wondrous  works  is  profitable  conversation;  it 
is  good,  and  to  the  use  of  edifying,  Ps.  105.  2.  Com- 
pare Ps.  145.  11,  12.  Asking  and  telling  news,  and 
discoursing  of  it,  are  not  only  an  allowable  eiitertain- 
inentof  conversation,  but  are  capable  of  be  ng  turn- 
ed to  a very  good  account,  by  taking  notice  of  God’s 
providence,  and  its  operations  and  tendencies  in  all  1 
occurrences. 

III.  The  impressions  this  narrative  made  upon 
Jethro.  1.  He  congratulated  God’s  Israel;  (v.  9.) 
Jethro  rejoiced.  He  not  only  rejoiced  in  the  honour 
done  to  his  son-in-law,  but  in  all  the  goodness  done 
to  Israel,  z>.  9.  Note,  Public  blessings  are  the  joy 
of  public  spirits.  While  the  Israel.tes  we.  e theni- 
sel . es  murmuring,  notwithstanding  all  God’s  good- 
ness to  them,  here  was  a Midianite  rejoicing.  This 
was  mt  the  only  time  that  the  f lith  of  the  Gentiles  ! 
sh.imed  the  unbelief  of  the  Jews;  sec  Matth.  8.  10.  ' 
.S*anders-by  were  more  affected  with  the  favours  J 
God  had  showed  to  Israel,  than  they  were  that  i e-  | 
ceived  them.  2.  He  gave  the  glcrv  to  Israel’s  God; 
(u.  10.)  “Blessed  Ae  JlfAouaA,”  (for  by  that  name; 
lie  is  now  known,)  “ zvho  hath  delivered  you,  Moses  j 
and  A ir.on,  out  of  the  hand  of  Pharaoh,  so  that  ' 
thougli  he  designed  your  death,'  he  could  not  effect  j 
it,  and  by  your  ministry  has  delivend  the  j'.eofile."  ' 
Note,  Whatever  we  have  the  joy  cf,  God  must  hai  e 
the  praise  of.  3.  His  f nth  was  hereby  confirmed, 
and  he  took  this  occasion  to  make  ;i  S'llemn  prr  fes- 
sion  cf  it;  (v.  11.)  JIuw  know  I that  Jehoxmh  is 
greater  than  all  gods.  Observe,  (1.)  The  matter 
of  his  faith:  That  the  God  of  Israel  is  greater  than 
all  pretenders,  all  false  and  counterfeit  deities,  that 
usurp  divine  honours;  he  silences  them,  subdues 
them,  and  is  too  hard  for  them  all,  and  therefore 
is  himself  thp  only  living  and  true  God.  He  is  also 
higher  than  all  princes  and  potentates,  (who  also 
are  called  gods,)  and  has  both  an  incontestable  au- 
thority over  them,  and  an  irresistible  power  to  con- 
trol and  over-rule  them';  he  manages  them  all  as 
he  pleases,  and  gets  honour  upon  them,  how  great 
soever  they  are.  (2.)  The  confirmation  and  im- 

rovement  of  his  faith;  jYow  k none  I;  Im  knew  it 

efore,  but  now  he  knew  it  better;  his  faith  grew  up 
to  a full  assurance,  upon  this  fresh  evidence.  Those 
obstinately  shut  their  eyes  against  the  clearest  light,  ' 
who  do  not  know  that  the  Lord  is  greater  than  all 
gods.  (3. ) The  groimd  and  reason  upon  which  l.e 
built  it;  for  wherein  they  dealt  firoudly,  the  magi- 
cians, and  the  idols  wliich  the  Egyptians  wor-  ; 
shipped,  or  Pharaoh  and  his  grandees,  (they  both 


29.b 

11  opposed  God,  and  set  up  in  competition  with  him,) 
he  was  above  them.  The  magicians  were  baffled, 
the  idols  shaken.  Pharaoh  humbled,  his  powers 
broken,  and,  in  spite  of  ail  their  confederacies, 
God’s  Israel  was  rescued  out  of  their  hands.  Note, 
Sooner  or  later,  God  will  show  himself  above  those 
that  by  their  proud  dealings  contest  with  him.  He 
that  exalts  /i2wst'//'against  God  shall  be  abused. 

IV.  The  expressions  of  their  joy  and  thankful- 
ness; they  had  communion  with  each  other,  both  in 
a feast  and  in  a saci'ifice;  v.  12.  Jethro,  being  hearty 
in  Israel’s  interests,  was  cheerfully  admitted,  thougii 
a Midianite,  into  . fellowship  with  Moses  and  the 
elders  of  Israel,  forasmuch  as  he  also  is  a son  of 
jibraham,  though  of  a younger  house. 

1.  They  joined  in  a sacrifice  of  thanksgi\  ing; 
Jethro  took  burnt-oferings  for  God,  and,  probably, 
eftered  them  himself,  for  he  was  a priest  in  Midian, 
and  a worshipper  cf  the  true  God,  and  the  priest- 
hood was  not  yet  settled  in  Israel.  Note,  Mutual 
friendship  is  sanctified  by  joint-worship.  It  is  a 
very  good  thing  for  rekitions  and  friends,  when  they 
come  together,  to  join  in  the  spiritual  sacrifice  ci 
prayer  and  praise,  as  those  that  meet  in  Christ,  the 
Centre  of  unity. 

2.  They  joined  in  a feast  of  rejoicing,  a feast  upen 
the  sacribce.  Moses,  upon  this  occasion,  invited 
his  relations  and  friends  to  an  entertainment  in  his 
own  tent,  a laudable  usage  among  friends,  and 
which  Christ  himself  not  only  warranted,  but  re- 
commended, by  his  acceptance  of  such  in\ itat;ons.‘ 
This  was  a temperate  feast,  I hey  did  tat  bread; 
this  bread,  we  may  suppose,  was  manna.  Jethio 
must  see  and  taste  that  bread  from  heaven,  and, 
though  a Gentile,  is  as  welcome  to  it  as  any  Israelite; 
the  Gentiles  still  are  so  to  Christ,  the  Bread  of  life. 
It  was  a feast  kept  after  a godly  sort;  they  did  eat 
bread  before  God,  soberly,  thaiikfully,  in  the  fear 
of  Cic.d;  and  their  table-talk  was  such  as  became 
s..ints.  "I'bus  we  must  eat  and  drink,  to  the  gloiy 
of  God,  oehaving  ourseh  es  at  our  tables  as  these 
who  beheve  that  God’s  eye  is  upon  us. 

13.  /Vnei  it  came  to  pass  on  the  monow, 
that  Moses  sat  to  judge  tlie  people:  and  the 
people  stood  by  Moses  from  the  morning 
unio  the  evening.  14.  And  when  Moses’ 
father-in-law  saw  all  that  he  did  to  the  peo- 
ple, he  said,  What  is  this  thing  that  thou 
doest  to  the  people?  why  sittest  thou  thy- 
self alone,  and  all  the  people  stand  by  thee 
Ifom  morning  unto  even?  15.  And  Moses 
said  unto  his  i’ather-in-law.  Because  the 
jDCople  come  unto  me  to  inquire  of  God  : 1 6. 
When  they  have  a matter,  they  come  unto 
me;  and  1 judge  between  one  and  another; 
and  1 do  make  them  know  the  statutes  of 
God,  and  his  laws.  1 7.  And  Moses’  father- 
in-law  said  unto  him.  The  thing  that  thou 
doest  is  not  good.  18.  d'hou  wilt  surely 
wear  away,  both  thou  and  this  people  that' 
is  with  thee  : for  this  thing  is  too  heavy  for 
thee ; thou  art  not  able  to  perform  it  thy- 
self alone.  19.  Hearken  now  unto  my 
voice,  I will  give  thee  counsel,  and  God 
shall  be  with  thee : Be  thou  for  the  peo- 
ple to  God-ward,  that  thou  mayest  bring 
the  causes  unto  God  : 20.  And  thou  shalt 

teach  them  ordinances  and  laws,  and  shalt 
show’  them  the  way  wherein  they  must 


‘296 


EXODUS,  XVlIl. 


walk,  and  the  work  that  they  must  do. 
2 1 . Moreover,  thou  shalt  provide  out  of  all 
the  people  able  ineu,  such  as  fear  God,  men 
of  truth,  hating  covetousness;  and  place 
such  over  them,  to  be  rulers  of  thousands, 
and  rulers  of  hundreds,  rulers  of  fifties,  and 
rulers  of  tens:  22.  And  let  them  judge 
tile  people  at  all  seasons : and  it  shall  be, 
that  every  great  matter  they  shall  biing 
unto  thee;  but  every  small  matter  they 
shall  judge : so  shall  it  be  easier  for  thyself, 
and  they  shall  bear  the  burden  with  thee. 
23.  If  thou  shalt  do  this  thing,  and  God 
command  thee  so,  then  thou  shalt  be  able 
to  endure,  and  all  this  people  shall  also  go 
to  their  place  in  peace.  24.  So  Moses 
hearkened  to  the  voice  of  his  father-in-law, 
and  did  all  that  he  had  said.  25.  And 
Moses  chose  able  men  out  of  all  Israel, 
and  made  them  heads  over  the  people,  ru- 
lers of  thousands,  rulers  of  hundreds,  rulers 
of  fifties,  and  rulers  of  tens.  26.  And  they 
judged  the  people  at  all  seasons  : the  hard 
causes  they  brought  unto  Moses,  but  every 
small  matter  they  judged  themselv  es.  27. 
And  Moses  let  his  father-in-law  depart;  and 
he  went  his  way  into  his  own  land. 

Here  is, 

I.  The  great  zeal  and  industry  of  Moses  as  a ma- 
gistrate. Having  been  employed  to  redeem  Israel 
out  of  the  house  of  bondage,  herein  he  is  a further 
type  of  Christ,  that  he  is  employed  as  adawgiver 
and  a judge  among  them. 

1.  He  was  to  answer  inquiries,  and  acquaint  them 
with  the  will  of  God  in  doubtful  cases,  and  to  ex- 
plain the  laws  of  God  that  were  already  given 
them,  concerning  the  sabbath,  the  manna,  &c.  be- 
side the  laws  of  nature,  relating  both  to  piety  and 
equity,  r.  15,  They  came  to  inquire  of  God;  and 
happy  it  was  for  them  that  they  had  such  an  oracle 
to  consult:  we  are  ready  to  wish,  many  a time,  that 
we  had  some  such  certain  way  of  knowing  God’s 
mind,  when  we  are  at  a loss  what  to  do.  Moses 
was  faithful  both  to  him  that  appointed  him,  and  to 
them  that  consulted  him,  and  made  them  know  the 
statutes  of  God,  and  his  laws,  v.  16.  His  business 
was,  not  to  make  laws,  but  to  make  known  God’s 
laws;  his  place  was  but  that  of  a servant. 

2.  He  was  to  decide  controversies,  and  determine 
matters  in  variance,  judging  between  a man  and  his 
fellow,  V.  16.  And  if  the  people  were  as  quarrel- 
some one  with  another,  as  they  were  with  God,  no 
doubt  he  had  a great  many  causes  brought  before 
him;  and  the  nmre,  because  their  trials  put  them  to 
no  expense,  nor  was  the  law  costly  to  them.  M’hen 
a quarrel  happened  in  Egypt,  and  Moses  would 
have  reconciled  the  contenders,  they  asked,  IVho 
made  thee  a prince  and  a judge?  But  now  it  was 
])ast  dis])ute  that  God  had  made  him  one;  and  they 
humbly  attend  him  whom  they  had  then  providly 
reje-ted. 

This  was  the  business  Moses  was  called  to,  and 
it  appears  that  he  did  it,  (1.)  With  great  considera- 
tion, which,  some  think,  is  intimated  in  his  posture; 
he  sat  to  judge,  {v.  13.)  composed  and  sedate.  (2.) 
With  great  condescension  to  the  people,  who  stood 
by  him,  v.  14.  He  was  very  easy  of  access,  the 
meanest  Israelite  was  welcome  hirhself  to  bring  his 
cause  before  him.  (3. ) ^Vith  great  constancy  and 


closeness  of  application.  [1.]  Though  Jethro,  his 
father-in-law,  was  with  him,  which  might  give 
him  a good  pretence  for  a vacation,  (he  might  have 
adjourned  the  court  for  that  day,  or,  at  least,  have 
shortened  it,)  yet  he  sits,  even  the  next  day  after 
his  coming, /rbm  the  morning  unto  the  evening. 
Note,  Necessary  business  must  always  take  place 
of  ceremonious  attentions.  It  is  too  gi’eat  a com- 
pliment to  our  friends,  to  prefer  the  enjoyment  of 
their  company  before  our  duty  to  God,  which  ought 
to  be  done,  while  yet  the  other  is  not  left  undone. 
[2.  ] Though  Moses  was  advanced  to  great  honour, 
yet  he  did  not  therefore  take  his  ease,  and  throAv 
upon  others  the  burthen  of  care  and  business;  no, 
he  thought  his  preferment,  instead  of  discharging 
him  from  service,  made  it  more  obligatory  upon 
him.  Those  think  of  themselves  above  what  is 
meet,  who  think  it  below  them  to  do  good.  It  is 
the  honour  even  of  angels  themselves  to  be  ser- 
viceable. [3.]  Though  the  people  had  been  pro- 
\ oking  to  him,  and  were  ready  to  stone  him,  {ch. 
17.  4. ) yet  still  he  made  himself  the  servant  of  all. 
Note,  Though  others  fail  in  their  duty  to  us,  yet 
we  must  not  therefore  neglect  our’s  to  them.  [4.] 
Though  he  was  an  old  man,  yet  he  kept  to  his  bu- 
siness from  morning  to  night,  and  made  it  his  meat 
and  drink  to  do  it.  God  had  given  him  great 
strength  both  of  body  and  mind,  which  enabled 
him  to  go  through  a great  deal  of  work  with  ease 
and  pleasure;  and,  for  the  encouragement  of  others 
to  spend  and  be  spent  in  the  service  of  God,  it 
proved,  that,  after  all  his  labours,  his  natural  force 
was  not  abated.  They  that  wait  on  the  Lord  and 
his  service  shall  renew  their  strength. 

II.  The  great  prudence  and  consideration  of 
Jethro,  as  a friend.  1.  He  disliked  the  method  that 
Moses  took,  and  was  so  free  with  him  as  to  tell  him 
so,  V.  14,  17,  18.  He  thought  it  w'as  too  much  bu- 
siness for  Moses  to  undertake  alone,  that  it  would 
be  a prejudice  to  his  health,  and  too  great  a fatigue 
to  him;  and  also  that  it  would  make  the  administra- 
tion of  justice  tiresome  to  the  people.  And  there- 
fore he  tells  him  plainly.  It  is  not  good.  Note, 
There  may  be  over-doing  even  in  well-doing,  and 
therefore  our  zeal  must  always  be  governed  by  dis- 
cretion, that  our  good  may  not  be  evil  spoken  of. 
Wisdom  is  profitable  to  direct,  that  we  may  neither 
content  ourselves  with  less  than  our  duty,  nor  over- 
task ourselves  with  that  which  is  beyond  our 
strength.  2.  He  advised  him  to  such  a model  of 
government  as  would  better  answer  the  intention, 
which  was,  (1.)  That  he  should  reserve  to  himself 
all  applications  to  God;  (v.  19.)  Be  thou  for  them 
to  God-ward;  that  was  an  honour  which  it  was  not 
fit  any  other  should  share  with  him  in.  Numb.  12. 
6 . . 8.  Also,  whatever  concerned  the  whole  con- 
gregation in  general  must  pass  through  his  hand,  v. 
20.  But,  (2.)  That  he  should  appoint  judges  in  the 
several  tribes  and  families,  who  shoidd  try  causes 
between  man  and  man,  and  determine  them,  which 
would  I)e  done  with  less  noise,  and  more  despatch, 
than  in  the  genei'al  assembly  wherein  Moses  himself 
I presided.  Thus  they  must  be  go\  erned  as  a nation 
by  a king  as  supreme,  and  inferior  magistrates  sent 
and  commissioned  by  him,  1 Pet.  11.  13,  14.  Thus 
many  hands  would  make  light  work,  causes  would 
be  sooner  heard,  and  the  peo])le  cased  bv  ha^■ing 
justice  thus  brought  to  their  tent-doors.  Vet,  (3.) 

I An  appeal  might  "be,  if  there  were  just  cause  for  it, 
j from  these  inferior  courts  to  Moses  himself;  at  least, 
j if  the  judges  were  themselves  at  a loss;  (^^  22.) 

1 livery  great  matter  they  shall  bring  unto  thee. 

I Thus,  that  great  man  would  be  the  more  servicea- 
j blc  by  being  employed  only  in  great  matters.  Note, 

' Those  whose  gifts  and  stations  are  most  eminent, 

I may  yet  be  greatly  furthered  in  their  work,  by  the 
! assistance  of  those  that  are  e\  ery  way  their  infe* 


EXODUS,  XIX.  297 


iiors,  which  therefore  thev  should  not  despise. 
The  head  has  need  of  the  hands  and  feet,  1 Cor. 
12.  21.  Great  men  should  not  only  study  to  be 
useful  themselves,  but  contiive  how  to  make  others 
useful,  according  as  their  capacity  is. 

This  is  Jethro’s  advice,  by  which  it  appears, 
that,  though  Moses  excelled  him  in  pi'ophecy,  he 
excelled  Moses  in  politics.  Yet  he  adds  two  quali- 
fications to  his  counsel. 

[1.]  That  great  care  should  be  taken  in  the 
choice  of  the  persons  who  should  be  admitted  into 
this  trust;  (i».  21.)  they  must  be  able  men,  ts’c.  It 
was  i*equisite  that  they  should  be  men  of  the  best 
character,  First,  For  judgment  and  resolution  ; able 
men,  men  of  good  sense,  that  understood  business, 
and  bold  men,  that  would  not  be  daunted  by  frowns 
or  clamours.  Clear  heads  and  stout  hearts  make 
good  judges.  Secondly,  For  piety  and  religion; 
such  as  fear  God,  as  believe  there  is  a God  above 
them,  whose  eye  is  upon  them,  to  whom  they  are 
accountable,  and  whose  judgment  they  stand  in  awe 
of;  conscientious  men,  that  dare  not  do  a base  thing, 
though  they  could  do  it  ever  so  secretly  and  secure- 
ly. The  fear  of  God  is  that  principle  which  will 
best  fortify  a man  against  all  temptations  to  injus- 
tice, Neh.  5.  15.  Gen.  42.  18.  Thirdly,  For  in- 
tegrity and  honesty;  men  of  truth,  whose  word  one 
may  take,  and  whose  fidelity  one  may  rely  upon; 
^v'ho  would  not  for  a world  tell  a lie,  betray  a ti'ust, 
or  act  an  insidious  part.  Fourthly,  For  a noble 
.and  generous  contempt  of  worldly  wealth;  ha- 
ting covetousness,  not  only  not  seeking  bribes,  or 
aiming  to  enrich  themselves,  but  abhorring  the 
thought  of  it;  he  is  fit  to  be  a magistrate,  and 
he  alone,  who  desfiiseth  the  gam  of  o/ifiression, 
and  shaketh  his  hands  from  tlie  holding  of  bribes, 
Isa.  33.  15. 

[2.]  That  he  should  attend  God’s  direction  in  the 
Ciise;  (r.  23.)  If  thou  shalt  do  this  thing,  and  God 
command  thee  so.  Jethro  knew  that  Moses  had  a 
better  counsellor  than  he  was,  and  to  his  counsel 
he  refers  him.  Note,  Advice  must  be  given  with  a 
humble  submission  to  the  word  and  providence  of 
God,  which  must  always  over-rule. 

Now  Moses  did  not  ^.espise  this  advice,  because 
it  came  from  one  not  acquainted,  as  he  was,  with 
the  words  of  God,  and  the  visions  of  the  Almighty; 
but  he  hearkened  to  the  voice  of  his  father-in-law, 
V.  24.  When  he  came  to  consider  the  thing,  he 
saw  the  reasonableness  of  what  his  father-in-law 
offered,  and  resolved  to  put  it  in  practice,  which  he 
did  soon  afterward,  when  he  had  received  direc- 
tions from  God  in  that  matter.  Note,  Those  are 
not  so  wise  as  they  would  be  thought  to  be,  who 
think  themselves  too  wise  to  be  counselled;  for  a 
wise  man  (one  who  is  truly  so)  will  hear,  and  will 
increase  learning,  and  not  slight  good  counsel, 
though  given  by  an  inferior.  Moses  did  not  leave 
the  election  of  the  magistrates  to  the  people,  who  j 
had  already  done  enough  to  prove  themselves  unfit ' 
for  such  a trust;  but  he  chose  them,  and  appointed  ' 
them,  some  for  greater,  others  for  lesser  divisions, 
the  lesser,  probably,  subordinate  to  the  greater. 
We  have  reason  to  value  government  as  a very 
great  mercy,  and  to  thank  .God  for  laws  and  magis- 
trates, so  that  we  are  not  like  the  fishes  of  the  sea, 
where  the  greater  devour  the  lesser. 

III.  Jethro’s  return  to  his  own  land,  v.  27.  No 
doubt  he  took  home  with  him  the  improvements  he 
had  made  in  the  knowledge  of  God,  and  communi- 
aited  them  to  his  neighbours  for  their  instruction. 
It  is  supposed  that  the  Kenites  (mentioned,  1 Sam. 
15.  6.)  were  the  posterity  of  Jethro,  (compare  Judg. 
1.  16. ) and  they  are  there  taken  under  special  pro- 
jection^ for  the  kindness  their  ancestor  here  show- 
ed Israel.  The  good-will  showed  to  God’s  people, 
e.en  in  the  smallest  instances,  shall  in  no  wise  lose 
VoL.  I. — 2 P 


its  reward,  but  shall  be  recompensed,  at  furthest, 
in  the  resurrection. 

CHAP.  XIX. 

This  chapter  introduces  the  solemnity  of  the  giving  of  the 
law  upon  mount  Sinai,  which  was  one  of  the  most 
striking  appearances  of  the  Divine  Glory  that  ever  was 
in  this  tower  world.  We  have  here,  I.  The  circum- 
stances of  time  and  place,  v.  Ij2.  II.  The  covenant  be- 
tween God  and  Israel  settled  in  general.  The  gracious 
proposal  God  made  to  them : ( v.  3 • . 6. ) and  their  consent 
to  the  proposal,  v.  7,  8.  III.  Notice  given,  three  days 
before,  of  God’s  design  to  give  the  law  out  of  a thick 
cloud,  v.  9.  Orders  given  to  prepare  the  people  to  re- 
ceive the  law ; (v.  10..  13.)  and  care  taken  to  execute 
those  orders,  v.  14,  15.  IV.  A terrible  appearance  of 
God’s  glory  upon  mount  Sinai,  v.  16.. 20.  V.  Silence 
proclaimed,  and  strict  charges  given  to  the  people  to 
observe  decorum,  while  God  spake  to  them,  v.  21.  .25. 

1 . 'F  N the  third  month,  when  the  children 
M of  Israel  were  gone  forth  out  of  the 
land  of  Egypt,  the  same  day  came  they 
into  the  wilderness  of  Sinai.  2.  For  they 
were  departed  from  Rephidim,  and  were 
come  to  the  desert  of  Sinai,  and  had  pitch- 
ed in  the  wilderness ; and  there  Israel 
camped  before  the  mount.  3.  And  Moses 
went  up  unto  God,  and  the  Lord  called 
unto  him  out  of  the  mountain,  saying.  Thus 
shalt  thou  say  to  the  house  of  Jacob,  and  tell 
the  children  of  Israel ; 4.  Ye  have  seen 
what  I did  unto  the  Eg}’ptians,  and  how  I 
bare  you  on  eagles’  wings,  and  brought 
you  unto  myself.  5.  Now  therefore.  If  ye 
will  obey  my  voice  indeed,  and  keep  my 
covenant,  then  ye  shall  be  a peculiar  trea- 
sure unto  me  above  all  people : for  all  the 
earth  is  mine:  6.  And  ye  shall  be  unto 
me  a kingdom  of  priests,  and  a holy  nation. 
These  are  the  words  which  thou  shalt  speak 
unto  the  children  of  Israel.  7.  And  Moses 
came,  and  called  for  the  elders  of  the  peo- 
ple, and  laid  before  their  faces  all  these 
words  which  the  Lord  commanded  him. 
8.  And  all  the  people  answered  together, 
and  said.  All  that  the  Lord  hath  spoken 
we  will  do.  And  Aloses  returned  the 
words  of  the  people  unto  the  Lord. 

Here  is, 

I.  The  date  of  the  great  charter  by  which  Israel 
was  incorporated.  1.  The  time  when  it  bears  date; 
(v.  1.)  in  the  third  month  after  they  came  out  of 
Eg)'pt.  It  is  computed  that  the  law  was  given  just 
fifty  days  after  their  coming  out  of  Egypt,  in  re- 
membrance of  which,  the  feast  of  Pentecost  was  ob- 
served the  fiftieth  day  after  the  passover;  and,  in 
compliance  with  which,  the  Spirit  was  poui*ed  out 
upon  the  apostles,  at  the  feast  of  Pentecost,  fifty 
days  after  the  death  of  Christ.  In  Egj'pt,  they  had 
spoken  of  a three  days’  journev  into  the  wilderness 
to  the  place  of  the  sacrifice,  {ch.  5.  3. ) but  it  proved 
to  be  almost  a two  months’  joumeY;  so  often  are  we 
i out  in  calculation  of  times;  and  things  prove  longer 
in  the  doing  than  we  expected.  2.  The  place 
whence  it  bears  date;  from  mount  Sinai,  a place 
which  nature,  not  art,  had  made  eminent  and  con- 
spicuous, for  it  was  the  highest  of  all  that  range  ol 
mountains.  Thus  God  put  contempt  upon  cities, 
and  palaces,  and  magnificent  stractures,  setting  up 
. his  pavilion  on  the  top  of  a high  mountain,  in  a 


298 


EXODUS,  XIX. 


waste  and  barren  desert,  there  to  carry  on  this  trea- 
ty. It  is  called  Sinai,  from  the  multitude  of  thorny 
bushes  that  overspread  it. 

II.  The  charter  itself;  Moses  was  called  up  to  the 
mountain,  (on  the  top  of  which  God  had  pitched  his 
tent,  and  at  the  foot  of  which  Israel  had  pitched 
their’s,)  and  was  employed  as  the  mediator,  or  ra- 
ther no  more  than  the  messenger,  of  the  covenant; 
(v.  3.)  Thus  shdlt  thou  say  to  the  house  of  Jacob, 
and  tell  the  children  of  Israel.  Here  the  learned  Bish- 
op Patrick  observes,  that  the  people  are  called  by 
the  names  both  of  Jacob  and  Israel,  to  remind  them, 
that  they  who  had  lately  been  as  low  as  Jacob,  when 
he  went  to  Padan-aram,  were  now  grown  as  great 
us  God  made  him,  when  he  came  from  thence, 
(justly  enriched  with  the  spoils  of  him  that  had  op- 
pressed him,)  and  was  called  Israel. 

Now  observe,  1.  Tliat  the  Maker,  and  the  first 
Mover,  of  the  covenant,  is  God  himself.  Nothing 
was  said  or  done  by  this  stupid  and  unthinking  peo- 
ple themselves  toward  this  settlement;  no  motion 
made,  no  petition  put  up  for  God’s  favour,  but  this 
blessed  charter  was  granted  ex  mero  motu — fiitrely 
out  of  God’s  own  good-will.  Note,  In  all  our  deal- 
ings with  God,  free  grace  prevents  us  with  the 
blessings  of  goodness,  and  all  our  comfort  is  owing, 
not  to  our  knowing  God,  but  rather  to  our  being 
know7i  of  him.  Gal.  4.  9.  iVe  love  him,  visit  him, 
and  covenant  with  him,  because  he  first  loved  us, 
visited  us,  and  covenanted  with  us.  God  is  the  Al- 
];h  i,  and  therefo-e  must  be  the  Omega.  2.  That 
the  matter  of  the  covenant  is  not  only  just  and  un- 
exceptionable, and  such  as  puts  no  hardship  upon 
them,  but  kind  and  gracious,  and  such  as  gives  them 
the  greatest  privileges  and  advantages  imaginable. 

(1.)  He  reminds  them  of  what  he  had  done  for 
them,  X’.  4.  He  had  righted  them,  and  avenged 
them  upon  their  persecuto'-s  and  oppressors;  “ Ye 
have  seen  what  I did  nnto  the  Eguptians,  how  ma- 
nv  lives  were  sacrificed  to  Israel’s  honour  and  inter- 
ests:” he  had  given  them  unparalleled  instances  of 
his  favour  to  them,  and  his  care  of  them ; / bare  you 
on  eagles’  wings,  a high  expression  of  the  wonderful 
tenderness  God  had  showed  for  them;  it  is  explain- 
ed, Dent.  32.  11,  12.  It  denotes  great  speed;  God 
not  only  came  upon  the  wing  for  their  deliverance, 
(when  the  set  time  was  come,  he  rode  on  a cherub, 
and  did  fly,)  but  he  hastened  them  out,  as  it  were, 
upon  the  wing;  he  did  it  also  with  great  ease,  with 
the  strength,  as  well  as  with  the  swiftness,  of  an  ea- 
gle. They  that  faint  not,  nor  are  weary,  are  said 
to  mount  ufi  with  wings  as  eagles,  Isa.  40.  31.  Es- 
pecially, it  denotes  God’s  paitlcular  care  of  them, 
and  affection  to  them.  Even  Egypt,  that  iron  fur- 
nace, was  the  nest  in  which  these  voung  ones  were 
hatched,  where  they  were  first  formed  as  the  em- 
bryo of  a nation;  when,  by  the  increase  of  their  luim- 
bers,  they  grew  to  some  maturity,  they  were  car- 
ried out  of  that  nest.  Other  birds  carry  their  young 
in  their  talons,  but  the  eagle  (they  say)  upon  her 
wings,  so  that  even  those  archei's  who  shoot  flving 
cannot  hurt  the  young  ones,  unless  thev  first  shoot 
through  the  old  one.  Thus,  in  the  Ucd-sea,  the 
pillar  of  cloud  and  fire,  the  token  of  God’s  presence, 
inteiposed  itselfbetween  the  Israelites  and  their  pur- 
suers; (lines  of  defence  which  could  not  be  forced, 
a wall  which  could  not  be  penetrated;)  vet  this  was 
not  all;  their  wav,  so  paved,  so  guarded,  was  glori- 
ous, but  their  end  much  more  so;  I brought  you  un- 
to 7nyself.  They  were  bro\ight  not  only  into  a state 
of  liberty  and  honour,  but  into  coven  mt  end  com- 
munion with  God.  This,  this  was  the  glory  of 
their  deliverance,  as  it  is  of  our’s  bv  Cdirist,  that  he 
died,  the  just  for  the  uiijust,  that  he  might  bring  us 
to  God.  This  God  aims  at  in  all  the  gracious  mc- 
tJiods  of  his  providence  and  erace,  to  bring  us  back 
to  himself,  from  whom  we  have  ievolted,  and  to 


bring  us  nome  to  himself,  in  whom  alcne  ave  can  Ije 
happy.  He  appeals  to  themsClves,  and  their  own 
observation  and  experience,  for  the  truth  of  what  is 
here  insisted  on;  Ye  have  seen  what  I did',  so  that  they 
could  not  disbelie\  e God,  unless  they  would  first  dis- 
believe their  own  eyes.  They  saw  how  all  that  was 
done  was  purely  the  Lord’s  doing.  It  was  net  they 
that  reached  toward  God,  but  it  was  he  that  brought 
them  to  himself.  Some  have  well  observed,  that 
the  Old-Testament  church  is  said  to  be  borne  upon 
eagles’  wings,  denoting  the  power  of  that  dispensa 
tion  which  was  caridcd  on  with  a high  hand  and  an 
outstretched  arm;  but  the  JVew-  Testament  church  is 
said  to  be  gathered  by  the  Lord  Jesus,  as  a hen  ga- 
thers her  chickens  under  her  wings,  (Matth.  23.  3^7.) 
denoting  the  grace  and  compassion  tjf  that  dispens  .- 
tion,  and  the  admirable  condescension  and  humilia- 
tion of  the  Redeemer. 

(2.)  He  tells  them  plainly  wh  d he  expected  and 
required  from  them;  in  one  word,  obedience,  (x'.  5.) 
that  they  should  obey  his  voice  indeed,  and  keep  his 
covenant.  Being  thus  saved  by  him,  that  which  he 
insisted  upon,  was,  that  they  should  be  ruled  by  him. 
The  reasonableness  of  this  demand  is,  long  after, 
pleaded  with  them,  that  in  the  day  he  brought  them 
out  of  the  land  of  Egypt,  this  was  the  condition  of 
the  covenant.  Obey  my  voice;  (Jer.  7.  23. ) and  this 
he  is  said  to  protest  earnestly  to  them,  Jer.  11.  4,  7. 
Only  obey  indeed,  not  in  profession  and  promise  on- 
ly, not  in  pretence,  but  in  sincerity.  God  had  show- 
ed them  real  favours,  and  therefore  required  real 
obedience. 

(3. ) He  assures  them  of  the  honour  he  would  put 
upon  them,  and  the  kindness  he  would  shqw  them, 
incase  they  did  thus  keep  his  coven  mt;  (x».  5,  6.) 
Then  ye  shall  be  a peculiar  treasure  to  me.  He  does 
not  specify  any  one  particular  favour,  as  giving  them 
the  land  of  Canaan,  or  the  like,  but  expresses  it  in 
that  which  was  inclusive  of  all  happiness,  th  t he 
would  be  to  them  a God  in  co\  enant,  that  they 
should  be  to  him  a people.  [1.]  God  here  asserts 
his  sovereignty  over,  and  propriety  in,  the  whole 
visible  creation;  jlll  the  earth  is  mine.  Therefore 
he  needed  them  not;  He,  that  had  so  \ ast  a domin- 
ion, was  great  enough,  and  happy  enough,  without 
concerning  himself  for  so  small  a demesne  as  Israel 
was.  All  nations  on  the  earth  being  his,  he  might 
choose  which  he  pleased  for  his  peculiar,  and  act  in 
a way  of  sovereignty.  [2.]  He  appropriates  Israel 
to  himself.  First,  As  a people  de:.r  unto  him.  You 
shall  he  a peculiar  treasure;  not  that  God  was  enrich- 
ed by  them,  as  a man  is  by  his  treasure,  but  he  was 
pleased  to  value  and  esteem  them  ’S  a m n does  his 
treasure,  they  were  precious  in  his  sight  and  honour- 
able; (Isa.  43.  4.)  he  set  his  love  upon  them;  (Deut. 
7.  7.)  took  them  under  his  special  care  and  ])rotec- 
tion,  as  a treasure  that  is  kc])t  under  lock  and  key. 
He  looked  upon  the  rest  of  the  w;  rid  but  as  trash 
and  lumber  in  comparison  with  them.  By  giving 
them  diN  ine  revelation,  instituted  ordinances,  and 
])rnmises  inclusive  of  eternal  life,  by  sending  his 
prophets  among  them,  and  pouring  cait  his  Spirit 
u])on  them,  he  distinguished  them  from,  and  digni- 
fied them  above,  all  people.  And  this  honour  h :ve 
all  the  saints,  they  are  unto  God  a peculiar  people, 
(Tit.  2.  14.)  his  when  he  makes  up  his  jewels,  h'e- 
condly,  .\s  a people  devoted  to  him,  and  to  his  hen- 
our  and  service,  (x*.  6.)  a kingdom  (f  priests,  a IvAy 
nation.  All  the  Israelites,  if  com])  red  with  other 
])enple,  were  priests  unto  God,  so  near  were  they 
to  him,  (Ps.  148.  1-1.)  so  much  employed  in  his  im- 
mediate service,  and  such  intimate  remmur.ion  they 
had  with  him.  When  thev  were  first  made  freepeo- 
ple,  it  was  that  they  might  .';or)7/7ce /o  the  Lord  their 
God  priests;  they  were  under  God’s  immediate  go 
vernment,  and  the  tendenev  of  the  laws  given  them 
was  to  distinguish  them  frem  otlier.s,  and  engage 


299 


EXODUS,  xrx. 


them  for  God  as  a holy  nation.  Thus  all  believers 
are,  through  Christ,  made  to  our  God  kings  and 
pnests,  (Rev.  1.  6.)  a chosen  generation,  a royal 
priesthood,  1 Pet.  2.  9. 

III.  Israel’s  acceptance  of  this  charter,  and  con- 
sent to  the  conditions  of  it.  1.  Moses  faithfully  de- 
livered God’s  message  to  them;  {y.  7.)  he  laid  be- 
fore their  faces  all  those  words;  he  not  only  explain- 
ed to  theiii  what  God  had  given  him  in  cliarge,  but 
he  put  it  to  their  choice,  whether  they  would  ac- 
cept these  promises  upon  these  terms,  or  no.  His 
laying  it  to  their  fares,  bespeaks  his  laying  it  to  their 
consciences.  2.  7'hey  readily  agreed  to  the  co- 
venant proposed.  They  would  oblige  themselves  to 
obey  the  voice  of  God,  and  taKc  it  us  a great  favour 
to  be  made  a kingdom  of  priests  to  him.  They 
answered  toget'aer  as  ne  man,  tiemine  contradknite 
— without  a dissentient  -voice,  {v.  d. ) jill  that  the 
Lord  hath  spoken  we  will  do.  Thus  they  strike  the 
bargain,  accepting  the  Lord  to  be  to  them  a God, 
and  giving  up  themselves  to  be  to  him  .i  people.  Oh 
that  there  had  been  such  a heart  in  them ! 3.  Mo- 

ses, as  a mediator,  returned  the  words  of  the  peo- 
ple to  God,  V.  8.'  Thus  Christ,  the  mediator  be- 
tween us  and  God,  as  a Prophet,  reveals  God’s 
will  to  us,  his  precepts  and  promises,  and  then, 
as  a Priest,  offers  up  to  God  our  spiritual  sa- 
crifices, not  only  of  prayer  and  praise,  but  of 
devout  affections,  and  pious  resolutions,  the  work 
of  his  own  Spirit  in  us.  Tnus  he  is  that  blessed 
Days-Man  who  lays  his  hand  upon  us  both. 

9.  And  the  Lord  said  unto  Moses,  Lo, 

I come  unto  thee  in  a thick  cloud,  that  the 
people,  may  hear  when  I speak  w ith  thee, 
and  believe  thee  for  ever.  .\nd  AJosestoId 
the  words  of  the  people  unto  the  LoftD. 

10.  And  the  Lord  said  unto  Moses,  Go 
unto  the  people,  and  sanctify  them  to-day 
and  to-morrow,  and  let  them  wash  their 
clothes,  11.  And  be  ready  against  the  third 
flay:  for  the  third  day  tte  Lord  will  come 
down  in  the  sight  of  all  the  people  upon 
mount  Sinai.  1 2.  And  thou  shalt  set  bounds 
unto  the  people  round  about,  saying,  Take 
heed  to  yourselves  that  ye  go  not  up  into 
the  mount,  or  touch  the  border  of  it : who- 
soever toucheth  the  mount  shall  be*  surely 
put  to  death:  13.  There  shall  not  a hand 
touch  it,  but  he  shall  surely  be  stoned,  or 
shot  through  ; whether  it  he  beast  or  man,  it 
shall  not  live : when  the  trumpet  soundeth 
long,  they  shall  come  up  to  the  mount.  14. 
And  Moses  went  down  from  the  mount  un- 
to the  people,  and  sanctified  the  people ; 
and  they  washed  their  clothes.  15.  And 
he  said  unto  the  people.  Be  ready  against 
the  third  day : come  not  at  your  wives. 

Here, 

I.  God  signifies  to  Moses  his  purpose  of  coming 
down  upon  mount  Sinai,  in  some  visible  appearance 
of  his  glorv  in  a thick  cloud;  {v.  9. ) for  he  said  that 
he  would  dwell  in  the  thick  darkness,  (2  Chron.  6. 
1.)  and  he  made  it  his  pavilion,  (Ps.  18.  11.)  hold- 
rng  back  the  face  of  his  throne,  then  when  he  set  it 
upon  mount  Sinai,  and  spreading  a cloud  upon  it. 
Job  26.  9.  This  thick  cloud  was  to  prohibit  curious 
inquiries  into  things  secret,  and  to  command  an  aw- 
ful adoration  of  that  which  was  revealed.  God 
would  come  down  in  the  sight  of  all  the  people;  (y. 

11.  '1  though  they  should  see  no  manner  of  simili- 


I tude,  yet  they  should  see  so  much  as  would  convince 
them  that  God  was  amc.ng  them  of  a truth.  And  so 
high  was  the  top  of  mount  Sinai,  that  it  is  supposed 
that  not  only  the  camp  cf  Israel,  but  even  the  coun- 
tries about,  might  discern  some  extraordinar}'  ap- 
pearance of  glory  upon  it,  which  would  strike  terror 
upon  them.  It  seems  also  to  have  been  particularly 
intended  to  jmt  an  honour  upon  Moses,  (r.  9.)  that 
they  ?nay  hear  when  I speak  with  thee,  and  believe 
thee  for  ever  Thus  the  c'  rrespondence  was  to  be 
first  settled  by  a sensible  appearance  cf  the  divine 
glory,  wliich  w s afterward  to  be  carried  on  moie 
silently  by  the  ministiy  of  Moses.  In  like,  manner, 
the  Holy  Ghfst  descended  visibly  upon  Christ  at 
his  baptism,  and  all  that  were  present  heard  God 
speak  to  him,  (M.dth.  3.  17. ) that  afterward,  with- 
out the  repetition  ( f such  visible  tokens,  they  might 
I believe  him.  So  likewise  the  Spirit  de.scended  in 
kn  en  t n.e  ties  upon  the  apostles,  (Acts,  2.  3.)  tin  t 
they  might  be  believed.  Obsein  e,  When  the  peo- 
ple had  declared  then. selves  willingtoobey  the  voice 
of  God,  then  God  pi”  mised  they  should  hear  his 
voice;  for  if  any  man  be  resolved  to  do  his  will,  he 
shall  know  it,  John  7.  17. 

! II.  He  ordered  Moses  to  make  preparation  for 
this  great  solemnity,  giving  him  two  days’ time  for  it. 

1.  He  must  sanctfy  the  people,  (ro  10. ) as  Job,  be- 
fore this,  sent  and  sanctified  his  sons.  Job,  1.  5.  He 
must  ra  se  their  expect  iti  n by  gi\ir.g  them  notice 
wluit  Clod  would  do,  and  assist  their  prepar  .tion  by 
directing  them  wh  .t  they  must  do.  “ Sanctify 
/'/uw,-”  that  IS,  “Call  them  off  frim  their  worldly 
business,  and  call  them  to  religious  exercises,  medi- 
tation, and  prayer,  th  t they  may  receive  the  law 
from  God’s  mouth  with  reverence  and  devotion. 
Let  them  be  ready,"  v.  11.  Note,  AV’hen  we  aie  to 
attend  upon  God  in  solemn  ordin.  n"es,  it  concerns 
us  to  san;  tify  ( ursel  es,  and  to  get  ready  liefm  ehand. 
M'andering  thoughts  must  be  gathered  in,  impure 
afTections  abandoned,  disquieting  passions  suiipress- 
ed,  nay,  and  all  cares  bout  seo  k.r  business  lor  the 
present  dismissed,  and  1 id  by,  that  cur  hearts  may 
be  engaged  to  appr'jueh  unto  (tod.  Two  thing-s 
p rticular  ’y  weic  prescribed  as  signs  and  instances 
of  their  proqiaration.  (1.)  In  token  of  their  cleans- 
ing of  themse'vcs  from  all  sinful  pollutions,  that  they 
might  be  hoh'  to  Gcid,  thev  must  wash  their  clothes, 
{v.  10.)  and  they  did  so;  (u.  14.)  not  that  God  re- 
gards our  clothes;  but,  while  they  were  washing 
their  clothes,  he  would  h.n  e them  think  of  washing 
their  souls  by  repentance  from  the  sins  they  had 
contracted  in  Egypt,  and  since  their  deli'  erance. 
It  becomes  us  to  appeal’  in  clean  clothes  when  we 
wait  upon  great  men;  so  clean  hearts  are  required 
in  our  attendance  on  the  great  God,  w’ho  secs  them 
as  plainly  as  men  see  our  clothes.  This  is  abso- 
lutely necess  irv  to  our  acceptable  woi  shipping  of 
God.  See  Ps.  26.  6.  Is*.  1.  16. . 18.  Heb.  10.  22. 
(2.)  In  token  cf  their  devoting  themselves  entirely 
to  religious  exercises,  upon  this  occasion,  they  must 
abstain  even  from  lawful  enjoyments  during  these 
three  days,  and  not  come  at  their  wives,  v.  15.  See 
1 Cor.  7.  5. 

2.  He  mustse?  bounds  about  the  mountain,  xk  12, 
13.  Probably,  fie  drew  a line,  or  ditch,  round  at  the 
foot  of  the  liill,  which  none  were  to  pass,  upon  pain 
of  death.  This  was  to  intimate,  (1.)  That  humble 
awful  reverence  w'hich  ought  to  possess  the  minds 
of  all  these  th.it  worship  God.  M’eare  mean  cre..- 
tures  before  a great  Creator,  vile  sinners  before  a 
holy  righteous  judge;  and  therefore  a godly  fear 
and  shame  well  become  us,  Heb.  12.  28.  Ps.  2.  11. 
(2.)  The  distance  which  worshippers  were  kept  at, 
under  that  dispens  ition,  which  we  ought  to  take  no- 
tice of,  that  we  may  the  more  value  our  privilege 
under  the  gospel,  having  boldness  to  enter  into  the 
holiest  by  the  blood  of  Jesus,  Heb.  10.  19. 


300 


EXODUS,  XIX. 


3.  He  .must  order  the  people  to  attend  upon  the 
summons  that  should  be  given;  (x’.  13.)  “ IVhen 

the  trumpet  soundeth  long,  tlien  let  them  take 
their  places  at  the  foot  of  the  mount,  and  so  sit  down 
at  God’s. feet,”  as  it  is  explained,  Deut.  33.  3.  Ne- 
ver was  so  great  a congregation  called  together,  and 
preached  to,  at  once,  as  this  was  here.  No  one 
man’s  voice  could  have  reached  so  many,  but  the 
voice  of  God  did. 

16.  Audit  came  to  pass  on  the  third  day, 
in  the  morning,  that  there  were  thunders  and 
liglitnings,  and  a tliick  cloud  upon  the  mount, 
and  the  voice  of  the  trumpet  exceeding 
loud ; so  that  all  the  people  that  was  in  the 
camp  trembled.  17.  And  Moses  brought 
forth  tile  people  out  of  the  camp  to  meet  with 
God  ; and  they  stood  at  the  nether  part  of 
the  mount.  1 8.  And  mount  Sinai  was  al- 
together on  a smoke,  because  the  Lord  de- 
scended upon  it  in  hre;  and  the  smoke 
thereof  ascended  as  the  smoke  of  a furnace, 
and  the  whole  mount  quaked  greatly.  19. 
And  when  the  voice  of  the  trumpet  sounded 
long,  and  waxed  louder  and  louder,  Aloses 
sjaiike,  and  God  answered  him  by  a voice. 
20.  And  the  Lord  came  down  upon  mount 
Sinai,  on  the  top  of  the  mount : and  the 
L >RD  called  Moses  up  to  the  top  of  the 
mount ; and  Moses  went  up.  21.  And  the 
L )RD  said  unto  Moses,  Go  down,  charge 
the  people,  lest  they  break  through  unto  the 
Lord  to  gaze,  and  many  of  them  perish. 
22.  .And  let  the  priests  also,  which  come  near 
to  the  Lord,  sanctify  themselves,  lest  the 
Lord  break  forth  upon  them.  23.  And 
Moses  said  unto  the  Lord,  The  people  can- 
not come  up  to  mount  Sinai : for  thou  charg- 
edst  us,  saying.  Set  bounds  about  the  mount, 
and  sanctify  it.  24.  And  the  Lord  said 
unto  him.  Away,  get  thee  down  ; and  thou 
shalt  come  up,  thou,  and  Aaron  with  thee  : 
but  let  not  the  priests  and  the  people  break 
through  to  come  up  unto  the  Lord,  lest  he 
break  forth  upon  them.  25.  So  Moses  went 
down  unto  the  people,  and  spake  unto  them. 

Now,  at  length,  is  come  that  memorable  clay, 
that  terrible  day  of  the  Lord,  that  day  of  judgment, 
in  which  Israel  heard  the  x’oice  of  the  I.ord  God 
.speaking  to  them  out  of  the  midst  of  the  Jire,  anel 
lived,  Deut.  4.  33.  Ne\  er  was  there  such  a ser- 
mon preached,  before  or  since,  as  this  which  was 
here  preaclied  to  the  church  in  the  wilderness.  For, 

I.  The  Preacher  was  God  himself;  (x'.  18.)  The 
Lord  descended  in  Jire,  and,  (x>.  20..)  The  l.ord 
came ^ down  upon  mount  Sinai.  The  Shechinah, 
or  Glory  of  the  l.ord,  appeared  in  the  sight  f 
all  the  people;  he  shined  forth  from  mount  Pa- 
ran,wilh  ten  thousands  of  his  saints,  (Deut.  33.  2.) 
tliat  is,  attended,  as  the  lilvine  Majesty  always  is, 
w th  a multitude  of  the  holy  angels,  who  were  both 
t > gnice  the  solemnity,  and  to  assist  it.  Hence  the 
law  is  ^aicHo  be  given  bij  the  disposition  of  angels, 

II.  The  pulpit  (or  throne  rather)  was  mount  Si- 
nk. hung  with  a thick  cloud,  (x>.  16.)  covered  with 
smjke,  {y.  18.)  and  made  to  quake  greatly.  Now 


11  it  was  that  the  earth  trembled  at  the  preserke  of  the 
j[  Lord,  and  the  mountains  skipped  like  rams;  (Ps. 
j 114.  4,  7.)  that  Sinai  itself,  the  rough  and  rocky, 
j inelted  from  be  fore  the  Lord  God  of  Israel,  Judg.  5. 
5.  Nciw  it  was  that  the  mountains  saw  him,  and 
trembled,  (Hab.  3.  10.)  and  were  witnesses  against 
a hard-hearted  unmoved  people,  whom  nothing 
would  influence. 

III.  The  congregation  was  called  together  by 
the  sound  of  a trumpet,  exceeding  loud,  {'>.  16.) 
and  waxing  louder  and  lander,  v.  19.  This  was 
done  by  the  ministry  of  the  angels,  and  we  read  of 
trumpets  sounded  by  angels.  Rev.  8.  6.  It  was  the 
sound  of  the  trumpet  that  made  all  the  people  trem- 
ble, as  those  who  knew  their  own  guilt,  and  that 
they  had  reason  to  expect  that  the  sound  of  this 
trumpet  should  have  been  to  them  the  alarm  of 
war. 

IV.  Moses  brought  the  hearers  to  the  place  of 
meeting,  v.  17.  He  that  had  led  them  out  of  the 
bondage  of  Egypt,  now  led  them  to  receive  the  law 
from  God’s  mouth.  Public  persons  are  then  pub- 
lic blessings,  when  they  lay  out  themselves  in  their 
places  to  promote  the  public  worship  of  God.  Mo- 
ses, at  the  head  of  an  assembly  worshipping  God, 
was  as  truly  great,  as  Moses  at  the  head  of  an  army 
in  the  field. 

I V.  The  introductions  to  the  service  were  thun- 
) tiers  and  lightnings,  v.  16.  These  were  designed 
I to  strike  an  awe  upon  the  people,  and  to  raise  and 
ii  engage  their  attention.  Were  they  asleep.^  The 
I thunders  wculd  waken  them.  Were  they  looking 
another  way?  The  lightnings  wculd  engage  them 
j to  turn  their  faces  toward  him  that  spake  to  them. 

! Thunder  and  lightning  have  natural  causes,  but  the 
scr  pture  directs  us  in  a j articular  manner  to  take 
notice  r f the  power  of  God,  and  his  terror,  in  them. 
Thunder  is  the  • oice  of  God,  and  lightning  the  fire 
of  God,  proper  to  engage  the  senses  of  sight  and 
hearing,  those  senses  Ipv  which  we  leceive  so  much 
of  ouV  information. 

VI.  Moses  is  God’s  minister,  who  is  spoken  to, 
to  command  si’ence,  and  keep  the  congregation  in 
order;  (x;.  19.)  Aloses  spake.  Some  think  that  it 
was  now  that  he  said,  I exceedingly  fear  and  quake; 
(Heb.  12.  21.)  but  God  stilled  his  fear  by  his  dis- 
I tinguishing  fa-  our  to  him,  in  calling  him  iip  to  the 
top  of  the  mount,  {v.  20. ) by  which  also  he  tried 
his  faith  and  courage.  No  sooner  was  Moses  got 
1 up  a little  way  toward  the  top  of  the  mount,  than 
j he  was  sfcnt  down  again  to  keep  the  people  from 
; breaking  through  to  gaze,  v.  21.  E\  en  the  priests 
j cr  princes,  the  heads  of  the  houses  of  their  fathers, 

! who  officiated  for  their  respective  families,  and 
therefore  are  said  to  come  tieat’  to  the  Lord  at  othei 
times,  must  nriw  keep  their  distance,  and  ccnduct 
themselves  with  a great  deal  of  caution.  Moses 
])leads  that  they  needed  not  to  ha\  e any  further 
orders  given  them,  effectual  cai’e  was  taken  already 
to  prevent  any  intrusions,  x’.  23.  But  God,  whoknew 
their  wilfuhiess  and  jjresumpti'  n,  and  what  was 
nowin  the  hearts  of  s(  me  (f  them,  hastens  him 
I down  with  this  in  charge,  that  neither  the  jrriest' 
nor  the  jreople  should  offer  to  force  the  lines  which 
were  set,  to  come  up  unto  the  Lord,  but  Moses  and 
Aaron  only,  the  men  whom  God  delighted  to  hc- 
nour.  Observe,  1.  M'hat  it  was  that  God  forbade 
them — breaking  through  to  gaze;  enough  was  pro- 
vided to  awaken  their  consciences,  but  they  were 
not  allowed  to  grat'fy  their  vain  curiosity.  'I'hey 
might  see,  but  not  gaze.  Some  of  them,  prc  bably, 
were  desirous  to  see  some  similitude,  that  they 
might  know  how  to  make  an  image  of  God,  which 
he  took  care  to  prevent,  for  thev  sanv  no  manner  of 
similitude,  Deut.  4.  15.  Note,  In  di\  ine  things,  we 
must  not  covet  to  know  more  than  God  would  have 
us  know;  and  he  has  allowed  us  as  much  as  is  geed 


301 


EXODUS,  XX. 


for  us.  A desire  of  forbidden  knowledge  was  the 
ruin  cf  our  first  parents.  Those  that  would  be  wise 
above  what  is  written,  and  inti-ude  into  those  things 
which  they  have  not  seen,  need  this  admonition, 
that  they  br<;ak  not  through  to  gaze.  2.  Under 
what  penalty  it  was  forbidden.  Lest  the  Lord  break 
forth  ufion  them,  {v.  22  ••  24.)  and  ?na7ii/  of  them 
perish.  Note,  (1.)  Tne  restraints  and  warnings  of 
the  di>  ine  law  are  all  intended  for  our  good,  and  to 
keep  us  out  of  that  danger  which  otherwise  we 
should,  by  our  own  fo.ly,  run  ourselves  into.  (2.) 
It  is  at  our  peril,  if  we  break  the  bounds  that  God 
has  set  us,  and  intrude  upon  that  which  he  has  not 
allowed  us;  the  Bethshemites  and  Uzzah  paid  dear 
for  their  presumption.  And  even  when  we  are  call- 
ed to  approach  God,  we  must  remember  that  he  is 
in  heaven,  and  we  upon  earth,  and  therefore  it  be- 
hoves us  to  exercise  i-everence  and  godly  fear. 

CHAP.  XX. 

All  things  being  prepared  for  the  solemn  promulgation  of 
the  divine  law,  we  have,  in  this  chapter,  I,  The  ten  com- 
mandments, as  God  himself  spake  them  upon  mount 
Sinai;  (v.  1 . . 17.)  as  remarkable  a portion  of  scripture 
as  any  in  the  Old  Testament.  II.  The  impressions  made 
upon  the  people  thereby,  V.  18 ..  21.  III.  Some  particu- 
lar instructions,  which  God  gave  privately  to  Moses,  to 
be  by  him.communicated  to  the  people,  relating  to  his 
worship,  V.  22  . . 26. 

1.  A ND  God  spake  all  these  words,  say- 
ing,  2.  I am  the  Lord  thy  God, 
which  have  brought  thee  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage.  3. 
Thou  shalt  have  no  other  gods  before  me. 
4.  Thou  shalt  not  make  unto  thee  any  gra- 
ven image,  or  the  likeness  of  any  thing  that 
is  in  heaven  above,  or  that  is  in  the  earth  be- 
neath, or  that  is  in  the  water  under  the 
earth : 5.  Thou  shalt  not  bow  down  thy- 

self to  them,  nor  serve  them : for  I the 
Lord  thy  God  am  a jealous  God,  visiting 
the  iniquity  of  the  fathers  upon  the  children 
unto  the  third  and  fourth  generation  of  them  j 
that  hate  me ; 6.  And  showing  mercy  unto  | 
thousands  of  them  that  love  me,  and  keep  | 
my  commandments.  7.  Thou  shalt  not 
take,  the  name  ol'  the  Lord  thy  God  in 
vain ; for  the  Lord  will  not  hold  him  guilt- 
less that  taketh  his  name  in  vain.  8.  Re- 
member the  sabbath-day,  to  keep  it  holy. 
9.  Six  days  shalt  thou  labour,  and  do  all 
thy  work  : 10.  But  the  seventh  day  is  the 

sabbath  of  the  Lord  thy  God : in  it  thou 
shalt  not  do  any  work,  thou,  nor  thy  son, 
nor  thy  daughter,  thy  man-servant,  nor  thy 
maid-servant,  nor  thy  cattle,  nor  thy  stran- 
ger that  is  within  thy  gates  : 1 1 . For  in  six 
days  the  Lord  made  heaven  and  earth,  the 
sea,  and  all  that  in  them  w,  and  rested  the 
seventh  day  : wherefore  the  Lord  blessed 
the  sabbath-day,  and  hallowed  it. 

Here  is, 

I.  The  preface  of  the  law-writer,  Moses;  1.) 
God  spake  all  these  words.  The  law  of  tne  ten 
commandments  is,  1.  A law  of  God’s  making. 
I'hey  are  enjoined  by  the  infinite  eternal  Majesty 
of  heaven  and  earth.  And  where  the  word  of  the 


\ King  of  kings  is,  surely  there  is  power.  2.  It  is  a 
law  of  his  own  speaking.  God  has  many  ways  of 
; speaking  to  the  children  of  men;  (Jcb  33.  14.) 

' once,  xjea  twice,  by  his  Spirit,  by  conscience,  by 
I providen.es,  by  his  voice;  all  which  we  ought 
I careful' y to  attend  to;  but  he  never  spake,  at  any 
time,  upon  any  occasion,  so  as  he  spake  the  ten 
i cemmandmeitts,  \vh  ch  therefore  we  ought  to  hear 
w.th  the  more  earnest  heed.  It  was  not  only  speken 
audibly,  (so  he  owned  the  Redeemer  by  a voice 
from  heaven,  Matlh.  3.  17.)  but  with  a great  deal 
of  dreadful  pomp.  This  Uw  God  had  gi\  en  to  man 
before;  (.t  was  written  in  his  heart  by  nature;)but 
sin  h-d  so  defaced  that  writing,  that  jt  was  neces- 
sary, in  this  manner,  to  revive  tlie  knowledge  ofit- 

H.  The  preface  cf  the  Law-Maker;  (n.  2.)  lam 
the  Lord  thy  God.  Herein,  1.  God  asserts  his  own 

i authority  to  enact  th  s law  jn  general;  “1  am  the 
Lord,  who  command  thee  all  that  fellows.  ” 2.  He 
■'  proposes  himself  as  the  sole  Objert  of  that  religious 
worship  wh  ch  is  enjoined  in  the  four  first  of  the  com- 
mandments. They  are  here  bound  to  obedience  by  a 
threefold  cord,  which,  one  would  think,  could  not 
easily  be  broken.  (1.)  Because  GcA  is  the  Lord — 
Jehovah,  self-existent,  independent,  eternal,  and 
the  Fountain  cf  all  being  and  power;  therefore  he 
has  iui  incontestable  right  to  cemmand  us.  He 
that  gives  being,  may  give  law ; and  therefore  he  is 
able  to  bear  us  out  in  our  obedience,  to  i-eward  it, 
and  to  punish  our  disobedience.  (2. ) He  was  their 
God,  a God  in  covenant  with  them,  their  God  by 
their  own  consent;  and  if  they  would  not  keep  his 
commandments,  who  would?  He  had  laid  himself 
under  obligations  to  them  by  promise,  and  therefore 
might  justly  lay  his  obligations  on  them  by  precept. 
Though  that  covenant  of  peculiarity  is  now  no 
more,  yet  there  is  another,  by  \ irtue  of  which  all 
that  are  Ijaptized  are  taken  into  relation  to  him  as 
their  God,  and  are  therefore  unjust,  unfaithful,  and 
very  unkind,  if  they  obey  him  not.  (3.)  Yie  had 
brought  them  out  of  the  laud  of  Kgypt;  therefore 
they  were  bound  in  gratitude  to  obey  him,  because 
he  had  done  them  so  great  a kindness,  had  brought 
them  out  cf  a grievous  sla'.  ery  into  a glorious  liber- 
ty; they  themselves  had  been  eye-witnesses  of  the 
great  things  God  had  done,  in  order  to  their  deli- 
verance, and  could  not  but  hai  e observed  that  every 
circumstance  of  it  heightened  their  obligation;  they 
were  now  enjoying  the  blessed  finiits  of  their  deliv- 
erance, and  in  expectation  of  a speedy  settlement 
in  Canaan;  and  cculd  they  think  any  thing  too 
much  to  do  for  Him  th,  t had  done  so  much  for 
them?  Nay,  by  redeeming  them,  he  acquired  a 
further  right  to' rule  them ; they  owed  their  service 
to  him  to  whom  they  owed  their  freedom,  and 
whose  they  were  by  purchase.  And  thus,  Christ, 
having  rescued  us  out  of  the  bondage  of  sin,  is  enti- 
tled to  the  best  service  we  can  do  him,  Luke  1. 
74.  Having  loosed  our  bonds,  he  has  bound  us  tb 
obey  him,  rs.  116.  16. 

III.  The  law  itself.  The  four  first  ot  the  ten 
commandments,  which  'concei  n our  duty  to  God, 
(commonly  called  the  prst  table ) we  have  in  these 
verses.  It  was  fit  that  those  sheu’d  be  put  first, 
because  man  had  a Maker  to  love,  before  he  had  a 
neighbour  to  love;  and  justice  and  charity  are  then 
only  acceptable  acts  of  obedience  to  God,  when  they 
flow  from  the  principles  of  piety.  It  cannot  be  ex 
pected  that  he  should  be  true  to  his  brother,  who 
is  false  to  his  God. 

Now  our  duty  to  God  is,  in  one  word,  to  worship 
him,  that  is,  to  give  to  him  the  glorv"  due  to  his 
name,  the  inward  worship  of  our  affections,  the 
outward  worship  of  solemn  addres*  and  attendance. 
This  is  spoken  of  as  the  sum  and  substance  of  the 
everlasting  gospel,  (Rev.  14.  7.)  Worship  God. 

I . The  first  commandment  concerns  the  Object 


302 


EXODUS,  XX. 


of  our  worshi/i,  Jehovah,  and  him  only;  {v.  3.) 
The  u shall  have  no  other  gods  before  me.  The 
Egyptians,  and  other  neighbouring  nations,-  had 
many  gods,  the  creatures  of  their  own  fancy,  strange 
gods,  new  gods;  this  law  was  prefixed,  because  of 
that  transgression,  and  Jeho\  ah  being  the  God  of 
Israel,  they  must  entirely  cleave  to  him,  and  not  be 
for  any  other,  either  of  their  own  invention,  or  bor- 
rowed from  their  ne'ghbours.  This  was  the  sin 
they  were  most  in  danger  of,  now  that  the  world 
was  so  overspread  with  Polytheism,  which  yet 
could  not  be  rooted  out  effectually,  but  by  the  gos- 
pel of  Christ.  The  sin  against  this  commandment, 
whirh  we  are  most  in  danger  of,  is,  giving  the  glo- 
ry and  honour  to  any  creature,  which  are  due  to 
(iod  only.  Pride  makes  a god  of  self,  covetousness 
makes  a god  of  money,  sensuality  makes  a god 
of  the  belly;  whate\er  is  esteemed  and  loved, 
feared  or  served,  delighted  in,  or  depended  on, 
more  than  God,  that  (whatever  it  is)  we  do  in 
effect  make  a god  of.  This  prohibition  includes 
a precept  wliiah  is  the  foundation  of  the  whole 
law,  that  we  take  the  Lord  for  our  God,  ac- 
knowledge that  he  is  God,  accept  h:m  for  our’s, 
adore  him. with  admiration  and  liumble  reverence, 
and  set  our  affections  entirely  upon  him.  There  is 
a reason  intimated  in  the  last  words,  before  me;  it 
intimates,  (1.)  That  we  cannot  have  any  other  god, 
but  he  will  certainly  know  it.  There  is  none  b;e- 
side  him,  but  what  is  before  him.  Idolaters  covet 
secrecy;  hwX.  shall  not  (iod  search  this  out?  (2.) 
That  ft  is  very  provoking  to  him:  it  is  a sin  that 
d.tres  him  to  his  face,  which  he  cannot,  which  he 
will  hot,  overlook,  or  connive  at.  See  Ps.  44.  20.  21. 

2.  The  second  commandment  concerns  the  ordi- 
nances of  worship,  or  the  way  in  which  God  will  be 
w^'i’shipped,  which  it  is  fit  that  he  himself  should 
have  the  a])pointing  of.  Here  is, 

(1.)  The  prohibition;  we  are  here  forbidden  to 
worship  even  the  true  God  by  images,  v.  4,  5.  [1.] 
T:ic  Jews  (at  least  after  the  captivity)  thought 
themsehes  forbidden  by  this  commandment  to 
m ike  anv  image  or  p cture  whatsoever.  Hence 
tlie  very  images  which. the  Roman  armies  had  in 
their  ensigns  are  called  an  abomination  to  them, 
(Matth.  24.  15.)  esjiecially  when  they  were  set  up 
in  the hol’i /ilace.  It  is  certain  that  it  forbids  mak- 
ing any  image  of  God,  (for  whom  can  we  liken 
him?  Isa.  40.  18,  25.)  or  the  image  of  any  creature, 
for  a religious  use;  it  is  caUed  tlie  changing  of  the 
truth  of  (iod  into  a lie,  (Rom.  1.  25.)  for  an  image 
is  a teacher  of  lies;  it  insinuates  to  us  tliat  God  has  a 
body,  whereas  he  is  an  infinite  Spirit,  Hab.  2.  18. 
It  also  forbids  us  to  make  im  igcs  ■.)f  God  in  ( ur  f m- 
cies,  as  if  he  were  a man  as  we  are.  Our  religious 
woi-ship  must  be  governed  by  the  power  of  faith,  not 
by  the  power  of  imagination.  They  must  not  make 
such  images  or  pictures  as  the  heathen  worshipj^cd, 
lest  they  also  should  be  tenijited  to  worship  them. 
Those  who  would  be  kejit  from  sin,  must  keep 
themselves  from  the  occasions  of  it.  [2.]  They 
must  not  bow  down  to  them  occasionally,  that  is, 
show  any  sign  of  respect  or  honour  to  them,  miu  h 
less  serve  tliem  constantly,  by  sacrifice  or  incense, 
or  anv  other  act  of  religious  worship.  When  they 
paid  their  devotion  to  the  true  God,  they  must  not 
have  any  image  before  them,  for  the  directing,  ex- 
citing, or  assisting,  of  their  devotion.  Though  the 
worship  was  designed  to  terminate  in  God,  it  wt  uld 
not  please  him  if  it  came  to  him  through  an  image. 
'I'he  best  and  most  ancient  lawgivers  among  tlie 
heathen  f rb  ide  the  setting  u])  of  images  in  their 
temples:  it  was  forbidden  in  Rome  by  Numa,  a pa- 
gan pr'ncc;  vet  commanded  in  Rome  by  the  Pojie, 
a Christian  bishop,  but,  in  this,  antichristian.  The 
use  of  images  in  the  church  of  Rome,  at  this  day,  is 
so  plainly  contrary  to  the  letter  of  this  command. 


and  so  impossible  to  be  reconciled  to  1,  that,  in  all 
their  catechisms  ;.nd  boi  ks  of  de\(  tii  n which  they 
put  into  the  hands' of  the  pe(.[)  e,  they  le.,ve  cut  this 
commandment,  joining  the  reason  of  it  to  tne  first; 
and  so  the  third  commandment  they  called  the 
second,  the  fourth  the  third,  See. ; onl\ , to  make  up 
the  number  ten,  they  divide  the  tenth  inlo  two. 
Thus  have  they  committed  two  great  evils,  in  which 
they  persist,  and  from  which  they  hate  to  be  i e- 
formed:  they  take  away  from  God’s  word,  and  add 
to  his  worship. 

(2. ) The  reasons  to  enforce  this  prohibition,  (v. 
5,  6.)  which  are,  [1.]  God’s  jealousy  in  the  matters 
of  his  worship,  “ 1 the  Lord  Jehovah,  and  thy  Ciod, 
am  a jealous  God,  especially  in  things  cf  this  na- 
ture.” It  intimates  the  care  he  has  of  h:s  own  in- 
stitutions, his  hatred  of  idolatry  and  all  false  w'cr- 
ship,  his  displeasure  against  idolatei  s,  and  that  he 
resents  evei  y thing  in  his  worship  that  looks  like,  or 
leads  to,  idolatry.  Jealousy  is  quick-sighted.  Idol- 
atry being  spiritual  adultery,  as  it  is  \ ery  often  re- 
presented in  scripture,  the  displeasure  of  God 
against  it  is  fitly  called  jeaiousy.  If  God  is  jealous 
herein,  we  should  be  so,  afraid  of  offering  any  wor- 
ship to  God  otherwise  than  as  he  has  appointed  in 
his  word.  [2.]  The  punishment  of  idolaters.  God 
looks  upon  them  as  haters  of  him,  though  they  per- 
haps pretend  love  to  him;  he  w'lilvuit  their  iniquity, 
that  is,  he  will  very  sev  erely  punish  it,  not  only  as  a 
breach  of  l.islaw,  but  as  an  affront  to  his  majesty,  a 
violation  of  the  covenant,  and  a blow  at  the  root  of 
ail  religion.  He  will  visit  it  u/ion  the  children,  that 
is,  this  being  a sin  for  which  churches  shall  be  un- 
churched, and  a bill  of  divorce  given  them,  together 
with  the  parents  the  children  also  shall  be  cast  out 
of  covenant  and  communion,  as  with  the  parents  the 
children  were  at  first  taken  in.  Or,  he  will  bring 
such  judgments  upon  a people  as  shall  be  the  total 
ruin  of  families.  If  idolaters  live  to  be  old,  so  as  to 
see  their  children  of  the  third  or  fourth  generation, 
it  shall  be  the  vexation  of  their  eyes,  and  the  break- 
ing of  their  hearts,  to  see  them  fall  by  the  sword, 
carried  captives,  and  ensl-r  ed.  Nor  is  it  an  un- 
righteous thing  with  God,  (if  the  parents  died  in 
their  iniquity,  and  the  children  tread  m their  steps, 
and  keep  up  fa'se  worships,  because  they  received 
them  by  tradition  from  their  fathers,)  when  the 
measure  is  full,  and  God  comes  by  liis  judgments  to 
reckon  with  them,  to  bring  into  the  account  the 
idolatries  their  fathers  were  guilty  of.  Though  he 
bear  long  with  an  idolatrous  jieojile,  he  will  not  bear 
always,  but  liy  the  fourth  generation,  at  furthest, 
he  will  begin  to  visit.  Children  ore  dear  to  their 
jiarents;  therefore,  to  deter  men  from  idolatry,  and 
to  show  how  much  God  is  displeased  with  it,  not  only 
a brand  of  infamy  is  by  it  entailed  uiion  families, 
but  the  judgments  of  God  may  for  it  lie  executed 
upon  the  poor  children,  when  the  jiarents  are  dead 
and  gone.  [3.  ] The  favour  God  would  show  to  his 
f lithful  worshippers.  Keeping  mercy  for  thousands 
of  persons,  thousands  of  generations  of  them  that 
love  me,  and  keep  my  commandments.  This  inti- 
mates that  the  second  commandment,  though,  in 
the  letter  of  it,  it  is  only  a prohibition  of  false  wor- 
ships, yet  includes  a precept  of  worshipping  find  in 
oil  tliose  ordinances  which  he  has  instituted.  As  the 
first  commandment  requires  the  inward  worship  of 
love,  desire,  joy,  hope,  :uid  admiration,  so  the  second 
requires  the  outward  worship  of  prayer  and  praise, 
and  solemn  attendance  on  God’s  word.  Note,  First, 
Those  that  truly  love  God  will  make  it  their  con- 
stant care  and  endeavour  to  keep  his  command- 
ments, particularly  those  th:it  relate  to  his  worship. 
Those  that  love  God,  and  keep  those  command- 
ments, shall  receive  grace  to  keep  his  other  com- 
mandments. Gospel-worship  will  haveagODcl  i'-- 
fluence  upon  all  manner  of  gos])el-obedien<;c.  *S'( 


303 


EXODU 

condhji  God  has  mercy  in  store  for  surh;  even  they  \ 
need  mercy,  and  cann.  t plead  merit;  and  meicy 
they  shall  find  witii  Ciod;  merciful  protection  in 
their  obedience,  and  a merciful  recompense  of  it. 
Thirdly,  This  mercy  shall  extend  to  thousands, 
much  further  than  the  wi-ath  threatened  to  those 
that  hate  him,  for  that  relches  but  to  the  third  or 
fourth  {.generation.  The  streams  of  mercy  run  now 
as  full,  as  free,  and  as  fresh,  as  e\  er. 

o.  The  third  commandment  concerns  the  man- 
ner of  our  worship,  that  it  be  done  with  all  possible 
reverence  and  seriousness,  to  7. 

We  have  here,  (1.)  A strict  prohibition;  Thou 
shall  not  take  the  name  of  the  Lord  thy  God  in 
vain.  It  is  supposed,  that,  liLLving  taken  Jehovah 
for  their  (iod,  they  would  make  mention  of  his 
name;  (for  thus  all  jieojile  will  walk  every  one  in  the 
natne  of  his  God;)  this  command  gives  a needful 
caution  not  to  mention  it  in  vain,  and  it  is  still  as 
needful  as  ever.  We  take  God’s  name  in  vain,  [1.] 
By  hvpocrisy,  making  a profession  of  God’s  name, 
and  a \ alue  for  it,  but  not  living  up  to  that  prores- 
sion.  Tiiey  that  name  the  name  of  Christ,  but  do 
not  depart  from  iniquity,  as  that  name  binds  them 
to  do,  name  it  in  vain,  their  worship  is  vain, 
(Matth.  15.  7..  9.)  their  oblations  vain,  (Isa.  1. 
11,  13.)  tlieir  religion  vain.  Jam.  1.  26.  [2.]  By 

coveu  .nt-breaking;  if  we  make  promises  to  God, 
binding  our  souls  with  those  bonds  to  that  which  is 
good,  and  yet  perf  u ra  not  to  the  Lord  our  vows,  we 
take  his  name  in  vain,  (Matih.  5.  33. ) it  is  folly,  and 
God  has  no  pleasure  in  fools,  (Eccl.  5.  4.)  nor  will 
he  be  mocked.  Gal.  6.  7.  [3.J  By  nsh  swearing, 

mentioning  the  name  of  God,  or  any  of  his  attributes, 
in  the  form  of  an  oath,  whhout  iiny  just  occasion  for 
it,  or  due  applicati  n of  mind  to  it,  but  as  a by-word, 
to  no  pui*pose  at  all,  or  to  no  good  puqjose.  [4.] 
By  false  swearing,  which,  some  think,  is  chiefly  in- 
tended in  the  letter  of  the  commandment;  so  it  was 
expounded  by  them  of  old  time.  Thou  shclt  not  for-  \ 
swear  thyself,  M ittli.  5.  33.  One  p irt  of  the  reli-  ' 

g'Ous  legard  the  Jews  were  taught  to  pay  to  their  I 
od,  was,  to  swear  by  his  name.  Dent.  10.  20.  But  ; 
they  affronted  him,  instead  of  doing  him  honour,  if  i 
the)'^  called  him  to  be  Witness  to  a lie.  [5.  ] By  using  ' 
tlie  name  of  God  lightly  and  carelessly,  and  without  , 
any  regard  to  its  awful  significanev.  The  profana- 
tion rf  the  forms  of  de'  otion  is  forbidden,  as  well  as  i 
the  prof  ination  of  the  forms  of  swearing;  as  also  the  ' 
profanation  of  .-.ny  of  those  things  whereby  God  ; 
makes  himself  known,  his  word,  or  any  of  his  in-  ! 
stitutiens;  when  they  arc  either  turned  into  charms  ] 
and  spells,  or  into  jest  and  sport,  the  name  of  God  is  j 
taken  in  vain. 

(2.)  A se\ere  penalty;  The  Lord  will  not  hold 
him  guiltless;  magistrates,  who  punish  other  offen- 
ces, may  not  think  themselves  concerned  to  take  no- 
tice of  this,  because  it  does  not  immediately  offer 
injurv  either  to  private  property  or  the  public  peace; 
but  God,  who  is  jealous  of  his  honour,  will  n' t thus 
connive  at  it.  The  sinner  may  perhaps  liold  him- 
self guiltless,  and  think  there  is  no  harm  in  it,  and 
that  God  will  never  call  him  to  an  r.cccunt  for  it;  to 
obviate  which  suggestion,  the  threatening  is  thus  ex- 
pressed, God  will  not  hold  him  guiltless,  as  he 
hopes  he  will;  but  more  vs  implied,  namely,  that 
God  will  himself  be  the  Avenger  of  those  that  take 
his  name  in  vain,  and  they  will  find  it  a fearful  thing 
to  fall  into  the  hands  of  the  living  God. 

4.  The  fouith  commandment  concerns  the  time 
of  worship;  Go;l  is  to  be  served  and  honoured  daily, 
but  one  day  in  seven  is  to  be  particularly  dedicated 
to  his  honour,  and  spent  in  his  service. 

Here  is, 

(1.)  The  command  itself;  (y.  8.)  Remember  the 
sabbath-day,  to  keep  it  holy;  and  v.  10,  In  it  thou 
shall  do  no  manner  of  work.  It  is  taken  for  granted 


la.u  ilic  sr.bbath  was  instituted  before;  we  read  of 
Chid’s  olessing  .aid  sanctifying  a so . eiith  day  from 
tae  beginning,  (Gen.  2.  3.)  so  that  tiu.s  w„b,  not  the 
enacting  of  a new  law,  but  the  re\  iving  of  an  old 
law.  [1.  ] They  are  told  what  is  the  day  they  must 
religiously  observe,  a seventh,  after  six  days’  la- 
bour; whether  this  was  the  se\  enth  by  computation 
from  the  first  seventh,  or  from  the  day  of  their  com- 
ing cut  of  Egypt,  or  both,  is  not  certain:  now  the 
precise  day  was  not  fled  to  them,  (c/i.  16.  23.)  and 
from  this  they  were  to  observe  the  seventh.  [2.  ] 
How  it  must  be  obsen  ed.  First,  As  a day  of  rest; 
they  were  to  d i no  manner  of  work  on  this  day,  ii. 
their  callings  oi-  worldly  business.  Secondly,  As  a 
holy  day,  set  apart  to  the  honour  of  the  holy  God, 
and  to  be  spent  in  holy  exercises.  God,  by  blessing 
it,  had  made  it  holy;  they,  by  solemnly  blessing 
him,  must  keep  it  holy,  and  not  alienate  it  to  anj 
other  purpose  than  that  for  which  the  difference  be- 
tween it  and  other  days  was  instituted.  [3.]  Who 
must  observe  it;  Thou,  and  thy  son,  and  thy  daugh- 
ter; the  wife  is  not  mentioned,  because  she  is  sup- 
posed to  be  one  with  the  husband,  and  present  with 
him;  and  if  he  sanctify  the  sabbath,  it  is  taken  for 
granted  that  she  will  join  with  him;  but  the  rest  of 
the  family  are  specified;  children  and  servants  must 
keep  the  sabbath,  accoi'ding  to  their  age  and  capa- 
city: in  this,  as  in  other  instances  of  religion,  it  is 
expected  that  masters  of  families  should  take  care, 
not  only  to  serve  the  Lord  themselves,  but  that  theii 
houses  also  should  serve  him,  at  least,  that  it  may 
not  be  through  their  neglect  if  they  do  not.  Josh.  24. 
15.  Even  the  proselyted  strangers  must  observe  a 
difference  between  this  day  and  other  days,  which, 
if  it  laid  some  restraint  upon  them  then,  yet  proved 
a happy  indication  of  God’s  gracious  puipose,  in 
process  of  time,  to  bring  the  Gentiles  in  to  the 
church,  that  they  might  share  in  the  benefit  of  sab- 
baths. Compare  Isa.  56.  6,  7.  God  takes  notice 
of  what  we  do  on  sabbath-days,  though  we  should 
be  where  we  are  strangers.  [4.  ] A particular  me- 
morandum put  upon  this  duty.  Remember  it.  It  is 
intimated  that  the  sabbath  was  instituted  and  ob- 
served bef  re;  but  in  their  bondage  in  Egypt  they 
had  either  lost  their  computation,  or  were  restrain- 
ed by  their  task-masters,  or,  through  a great  dege- 
neracy and  indifference  in  religion,  they  had  let  fall 
the  observance  of  it,  and  therefore  it  was  requisite 
thev  should  be  reminded  of  it.  Note,  Neglect- 
ed duties  remain  duties  still,  notwithstanding  our 
neglect.  It  also  intimates  that  we  are  both  apt 
to  forget  it,  and  concerned  to  remember  it.  Some 
think  it  denotes  the  preparation  we  are  to  make 
for  the  sabbath;  we  must  think  of  it  before  it 
comes,  that,  when  it  does  come,  we  may  keep  it 
holy,  and  do  the  duty  of  it. 

(2.)  The  reasons  of  this  command;  [1.]  We  have 
time  enough  for  ourselves  on  the  other  six  days; 
Six  days  must  thou  labour:  time  enough  we  have  to 
serve  ourselves  in  those  six  days,  on  the  seventh 
day  let  us  serve  God;  and  t^me  enough  to  tire  our- 
selves, on  the  seventh  it  will  be  a kindness  to  us  to 
be  obliged  to  rest.  [2.]  This  is  God’s  day,  it  is  the 
sabbath  of  the  Lord  thy  God,  not  only  instituted  by 
him,  but  consecrated  to  him;  it  is  sacrilege  to  alien- 
ate it,  the  sanctification  of  it  is  a debt.  [3.  ] It  is 
designed  for  a memorial  of  the  creation  of  the  world, 
and  therefore  to  be  observed  to  the  glory  of  the 
Creator,  as  an  engagement  upon  ourselves  to  serve 
him,  and  an  encouragement  to  us  to  trust  in  him, 
who  made  heaven  and  earth.  By  the  sanctificatir  n 
of  the  sabbath,  the  Jews  declared  that  they  wor- 
shipped the  God  that  made  the  world,  and  so  dis- 
tinguished themselves  from  all  other  nations,  who 
worshipped  gods  which  they  themselves  made. 
4.  ] God  has  given  \is  an  example  of  rest,  after  six 
ays’  work;  he  rested  the  seventh  day,  took  a com- 


304 


EXODUS,  XX. 


nlacency  in  himself,  and  rejoiced  in  the  work  of  his 
hand,  to  teach  us  on  that  day  to  take  a complacency 
in  him,  and  to  give  him  the  glory  of  his  works,  Ps. 
92.  4.  The  sabbath  began  in  the  finishing  of  the 
work  of  creation,  so  will  the  everlasting  saljbath  in 
the  finishing  of  the  work  of  providence  and  re- 
demption; and  we  observe  the  weekly  sabbath  in 
expectation  of  that,  as  well  as  in  rememljrance  of 
the  former;  in  both  conforming  ourselves  to  him  we 
worship.  [5.  ] He  has  himself  blessed  the  sabbath- 
day,  and  sanctified  it;  he  has  put  an  honour  upon  it, 
by  setting  it  apart  for  himself;  it  is  the  holy  of  the 
Lord  and  honourable,  <.nd  he  has  put  blessings  into 
it,  which  he  has  encouraged  us  to  expect  from  him 
in  the  religious  obser\'ation  of  that  day;  it  is  the  day 
which  the  Lord  hath  made,  let  not  us  do  what  we 
can  to  unmake  it;  he  has  blessed,  honoured,  arili, 
sanctified  it,  let  not  us  profane  it,  dishonour  it,  and^ 
level  that  with  common  time,  which  God’s  blessing 
has  thus  dignified  and  distinguished. 

1 2.  Honour  thy  father  and  thy  mother ; 
that  thy  days  may  be  long  upon  the  land 
which  the  Lord  thy  God  giveth  thee.  13. 
Thou  shall  not  kill.  14.  Thou  shalt  not 
commit  adultery.  1 5.  Thou  shalt  not  steal. 
16.  Thou  shalt  not  bear  false  witness 
against  thy  neighbour.  1 7.  Thou  shalt  not 
covet  thy  neighbour’s  house,  thou  shalt  not 
covet  thy  neighbour’s  wife,  nor  his  man- 
servant, nor  his  maid-servant,  nor  his  ox, 
nor  his  ass,  nor  any  thing  that  is  thy  neigh- 
bour’s. 

We  have  here  the  laws  of  the  second  table,  as 
they  are  commonly  called,  the  six  last  of  the  ten 
commandments,  comprehending  our  duty  to  our- 
selves and  to  one  another,  and  constituting  a com- 
ment upon  the  second  great  commandment.  Thou 
shalt  love  thy  neighbour  as  thyself.  As  religion 
toward  God  is  an  essential  branch  of  universal 
righteousness,  so  righteousness  toward  men  is  an 
essential  branch  of  true  religion.  Godliness  and 
shonesty  must  go  together. 

I.  The  fifth  commandment  concerns  the  duties 
we  owe  to  our  relations;  that  of  children  to  their  pa- 
rents is  the  only  duty  specified;  Honour  thy  father 
and  thy  mother,  which  includes,  1.  A decent  respect 
to  their  persons,  an  inward  esteem  of  them,  out- 
wardly expressed  upon  all  occasions  in  our  conduct 
toward  them;  Fear  Mem;  (Lev.  19.  3.)  Grve  them 
reverence,  Heb.  12.  9.  The  contrary  to  this  is, 
mocking  at  them  and  despising  them,  Prov.  30.  17. 

2.  Obedience  to  their  lawful  commands;  so  it  is  ex- 
pounded; (Eph.  6.  1.  . 3.)  Children,  obey  your  pa- 
rents, come  when  they  call  you,  ^o  where  they  send 
you,  do  what  they  bid  ycu,  refrain  from  what  they 
forbid  you;  and  this,  as  children,  cheerfully,  and 
from  a principle  of  love.  Though  you  have  said, 
“We  will  not,”  yet  afterward  repent  and  obey, 
Matth.  21.  29.  3.’  Submission  to  their  rebukes,  in- 

structions, and  corrections;  not  only  to  the  good  and 
gentle,  liut  also  to  the  froward,  out  of  conscience  to- 
ward God.  4.  Disposing  of  themselves  with  the 
advice,  direction,  and  consent,  of  parents,  nor  ali- 
enating their  property,  but  with  their  approbation 
5.  Endeavouring  in  every  thing  to  be  the  comfort 
of  their  parents,  and  to  make  their  old  age  easy  to 
them;  maintaining  them  if  they  stand  in  need  of 
support,  which  our  Saviour  makes  to  be  particu- 
larly intended  in  this  commandment,  Matth.  15. 

4.  . 6. 

The  reason  annexed  to  this  commandment  is  a 
promise;  That  thy  days  may  be  long  in  the  land 
which  the  Lord  thy  God  giveth  thee:  having  men- 


tioned, in  the  preface  to  the  commandments,  his 
brining  them  out  of  Egypt  as  a reason  for  theii 
obedience,  he  here,  in  the  beginning  of  the  second 
table,  mentions  his  bringing  them  into  Canaan,  as 
another  reason;  that  good  land  they  must  have  upon 
their  thoughts,  and  in  their  eye,  now  that  they  were 
in  the  wilderness.  They  must  also  remember, 
when  they  were  come  to  that  land,  that  they  weie 
upon  their  good  behaviour,  and  that,  if  they  did  not 
conduct  themselves  well,  their  days  should  be 
shortened  in  that  land;  both  the  days  of  particu- 
lar persons  who  should  be  cut  off  from  it,  and  the 
days  of  their  nation,  which  should  be  remoi  ed  out 
of  it.  But  here  a long  life  in  that  good  land  is  pre- 
mised particularly  to  obedient  children.  They  that 
do  their  duty  to  their  parents  are  most  bkely  to  have 
the  comfort  of  that  which  their  parents  gather  for 
them,  and  leave  to  them:  they  that  support  their 
parents  shall  find  that  God,  the  common  Father, 
will  support  them.  This  promise  is  expounded, 
(Eph.  6.  3. ) That  it  may  be  well  with  thee,  and  thou 
mayest  live  long  on  the  earth.  Those  who,  in  con- 
science towards  God,  keep  this  and  the  rest  of  God’s 
commandments,  may  be  sure  that  it  shall  be  well 
with  them,  and  that  they  shall  live  as  long  on  earth 
as  Infinite  Wisdom  sees  good  for  them,  and  that 
what  they  may  seem  to  be  cut  short  of  on  earth 
shall  be  abundantly  made  up  in  eternal  life,  the  hea- 
venly Canaan  which  God  will  give  them. 

II.  The  sixth  commandment  concerns  our  oAvn 
and  our  neighbour’s  life;  (i^.  13.)  “ Thou  shalt  not 
kill;  thou  shalt  not  do  any  thing  hurtful  or  injurious 
to  the  health,  ease,  and  life,  of  thy  own  body,  or 
any  other  person’s,  unjustly.  ” This  is  one  of  the 
laws  of  nature,  and  was  strongly  enforced  by  the 
precepts  given  to  Noah  and  his  sons,  Gen.  9.  5,  6. 
It  does  not  forbid  killing  in  lawful  war,  or  in  our 
own  necessary  defence,  or  the  magistrates’  putting 
offenders  to  death,  for  those  things  tend  to  the  pre- 
serving of  life;  but  it  forbids  all  malice  and  hatred 
to  the  persons  of  any,  (for  he  that  hateth  his  brother 
is  a murderer,)  and  all  persona]  revenge  arising 
therefrom;  also  all  rash  anger  upon  sudden  provo- 
cations, and  hurt  said  or  done,  or  aimed  to  be  done, 
in  passion;  of  this  our  Saviour  expounds  this  com- 
mandment, Matth.  5.  22.  And,  as  that  which  is 
worst  of  all,  it  forbids  persecution,  laying  wait  fot 
the  blood  of  the  innocent,  and  excellent  ones  of  the 
earth. 

III.  The  seventh  commandment  concerns  our 
own  and  our  neighlwur’s  chastity;  (i;.  14.)  Thou 
shalt  not  commit  adultery:  this  is  put  before  the 
sixth  by  cur  Saviour,  (Mark  10.  19.)  Do  not  com- 
mit adultery,  do  not  kill;  for  our  chastity  should  be 
as  dear  to  us  as  our  lives,  and  we  should  be  as  much 
afraid  of  that  which  defiles  the  body  as  of  that  which 
destroys  it.  This  commandment  forbids  all  acts  of 
unclea'nness,  witli  all  those  fleshly  lusts  which  pro- 
duce those  acts,  and  war  against’ the  soul,  and  alL 
those  practices  which  chei*ish  and  excite  those 
fleshly  lusts,  as  looking,  in  order  to  lust,  which 
Christ  tells  us,  is  forbidden  in  this  commandment, 
Matth.  5.  28. 

IV.  The  eighth  commandment  concerns  our  own 
and  our  neighbour’s  wealth,  estate,  and  goods;  {y. 
15.)  Thou  shalt  not  steal:  though  God  had  lately 
allowed  and  appointed  them  to  spoil  the  Egyptians, 
in  a wav  of  just  reprisal,  yet  he  did  not  intend  that 
it  should  be  drawn  into  a precedent,  and  that  they 
should  be  allowed  thus  to  spoil  one  another.  This 
command  forbids  us  to  reJj  ourselves  of  what  We 
have,  by  sinfiil  spending,  or  of  the  use  and  comfort 
of  it,  bv  sinful  sparing;  and  to  rob  others,  by  remov- 
ing the  ancient  land-marks,  invading  our  neigh- 
bo\ir’s  rights,  taking  his  goods  from  his  person,  or 
house,  or  field,  forcibly  or  clandestinely,  over-reach- 
ing in  bargains,  not  restoring  what  is  borrowed  or 


306 


EXODUS,  XX. 


found,  withholding  just  debts,  rents,  or  wages;  and 
It  forbids  us,  what  is  worst  of  all,  to  rob  the  public 
in  the  coin  or  revenue,  or  that  which  is  dedicated 
to  the  service  of  religion. 

V.  Tne  ninth  ccmmandment  concerns  our  own 
and  our  neighbour’s  good  name;  (v.  16.)  Thou  shall 
not  bear  false  ’ivitness:  this  forbids,  1.  Speaking 
falsely  on  any  matter,  lying,  equivocating,  and  any 
w'ay  devising  and  designing  to  deceive  our  neigh- 
bour. 2.  Speaking  unjustly  against  our  neighbour, 
to  the  prejudice  of  his  reputation;  and,  3.  (which 
involves  the  guilt  of  both  these  offences,)  Bearing 
false  witness  against  him,  laying  to  his  charge 
things  that  he  knows  not,  cither  judicially,  upon 
oath,  by  which  the  third  nimandment,  and  the 
sixth  or  eighth,  as  well  as  this,  are  broken;  or  ex- 
trajudicially,  in  common  converse,  slandering,  back- 
biting, tale-bearing,  aggi’avating  what  is  done  amiss, 
and  making  it  woi’se  than  it  is,  and  any  way  endea- 
vouring to  raise  our  own  reputation  upon  the  ruin 
of  our  neighbours. 

VI.  The  tenth  commandment  strikes  at  the  root; 
(v.  17.)  7hou  shall  not  co-vet.  The  foregoing 
commands  implicitly  forbid  all  desire  of  doing  that 
which  will  be  an  injury  to  our  neighbour;  this  for- 
bids all  inordinate  desire  of  having  that  which  will 
be  a gratification  to  ourselves.  “Oh  that  such  a 
man’s  house  were  mine!  Such  a man’s  wife  mine! 
Such  a man’s  estate  mine!”  This  is  certainly  the 
language  of  discontent  at  our  own  lot,  and  envy  at 
our  neighbour’s;  and  these  are  the  sins  principally 
forbidden  here.  St.  Paul,  when  the  grace  of  God 
caused  the  scales  to  fall  from  his  eyes,  perceived 
that  this  law.  Thou  shall  not  covet,  forbids  all 
those  irregular  appetites  and  desires  which  are  the 
first-born  of  the  corrupt  nature,  the  first  risings  of 
the  sm  that  dwelleth  in  us,  and  the  first  beginnings 
of  all  the  sins  that  is  committed  by  us;  this  is  that 
lust  which,  he  says,  he  had  not  known  the  evil  of, 
if  this  commandment,  when  it  came  to  his  con- 
science in  the  power  of  it,  had  not  showed  it  him, 
Rom.  7.  7.  God  give  us  all  to  see  our  face  in  the 
glass  of  this  law,  and  to  lay  cur  hearts  under  the 
government  of  it ! 

1 8.  And  all  the  people  saw  the  tliunder- 
ings,  and  the  lightnings,  and  the  noise  of  the 
trumpet,  and  the  mountain  smoking:  and 
when  the  people  saw  it,  they  removed,  and 
stood  afar  olf.  19.  And  they  said  unto 
Moses,  Speak  thou  with  us,  and  we  will 
hear : but  let  not  God  speak  with  us,  lest 
we  die.  20.  And  Moses  said  unto  the  peo- 
ple, Fear  not:  for  God  is  come  to  prove 
3'ou,  and  that  his  fear  may  be  before  your 
faces,  that  ye  sin  not.  21.  And  the  people 
stood  afar  off : and  Moses  drew  near  unto 
the  thick  darkness  where  God  was. 

Observe, 

I.  The  extraordurary  terror  with  which  the  law 
was  given ; never  was  any  thing  delivered  with  such 
awful  pomp ; every  word  was  accented,  and  every 
sentence  paused,  with  thunder  and  lightning,  much 
louder  and  brighter,  no  doubt,  than  ordinary.  And 
why  was  the  law  given  iq  this  dreadful  manner, 
and  with  all  this  tremendous  ceremony  1.  It  was 
designed  (once  for  all)  to  give  a sensible  discovery 
of  the  glorious  majesty  of  6od,  for  the  assistance  of 
our  faith  conceming  it,  that,  Icnowing  the  terror  of 
the  Lord,  we  may  be  persuaded  to  live  in  his  fear. 
2.  It  was  a specimdn  of  the  terrors  of  the  general 
judgment,  in  which  sinners  will  be  called  to  an  ac- 
count for  the  breach  of  this  law:' the  archangel’s 
VoL.  I. — 2Q 


I trumpet  will  then  sound  an  alarm,  to  rive  notice  of 
I the  Judge’s  coming,  and  a fire  shall  devour  before 
I him.  3.  It  was  an  indication  of  the  ten*or  of  those 
convict.ons  which  the  law  brings  into  conscience, 
to  prepare  the  soul  for  the  comforts  of  the  gospel. 
Thus  was  the  law  given  by  Moses  in  such  a way  as 
might  startle,  aftViglit,  and  humble,  men,  that  the 

Srace  and  truth  which  come  by  Jesus  Christ  might 
e the  more  welcome.  The  apostle  largely  de- 
! scribes  this  instance  ( f the  terror  of  that  dispensa- 
tion, as  a foil  to  set  off  our  privileges,  as  Christians, 
in  the  light,  1 berty,  and  joy,  of  the  New-Testa- 
ment  dispensation,  Ideb.  12.  18,  &c. 

II.  The  impress:on  which  this  made,  for  the  pre- 
sent, upon  the  people;  they  must  have  had  stupid 
hearts  indeed  if  this  had'  not  affected  them.  1. 
They  removed,  mid  stood  afar  off,  v.  18.  Before 
God  began  to  speak,  they  were  thrusting  forward 
to  gaze;  {ch.  19.  21.)  but  now  they  were  effectually 
cured  of  their  presumption,  and  taught  to  keep 
their  dist  nee.  2.  7'hey  entreated  that  the  word 
should  not  be  so  sjioken  to  them  any  more,  (Heb.  12. 
19.)  but  liegged  that  God  would  speak  to  them  by 
Moses,  V.  19  Hereby  they  obliged  themselves  to 
acquiesce  in  the  mediation  of  Moses,  they  them- 
selves nominating  him  as  a fit  person  to  deal  be- 
tween them  and  Gccl,  and  promising  to  hearken  to 
him  as  to  God’s  messenger;  hereby  also  they  teach 
us  to  acquiesce  in  that  method  which  Infinite  Wis- 
dom takes  of  speaking  to  I'S  by  men  like  ourselves, 
whose  terror  shall  not  make  us  afraid,  nor  their 
hand  be  heavy  ufion  us.  Once,  God  tried  the  ex- 
pedient of  speaking  to  the  children  of  men  imme- 
diately, but  it  was  found  that  they  could  net  bear  it, 
it  rather  drove  men  from  God  than  brought  them 
to  him,  and,  as  it  proved  in  the  issue,  though  it  ter- 
rified them,  it  did  not  deter  them  from  idolatry,  for, 
soon  after  this,  they  wershipped  the  golden  crif;  let 
us  therefore  rest  satisfied  with  the  instructions  given 
us  by  the  scriptures  and  the  ministry;  for,  if  we  be- 
lieve not  them,  neither  should  we  be  persuaded 
though  God  should  speak  to  us  in  thunder  and 
lightning,  as  he  did  from  mount  Sinai;  here  that 
matter  was  determined. 

III.  The  encouragement  Moses  gave  them,  ex- 
plaining the  design  of  God  in  his  terror;  (x>.  20.) 
Fear  not,  that  is,  “ Think  not  that  the  thunder  and 
fire  are  designed  to  cons'  me  you,”  which  was  the 
thing  they  feared,  {y.  19.)  lest  we  die;  thunder  and 
lightning  constituted  one  of  the  plagues  of  Egypt; 
but  Moses  would  not  have  them  think  it  was  sent 
to  them  on  the  same  errand  on  which  it  was  sent  to 
the  Egyptians  : no,  it  was  intended,  1.  To  prove 
them,  to  try  how  they  would  like  dealing  with  God 
immediately,  without  a mediator,  and  so  to  con- 
vince them  how  admirably  well  God  had  chosen 
for  them,  in  putting  Moses  into  that  office.  Ever 
since  Adam  fled,  upon  hearing  God’s  voice  in  the 
garden,  sinful  man  could  not  bear  either  to  speak  to 
God,  or  hear  from  him  immediately.  2.  To  keep 
them  to  their  duty,  and  prevent  their  sinning  against 
God.  He  encourages  them,  saying.  Fear  not,  and 
vet  tells  them  that  God  thus  spake  to  them,  that 
his  fear  might,  be  before  their  face.  We  must  not 
fear  with  amazement — with  that  fear  which  has 
torment,  Avhich  only  works  upon  the  fancy  for  the 
present,  which  sets  us  a trembling,  which ' genders 
to  bondage,  which  betrays  us  to  Satan,  and  alienates 
us  from  God;  but  we  must  always  have  in  our 
minds  a reverence  of  God’s  majesty,  a dread  of  his. 
displeasure,  and  an  obedient  re.gard  to  his  sovereign 
authoritv  over  us;  this  fear  will  quicken  us  to  our 
duty,  and  make  us  circumspect  in  cur  walking; 
thus  stand  in  awe,  and  sin  not,  Ps.  4.  4. 

IV.  The  progress  of  their  communion  with  God 
by  the  mediation  of  Meses,  r.  21.  W'hile  the  peo- 
ple continued  to  stand  afar  off,  conscious  of  guilt. 


EXODUS,  XX. 


and  af.M'.d  of  God’s  wrath,  Moses  drew  near  unto 
the  thick  darkness;  he  was  made  to  draw  near,  so 
the  word  is:  Moses  of  himself  durst  not  have  ven- 
tured into  the  thick  darkness,  if  God  had  not  called 
him,  and  encouraged  him,  and,  as  some  of  the  rab- 
bins suppose,  sent  an  angel  to  take  him  by  the  hand, 
and  lead  him  up.  Thus  it  is  said  of  the  great  Me- 
diator, I will  cause  him  to  draw  near;  (Jer.  30.  21.) 
and  by  him  it  is  that  we  also  are  introduced,  Eph. 
3.  12. 

22.  And  the  Lord  said  unto  Moses, 
Thus  thou  shalt  say  unto  the  children  of  Is- 
rael, Ye  have  seen  that  I have  talked  with 
you  from  heaven.  23.  Ye  shall  not  make 
with  me  gods  of  silver,  neither  shall  ye 
make  unto  you  gods  of  gold.  24.  An  altar 
of  earth  thou  shalt  make  unto  me,  and  shalt 
sacrifice  thereon  thy  burnt-offerings,  and  thy 
peace-offerings,  thy  sheep,  and  thine  oxen  : 
in  all  places  where  I record  my  name  I will 
come  unto  thee,  and  I will  bless  thee.  25. 
And  if  thou  wilt  make  me  an  altar  of  stone, 
thou  shalt  not  build  it  of  hewn  stone  : for  if 
thou  lift  up  thy  tool  upon  it,  thou  hast  pol- 
luted it.  26.  Neither  shalt  thou  go  up  by 
steps  unto  mine  altar,  that  th}'’  nakedness 
be  not  discovered  thereon. 

Moses  being  gone  into  the  thick  darkness  where 
God  was,  God  there  sp  ike  in  his  hearing  only  pri- 
vately and  without  derror,  all  th  it  follows  from 
litnce  to  the  end  of  ch.  23,  which  is  mostly  an  expo- 
sition of  the  ten  commandments;  and  he  was  to  trans- 
mit it  by  word  of  mouth  first,  and  afterward  in  wri- 
ting, to  the  people.  The  laws  in  these  verses  re- 
lated to  God’s  worship. 

I.  They  are  here  forbidden  to  make  images  for 
worship;  (v.  22,  23.)  Ye  have  seen  that  I have 
talked  with  you  from  heaven;  (such  was  his  won- 
derful condescension,  much  more  than  for  some 
mighty  prince  to  talk  familiarly  with  a company  of 
poor  beggars;)  now  ye  shall  not  make  gods  of  silver. 
This  repetition  of  the  second  commandment  comes 
in  here,  either,  1.  As  pointing  to  that  which  God 
had  chief! V in  view  in  giving  them  this  law  in  this 
manner,  that  is,  their  peculiar  addictedness  to  idol- 
atry, and  the  peculiar  sinfulness  of  that  crime.  Ten 
commandments  God  had  given  them,  but  Moses  is 
ordered  to  inculcate  upon  them  especially  the  two 
first.  They  must  not  forget  any  of  them,  but  they 
must  be  sure  to  remember  those.  Or,  2.  As  point- 
ing to  that  which  might  properly  be  inferred  from 
God’s  speaking  to  them  as  he  had  done.  He  had 
giveQ  them  sufficient  demonstration  of  his  presence 
among  them;  they  needed  not  to  make  images  of 
him,  as  if  he  were  absent.  Besides,  they  had  only 
seen  that  he  talked  with  them,  they  had  seen  no 
manner  of  similitude,  so  that  they  could  not  make 
any  image  of  God;  and  his  manifesting  himself  to 
them  only  by  a voice,  plainly  showed  them  that 
they  must  not  make  any  such  image,  but  keep  up 
their  communion  with  God  by  his  word,  and  not 
otherwise. 

T wo  arguments  are  here  hinted  against  image- 
worship.  (1.)  That  thereby  they  would  affront 
God,  intimated  in  that.  Ye  shall  not  make  with  me 
gods:  though  they  pretended  to  woi  ship  them  but 
as  representations  of  God,  yet  really  they  made 
them  rivals  with  God,  which  he  would  not  endure. 
(2. ) That  thereby  they  would  abuse  themselves,  in- 
timated in  that,  “ Ye  shall  not  make  unto  you  gods; 
while  ye  think  by  them  to  assist  your  devotion,  ye 


j will  really  coriaipt  it,  and  put  a cheat  upon  your- 
selves.” At  first,  it  should  seem,  they  made  their 
images  for  worship  of  gold  and  silver,  pretending, 
by  the  richi'ess  of  those  metals,  to  honour  Gcd, 
and,  by  the  brightness  of  them,  to  affect  themselves 
with  his  glory;  but  even  in  these  they  changed  the 
truth  of  God  into  a he,  and  so  by  degrees  were 
justly  given  up  to  such  strong  delusions  as  to  wor- 
ship images  ot  wood  or  stone. 

II.  They  are  here  directed  in  making  altars  for 
worship:  it  is  meant  of  occasional  altars,  such  as 
they  reared  now  in  the  wilderness,  before  the  ta- 
bernacle was  erected,  and  afterward,  upon  special 
emergencies,  for  present  use,  such  as  Gideon  built, 
(Judg.  6.  24.)  Manoah,  (Judg.  13.  19.)  Samuel,  (1 
Sam.  7.  17.)  and  many  others.  We  may  suppose, 
now  that  the  people  of  Israel  were  so  much  affect- 
ed, as  it  appears  they  were,  with  this  glorious  dis- 
covery which  God  had  made  of  himself  to  them, 
that  many  of  them  would  incline,  in  this  pang  of 
devotion,  to  offer  sacrifice  to  God;  and,  it  being  ne- 
cessary to  sacrifice  that  there  be  an  altar,  they  are 
here  appointed, 

1.  To  make  their  altars  very  plain,  either  of 
earth  or  of  unhewn  stone,  v.  24,  25.  That  they 
might  not  be  tempted  to  think  of  a graven  image, 
they  must  not  so  much  as  hew  into  shape  the  stones 
that  they  made  their  altars  of,  but  pile  them  up  as 
they  were,  in  the  rough.  This  rule  being  pre- 
scribed before  the  establishment  of  the  ceremonial 
law,  which  appointed  altars  much  more  costly,  in- 
timates, that,  after  the  period  of  that  law,  plainness 
should  be  accepted  as  the  best  ornament  of  the  ex- 
ternal services  of  religion,  and  that  gcspel-worship 
should  not  be  performed  with  external  pomp  and 
gaiety.  The  beauty  of  holiness  needs  no  paint,  nor 
do  those  do  any  service  to  the  spouse  of  Christ  that 
dress  her  in  the  attire  of  a harlot,  as  the  church  of 
Rome  does:  an  altar  of  earth  does  best. 

2.  To  make  their  altars  very  low,  (v.  26A  so 
that  they  might  not  go  up  by  steps  to  them.  That 
the  higher  the  altar  was,  and  the  nearer  heaven, 
the  more  acceptable  the  sacrifice  was,  was  a foolish 
fancy  of  the  heathen,  who  therefore  chose  high 
places;  in  opposition  to  which,  and  tt  show  that  it 
IS  the  elevation  of  the  heart,  not  of  the  sacrifice, 
that  God  looks  at,  they  were  here  ordered  to  make 
their  altars  low:  we  may  suppose  that  the  altars 
they  reared  in  the  wildemess,  and  other  occasional 
altars,  were  designed  only  for  the  sacrifice  of  one 
beast  at  a time:  but  the  altar  in  Solomon’s  temple, 
which  was  to  be  made  much  longer  and  broader, 
that  it  might  contain  many  sacrifices  at  once,  was 
made  ten  cubits  high,  that  the  height  might  bear  a 
decent  proportion  to  the  length  and  breadth ; and  to 
that  it  was  requisite  they  should  go  up  by  steps, 
which  yet,  no  doubt,  were  so  contrived  as  to  pre- 
vent the  inconvenience  here  spoken  of,  the  disco- 
very of  their  nakedness  thereon. 

III.  They  are  here  assured  of  God’s  gracious 
acceptance  of  their  devotions,  wherever  they  were 
paid  according  to  his  will;  (r.  24.)  In  all  filaces 
where  I record  my  name,  or  where  my  name  is  re- 
corded, that  is,  where  I am  worshipped  in  sincerity, 
I will  come  unto  thee,  and  I will  bless  thee.  After- 
ward, God  chose  one  particular  place  wherein  to 
record  his  name;  but  that  being  taken  away  now 
under  the  gospel,  when  men  are  encouraged  to  pray 
every  where,  this  jjromise  revives  in  its  {‘nil  extent, 
that,  wherever  God’s  people  meet  in  his  name  to 
worshi])  him,  he  will  be  in  the  midst  of  them:  he 
will  honour  them  with  his  presence,  and  reward 
them  with  the  gifts  of  his  grace;  there  he  will 
come  unto  them,  and  will  bless  them,  and  more 
than  this  we  need  not  desire  for  the  beautifying  of 
our  solemn  assemblies. 


307 


EXODUS,  XXI. 


CHAP.  XXL 

The  laws  recorded  in  this  chapter  relate  to  the  fifth  and 
sixth  commandments  ; and  though  they  are  not  accom- 
modated to  our  constitution,  especially  in  point  of  servi- 
tude, nor  are  the  penalties  annexed  binding  on  us,  yet 
they  are  of  great  use  for  the  explanation  of  the  moral 
law,  and  the  rules  of  natural  justice.  Here  are  several 
enlargements,  I.  Upon  the  fifth  commandment,  which 
concerns  particular  relations.  1.  The  duty  of  masters 
toward  their  servants;  their  men-servants,  (v.  2.. 6.) 
and  maid-servants,  v.  7 . . 11.  2.  The  punishment  of  dis- 

obedient children  that  strike  their  parents,  (v.  lo.)  or 
curse  them,  v.  17.  11.  Upon  the  sixth  commandment, 

which  forbids  all  violence  offered  to  the  person  of  a man. 
Here  is,  1.  Concerning  murder,  v.  12..  14.  2.  Man- 
stealing, V.  16.  3.  Assault  and  battery,  v.  18,  19.  4. 

Correcting  a servant,  v.  20,  21.  5.  Hurting  a woman 

with  child,  v.  22,  23.  6.  The  law  of  retaliation,  v.  24, 

25.  7.  Maiming  a servant,  v.  26,  27.  8.  An  ox  goring, 

r.  28.  .32.  9.  Damage  by  opening  a pit,  v.  33,  34.  10. 

Cattle  fighting,  v.  35,  36. 

1 these  are  the  judgments  which 

1.^  thou  shalt  set  belbre  them.  2.  If 
tliou  buy  a Hebrew  servant,  six  years  he 
shall  serve ; and  in  the  seventh  he  shall  go 
oul  free  for  nothing.  3.  If  he  came  in  by 
himself,  he  shall  go  out  by  himself:  if  he 
were  married,  then  his  wife  shall  go  out  with 
him.  4.  If  his  master  have  given  him  a 
wife,  and  she  have  borne  him  sons  or  daugh- 
ters ; the  wife  and  her  children  shall  be  her 
master’s,  and  he  shall  go  out  by  himself. 
5.  And  if  the  servant  shall  plainly  say,  I love 
my  master,  my  wife,  and  my  children  ; I will 
not  go  out  free  : 6.  Then  his  master  shall 

bring  him  unto  the  judges ; he  shall  also 
bring  him  to  the  door,  or  unto  the  door-post ; 
and  his  master  shall  bore  his  ear  through 
with  an  awl ; and  he  shall  serve  him  for 
ever.  7;  And  if  a man  sell  his  daughter  to 
be  a maid-servant,  she  shall  not  go  out  as 
the  men-servants  do.  8.  If  she  please  not 
her  master,  who  hath  betrothed  her  to  him- 
self, then  shall  he  let  her  be  redeemed : to 
sell  her  unto  a strange  nation  he  shall  have 
no  power,  seeing  he  hath  dealt  deceitfully 
with  her.  9.  And  if  he  hath  betrothed  her 
unto  his  son,  he  shall  deal  with  her  after 
the  manner  of  daughters.  10.  If  he  take 
him  another  wife^  her  food,  her  raiment, 
and  her  duty  of  marriage,  shall  he  not  di- 
minish. 11.  And  if  he  do  not  these  three 
unto  her,  then  shall  she  go  out  free  without 
money. 

The  first  verse  is  the  general  title  of  the  laws 
contained  in  this  and  the  two  following  chapters; 
some  of  them  relating  to  the  religious  worship  of 
God,  but  most  of  them  relating  to  matters  between 
man  and  man.  Their  government  being  purely  a 
Theocracy,  that  which  in  other  states  is  to  be 
settled  by  human  prudence  was  directed  among 
them  by  a divine  appointment,  so  that  the  constitu- 
tion of  their  government  was  peculiarly  adapted  to 
make  them  happy.  These  laws  are  called  judg- 
ments, because  they  are  framed  in  infinite  wisdom 
and  equity,  and  because  their  magistrates  were  to 
give  judgment  according  to  them.  God  delivered 
them  privately  to  Moses,  and  he  was  to  communi- 


] cate  them  to  the  people.  In  the  doubtful  cases  that 
I had  hitherto  ( ccurred,  Moses  had  particularly  in- 
' quired  of  God  for  them,  as  appeared,  ch.  18.  1.5, 

I but  now  God  ga\  e him  statutes  in  general  by  which 
! to  determine  particular  cases,  which  likewise  he 
must  apply  to  other  like  cases  that  might  happen, 
which,  tailing  under  the  same  reason,  fell  under  the 
same  rule. 

He  begins  with  the  laws  eonceining  servants, 
commanding  mercy  and  moderation  toward  them. 
The  Israelites  had  lately  been  ser\  ants  themselves; 
and  now  that  they  were  become,  not  only  their  own 
masters,  but  masters  of  servants  too,  lest  thev. 
should  abuse  their  servciits,'  as  thev  themselves  had 
been  abused  and  ruled  with  rigour  by  the  Egyptian 
task-masters,  provision  evas  made  by  these  laws  for 
the  mild  and  gentle  usage  of  servants.  Note,  If 
those  who  have  had  power  over  us,  have  been  in- 
jurious to  us,  that  will  not  in  the  least  excuse  us  if 
we  be  in  like  manner  injurious  to  those  who  are 
under  our  power,  but  will  rather  aggravate  our 
crime,  because,  in  that  case,  we  may  the  more 
easily  put  our  souls  into  their  souls’  stead. 

Here  is, 

1.  A law  concerning  men-servants,  sold,  either  by 
themselves,  or  their  parents,  through  poverty,  or 
by  the  judges,  for  their  crimes;  even  those  oi  the 
latter  s'  rt  (if  Hebrews)  were  to  continue  in  slavery 
but  seven  years  at  the  mest,  in  which  time  it  was 
taken  for  granted  that  they  would  sufficiently  smart 
for  their  folly  or  offence.  At  seven  years’  end,  the 
servant  should  either  go  out  free,  (n.  2,  3.)  or  his 
servitude  should  fmm  thenceforward  be  his  choice, 

I V.  5,  6.  If  he  had  a w fe  given  him  by  his  master, 
and  children,  he  might  either  leave  them  and  go  out 
! free  himself,  or,  if  he  had  such  a kindness  for  them, 
that  he  wcu’d  rather  tany  with  them  in  bondage 
than  go  out  at  liberty  with;  ut  them,  he  was  to  have 
his  ear  bored  through  to  the  door-post,  and  serve 
till  the  death  of  his  master,  ' r the  year  of  jubilee. 
By  this  law,  God  taught,  (1.)  The  Hebrew  servants’ 
generosity,  and  a noble  lo\  e of  liberty,  for  they 
were  the  Lord’s  freemen;  a mark  of  disgrace  must 
be  put  upon  him  who  refused  liberty  when  he 
might  have  it,  though  he  refused  it  upon  considera- 
tions otherwise  laudable  enough.  Thus  Christians, 
being  bought  ivith  a jirke,  and  called  unto  liberty, 
must  not  be  the  servants  of  men,  n r of  the  lusts  of 
men,  1 Cor.  7.  23.  There  is  a free  and  princely 
spirit  that  much  helps  to  uphold  a Christian,  Ps. 
51.  12.  He  likewise  taught,  (2.)  The  Hebrew 
masters  not  to  trample  upon  their  poor  servants, 
knowing,  not  only  that  they  had  been  by  birth  upon 
a level  with  them,  but  that,  in  a few  years,  they 
would  be  so  again.  Thus  Christian  mastei's  must 
look  with  respect  on  believing  servants,  Philcm.  16. 
This  law  will  be  further  useful  to  us,  [1.]  To  illus- 
trate the  right  God  has  to  the  children  of  believing 
parents,  as  such,  and  the  place  they  have  in  his 
church.  They  are  by  baptism  enrolled  among  his 
servants,  because  they  are  bom  in  his  house,  for 
they  are  therefore  born  unto  him,  Ezek.  16.  20. 
David  owns  himself  God’s  servant,  as  he  was  the 
son  of  his  hand-maid,  (Ps.  116.  16.)  and  therefore 
entitled  to  protection,  Ps.  86.  16.  [2.]  To  explain 

the  obligation  which  the  great  Redeemer  laid  up  n 
himself  to  prosecute  the  work  of  our  salvation,  fer 
he  says,  (Ps.  40.  6. ) AI ine  ears  hast  thou  opened, 
which  seems  to  allude  to  this  law.  He  loved  h's 
Father,  and  his  captive-spouse,  and  the  children  that 
’Were  given  him,  and  "would  not  go  out  free  from 
his  undertaking,  but  engaged  to  sei-vein  it  for  ever, 
Isa.  42.  1,  4.  Much  mere  reas'n  have  we  thus  to 
engage  ourselves  to  ser\  e God  for  ever;  we  hav< 
all  the  reason  in  the  w'orld  to  love  our  Master  .and 
his  work,  and  to  have  our  ears  bored  to  his  dooi' 
posts,  as  those  who  desire  not  to  go  out  free  fnnn 


•508 


EXODUS.  XXl. 


his  service,  but  to  be  found  more  and  more  free  to 
't,  and  in  it,  Ps.  84.  10. 

2.  Concerning  maidservants,  whom  their  pa- 
rents, through  extreme  poverty,  had  sold  when 
they  were  very  young,  to  such  as  they  hoped  would 
marry  them  when  they  grew  up;  it  they  did  not, 
yet  they  must  not  sell  them  to  strangers,  but  rather 
rtudy  how  to  make  them  amends  tor  their  disap- 
ointment;  if  they  did,  they  must  maintain  them 
andsomely,  v.  7. . 11.  Thus  did  God  provide  for 
the  comfort  and  reputation  of  the  daughters  of 
Israel,  and  has  taught  husbands  to  give  honour  to 
their  wives,  (be  their  extraction  ever  so  mean,)  as 
to  the  weaker  vessels,  1 Pet.  3.  7. 

1 2.  He  that  smiteth  a man,  so  that  he 
die,  shall  be  surely  put  to  death.  13.  And 
if  a man  lie  not  in  wait,  but  God  deliver 
him  into  his  hand;  then  I will  appoint  thee 
a place  whither  he  shall  flee.  14.  But  if 
a man  come  presumptuously  upon  his 
neighbour,  to  slay  him  with  guile;  thou 
shalt  take  him  from  mine  altar,  that  he  may 
die.  15.  And  he  that  smiteth  his  father,  or 
his  mother,  shall  surely  be  put  to  death. 
16.  And  he  that  stealeth  a man,  and  selleth 
him,  or  if  he  be  found  in  his  hand,  he  shall 
surely  be  put  to  death.  1 7.  And  he  that 
curseth  his  father,  or  his  mother,  shall  surely 
be  put  to  death.  18.  And  if  men  strive 
together,  and  one  smite  another  with  a 
stone,  or  with  his  fist,  and  he  die  not,  but 
keepeth  his  bed  ; 19.  If  he  rise  again,  and 

walk  abroad  upon  his  staff,  then  shall  he 
that  smote  hhn  be  quit : only  he  shall  pay 
for  the  loss  of  his  time,  and  shall  cause  him 
to  be  thoroughly  healed.  20.  And  if  a man 
smite  his  servant,  or  his  maid,  with  a rod, 
and  he  die  under  his  hand ; he  shall  be 
surely  punished.  21.  Notwithstanding,  if 
he  continue  a day  or  twm,  he  shall  not  be 
punished  : for  lie  is  his  money. 

Here  is, 

1.  A law  crncerning  murder;  he  had  lately  said. 
Thou  shalt  not  kill;  here  he  provides,  (1.)  For  the 
punishing  of  wilful  murder;  (^.  12.)  lie  that  smi- 
teth a man,  whether  upon  a sudden  passion,  or  in 
malice  prepense,  so  that  he  die,  the  government 
must  take  care  that  the  murderer  be  fiut  to  death, 
according  to  that  ancient  law,  (Gen.  9.  6.)  JVhoso 
theddo6h  man's  blood,  by  man  shall  his  bluod  hr 
shed.  God,  who,  by  his  providence,  gives  and 
maintains  life,  thus,  by  h’S  law,  protects  it:  so  that 
mercy  showed  to  a wilful  murderer  is  real  enmity 
to  all  mankind  besides:  such  a one,  God  here  says, 
shall  be  taken  even  from  his  altar,  {v.  14.)  to 
which  he  might  flee  for  protection;  and  if  God  will 
not  shelter  him,  let  him  fee  to  the  pit,  and  let  no 
man  stay  him.  (2.)  For  the  relief  of  such  as  were 
killed  by  accident,  per  infortunium — by  misfortune, 
as  our  law  expresses  it,  or  chance-medley,  when  a 
man,  in  doing  a lawful  act,  without  intent  of  hurt  to 
any,  happens  to  kill  another,  or,  as  it  is  here 
described,  God  delivers  him  into  his  hand;  for 
nothing  comes  to  pass  by  chance:  what  seems  to  us 
purely  casual,  is  ordered  liy  the  Divine  Providence, 
for  wise  and  holy  ends,  secret  to  us.  In  this  case, 
God  provided  cities  of  refuge  for  the  protection  of 
those  whose  infelicity  it  was,  but  not  their  fault,  to 


occasion  the  death  of  another,  v.  13.  With  us, 
who  know  no  avengers  of  blood  but  the  magistrates, 
the  law  itself  is  a sufficient  sanctuary  ter  those 
whose  minds  are  innocent,  though  their  hands  are 
guilty,  and  there  needs  no  other. 

2.  Concerning  rebellious  child:  en;  it  is  here  made 
a capital  crime,  to  be  punished  with  death,  for 
children,  either,  (1.)  To  strike  their  parents,  {y. 
15. ) so  as  either  to  draw  blood,  or  to  make  the 
place  struck,  black  and  blue.  Or,  (2.)  To  curse 
their  parents,  (x;.  17.)  if  they  profaned  any  name 
of  God  in  doing  it,  as  the  rabbins  say.  Note,  The 
nndutiful  behaviour  of  children  toward  their  pa- 
rents is  a very  great  provocation  to  God  our  com- 
mon Father;  and  if  men  do  not  pun  sh  it,  he  will. 
Those  are  perfectly  lost  to  all  v'rtuc,  ;ind  abandon- 
ed to  all  wickedness,  that  have  broken  through  th.e 
bonds  of  filial  reverence  and  duty  to  such  a degree 
as  in  word  or  action  to  abuse  their  own  parents. 
What  yoke  will  they  bear,  that  ha  e shaken  off 
this.^  Let  children  take  heed  of  eute  taining  in 
their  minds  any  such  thought  or  ’passions  toward 
their  parents  as  savour  of  undutifulness  and  con- 
tempt; for  the  righteous  God  searches  the  heart. 

3.  Here  is  a law  against  man-stealing;  (r.  16.) 
He  that  steals  a man,  woman,  or  child,  with  a de- 
sign to  sell  them  to  the  Gent  les,  (for  no  Israelites 
would  buy  them,)  was  adjudged  to  death  bv  this 
statute;  which  is  ratified  by  the  apostle,  (1  Tim.  1. 
10.)  where  men-stealcrs  are  reck'  ned  among  those 
wicked  ones  against  whom  laws  must  be  made  by 
Christian  princes. 

4.  Care  is  here  taken,  t.ud  satisfaction  be  made 
for  hurt  done  to  a person,  th  ugh  death  do  not  en- 
sue, V.  18,  19.  He  that  did  the  hurt  must  be  ac- 
countable for  damages,  and  p:iy,  not  only  for  the 
cure,  but  for  the  loss  of  time:  to  which  the  Jews 
add,  that  he  must  likewise  give  some  recompenre, 
both  for  the  pain  and  for  the  blemish,  if  there  were 
any. 

5.  Direction  is  given  what  should  be  done,  if  a 
seiwant  died  by  his  master’s  correction.  This  ser- 
c’ant  must  not  be  an  Israelite,  but  a Gentile  slave, 
as  the  negroes  to  our  planters;  and  it  is  supposed 
that  he  smite  him  with  a rod,  and  not  with  any 
thing  that  was  likely  to  give  a moi  tal  wound;  vet, 
if  he  died  under  his  hand,  he  should  be  punishecl 
for  his  cruelty,  at  the  discretion  of  the  judges, 
ujion  consideration  of  circumstances,  v.  20.  But 
if  he  continued  a day  or  two  after  the  correction 
given,  the  master  was  supposed  to  suffer  enough  by 
losing  his  servant,  v.  21.  Our  law  makes  the  death 
of  a servant,  by  his  master’s  reasonable  beating  of 
him,  but  chance-medley.  Yet  let  all  masters  take 
heed  of  tyrannizing  over  their  servants;  the  gospel 
teaches  them  even  io  forbear,  and  moderate  threat- 
enings,  (Eph.  6.  9.)  considering,  with  holy  Job, 
JVhat  shall  J do,  when  God  riseth  up?  Job  31. 
13. . 15. 

22.  If  men  strive,  and  hurt  a woman 
with  child,  so  that  her  fruit  depart  from  her; 
and  yet  no  mischief  follow ; Iiq  shall  be 
surely  punished,  accordiiiii;  as  the  woman’s 
husband  will  lay  upon  him ; and  he  shall 
pay  as  the  judges  determhe.  23.  And  if 
amj  mischief  follow,  then  thou  shalt  give 
life  for  life,  24.  Eye  for  eye,  tooth  foi 
tooth,  hand  for  hand,  foot  for  foot,  25 
Burning  for  burning,  wound  for  wound, 
stripe  for  stripe.  26.  And  if  a man  smite 
the  eye  of  his  servant,  or  the  eye  of  his 
maid,  that  it  perish;  he  shall  let  him  g" 


309 


EXODUS,  XXI. 


free  for  his  eye’s  sake.  27.  And  if  he  smite 
out  his  man-servant’s  tooth,  or  his  maid- 
servant’s tooth ; he  shall  let  him  go  free  for 
his  tootli’s  sake.  28.  If  an  ox  gore  a man 
or  a woman,  that  they  die;  then  the  ox 
shall  be  surely  stoned,  and  his  flesh  shall 
not  be  eaten ; but  the  owner  of  the  ox  shall 
be  quit : 29.  But  if  the  ox  were  wont  to 

push  with  his  horn  in  time  past,  and  it  hath 
been  testified  to  his  owner,  and  he  hath  not 
kept  him  in,  but  that  he  hath  killed  a man 
or  a woman ; the  ox  shall  be  stoned,  and 
his  owner  also  shall  be  put  to  death.  30. 
If  there  be  laid  on  him  a sum  of  money, 
then  he  shall  &ive,  for  the  ransom  of  his  life, 
whatsoever  is  laid  upon  him.  31 . Wliether 
he  have  gored  a son.  or  have  gored  a 
daughter,  according  to  this  judgment  shall 
it  be  done  unto  him.  32.  If  the  ox  shall 
push  a man-servant,  or  maid-servant;  he 
shall  give  unto  their  master  thirty  shekels  of 
silver,  and  thei  ox  shall  be  stoned.  33. 
And  if  a man  shall  open  a pit,  or  if  a man 
shall  dig  a pit,  and  not  cover  it,  and  an  ox 
or  an  ass  fall  therein ; 34.  The  owner  of 

the  pit  shall  make  it  good,  and  give  money 
unto  the  owner  of  them;  and  the  dead 
beast  shall  be  his.  35.  And  if  one  man’s 
ox  hurt  another’s,  that  he  die,  then  they 
shall  sell  the  live  ox,  and  divide  the  money 
of  it;  and  the  dead  ox  also  they  shall  divide. 
36.  Or  if  it  be  known  that  the  ox  hatli  used 
to  push  in  time  past,  and  his  owner  hath 
not  kept  him  in;  he  shall  surely  pa}^  ox  for 
ox ; and  the  dead  shall  be  his  own. 

Observe  here, 

I.  The  particular  care  which  the  law  took  of  wo- 
men with  child,  that  no  hurt  should  be  done  them, 
which  might  occasion  their  miscarrying.  The  law 
of  nature  obliges  us  to  be  very  tender  in  that  case, 
lest  the  tree  and  fruit  be  destroyed  together,  v.  22, 
23.  Women  with  child,  who  were  thus  taken  un- 
der the  special  protection  of  the  law  of  God,  if  they 
live  in  his  fear,  may  still  believe  themselves  under 
the  speci  d protection  of  the  providence  of  God, 
and  hope  that  they  shall  be  sar^ed  in  child-bearing. 
On  this  occasion  comes  in  that  general  law  of  reta- 
liation, which  our  Sa\  iour  refers  to,  Matth.  5.  38, 
An  eye  for  an  eye.  Now,  1.  The  execution  of  this 
law  is  not  hereby  put  into  the  hands  of  private 
persons,  as  if  every  man  might  avenge  himself; 
which  would  introduce  universal  confusion,  and 
make  men  like  the  fishes  of  the  sea.  The  tradi- 
tion of  the  elders  seems  to  ha^  e put  this  corrupt 
gloss  upon  it;  in  opposition  to  vhicb,  cur  Savi  ur 
commands  us  to  forgive  injuries,  and  not  to  medi- 
tate revenge,  Matth.  5.  39.  2.  God  often  executes 

it  in  the  course  of  his  providence,  making  the  pun- 
ishment, in  many  cases,  to  answer  to  the  sin,  as 
Judg.  1.  7.  Isa.  33.  1.  Hab.  2.  13.  Matth.  26.  52. 
3.  Magistrates  ought  to  have  an  eye  to  this  rule,  in 
punishing  offenders,  and  doing  right  to  those  that 
are  injured.  Consideration  must  be  had  of  the  na- 
ture, quality,  and  degree,  of  the  wmong  done,  that 
reparation  may  be  made  to  the  party  injured,  and 
others  deferred  from  doing  the  like;  either  an  eye 


I shall  go  for  an  eye,  or  the  forfeited  eye  shall  be  re- 
I deemed  by  a sum  of  money.  Note,  He  that  does 
wrong  must  expect,  one  way  or  other,  to  receive 
according  to  the  wrong  he  has  done.  Col.  3.  25. 
God  sometimes  brings  men's  violent  dealings 
ujion  their  own  heads;  (Ps.  7.  16.)  and  ma- 
gistrates are  in  this  the  ministers  of  his  justice,  that 
they  are  avengers,  (Rom.  13.  4.)  and  they  shall  not 
bear  the  sword  in  vain. 

II.  The  care  God  took  of  servants;  if  their  mas- 
ters maimed  them,  though  it  was  only  striking  out 
a tooth,  that  should  be  their  discharge,  v.  26,  27. 
This  was  intended,  1.  To  prevent  their  being  abus- 
ed; masters  would  be  careful  not  to  offer  them  any 
violence,  lest  they  should  lose  their  service.  2.  To 
comfort  them,  if  they  were  abused;  the  loss  of  a 
limb  should  be  the  gaining  of  their  liberty,  which 
would  do  something  toward  balancing  both  the 
pain  and  disgrace  they  underwent.  Nay, 

III.  Does  God  take  care  for  oxen'/  Yes,  it  appears, 
by  the  following  laws  in  this  chapter,  that  he  does, 
foroursakes,  1 Cor.  9.  9,  10.  The  Israelites  are 
here  directed  what  to  do, 

1.  In  case  of  hurt  done  by  oxen,  rr  any  other 
brute-creature;  for  the  law,  doubtless,  was  designed 
to  extend  to  all  parallel  cases.  ( 1. ) As  an  instance  of 
God’s  care  of  the  life  of  man,  (though  forfeited  a 
thousand  times  into  the  hands  of  di\ine  justice,) 
and  in  token  of  his  detestation  of  the  sin  of  murder; 
if  an  ox  killed  any  man,  woman,  or  child,  the  ox 
was  to  be  stotied,  v.  28.  And  because  the  greatest 
honour  of  the  inferior  creatures,  is,  to  be  seiwicea- 
ble  to  man,  the  criminal  is  denied  that  honour,  his 
flesh  shall  not  be  eaten.  Thus  God  would  keep  up 
in  the  minds  of  his  peo])le,  a rooted  abhon-ence  of 
the  sin  of  murder,  and  every  thing  that  was  barba- 
rous. (2.)  To  make  men  careful  that  none  of  their 
cattle  might  do  hurt,  but  that,  by  all  means  possi- 
ble, mischief  might  be  prevented;  if  the  owner  of 
the  beast  knew  tliat  he  was  mischievous  he  must 
answer  for  the  hurt  done,  and,  according  as  tlie 
circumstances  of  the  case  pro\  ed  him  to  be  more  or 
less  accessary,  he  must  either  be  put  to  death,  cr 
ransom  his  life  with  a sum  of  money,  v.  29- *32. 
Some  of  our  ancient  books  make  this  felony,  by  the 
common-law  of  England,  and  gi\e  this  reason, 
“ The  owner,  bv  suffering  his  beast  to  go  at  liberty, 
when  he  knew  it  to  be  mischievous,  shows  that  lie 
was  very  willing  that  hurt  should  be  done.”  Note, 
It  is  not  enough  for  us  net  to  do  mischief  curselves, 
but  we  must  take  care  that  no  mischief  be  done  by 
those  whom  it  is  in  our  power  to  restrain,  whether 
man  or  beast. 

2.  In  case  of  hurt  done  to  oxen,  or  other  cattle 
If  they  fall  into  a pit,  and  perish  there,  he  that 
opened  the  pit  must  make  good  the  loss,  v.  33,  34. 
Note,  we  must  take  heed,  not  only  of  doing  that 
which  will  be  hurtful,  but  of  doing  that  which  inay 
be  so.  It  is  not  enough  not  to  design  and  devise 
mischief,  but  we  must  contrive  to  prevent  mischief; 
else  we  become  accessary  to  our  neighbours’  dam- 
age: mischief  done  in  malice  is  the  gi'eat  transgres- 
sion; but  mischief  done  through  negligence,  and  for 
want  of  due  care  and  consideration,  is  not  without 
fault,  but  ought  to  be  reflected  upon  with  regret, 
accoi’ding  as  the  degree  of  the  mischief  is:  espe- 
cially, we  must  be  careful  that  we  do  nothing  to 
make  ourselves  accessary  to  the  sins  of  others,  by 
laying  an  occasion  of  offence  in  our  brother’s  way, 
Rom.  14.  13. 

If  cattle  fight,  and  one  kill  another,  the  o-wners 
shall  equally  share  in  the  loss,  v.  35.  Only,  if  the 
beast  that  had  done  the  harm  was  known  to  the 
owner  to  have  been  mischievous,  he  shall  answer 
for  the  damage,  because  he  ought  either  to  have 
killed  him,  or  kept  him  up,  v.  36.  The  detenni- 
i nations  of  these  cases  carry  with  them  the  evidence 


310 


EXODUS,  XXII. 


of  their  own  equity,  and  give  such  rules  of  justice 
as  were  then,  and  are  still,  in  use,  for  the  deciding 
of  similar  controversies  that  arise  between  man 
and  man.  But  1 conjecture  that  these  cases  might 
be  specified,  rather  than  others,  (though  some  of 
them  seem  minute,)  because  they  were  then  cases 
in  fact  actually  depending  before  Moses;  for,  in  the 
wilderness,  where  they  1 y closely  encamped,  and 
had  their  flocks  and  herds  among  them,  such  mis- 
chiefs as  these  last  mentioned  were  likely  enough 
to  occur.  I'll  a which  we  are  taught  by  these 
laws,  is,  that  we  be  very  careful  to  do  no  wrong, 
either  directly  or  ind.rectly;  but  that,  if  we  have 
done  wrong,  ive  must  be  \ ery  willing  to  make  sa- 
tisfaction, and  desirous  that  nobody  may  lose  by  us. 

CHAP.  XXII. 

The  laws  of  this  chapter  relate,  I.  To  the  eighth  command- 
ment, concernin'^  theft;  (v.  1..4.)  Trespass  by  cattle; 
(v.  5.)  Damage  by  lire;  (v.  6.)  Trusts  (v.  7..  13.)  Bor- 
rowing cattle,  (v.  14,  lo.)  or  money,  v.  25. -27.  II.  To 
the  seventh  coniinumlinent.  Against  fornication;  (v. 
16,  17.)  Bestiality,  v.  19.  III.  To  the  first  table,  forbid- 
ding witchcraft,' (v.  13.)  Idolatry,  v.  20.  Commanding 
to  ofier  the  first  fruits,  v.  29,  30.  IV.  To  the  poor,  v. 
21*  >24.  V.  To  the  civil  government,  v.  28.  VI  To 
the  peculiarity  of  the  Jewish  nation,  v.  31. 

1.  "I'F  a man  shall  steal  an  ox,  or  a sheep, 

JLand  kill  it,  oi-  sell  it;  he  shall  restore 
five  oxen  for  an  ox,  and  four  sheep  for  a 
sheep.  2.  If  a thief  he  found  breaking  up, 
and  be  smitten  that  he  die,  there  shall  no 
blood  be  shed  for  him.  3.  If  the  sun  be 
risen  upon  him,  there  shall  be  blood  shed  for 
him  ; for  he  should  make  full  restitution : 
if  he  have  nothing,  then  he  shall  be  sold  for 
his  theft.  4.  If  the  theft  be  certainly  found 
in  his  hand  aliv(%  whether  it  be  ox,  or  ass, 
or  sheep,  he  shall  restore  double.  5.  If  a 
man  shall  cause  a field  or  vineyard  to  be 
eaten,  and  shall  put  in  his  beast,  and  shall 
feed  in  another  man’s  field  ; of  the  best  of 
his  own  field,  and  of  the  best  of  his  own 
vineyard,  shall  he  make  restitution.  6.  If 
fire  break  out,  and  catch  in  thorns,  so  that 
the  stacks  of  corn,  or  the  standing  corn,  or 
the  field,  be  consumed  theretrith  ; he  that 
kindled  the  fire  shall  surely  make  restitution. 

Here  arc  the  laws, 

1.  Concerning  theft,  which  arc  these;  (1.)  If  a 
man  steal  any  cattle,  (in  which  the  wealth  of  those 
times  chiefly  consisted,)  and  they  be  found  in  his 
custody,  he  must  restore  double,  v.  4.  Thus  he 
must  both  satisfy  for  the  wrong,  and  suffer  for  the  | 
crime.  But  it  was  afterward  provided,  that,  if  the 
thief  were  touched  in  conscience,  and  voluntarily  j 
confessed  it,  before  it  was  discovered  or  inquired  in-  j 
to  by  any  other,  then  he  should  only  make  restitu-  1 
tion  of  what  he  had  stolen,  and  add  to  it  a fifth  part, 
I.ev.  6.  4,  5.  (2.)  If  he  had  killed  or  sold  the 

sheep  or  ox  he  had  stolen,  and  therebv  i)ersisted  in 
his  crime,  he  must  restore  Jive  oxen  for  an  ox,  and  '' 
four  sheep  for  a sheep;  (v.  1.)  more  for  an  ox  than 
for  a sheep,  because  the  owner,  beside  all  the 
other  profit,  lost  the  daily  labour  of  his  ox.  This 
law  teaches  us,  that  fraud  and  injustice,  so  far  from 
enriching  men,  will  impoverish  them:  if  we  unjust- 
Iv  get  and  keep  that  which  is  another’s,  it  will  not 
I nly  waste  itself,  but  it  will  consume  that  which  is 
I ui  own.  (3.)  If  he  was  not  able  to  make  restitu- 


tion, he  must  be  sold  for  a slave,  v.  3.  The  ccurt 
of  judgment  was  to  do  it,  and  it  is  gi’ob  ble  that  the 
person  robbed  had  the  money.  Thus  with  us,  in 
some  cases,  felons  are  transported  into  plantations 
where  alone  Englishmen  know  v/hat  slavery  is. 
(4.)  If  a thief  broke  a house  in  the  night,  and  was 
killed  in  the  doing  of  it,  his  blood  was  upon  his  own 
head,  and  should  not  be  required  at  the  hand  of 
him  that  shed  it,  v.  2.  As  he  that  does  an  unlaw- 
ful act  bears  the  blame  of  the  mischief  that  follows 
to  others,  so  likewise  of  that  which  follows  to  him- 
self. A man’s  house  is  h s castle,  and  .God’s  law, 
as  well  as  man’s,  sets  a guard  upon  it;  he  that  as- 
saults it  does  it  at  his  peril.  Yet  if  it  were  in  the 
day-time  that  the  thief  was  killed,  he  that  killed 
him  must  be  accountable  for  it,  {v.  3.)  unless  it 
were  in  the  necessary  defence  of  his  own  life.  Note, 
We  ought  to  be  tender  of  the  lives  even  6f  bad  men; 
the  magistrate  must  right  us,  and  we  must  not 
avenge  ourseh  es. 

2.  Concerning  trespass,  v.  5.  He  that  wilfully 
put  his  cattle  into  his  neighbour’s  field,  must  make 
restitution  of  the  best  of  his  own.  Our  law  makes 
a much  greater  difference  between  this  and  other 
thefts,  than  the  law  of  Moses  did.  The  Jews  hence 
obser\  ed  it  as  a general  rule,  that  restitution  must 
always  be  made  of  the  best,  and  that  no  man  should 
keep  any  cattle  that  were  likely  to  tre^ass  upon 
his  neighbours,  or  do  them  any  damage.  We  should 
be  more  careful  not  to  do  wrong,  than  not  to  suf- 
fer wrong,  because  to  suffer  wrong  is  only  an  afflic- 
tion, but  to  do  wrong  is  a sin,  and  sin  is  always 
worse  than  affliction. 

3.  Concerning  damage  done  by  fire,  v.  6.  He 
that  designed  only  the  burning  of  thorns,  might  be- 
come accessary  to  the  buniing  of  com,  and  should 
not  be  held  guiltless.  Men  of  hot  and  eager  spirits 
should  take  heed,  lest,  while  they  pretend  only  to 
pluck  up  the  tares,  they  root  out  the  wheat  also.  If 
the  fire  did  mischief,  he  that  kindled  it  must  an- 
swer for  it,  though  it  could  not  be  proved  that  he 
designed  the  mischief.  Men  must  suffer  for  theii 
carelessness,  as  well  as  for  their  malice.  We  must 
take  heed  of  beginning  strife;  for  though  it  seem 
but  little,  we  know  not  how  great  a matter  it  may 
kindle,  which  we  must  bear  the  blame  of,  if,  with 
the  madman,  we  cast  fire-brands,  arrows,  and 
death,  and  pretend  we  mean  no  harm.  It  will  make 
us  very  careful  of  ourselves,  if  we  consider  that  we 
are  accountable,  not  only  for  the  hurt  we  do,  but 
for  the  hurt  we  occasion,  through  inadvertency. 

7.  If  a man  shall  deliver  unto  liis  neigh- 
bour money  or  stuff  to  keep,  and  it  be  stolen 
out  of  the  man’s  house ; if  the  thief  be 
found,  let  him  pay  double.  8.  If  the  thief 
be  not  found,  then  the  master  of  the  house 
shall  be  brought  unto  the  judges,  to  see 
j whether  he  have  put  his  hand  unto  his 
! neighbour’s  goods.  9.  For  all  manner  of 
j trespass,  whether  it  be  for  ox,  for  ass,  for  sheep, 
j for  raiment,  or  for  any  manner  of  lost  thing, 

I which  another  challengeth  to  be  his,  the 
cause  of  both  parties  shall  come  before  the 
judges  ; anf  whom  the  judges  shall  con- 
' demii,  he  shall  pay  double  unto  his  neigh- 
bour. 10.  If  a man  deliver  unto  his  neigh- 
bour an  ass,  or  an  ox,  or  a sheep,  or  any 
beast,  to  keep  ; and  it  die,  or  be  hurt,  or  dri- 
ven away,  no  man  seeing  it : 11.  Then  shall 
an  oath  of  the  1 > rd  be  between  them  b i h, 
that  he  hath  not  put  his  hand  unto  his  neigh- 


EXODUS,  XXII. 


311 


DOur’s  goods ; and  the  owner  of  it  shall  ac-  ^ 
cept  thereof^  and  he  shall  not  make  it  good.  ‘ 

12.  And  if  it  be  stolen  from  him,  he  shall 
make  restitution  unto  the  owner  thereof. 

13,  If  it  be  torn  in  pieces,  then  let  him 
bring  it  for  witness,  and  he  shall  not  make 
good  that  v/hich  was  torn.  14.  And  if  a 
man  borrow  aught  of  his  neighbour,  and  it 
be  hurt  or  die,  the  owner  thereof  being  not 
with  it ; he  shall  surely  make  it  good.  13. 
But  if  the  owner  thereof  he  with  it,  he  shall 
not  make  it  good  : if  it  be  a hired  thing,  it 
came  for  his  hire. 

These  laws  are, 

1.  Concerning  v.  7..  13.  If  a man  deliver 

goods,  suppose  to  a carrier,  to  be  conveyed,  or  to 
a warehouse-keeper,  to  be  preserved,  or  cattle  to 
a farmer,  to  be  fed,  upon  a \ aluable  ccnsideration; 
and  if  a special  confidence  be  reposed  in  the  per- 
soi  they  are  lodged  with; in  case  these  goods  be 
stolen  or  lost,  perish  or  be  damaged,  if  it  appear 
that  it  was  not  by  any  fault  of  the  trustee,  the  ow- 
ner must  stand  to  the  loss;  otherwise,  he  that  has 
been  false  to  his  trust  must  be  compelled  to  make 
satisfaction.  The  trustee  must  aver  his  innocence 
upon  oath  before  the  judges,  if  the  case  was  such 
as  aflForded  no  other  proof,  and  they  were  to  deter- 
mine ti'.e  matter  according  as  it  appeared.  This 
ce  iches  us,  (1.)  That  we  ought  to  be  very  careful 
( f everv  thing  we  are  intrusted  with;  as  careful  of 
it,  though  it  be  another’s,  as  if  it  were  our  own.  It 
is  unjust  and  base,  and  that  which  all  the  world 
cries  shame  on,  to  betray  a trust.  (2.)  That  there 
is  such  a general  failing  of  truth  and  justice  upon 
earth,  as  gives  too  much  occasion  to  suspect  men’s 
honestv,  whenever  it  is  their  interest  to  be  dishon- 
est. (3.)  T\\.^tanoath  for  confirmation  is  a?i  end 
of  strife,  Heb.  6.  16.  It  is  called  an  oath  for  the 
ford,  {v.  11.)  because  to  Him  the  appeal  is  made, 
not  only  as  to  a Witness  of  truth,  but  as  to  an  Aven- 
ger of  wrong  and  falsehood.  Those  that  had  of- 
fered injury  to  their  neighbour  by  doing  any  unjust 
thing,  yet,  it  might  be  hoped,  had  not  so  far  de- 
bauched their  consciences  as  to  profane  an  oath  of 
the  Lord,  and  call  the  God  of  truth  to  be  \Wtness 
to  a lie:  perjury  is  a sin  which  natural  conscience 
startles  at  as  much  as  any  other.  The  religion  of 
an  oath  is  very  ancient,  and  a plain  indication  of  the 
universal  belief  of  a God,  and  a providence,  and  a 
judgment  to  come.  (4.)  That  magistracv  is  an  or- 
dinance of  God,  designed,  among  other  Intentions, 
to  assist  men  both  in  rf/scovering  rights  disputed, 
and  recovering  rights  denied;  and  great  respect 
ought  to  be  paid  to  the  determination  cf  the  judges. 
(5.)  That  there  is  no  reason  why  a man  should  suf- 
fer for  that  which  he  could  not  help : mastei-s  should 
consider  this  in  dealing  with  their  servants,  and  not 
rebuke  that  as  a fault  which  was  a mischance,  and 
which  they  themseh  es,  had  they  been  in  their  ser- 
vants’ places,  could  not  have  prevented. 

2.  Concerning  loans,  v.  14,  15.  If  a m;.n  (sup- 
pose) lent  his  team  to  his  neighbour,  if  the  owner 
was  with  it,  or  was  to  receive  profit  for  the  loan  cf 
it,  whatever  harm  befell  the  cattle,  the  owner  must 
stand  to  the  loss  of:  but  if  the  owner  were  so  kind  to 
the  borrower,  as  to  lend  it  him  gratis,  and  put  such 
a confidence  in  him,  as  to  trust  it  from  under  his 
own  eye,  then,  if  any  hann  happened,  the  borrow- 
er must  make  it  good.  Let  us  leam  hence  to  be 
veiy  careful  not  to  abuse  any  thing  that  is  lent  us; 
it  is  not  only  unjust,  but  base  and  disingenuous,  in- 
asmuch as  it  is  rendering  evil  for  good;  we  should 
much  rather  choose  to  lose  ourseh  es,  than  that  any 


should  sustain  loss  by  their  kindness  to  us;  Alas  I 
master,  for  it  was  borroived,  2 Kings  6.  5. 

1 6.  And  if  a man  entice  a maid  that  is 
not  betrothed,  and  lie  with  her,  he  shall  sure- 
ly endow  her  to  be  his  wife.  1 7.  If  her  fa- 
ther utterly  refuse  to  give  her  unto  him,  he 
shall  pay  money  according  to  the  dowiy  of 
virgins.  18.  Thou  shalt  not  suffer  a witch 
to  live.  19.  \V  hosoever  lieth  with  a beast 
shall  surely  be  put  to  death.  20.  He  that 
sacrificeth  unto  any  god,  save  unto  the  Lord 
only,  he  shall  be  utterly  destioyed.  21. 
Thou  shalt  neither  vex  a stranger,  nor  op- 
press him : for  ye  were  strangers  in  the  land 
of  Egypt.  22.  Ye  shall  not  afflict  any  will 
ow,  or  fatherless  child.  23.  If  thou  afflici 
them  in  any  wise,  and  they  cry  at  all  unto 
me,  I will  surely  hear  their  ciy  ; 24.  And 
my  wrath  shall  wax  hot,  and  I will  kill  you 
with  the  sword;  and  your  wives  shall  be 
widows,  and  your  children  fatherless. 

Here  is, 

1.  A law,  that  he  who  debauched  a young  wo»na.T 
should  be  obliged  to  marry  her,  v.  16,  17.  If  she 
was  betrothed  to  another,  it  was  death  to  debauch 
her,  (Deut.  22.  23,  24. ) but  the  law  here  mention- 
ed respects  her  as  single.  But  if  the  father  refused 
her  to  him,  he  was  to  give  satisfaction  in  money  for 
the  injury  and  disgrace  he  had  done  her.  This  law 
puts  an  honour  upon  marriage,  and  shows  likewise 
how  impioper  a thing  it  is,  that  children  should 
many  without  their  parents’  consent:  even  here, 
where  the  divine  law  appointed  the  marriage,  both 
as  a punishment  to  him  that  had  done  wrong,  and  a 
recompense  to  her  that  had  suffer*ed  wrong,  yet  there 
was  an  express  reservation  for  the  father’s  power; 
if  he  denied  his  consent,  it  must  be  no  marriage. 

2.  A law  w’hich  makes  witchcraft  a capital  crime, 
V.  18.  Witchcraft  not  only  gives  that  honour  to 
the  Devil  which  is  due  to  God  alone,  but  bids  defi- 
ance to  the  Divine  Providence,  wages  war  with 
God’s  government,  and  puts  his  work  into  the 
Devil’s  hand,  expecting  him  to  do  good  and  evil, 
and  so  making  him,  indeed,  the  God  of  this 
world;  justly,  therefore,  was  it  punished  with 
death,  especially  among  a people  that  were  blessed 
with  a di\ine  revelation,  and  cared  for  by  Divine 
Providence  above  any  people  under  the  sun.  By 
our  law,  consulting,  covenanting  with,  invocating, 
or  employing,  any  evil  spirit,  to  any  intent  whatso- 
ever, and  exercising  any  enchantment,  chaiin,  or 
sorcery,  whereby  hurt  shall  be  done  to  any  person 
whatsoever,  is  made  felony,  without  benefit  of  cler- 
gy; also  pretending  to  tell  where  goods  lost  or  sto- 
len may  be  found,  or  the  like,  is  an  iniquity  pun- 
ishable by  the  judge,  and  the  second  offence  .with 
death.  The  justice  of  our  law  herein,  is  supported 
by  the  law  of  God  here. 

'3.  Unnatural  abominations  are  here  made  capi- 
tal; such  beasts  in  the  shape  of  men  as  are  guilty  ol 
them  are  unfit  to  live;  r.  18,  M'hosoever  lies  with  a 
beast  shall  die. 

• 4.  Idolatry  is  also  made  capital,  x’.  20.  God  hav- 

> ing  dech.red  h’mself  jealous  in  this  matter,  the 

> civil  powers  must  be  jealous  in  it  too,  and  utterly  de- 

• stroy  those  persons,  families,  and  places  cf  Israel, 
: that  woi*shipped  any  god,  sav  e the  Lord:  this  law 
; might  have  prevented  the  woeful  ipcstasics  cf  the 

• Jewish  nation,  in  aftertimes,  if  these  th  t should 
[ I have  executed  it  had  not  been  ringleadei  s in  the 
■ 1 breach  of  it 


31-2  EXODUS,  XXII. 


5.  A caution  against  oppression;  because  those  ] 
who  were  empowered  to  punish  other  crimes  were 
themselves  most  in  danger  of  this,  God  takes  the 
punish  ng  of  it  into  his  own  hands. 

(1.)  Strangers  must  not  be  abused,  (r^.21.)  not 
wronged  in  judgment  by  the  magistrates,  not  impos- 
ed upon  in  contracts,  nor  must  any  advantage  be  ta- 
ken of  their  ignorance  or  necessity;  no,  nor  must 
they  be  taunted,  ti-ampled  upon,  treated  with  con- 
tempt, or  upbraided  with  being  strangers;  for  all 
these  were  vexatious,  and  would  discourage  stran- 
gers from  coming  to  li\  e among  them,  or  would 
strengthen  their  prejudices  against  their  religion,  to 
which,  by  all  kind  and  gentle  methods,  they  should 
endea\  our  to  proselyte  them.  The  reason  given 
why  they  should  be  kind  to  strangers,  is,  “ Ye  were 
stratige7'n  in  Egyjit,  and  knew  what  it  was  to  be 
vexed  and  oppressed  there.  ” Note,  [1.]  Humanity 
is  one  of  the  laws  of  religion,  and  obliges  us  par- 
ticularly to  be  tender  of  those  that  lie  most  under 
disad'.  antages  and  discouragements,  and  to  extend 
our  compassionate  concern  to  strangers,  and  those  to 
whom  we  are  not  under  the  obligations  of  alliance  or 
acquaintance.  'I'hose  that  are  strangers  to  us  are 
known  to  God,  and  he  pi  eserves  them,  Ps.  146.  9. 
[2.]  Those  that  profess  religion  should  study  to 
oblige  strangers,  that  they  may  thereby  recommend 
religion  to  their  good  opinion,'  and  take  heed  of  do- 
ing any  thing  that  m^  tempt  them  to  think  ill  of  it, 
or  its  professors,  1 Pet.  2.  12.  [3.]  Those  that 

have  themselves  been  in  poveity  and  distress,  if 
Providence  enrich  and  enlarge  them,  ought  to  show 
a particular  tenderness  toward  those  that  are  now 
in  such  circumstances  as  they  were  in  formerly, 
doing  now  by  them  as  they  then  wished  to  be 
done  by. 

(2.)  Widows  and  fatherless  must  not  be  abused; 
{iK  22.)  Ye  shall  not  afflict  them,  that  is,  “Ye  shall 
comfort  and  assist  them,  and  be  ready  upon  all  oc- 
casions to  show  them  kindness.”  Iii  making  just 
demands  from  them,  their  condition  must  be  consi- 
dered, who  have  lost  those  th' t should  deal  for 
them,  and  protect  them;  they  are  supposed  to  be 
unversed  in  business,  destitute  of  advice,  timorous, 
and  of  a tender  spirit,  and  therefore  must  be  treat- 
ed with  kindness  and  compassion;  no  advantage 
must  be  taken  against  them,  nor  any  hardship  put 
upon  them,  which  a husband  or  a father  would 
have  sheltered  them  from.  For,  [1.]  God  takes 
particular  cognizance  of  their  case,  t'.  23.  Having 
no  one  else  to  complain  and  appeal  to,  they  will  crij 
unto  God,  and  he  will  I)e  sure  to  hear  them;  for  his 
law  and  his  providence  are  guardians  to  the  wid- 
ows and  fatherless,  and  if  men  do  not  pity  them, 
and  will  not  hear  them,  he  will.  Note,  It  is  a great 
comfort  foi  those  who  are  injured  and  oppressed  by 
men,  that  they  have  a God  to  go  to,  who  will  do 
more  than  give  them  the  hearing;  and  it  ought  to  be 
a terror  to  those  who  are  oppressive,  that  they  have 
the  cry  of  the  poor  against  tliem,  which  God  will 
hear.  Nay,  [2.]  He  will  severely  reckon  with 
those  that  do  oppress  them;  though  they  escape 
punishment  from  men,  God’s  righteous  judgments 
will  pursue  and  overtake  them,  v.  24.  Men  that 
have  a sense  of  justice  and  honour  will  espouse  the 
injured  caiise  of  the  weak  and  helpless;  and  shall 
not  the  righteous  God  do  it?  Observe  the  equity  of 
the  sentence  here  passed  upon  those  that.  op])ress 
the  widows  and  fatherless;  their  wives  shall  become 
widows,  and  their  children  fatherless ; and  the 
Lord  is  known  by  these  judgments,  which  he  some- 
times executes  still. 

25.  If  thou  lend  money  to  am/  of  my  peo- 
le  that  is  poor  by  thee,  diou  shall  not  be  to 
im  as  a usurer,  neither  shall  thou  lay  upon 


him  usury.  26.  If  thou  at  all  take  thy 
neighbour’s  raiment  to  pledge,  thou  shall  de- 
liver it  unto  him  by  that  the  sun  goeth  down : 

27.  For  that  is  his  covering  only;  it  is  his 
raiment  for  his  skin  : wherein  shall  he  sleep  ? 
and  it  shall  come  to  pass,  when  he  crieth 
unto  me,  that  I will  hear : for  I am  gracious. 

28.  Thou  shall  not  revile  the  gods,  nor  curse 
the  ruler  of  thy  people.  29.  Thou  shall 
not  delay  to  offer  the  first  of  thy  ripe  fmits, 
and  of  thy  liquors : the  first-born  of  thy 
sons  shall  thou  give  unto  me.  30.  Like- 
wise shall  thou  do  with  thine  oxen,  and 
with  thy  sheep,  seven  days  it  shall  be  with 
his  dam  ; on  the  eighth  day  thou  shall  give 
it  me.  3 1 . And  ye  shall  be  holy  men  unto 
me : neither  shall  ye  eat  any  flesh  that  is 
torn  of  beasts  in  the  field  ; ye  shall  cast  it 
to  the  dogs. 

Here  is, 

1.  A law  against  extortion,  in  lending.  (1.)  They 
must  not  receive  usury  for  money  from  any  that 
boiTowed  for  necessity,  (y.  25.)  as  in  that  case, 
Neh.  5.  5,  7.  And  such  provision  the  law  made 
for  the  preserving  of  estates  to  their  families  b)'  the 
year  of  jubilee,  that  a people  who  had  little  con- 
cern in  trade  could  not  be  supposed  to  borrow  mo- 
ney, but  for  necessity,  and  therefore  it  is  generally 
forbidden  among  themseh  es:  but  to  a stranger  they 
were  allowed  to  lend  upon  usury,  whom  yet  they 
might  not  oppress:  this  law,  therefore,  in  the  strict- 
ness of  it,  seems  to  have  been  peculiar  to  the  Jew- 
ish state;  but,  in  the  equity  of  it,  it  obliges  us  to 
show  mercy  to  those  of  whom  we  might  ta.ke,  and 
to  be  content  to  share  with  those  we  lend  to,  in  less, 
as  well  as  profit,  if  Providence  cj’oss  them;  and, 
upon  this  condition,  it  seems  as  lawful  to  receive  in- 
terest for  my  money,  which  anotlier  takes  pains 
with,  improves,  and  run  the  hazard  of,  in  husban 
dry.  (2.)  They  must  not  take  a poor  man’s  bed- 
clothes in  pawn;  but,  if  they  did,  must  restore  them 
by  bed-time,  v.  26,  27.  Those  who  lie  soft  and 
warm  themselves,  should  consider  the  hard  and 
cold  lodging  of  many  poor  people,  and  not  do  any 
thing  to  make  bad  worse,  or  to  add  affliction  to  the 
afflicted. 

2.  A law  against  the  contempt  of  authority;  (t>. 
28.)  Thou  shalt  not  revile  the  gods,  that  is,  the 
judges  and  magistrates,  for  their  executing  of  these 
laws;  they  must  do  their  duty,  whoever  suffer  by  it; 
magistrates  ought  not  to  fear  the  reproach  of  men,  or 
their  revilings,  but  to  despise  them  so  long  as  they 
keep  a good  conscience;  but  they  that  do  revile 
them  for  their  being  a terror  to  evil  works  and 
workers,  reflect  upon  Ciod  liimself,  and  will  have  a 
great  deal  to  answer  for,  another  day.  \\'c  find 
those  under  a black  character,  and  a heavv  doom, 
that  despise  dominion  and  s/iealc  evil  of  ditenities, 
Jude  8.  Princes  and  magistrates  are  our  tathei-s, 
whom  the  fifth  commandment  obliges  vis  to  honour, 
and  forbids  us  to  revile.  St.  Paul  apjilies  this  law 
to  himself,  and  owns  that  he  ought  not  to  s/ieak  tvk 
of  the  ruler  of  his  people;  no,  not  though  the  niler 
was  then  his  most  unrighteous  persecutor.  Acts  23. 
5.  See  F.ccl.  10.  20. 

3.  A law  concerning  the  offering  of  the  first- 
fruits  to  God,  V.  29,  30.  It  was  appointed  before, 
{ch.  13.)  and  it  is  here  repeated;  The  first-born  of 
thy  sons  shalt  thou  give  untome;  and  much  more 
reason  have  we  to  give  ourselves,  and  all  we  have, 
to  God,  who  spared  not  his  own  Son,  but  delivered 


EXODUS,  XAlIl.  313 


him  xij  f jT  m all.  The  first  ripe  of  their  corn  they 
must  riot  delay  to  offer;  there  is  danger,  if  we  de- 
lay our  duty,  lest  we  wholly  omit  it;  and,  by  slip- 
ping the  first  opportunity,  in  expectation  of  another, 
we  suffer  Satan  to  cheat  us  of  all  our  time.  Let 
not  young  people  delay  to  offer  to  God  the  first 
fruits  of  their  time  imd  strength,  lest  their  delays 
come,  at  last,  to  be  denials,  through  the  deceitful- 
ness of  sin,  and  the  more  convenient  season  they  pro- 
mise themselves,  never  arrive.  Yet  it  is  provided, 
that  the  firstlings  of  their  cattle  should  not  be  dedi- 
cated to  God  till  they  were  past  seven  days  old,  for 
then  they  began  to  be  good  for  something.  Note, 
God  is  the  first  and  best,  and  therefore  must  have 
the  first  and  best. 

4.  A distinction  put  between  the  Jews  and  all 
other  people;  Ye  shall  be  holy  men  unto  me;  undone 
mark  of  that  hon  urable  distinction  is  appointed  in 
their  diet,  which  was,  that  they  should  not  eat  any 
Jlesh  that  was  torn  of  beasts,  (v.  31.)  not  only  be- 
cause it  was  unwholesome,  but  because  it  was  pal- 
try, and  base,  and  covetous,  and  a thing  below  those 
who  were  holy  men  unto  God,  to  eat  the  leavings 
of  the  beasts  of  prey.  We  that  are  sanctified  to 
God,  must  not  be  curious  in  our  diet;  but  we  must 
be  conscientious,  not  feeding  ourseh  es  without  fear, 
but  eating  and  drinking  by  rule,  the  rule  of  sobri- 
ety, to  the  glory  of  God. 

CHAP.  XXIII. 

This  chapter  continues  and  concludes  the  acts  that  passed 
in  the  iirst  session  I may  so  call  it)  upon  mount  Sinai. 
Here  are,  I.  Some  laws  of  universal  obligation,  relating 
especially  to  the  ninth  commandment,  against  bearing 
false  witness,  (v.  1.)  and  giving  false  judgment,  v.  2,  3, 
G.  .8.  Also  a law  of  doing  good  to  our  enemies,  (v. 
4,  6.)  and  not  oppressincr  strangers,  v.  9.  II.  Some  laws 
peculiar  to  the  Jews.  The  sabbatical  year,  (v.  10,  11.) 
the  three  annual  feasts,  (v.  14.  .17.)  with  some  laws  per- 
taining thereto.  III.  Gracious  promises  of  the  comple- 
ting of  the  mercy  God  had  begun  for  them,  upon  condi- 
tion of  their  obedience.  That  God  would  conduct  them 
tlirough  the  wilderness,  (v.  20.  .24.)  That  he  would  pros- 
per all  they  had,  ^v.  25,  26. ) That  he  would  put  them 
in  possession  of  Canaan,  v.  27.  .31.  But  they  must  not 
mingle  themselves  with  the  nations,  v.  32,  33. 

1.  ^I^HOU  shall  not  raise  a false  report : 

JL  put  not  thine  hand  with  the  wicked 
to  be  an  unrighteous  witness.  2.  Thou 
shall  not  follow  a multitude  to  do  evil : nei- 
ther shall  thou  speak  in  a cause  to  decline 
ai'tei' mnuy  to  wi'csl  judgment : 3.  Neither 

shall  thou  countenance  a poor  man  in  his 
cause.  4.  If  thou  meet  thine  enemy’s  ox 
or  his  ass  going  astray,  thou  shall  surely 
bring  it  back  to  him  again.  5.  If  thou  see 
the  ass  of  him  that  hateth  thee  l>ing  under 
his  burden,  and  wouldest  forbear  to  help 
him ; thou  shall  surely  help  with  him.  6. 
Thou  shall  not  w rest  the  judgment  of  thy  poor 
in  his  cause.  7.  Keep  thee  far  from  a false 
matter ; and  the  innocent  and  righteous  slay 
thou  not : for  I will  not  justify  the  wicked. 
8.  And  thou  shall  take  no  gift ; for  the  gift 
blindeth  the  wise,  and  perverteth  the  words 
of  the  righteous.  9.  .Also  thou  shall  not 
oppress  a stranger : for  ye  know  the  heart 
of  a stranger,  seeing  ye.  were  strangers  in 
the  land  of  Eigypt. 

Here  are, 

I.  Cautions  ronceming  judicial  proceedings;  it  was 
not  enough  that  thev  had  good  laws,  better  than  ever 
VoL.  I.— 2 R ■ 


any  nation  had,  but  care  must  be  taken  for  the  due 
administration  of  justice  according  to  those  laws. 

1.  The  witnesses  are  here  cautioned,  that  they 
neither  occasion  an  innocent  man  to  be  indicted,  by 
raising  a false  report  of  him,  and  setting  common 
fame  against  him,  nor  assist  in  the  prosecution  of  an 
innocent  man,  or  one  whom  they  do  not  know  to  be 
guilty,  by  putting  their  hand  in  swearing,  as  wit- 
nesses against  him,  v.  1.  Bearing  false  witness 
against  a man,  in  a matter  that  touches  his  life,  has 
in  it  all  the  guilt  of  lying,  perjury,  malice,  theft, 
murder,  with  the  additional  stains  of  colouring  all 
with  a pretence  of  justice,  and  involving  many 
others  in  the  same  guilt.  There  is  scarcely  any 
one  act  of  wickedness  that  a man  can  possibly  be 
guilty  of,  which  has  in  it  a greater  complication  of 
villanies  than  this  has.  Yet  the  former  part  of  this 
caution  is  lo  be  extended  to  common  conversation, 
and  not  only  to  judicial  proceedings;  so  that  slander- 
ing and  backbiting  are  a species  of  false-witness 
bearing;  a man’s  reputation  lies  as  much  at  the 
mercy  of  every  company,  as  his  estate  or  life  does 
at  the  mercy  of  a judge  or  jury;  so  that  he  who 
raises,  or  knowingly  spreads,  a false  report  against 
his  neighbour,  especially  if  the  report  be  made  to 
wise  and  good  men,  whose  esteem  one  would  de- 
sire to  enjoy,  sins  as  much  against  the  laws  of  truth, 
justice,  and  charity,  as  a false  witness  does — with 
this  further  mischief,  that  he  leaves  it  not  in  the 
power  of  the  person  injured  to  right  himself.  That 
which  we  translate.  Thou  shaft  not  raise,  the  mar- 
gin reads.  Thou  shaft  not  receive,  a false  report;  for 
sometimes  the  receiver,  in  this  case,  is  as  bad  as 
the  thief;  and  a backbiting  tongue  would  not  do  so 
much  mischief  as  it  does,  if  it  were  not  counte- 
nanced. Sometimes  we  cannot  avoid  hearing  a 
false  report,  but  we  must  not  receive  it,  that  is,  we 
must  not  hear  it  with  pleasure  and  delight,  £s  those 
that  rejoice  in  iniquity;  nor  give  credit  to  it,  as  long 
as  there  remains  anv  cause  to  question  the  truth  of 
it.  This  is  charity  to  our  neighbour’s  good  name, 
and  doing  as  we  would  be  done  by. 

2.  The  judges  are  here  cautioned  not  to  pervert 
judgment. 

(1.)  They  must  not  be  over-ruled,  either  by 
might  or  multitude,  to  go  against  their  consciences 
in  giving  judgment,  v.  2.  ^^'ith  the  Jews,  causes 
were  tried  by  a bench  of  Justices,  and  judgment 
given  according  to  the  majority  of  \ otes;  in  which 
case,  every  particular  justice  must  go  according  to 
truth,  as  it  appeared  to  him  upon  the  strictest  and 
most  impartial  inquiiy,  though  the  multitude  of  the 
people,  and  their  outcries,  or  the  sentence  of  the 
Fabbim,  (we  translate  it  many,'')  the  more  ancient 
and  honourable  of  the  justices,  went  the  other  way. 
Therefore  (as  with  us)  among  the  Jews,  the  junior 
upon  the  bench  voted  first,  that  he  might  net  be 
swayed  or  over-ruled  by  the  authority  of  the  senior. 
Judges  must  not  respect  the  persons  either  of  the 
parties,  or  of  their  fellow -judges.  The  former  part 
of  this  verse  also  gives  a general  rale  fer  all,  as  well 
as  judges,  not  to  follow  a multitude  to  do  evil.  Ge- 
neral usage  will  never  excuse  us  in  a bad  practice; 
nor  is  the  broad  wav  ever  the  better  or  safer,  for 
its  being  tracked  and  crowded,  ^\’e  must  inquire 
what  we  ought  to  do,  not  what  the  rhajority  do;  be- 
cause we  must  be  judged  by  our  Master,  not  by  our 
fellow-sen  ants;  and  it  is  too  great  a compliment,  to 
be  walling  to  go  to  hell  for  company. 

(2.)  They  must  not  pervert  jud^ent,  no,  not  in 
favour  of  a poor  man,  v.  3.  Right  must  in  all 
cases  take  place,  and  wrong  must  be  punished,  and 
justice  never  biassed,  nor  injur}’  connived  at,  under 
pretence  of  charity  and  compassion.  If  a poor 
man  be  a bad  man,  and  do  a bad  thing,  it  is  foolish 
pity  to  let  him  fare  the  better  for  his  poverty,  Deut, 

1.  16,  ir. 


314 


EXODUS,  XXIII. 


(3.)  Neither  must  they  pervert  judgment,  in  pre- 
judice to  a poor  man,  nor  suffer  him  to  be  wronged, 
because  he  had  not  whei-ewithal  to  right  himself; 
in  such  cases,  the  judges  themselves  must  become 
advocates  for  the  poor,  as  far  as  their  cause  was 
good  and  honest;  v.  6,  “ Thou  shall  not  wrest  the 
judgment  of  the  poor;  remember  they  are  thy 
poor,  bone  of  thy  bone,  thy  poor  neighbours,  thy 
poor  brethren,  let  them  not,  therefore,  fare  the 
worse  for  being  poor.” 

(4.)  They  must  dread  the  thoughts  of  assisting 
or  abetting  a bad  cause;  v.  7,  ''Keep  thee  far  from 
a false  matter;  do  not  only  keep  thee  free  from  it, 
nor  think  it  enough  to  say,  thou  art  unconcerned  in 
it,  but  keep  thee  far  from  it,  dread  it  as  a danger- 
ous snare.  The  innocent  and  righteous  thou  would- 
est  not,  for  all  the  Avorld,  slay  with  thine  own  hands; 
keep  thee  therefore  from  a false  matter,  for  thou 
knowest  not  but  it  may  end  in  that;  and  the  right- 
eous God  will  not  leave  such  wickedness  to  go  un- 
punished. I will  not  justify  the  wicked,'’  is, 
“ I will  condemn  him  that  unjustly  condemns 
others.”  Judges  themselves  are  accountable  to  the 
Great  Judge. 

(5.)  They  must  not  take  bribes,  u.  8.  They 
must  not  only  not  be  swayed  by  a gift  to  give  an  un- 
just judgment,  either  to  condemn  the  innocent,  or 
acquit  the  guilty,  or  adjudge  a man’s  right  from 
him;  but  they  must  not  so  much  as  take  a gift,  lest 
it  should  have  a bad  influence  upon  them,  and  over- 
rule them,  contrary  to  their  intentions,  for  it  has  a 
strange  tendency  to  l)lind  those  that  otherwise 
would  do  well. 

(6.)  They  must  not  oppress  a stranger,  v.  9. 
Though  aliens  might  not  inherit  lands  among  them, 
yet  they  must  have  justice  done  them,  must  peace- 
ably enjoy  their  own,  and  be  righted  if  they  were 
wronged,  though  they  were  strangers  to  the  com- 
monwealth of  Israel.  It  is  an  instance  of  the  equity 
and  goodness  of  our  law,  that,  if  an  alien  be  tried 
for  any  crime  except  treason,  the  one  half  of  his 
jur}',  if  he  desire  it,  shall  be  foreigners;  they  call 
it  a trial  per  medietatem  linguce,  a kind  provision 
that  strangers  may  not  be  oppressed.  The  reason 
here  given  is  the  same  with  that,  {ch.  22.  21.)  Ye 
were  strangers;  which  is  here  elegantly  enforced. 
Ye  know  the  heart  of  a stranger;  ye  know  some- 
thing of  the  griefs  and  fears  of  a stranger,  by  sad 
experience,  and  therefore,  being  delivered,  can  the 
more  easily  put  your  souls  into  their  souls’  stead. 

II.  Commands  concerning  neighbourly  kindnesses; 
we  must  be  ready  to  do  all  good  offices,  as  there  is 
occasion  for  any  botly,  yea,  even  for  those  who  have 
done  us  ill  offices,  v.  4,  5.  The  command  of  loving 
our  enemies,  and  doing  good  to  them  that  hate  us,  is 
not  only  a new,  but  an  old,  commandment,  Prov.  25. 
21,  22.  Infer  from  hence,  1.  If  we  must  do  tltis 
kindness  for  an  enemy,  much  more  for  a friend, 
though  an  enemy  only  is  mentioned,  liecause  it  is 
supposed  that  a man  would  not  be  unneighbourly 
to  any,  unless  such  as  he  has  a particular  sjjleen 
against.  2.  If  it  be  wrong  not  to  prevent  our  ene- 
my’s loss  and  damage,  how  much  worse  is  it  to  oc- 
casion harm  and  loss  to  him,  or  any  thing  he  has. 
3.  If  we  must  bring  back  our  neighbours’  cattle 
when  they  go  astray,  much  more  must  we  endea- 
vour, by  ijrudent  admonitions  and  instru  tions,  to 
bring  back  our  neighbours  themselves,  when  they 
go  astray  in  any  sinful  path.  See  Jam.  5.  19.  And 
if  we  must  endeavour  to  help  up  a fallen  ass,  much 
more  should  we  endeavour,  liy  comforts  and  en- 
couragements, to  help  up  a sinking  spirit,  saying  to 
them  that  are  of  a fearful  heart.  Be  strong.  We 
must  seek  the  relief  and  welfare  of  others  as  our 
own,  Phil.  2.  4.  If  thou  sayest.  Behold,  we  know 

not,  doth  not  he  that  pondereth  the  heart  consider 
it?  See  Prov.  24.  11,  12. 


10.  And  six  years  thou  shalt  sow  thy 

land,  and  shalt  gatlier  in  the  I'ruils  thereol': 
11.  But  the  seventh  yer/r  thou  shalt  let  it 
rest  and  lie  still ; that  the  poor  of’  thy  peo- 
ple may  eat : and  wliat  they  leave,  the 
beasts  of  the  field  shall  eat.  In  like  manner 
thou  shalt  deal  with  thy  vineyard,  and  with 
thy  olive-yard.  12.  Six  days  thou  shalt  do 
thy  work,  and  on  the  seventh  day  thou  shalt 
rest;  tliat  thine  ox  and  thine  ass  may  rest, 
and  the  son  of  thy  handmaid  and  the  stran 
ger  may  be  refreshed.  13.  And  in  all 
things  that  I have  said  unto  you  be  circum- 
spect: and  make  no  mention  of  the  names  of 
other  gods,  neither  let  it  be  heard  out  of  thy 
mouth.  1 4.  Three  times  thou  shalt  keep  a 
feast  unto  me  in  tlie  year.  15.  Thou  shall 
keep  the  feast  of  unleavened  bread : (thou 
shalt  eat  unleavened  bread  seven  days,  as  J 
commanded  thee,  in  the  time  appointed  of 
the  month  Abib;  for  in  it  thou  earnest  out 
from  Egypt;  and  none  shall  appear  before 
me  empty  :)  16.  And  the  feast  of  harvest, 

the  first-fruits  of  thy  labours,  which  thou 
hast  sown  in  the  field : and  the  feast  of  in- 
gathciring,  which  is  in  the  end  of  the  year, 
when  thou  hast  gathered  in  thy  labours  out 
of  the  field.  17.  Three  times  in  the  year 
all  thy  males  shall  appear  before  the  Lord 
God.  18.  Thou  shalt  not  offer  the  blood 
of  my  sacrifice  with  leavened  bread ; neither 
shall  the  fat  of  my  sacrifice  remain  until 
the  morning.  19.  The  first  of  the  first- 
fmits  of  thy  land  thou  shalt  bring  into  the 
house  of  the  Lord  thy  God.  Thou  shalt 
not  seethe  a kid  in  his  mother’s  milk. 

Here  is, 

I.  The  institution  of  the  sabbatical  year,  v.  10, 
11.  Every  seventh  year  the  land  was  to  rest;  they 
must  not  plough  or  sow  it  at  the  beginning  of  the 
ear,  and  then  they  could  not  ex])tct  any  great 
arvest  at  the  end  of  the  year;  but  what  the  earth 
did  produce  of  itself  should  be  eaten  from  hand  to 
mouth,  and  not  laid  up.  Now  this  was  designed,  1. 
To  show  what  a plentiful  land  that  was  into  which 
God  was  bringing  them — that  so  numerous  a people 
could  have  rich  maintenance  out  of  the  produce  of 
so  small  a country,  without  foreign  trade,  and  yet 
could  spare  the  increase  of  eveiy  seventh  year.  2. 
To  remind  them  of  their  dependence  upon  God 
their  great  Landlord,  and  their  obligation  to  use 
the  finiit  of  the  land  as  he  should  direct.  Thus  he 
would  try  their  obedience  in  a matter  that  nearly 
touched  their  interest.  Afterwai-d  we  find  that 
their  disobedience  to  this  command  was  a forfeiture 
of  the  promises,  2 Chron.  36.  21.  3.  To  teach 

them  a confidence  in  the  Dix  ine  Providence,  while 
they  did  their  duty;  that,  as  the  sixtli  day’s  manna 
served  for  two  days’  meat,  so  the  sixth  year’s  in- 
crease should  serve  for  two  years’  subsistence.  Thus 
they  must  learn  not  to  take  thought  for  their  life. 
Matt.  6.  25.  If  we  are  pnident  and  diligent  in  our 
affairs,  we  may  trust  Providence  to  furnish  us  with 
the  bread  of  the  day  in  its  day. 

11.  The  repetition  of  the  law  <4  the  fourth  com- 
mandment concerning  the  weekly  sabbath,  t.  12. 


315 


EXODUS,  XXIII. 


Even  in  the  year  of  rest,  they  must  not  think  that 
the  sabbath-day  was  laid  in  common  with  the  other 
days,  but,  even  that  year,  it  must  be  religiously  ob- 
served; yet  thus  some  have  endeavoured  to  take 
away  the  observation  of  the  sabbath,  by  pretending 
that  everv  day  must  be  a sabbath-day. 

III.  All  manner  of  respect  to  the  gods  of  the  hea- 
then is  here  strictly  forbidden,  v.  13.  A general 
caution  is  prefixed  to  this,  which  has  reference  to 
all  these  precepts;  In  all  things  that  I have  said 
unto  you,  be  circumsfiect.  We  are  in  danger  of 
missing  our  way  on  the  right  hand  and  on  the  left, 
and  it  is  at  our  peril  if  we  do,  therefore  we  have 
need  to  look  about  us.  A man  may  niin  himself 
through  mere  carelessness,  l)ut  he  cannot  save  him- 
self without  great  care  and  circumspection:  parti- 
cularly, since  idolatry  was  a sin  which  they  were 
much  addicted  to,  and  would  be  greatly  tempted  to, 
they  must  endeavour  to  blot  out  the  remembrance 
of  the  gods  of  the  heathen,  and  must  disuse  and 
foi-get  all  their  superstitious  forms  of  speech,  and 
never  mention  them  but  with  detestation.  In 
Christian  schools  and  academies,  (for  it  is  in  \ ain 
to  think  of  reforming  the  play-houses,)  it  were  to 
be  wished  that  the  names  and  stories  of  the  heathen 
deities,  or  de?nons  rather,  were  not  so  commonly 
and  familiarly  used  as  they  are,  even  with  intima- 
tions of  respect,  and  sometimes  with  forms  of  invo- 
cation. Surely  we  have  not  so  learned  Christ. 

I\'.  Their  solemn  religious  attendance  on  God 
in  the  place  which  he  should  choose,  is  here  strictly 
required,  v.  14..  17.  1.  Thrice  a year,  all  their 

males  must  come  together  in  a holy  cnn\  ocation, 
that  they  might  the  better  know  and  love  one 
another,  and  keep  up  their  communion  as  a digni- 
fied and  peculiar  people.  2.  They  must  come  to- 
gether before  the  Lord,  {v.  17.)  to  present  them- 
selves before  him,  looking  toward  the  place  where 
his  honour  dwelt,  and  to  pay  their  homage  to  him 
as  their  great  Lord,  from  and  under  whom  thev 
held  all  their  enjoyments.  3.  They  must  feast  to- 
gether before  the  L'^rd,  eating  and  drinking  to- 
gether, in  token  of  their  joy  in  God,  and  their  grate- 
ful sense  of  his  goodness  to  them;  for  a feast  is  made 
for  laughter;  Eccl.  10.  19.  Oh  what  a good  Mas- 
ter do  we  serve,  wh  o has  made  it  our  duty  to  rejoice 
before  him,  who  fe.asts  h's  servants  when  thev  are 
in’  waiting.^  Never  let  religion  be  called  a melan- 
choly thing,  when  its  solemn  ser\  ices  are  solemn 
feasts.  4.  They  must  not  afifiear  before  God 
emfity,  v.  15.  Some  free-will  offering  or  other 
they  must  bring,  in  token  of  their  respect  and  gra- 
titude to  their  great  Benefactor.  As  then  they 
were  not  allowed  to  come  empty-handed,  so  now  we 
must  not  come  to  worship  God  empty  hearted;  our 
souls  must  be  filled  with  grace,  with  pious  and  de- 
vout affections;  holy  desires  toward  him,  and  dedi- 
cations of  ourselves  to  him;  for  with  such  sacrifices 
God  is  well-pleased.  5.  The  passover,  pentecost, 
and  feast  of  tabernacles,  in  spring,  summer,  and 
autumn,  were  the  three  times  appointed  for  their 
attendance;  not  in  the  midst  of  their  harvest,  be- 
cause then  they  were  otherwise  employed;  so  that 
they  had  no  reason  to  say  that  he  made  them  to 
serve  with  an  offering,  or  wearied  them  with  incense. 

V.  Some  particular  directions  are  here  given 
about  the  three  feasts,  though  not  so  fully  as  after- 
ward. 1.  As  to  the  passover,  it  was  not  to  be  offer- 
ed wth  leavened  bread,  for  at  that  feast  all  leaven 
was  to  be  cast  out,  nor  was  the  fat  of  it  to  remain 
until  the  morning,  lest  it  should  become  offensive, 
V.  18.  2.  At  the  feast  of  pentecost,  when  they 

were  to  be^n  their  harvest,  they  must  bring  the 
first  of  their  first-fruits  to  God,  by  the  pious  pre- 
senting of  which  the  whole  harvest  was  sanctified, 
V.  19.  3.  At  the  feast  of  in-gathering,  as  it  is 

f:alled,  (v.  16.)  they  must  give  God  thanks  for  the 


harvest-mercies  they  had  received,  and  must  de- 
pend upon  him  for  the  next  harvest,  and  must  not 
think  to  receive  benefit  by  that  superstitious  usage  of 
some  of  the  Gentiles,  who,  it  is  said,  at  the  end  of 
their  harvest,  seethed  a kid  in  its  own  dam's  milk, 
and  sprinkled  that  milk-pottage,  in  a magical  way, 
upon  their  gardens  and  fields,  to  make  them  more 
fruitful  next  year.  But  Israel  must  abhor  such 
foolish  customs. 

20.  Behold,  1 send  an  Angel  before  thee, 
to  keep  thee  in  the  way,  and  to  bring  thee 
into  the  place  which  1 have  prepared.  21. 
Beware  of  him,  and  obey  his  voice,  provoke 
him  not ; for  he  will  not  partlon  your  trans- 
gressions : for  my  name  is  in  him.  22.  But  if 
thou  shalt  indeed  obey  his  voice,  and  do  all 
that  1 speak,  then  I will  be  an  enemy  unto 
thine  enemies,  an  adversary  unto  thine  ad- 
versaries. 2.3.  l-''or  mine  Angel  shall  go  be- 
fore thee,  and  bring  thee  in  unto  the  Amo- 
rites,  and  the  Hittites,  and  the  Perizzites, 
and  the  Canaanites,  the  Hivites,  and  the 
Jebusites ; and  I will  cut  them  off.  24. 
Thou  shalt  not  bow  down  to  their  gods,  nor 
serve  them,  nor  do  after  their  works ; but 
thou  shalt  utterly  overthrow  them,  and 
quite  break  down  their  images.  25.  And 
ye  shall  serve  the  Lohd  your  God,  and  he 
shall  bless  thy  bread  and  thy  water,  and  1 
will  take  sickness  away  from  the  midst  of 
thee.  26.  There  shall  notliing  cast  their 
young,  nor  be  barren,  in  thy  land : the 
number  of  thy  days  I will  fulfil.  27.  I will 
send  my  fear  before  thee,  and  will  destroy 
all  the  people  to  whom  thou  shalt  come ; 
and  1 wi|l  make  all  thine  enemies  turn  their 
backs  unto  thee.  28.  And  I will  scntl  hor- 
nets before  thee,  which  shall  drive  out  the 
Hivite,  the  Canaanite,  and  the  Hittite,  from 
before  thee.  29.  I will  not  drive  them  out 
from  before  thee  in  one  year ; lest  the  land 
become  desolate,  and  the  beast  of  the  field 
multiply  against  thee.  30.  By  little  and 
little  I will  drive  them  out  from  before 
thee,  until  thou  be  increased,  and  inherit 
the  land.  31.  And  I will  set  thy  bounds 
from  the  Red  Sea  even  unto  the  sea  of  the 
Philistines,  and  from  the  desert  unto  the 
river : for  I will  deliver  the  inhabitants  of 
the  land  into  your  hand;  and  thou  shall 
drive  them  out  before  thee.  32.  Thou 
shalt  make  no  covenant  with  them,  nor  with 
their  gods.  33.  They  shall  not  dwell  in 
thy  land,  lest  they  make  thee  sin  against 
me : for  if  thou  sei^  e their  gods,  it  will 
surely  be  a snare  unto  thee. 

Three  gracious  promises  are  here  made  to  Israel, 
to  engage  them  to  their  duty,  and  encourage  them 
in  it;  and  each  of  the  promises  has  some  needful 
prec^ts  and  cautions  joined  to  it. 

I.  It  is  here  promised  that  they  should  be  guided 
and  kept  in  their  way  through  the  wilderness  to  the 
land  of  promise,  Behold,  I send  an  jingel  bffore 


316 


EXODUS, 

thee,  {y.  20.)  mine  Angel,  (x'.  23.)  a created  angel, 
say  some,  a minister  of  Cxod’s  providence,  employ- 
ed in  conducting  and  protecting  the  camp  of  Israel; 
that  it  might  appear  that  God  took  a particular  care 
of  them,  he  appointed  one  of  his  chief  servants  to 
make  it  his  business  to  attend  them,  and  see  that 
they  wanted  for  nothing.  Others  suppose  it  to  be 
the  Son  of  God,  the  Angel  of  the  covenant;  for  the 
Israelites  in  the  wilderness  are  said  to  temfit  Christ; 
and  we  may  as  well  suppose  him  God’s  Messenger, 
and  the  Church’s  Redeemer,  before  his  incarnation, 
as  the  Lamb  slain  from  the  foundation  of  the  world. 
And  we  may  the  rather  think  he  was  pleased  to  un- 
dertake the  ^eli\  erance  and  conduct  of  Israel,  because 
they  were  tyjhcal  of  his  great  undertaking.  It  is 
promised  that  this  blessed  Angel  should  keep,  them 
in  the  way,  tliough  it  lay  through  a wilderness  first, 
and  afterward  through  their  enemies’  country;  thus 
God’s  spirit'lal  Israel  shall  be  kept  through  the  wil- 
derness of  this  earth,  and  from  the  insults  of  the 
gates  of  hell.  It  is  also  promised  that  he  should 
bring  them  into  the  place  which  God  had  not  only 
designed,  but  prepared  for  them : and  thus  Christ 
has  prepared  a place  for  his  followers,  and  will  pre- 
serve them  to  it,  for  he  is  faithful  to  him  that  ap- 
pointed him. 

The  precept  joined  with  this  promise,  is,  that 
they  be  observant  of,  and  obedient  to,  this  Angel 
whom  God  would  send  before  them;  (v.  21.)  '‘Be- 
ware of  him,  and  obey  his  voice  in  every  thing,  pro- 
voke him  not  in  any  thing,  for  it  is  at  your  peri  if 
you  do,  he  will  visit  your  iniquity.”  Note,  1. 
Christ  is  the  Author  of  salvation  to  those  cn’y  that 
obey  him.  The  word  of  command  is.  Hear  ye  him, 
M .tth.  17.  5.  Observe  what  he  hath  commanded, 
Matth.  28,  20.  2.  Our  necessai  y dependence  upon 

the  divine  power  and  goodness  should  awe  us  into 
obedience.  V\^e  do  well  to  take  heed  of  provoking 
our  Pn  te.  tor  and  Benefactor;  because,  if  our  De- 
fence dep  ’.n  from  us,  and  the  streams  of  his  good- 
ness be  cut  ( ff,  we  are  undc.'ue.  Therefore,  “Be- 
ware of  him,  and  carry  it  toward  him  with  all  pos- 
sib’e  reverence  and  caution.  Fear  the  Lord  and 
his  goodness.”  3.  Christ  will  be  faithful  to  those 
W'ho  arc  faithful  to  him,  and  will  espouse  their 
cause  who  adhere  to  his:  {v.  22.)  I will  be  a?2  Ad- 
x’ersaru  to  thme  adversaries.  The  league  shall  be 
offensive  and  defensive,  like  that  with  Abraham, 
/ xvfl  bless  him  that  blesseth  thee,  and  curse  him 
that  curselh  thee.  Tims  is  God  pleased  to  twist  his 
interests  and  friendships  with  his  people’s. 

It  is  promised  that  they  should  ha\  e a comfoi’ta- 
ble  settlement  in  the  land  of  Canaan,  which  they 
hoped  now,  (though  it  proved  otherwise,)  within  a 
few  months,  to  be  in  the  possession  of,  v.  24 . . 26. 
Observe,  1.  How  reasonable  the  conditions  of  this 
promise  are — onlv  that  they  should  serve  their  own 
God,  who  was  indeed  the  only  true  God,  and  not 
the  gods  of  the  nations,  w hich  were  no  gods  at  all, 
and  which  they  had  no  reason  at  all  to  have  any  re- 
spe  t for.  They  must  not  only  not  worship  their 
gods,  bur  they  must  utterly  overthrow  them,  in  to- 
ken of  their  gre  d abhorrence  of  idolatry,  their  reso- 
lution never  to  worship  idols  themselves,  and  their 
care  to  i revcnt  anv  other  from  worshipping  them; 
as  the  converted  conjurers  burnt  their  books.  Acts, 
19.  19.  2.  11  av  l ich  the  particulars  of  this  i)romisc 

a’-e.  (1.)  The  comfort  of  their  food;  He  shall 

bless  thy  bread  and  thy  water;  and  God’s  blessing 
will  make  bread  and  water  more  refreshing  and 
nourishing  than  a feast  of  fat  things  and  wines  on 
the  lees,  without  that  blessing.  (2.)  The  continu- 
ance of  their  health;  / will  take  sickness  away, 
either  prevent  it,  or  remove  it.  The  land  shall  not 
be  visited  with  epidemical  diseases,  which  are  very 
dreadful,  and  sometimes  have  laid  countries  waste. 

3.)  The  increase  of  their  wealth;  their  cattle 


, XXIV. 

should  not  be  barren,  nor  cast  their  young;  which 
is  mentioned  as  an  instance  of  prosperity.  Job  21. 
10.  (4.)  The  prolonging  of  their  lives  to  old  age; 

“ Lhe  number  of  thy  days  I will  fulfil,  and  they 
shall  not  be  cut  off  in  the  midst  by  untimely  deaths.  ” 
Thus  hath  godliness  the  promise  of  the  life  that 
now  is. 

III.  It  is  promised  that  they  should  conquer  and 
subdue  their  enemies,  the  present  occupants  of  the 
land  of  Canaan,  who  must  be  driven  out  to  make 
room  for  them.  This  God  would  do,  1.  Effectually 
by  his  power;  (y.  27,  28.)  not  so  much  by  the 
sword  and  bow  of  Israel,  as  by  the  terrors  which 
he  would  strike  into  the  Canaanites.  Though  they 
were  so  obstinate  as  not  to  be  willing  to  submit  to 
Israel,  resign  their  country,  and  retire  elsewhere, 
which  they  might  have  done;  yet  they  were  so 
dispirited,  that  they  were  not  able  to  stand  before 
them.  This  completed  their  ruin;  such  power  had 
the  Devil  in  them,  that  they  would  resist;  but  such 
power  had  God  over  tliem,  that  they  could  not.  J 
will  send  my  fear  before  thee;  and  they  that  fear 
will  soon  flee.  Hosts  of  hornets  made  way  for  the 
hosts  of  Israel;  such  mean  creatures  can  God  make 
use  of  for  the  chastising  of  liis  people’s  enemies;  as 
in  the  plagues  cf  Egypt.  When  God  pleases,  hor- 
nets can  drive  out  Canaanites  as  well  as  lions  could. 
Josh.  24.  12.  2.  He  would  do  it  gradually,  in  wis- 

dom, (n.  29,  30. ) not  all  at  once,  but  by  little  ’and 
little.  As  the  Canaanites  had  kept  possession  till 
Israel  was  grown  into  a people,  so  there  should  still 
be  some  remains  of  them,  till  Israel  should  grow  so 
numerous  as  to  replenish  the  whole.  The  wisdom 
of  God  is  to  be  ( bserved  in  the  gradual  advances  cf 
the  church’s  interests.  It  is  in  real  kindness  to  the 
church,  that  its  enemies  are  subdued  by  little  and 
little,  for  thus  we  are  kept  upon  our  guard,  and  in 
a continual  dependence  upon  Gcd.  Con-uptiens 
are  thus  driven  cut  cf  the  hearts  cf  God’s  people; 
not  all  at  once,  but  by  little  and  little;  the  old  -man 
is  crucified,  and  therefore  dies  slowly.  Gcd,  in  his 
providence,  often  delays  mercy,  because  we  are  not 
ready  for  it.  Canaan  has  room  enough  to  receive 
Israel,  but  Israel  is  not  numerous  enough  to  occupy 
Canaan;  we  are  not  straitened  in  God;  if  we  are 
straitened,  it  is  in  ourselves.  The  land  cf  Canaan 
is  promised  them,  (x;.  31.)  in  its  utmost  extent, 
which  yet  they  were  not  possessed  of  till  the  days 
of  Dav)d;  and  by  their  sins  they  soon  lost  posses- 
sion. 

The  precept  annexed  to  this  promise,  is,  that 
they  should  not  make  any  friendship,  nor  have  any 
familiarity,  with  idolaters,  x^.  32,  33.  Idolaters 
must  not  so  much  as  sojourn  in  their  land,  unless 
they  renounced  their  idolatry.  Thus  they  must 
avoid  the  reproach  of  intimacy  with  the  worship- 
pers of  false  gods,  and  the  danger  of  being  drawn 
to  worship  with  them.  By  familiar  converse  with 
idolaters,  their  dread  and  detestation  of  the  sin 
would  wear  off;  they  w(  uld  think  it  no  harm,  in 
compliment  to  their  fnends,  to  pay  some  respect  to 
their  gods,  and  so  by  degrees  would  be  drawn  into 
the  fatal  snare.  Note,  Those  that  would  be  kept 
from  bad  courses  must  keej)  from  bad  company;  it 
is  dangerous  living  in  a bad  neighbourhood;  others’ 
sins  will  be  our  snares,  if  we  look  not  well  to  our- 
selves. We  must  always  look  upon  our  greatest 
danger  to  be  from  those  that  would  make  us  sin 
against  God.  Whatever  friendship  is  pretended, 
that  is  really  our  worst  enemy  that  draws  us  from 
our  duty. 

CHAP.  XXIV. 

Mosesj  as  mediator  between  God  and  Israel,  having  receiv- 
ed divers  laws  and  ordinance';  from  God  privately,  in  the 

three  foregoing  chapter.';,  in  this  chapter,  I.  Comes  down 

to  the  people,  acquaints  them  ivith  the  laws  he  had  re* 


317 


EXODUS,  XXIV 


ceived,  and  takes  their  consent  to  those  laws,  (v.  S.) 
writes  the  laws,  and  reads  them  to  the  people,  who  re- 
peat their  contents,  (v.  4.  . 7.)  and  then,  by  sacrifice, 
and  the  sprinkling  of  blood,  ratifies  the  covenant  between 
them  and  God,  v.  5,  6,  8.  II.  He  returns  to  God  again,  I 
to  receive  further  directions.  When  he  was  dismissed  j 
from  his  former  attendance,  he  was  ordered  to  attend  ! 
again,  v.  1,  2.  He  did  so  with  seventy  of  the  elders,  to  ! 
vi^oin  God  made  a discovery  of  his  glory,  v.  9. . 11.  | 
Moses  is  ordered  up  into  the  mount,  (v.  12,  13.)  the  rest  | 
are  ordered  down  to  the  people,  v.  14.  The  cloud  of 
glory  is  seen  by  all  the  people  on  the  top  of  mount  Sinai,  j 
(v.  15.  . 17.)  and  Moses  is  there  with  God  forty  days,  and  i 
forty  nights,  V.  18.  i 

1.  A NDhe  said  unto  Moses,  Come  up  unto  j 
J\.  the  Lord,  thou,  and  Aaron,  Nadab, 
and  Abihu,  and  seventy  of  the  elders  of  Is- 
rael ; and  worship  ye  afar  otf.  2.  And  Mo- 
ses alone  shall  come  near  the  Lord  ; but 
they  shall  not  come  nigh,  neither  shall  the 
people  go  up  with  him.  3.  And  Moses 
came,  and  told  the  people  all  the  words  of 
the  Lord,  and  all  the  judgments:  and  all 
the  people  answered  with  one  voice,  and 
said,  All  the  words  whicli  the  Lord  hath 
said  will  we  do.  4.  And  Moses  wrote  all 
the  words  of  the  Lord,  and  rose  up  early  in 
the  morning,  and  builded  an  altar  under  the 
hill,  and  twelve  pillars,  according  to  the 
twelve  tribes  of  Israel.  5.  And  he  sent 
young  men  of  the  children  of  Israel,  which 
offered  burnt-offerings,  and  sacrificed  peace- 
offerings  of  oxen  unto  the  Lord.  6.  And 
Moses  took  half  of  the  blood,  and  put  it  in 
basons ; and  half  of  the  blood  he  sprinkled 
on  the  altar.  7.  And  he  took  the  book  of 
the  covenant,  and  read  in  the  audience  of 
the  people : and  they  said.  All  that  the  Lord 
hath  said  will  we  do,  and  be  obedient.  8. 
And  Moses  took  the  blood,  and  sprinkled  it 
on  the  people,  and  said.  Behold  the  blood  of 
the  covenant,  which  the  Lor.d  liath  made 
with  you  concerning  all  these  words. 

The  two.  first  verses  are  the  appointment  of  a se- 
cond session  upon  mount  Sinai,  for  the  making  of 
laws,  when  an  end  was  put  to  the  first.  When  a 
communion  is  begun  l)etween  God  and  us,  it  shall 
never  fail  on  his  side,  if  it  do  not  first  fail  on  curs.  ; 
Moses  is  directed  to  bring  Aaron  and  his  sons,  and  i 
the  seventy  elders  of  Israel,  that  the)"  might  be  wit- 
nesses of  the  glory  of  God,  and  that  communion 
with  him  to  which  Moses  was  admitted;  and  that 
their  testimony  might  confirm  the  people’s  faith. 

In  this  approach,  1.  They  must  all  be  very  rever- 
ent; Worshifi  ye  afar  off,  v.  1.  Before  they  came  | 
near,  they  must  worship.  Thus  we  must  enter  into  | 
God’s  gates  with  humble  and  solemn  adorations, 
draw  near  as  those  that  know  our  distance,  and  ad-  ! 
mire  the  condescensions  of  God’s  grace  in  admitting 
us  to  draw  near.  Are  great  princes  approached  ] 
with  the  profound  reverences  of  the  body?  And  \ 
shall  not  the  soul  that  draws  near  to  God  be  bowed 
before  him?  2.  They  must  none  of  them  come  s6 
near  as  Moses,  v.  2.  They  must  come  im  to  the  ^ 
Lord,  (and  those  that  would  approach  to  God  must  ' 
ascend, ) but  Moses  alone  must  come  near;  therein 
a type  of  Christ,  who,  as  the  High  Priest,  entered 
alone  into  the  most  holy  place.  | 

In  the  following  verses,  we  have  the  solemn  cove-  ' 
n'uit  made  between  God  and  Israel,  and  the  ex-  i 


changing  of  the  ratifications;  and  a ver)"  solemn 
transaction  it  was,  typifying  the  covenant  of  grace 
between  God  and  believers,  through  Christ. 

I.  Moses  told  the  people  the  words  of  the  Lord; 
V.  3.  He  did  not  lead  them  blindfold  into  the  cove- 
nant, nor  teach  them  a devotion  that  was  the 
daughter  of  ignorance;  but  laid  before  them  all  the 
precepts,  general  and  particular,  in  the  foregoing 
chapters;  and  fairly  put  it  to  them.  Whether  they 
were  willing  to  submit  to  these  laws  or  no? 

II.  The  people  unanimously  consented  to  the 
terms  proposed,  without  reservation  or  exception; 
jill  the  ivords  which  the  Lord  hath  said  will  wc  do. 
They  had  before  consented  in  general  to  be  under 
God*s  government;  (c/i.  19.  8.)  hei-e  they  consent 
in  particular  to  these  laws  now  given.  Oh  that 
there  had  been  such  a heart  in  them!  How  well 
were  it  if  people  would  but  be  always  in  the  same 
good  mind  that  sometimes  they  seem  to  be  in! 
Many  consent  to  the  law,  and  yet  do  not  live  up  to 
it;  they  have  nothing  to  except  against  it,  and  yet 
will  not  persuade  themselves  to  be  niled  by  it. 

This  is  the  tenor  of  the  covenant,  “That,  if  they 
would  observe  the  foregoing  precepts,  God  would 
perform  the  foregoing  promises.  ‘Obey,  and  be 
happv. ’”  Here  is  the  bargain  made.  Obserxe,  • 

1.  How  it  was  engrossed  in  the  book  of  the  cove- 
nant; Moses  wrote  the  words  of  the  Lord,  {v.  4.) 
that  there  might  be  no  mistake;  probably,  he  had 
written  them  as  God  dictated  them  on  the  mount. 
As  soon  as  ever  God  had  separated  to  himself  a pe- 
culiar people  in  the  world,  he  governed  them  by  a 
written  word,  as  he  has  done  ever  since,  and  will 
do  while  the  world  stands,  and  the  church  in  it. 

: Moses,  having  engrossed  the  articles  of  agreement 
concluded  upon  between  God  and  Israel,  read  them 
in  the  audience  of  the  feo/ile,  {v.  7.)  that  they  might 
be  perfectly  apprized  of  the  thing,  and  might  try 
whether  their  second  thoughts  were  the  same  with 
their  first,  upon  the  whole  matter.  And  we  may 
suppose  they  were  so;  for  their  words  fv.  7.)  are 
the  same  with  what  they  were,  (i’.  3.)  but  some- 
thing stronger:  All  that  the  Lora  hath  said  (be  it 
good,  or  be  it  evil,  to  flesh  and  blood,  Jer.  42.  6.) 
we  will  do;  so  they  had  said  before,  but  now  they 
add,  And  will  be  obedient;  not  only  we  will  do 
what  has  been  commanded,  but  in  every  thing 
which  shall  be  further  ordained  we  will  be  obedi- 
ent." Bravely  resolved!  if  they  had  but  stuck  to 
their  resolution.  See  here.  That  God’s  covenants 
and  commands  are  so  incontestably  equitable  is  them- 
selves, and  so  highly  advantageous  to  us,  that  the 
more  we  think  of  them,  and  the  more  jjlainly  and 
fully  they  are  set  before  us,  the  more  reason  we 
shall  see  to  comply  with  them. 

2.  How  it  was  sealed  by  the  blood  of  the  cove- 
nant, that  Israel  might  receive  strong  consolations 
from  the  ratifying  of  God’s  promises  to  them,  and 
might  lie  under  strong  obligations  from  the  ratifying 
of  their  promises  to  God.  Thus  has  Infinite  Wis- 
dom devised  means  that  we  may  be  confii  med  both 
in  our  faith  and  in  our  obedience;  may  be  both  en- 
couraged in  our  duty,  and  engaged  to  it.  The  co- 
venant must  be  made  by  sacrifice,  (Ps.  50.  5.)  be- 
cause, since  man  has  sinned,  and  forfeited  his  Cre- 
ator’s favour,  there  can  be  no  fellowship  by  cove- 
nant, till  there  be  L st  friendship  and  atonement  by 
sacrifice. 

(1.)  In  preparation,  therefore,  for  the  parties  iil- 
terchangeably  putting  their  seals  to  this  covenant, 
[1.]  Moses  builds  an  altar,  to  the  honour  of  God, 
which  was  principally  intended  in  all  the  altars  that 
were  built,  and  which  was  the  first  thing  to  be 
looked  at  in  the  covenant  they  were  now  to  seal. 
No  addition  to  the  perfections  of  the  divine  nature 
can  be  made  by  any  of  God’s  dealings  with  the 
children  of  men,  but  in  them  his  perfections  aiT 


818 


EXODUS,  XXIV. 


manifested  and  magnified,  and  his  honour  showed 
forth;  therefore  he  will  now  be  I'epresented  by  an 
altar,  to  signify,  that  all  he  expected  from  them, 
was,  that  thev  should  do  him  honour,  and  that,  being 
his  people,  thev  should  be  to  him  for  a name  and 
a praise.  [2.]  He  erects  twelv  e pillars,  according 
to  the  number  of  the  tribes;  these  were  to  repre- 
sent the  people,  the  other  party  to  the  covenant; 
and  we  may  suppose  that  they  were  set  up  over 
against  the  "altar,  and  that  Moses,  as  mediator,  pass- 
ed to  and  fro  between  them.  Probably,  each  tribe 
set  up  and  knew  its  own  pillar,  and  their  elders 
stood  by  it.  [3.  ] He  appointed  sacrifices  to  be^  of- 
fered upon  tne  altar,  (ti.  5.)  burnt-offerings  and 
peace-offerings,  which  yet  were  designed  to  be  ex- 
jiiito.  y.  We  are  not  concerned  to  inquire  who 
these  young  men  were  that  were  employed  in  offer- 
ing these  sacrifices;  for  Moses  was  himself  the 
priest,  and  what  they  did  was  purely  as  his  ser- 
vants, by  his  order  and  appointment.  No  doubt, 
they  were  men  who  by  their  bodily  strength  were 
qualified  for  the  service,  and  by  their  station  among 
the  pecmie  were  fittest  for  the  honour. 

(2.)  Preparation  being  thus  made,  their  ratifica- 
tions were  very  solemnly  exchanged.  [1.]  The 
blood  ' f the  sacrifice  which  the  people  offered  was 
(part  of  it)  sprinkled  upon  the  altar,  (i;.  6. ) which 
signifies  the  people’s  dedicating  of  themselves,  their 
lives,  and  beings,  to  God,  and  to  his  honour.  In  the 
bl^'ocl  (which  is  the  life)  of  the  dead  sacrifices,  all 
the  Israelites  were  presented  unto  God  as  li\  ing  sa- 
crifices, Rom.  12.  1.  [2.]  The  blood  of  the  sacri- 

fice which  God  had  owned  and  accepted  was  (the 
remainder  of  it)  sprinkled  either  upon  the  people 
themselves,  (v.  8.)  or  upon  the  pillars  that  repre- 
sented them;  which  signified  God’s  gracious  con- 
ferring of  his  favour  upon  them,  and  all  the  fruits 
of  that  favour,  and  his  giving  them  all  the  gifts  they 
could  expect  or  desire  from  a God  reconciled  to 
them,  and  in  covenant  with  them  by  sacrifice.  This 
part  of  the  ceremony  was  thus  explained,  “Be- 
hold the  blood  of  the  covenant;  see  here  how  God 
has  sealed  to  you  to  be  a God,  and  you  seal  to  h'm 
to  be  to  him  a people;  his  promises  to  you,  and 
yrur’s  to  him,  are  both  yea,  and  amend' 

1 'bus  our  Lord  Jesus,  the  Mediator  of  the  new 
covenant,  (of  Avhom  Moses  was  a type,)  having  of- 
fe»-ed  up  himself  a sacrifice  upon  the  cross,  that  his 
blood  might  be  indeed  the  blood  of  the  covenant, 
sprinkled  it  upon  the  altar  in  his  intercession,  (Heb. 
9.  12. ) and  sprinkles  it  upon  his  church  by  his  word 
r.7'.d  ordinances,  and  the  influences  and  operations 
of  the  Spirit  of  promise,  by  whom  we  are  sealed. 
He  himself  seemed  to  allude  to  this  solemnity, 
when,  in  the  institution  of  the  Lord’s  supper,  he 
said,  Tim  cufi  is  the  N'eiv  Testament,  (or  Cove- 
nant, )in  my  blood.  Compare  with  this,  Heb.  9. 19,  20. 

9.  Then  went  up  Moses,  and  Aaron, 
Xadab,  and  Abihu,  and  seventy  of  the  el- 
ders of  Israel ; 10.  And  they  saw  the  God 
of  Israel : and  there  was  under  his  feet  as  it 
were  a paved  work  of  a sapphire  stone,  and 
as  it  were  the  body  of  heaven  in  his  clear- 
ness. 1 1.  And  upon  the  nobles  of  the  chil- 
dren of  Israel  he  laid  not  his  hand ; also 
'they  saw  God,  and  did  eat  and  drink. 

The  peo])le  having,  beside  their  sutmiissicn  to  the 
ceremony  of  the  sprinkling  of  blood,  declared  their 
well-pleasedness  in  their  God  and  his  law,  again  and 
again,  God  here  gives  to  their  representatives  seme 
special  tokens  of  his  favour  to  them;  for  God  meets 
him  that  rejoices  and  works  righteousness,  and  ad- 
mits them  nearer  to  him  than  they  could  have  ex- 
pected. Thus,  in  the  New  Testament  church,  we 


find  the  four  Irving  creatures,  and  the  four  and 
twenty  elders,  honoured  with  places  round  the 
throne,  being  redeemed  unto  Goa,  by  the  blood  of 
the  Lamb  which  is  in  the  midst  of  the  throne.  Rev. 
4.  4,  6. — 5.  8,  9.  Observe, 

1.  They  saw  the  God  of  Israel,  (v.  10.)  that  is, 
they  had  some  glimpse  of  his  glory,  in  light  and  fire, 
though  they  saw  no  manner  of  similitude,  and  his 
being  no  man  hath  seen  or  can  see,  1 Tim.  6.  16. 
They  saw  the  place  where  the  (icd  cf  Israel  stood, 
(so  the  LXX.)  something  that  came  near  a simili- 
tude, but  was  not;  whatever  they  saw,  it  was  cer- 
tainly something  of  which  no  image  or  picture  could 
be  made,  and  yet  enough  to  satisfy  them  that  God 
was  with  them  of  a truth. 

Nothing  is  described  but  that  w’hich  was  under 
his  feet:  for  our  conceptions  of  God  are  all  below 
him,  and  fall  infinitely  short  of  being  adequate. 
They  saw  not  so  much  as  God’s  feet,  but  at  the 
bottom  of  the  brightness  they  saw  (suclt  ; s they  ne- 
ver saw  before  or  after,  and,  as  the  footstool  or  pe- 
destal of  it)  a most  rich  and  splendid  pavement,  as 
it  had  been  of  sapphires,  azure,  or  sky-coloured. 
The  heavens  themselves  are  the  pavement  of  God’s 
palace,  and  his  throne  is  above  the  firmament.  See 
how  much  better  Wisdom  isthan  the  precious  onyx  or 
the  sapphires,  for  Wisdom  was,  from  eternity,  God’s 
delight,  (Prov.  8.  30.)  and  lay  in  his  bosom,  but  the 
sapphires  are  the  pavement  under  his  feet;  there 
let  us  put  all  the  wealth  of  this  world,  and  not  in 
our  hearts. 

2.  Ufion  the  nobles,  or  elders,  of  Israel,  he  laid  not 
his  hand,  v.  11.  Though  they  were  men,  the 
dazzling  splendour  of  his  glory  did  not  overwhelm 
them;  but  it  was  so  moderated,  (Job,  26.  9.)  and 
they  were  so  strengthened,  (Dan.  10.  19.)  that  they 
were  able  to  bear  it.  Nay,  though  they  were  sinful 
men,  and  obnoxious  to  God’s  justice,  yet  he  did  not 
lay  his  punishing  avenging  hand  upon  them,  as  they 
feared  he  would.  When  we  consider  what  a con- 
suming fire  God  is,  and  what  stubble  we  are  before 
him,  we  shall  have  reason  to  say,  m all  our  ap- 
proaches to  him.  It  is  of  the  Lord's  mercies  that  we 
are  riot  consumed. 

3.  They  saw  God,  and  did  eat  and  drink;  they 
had  not  only  their  lives  preserved,  but  their  vigour, 
courage,  and  comfort;  it  cast  no  damp  upon  their 
joy,  but  rather  increased  and  elex  ated  it.  They 
feasted  ufion  the  sacrifice,  before  God,  in  token  of 
their  cheerful  consent  to  the  covenant  now  made, 
their  grateful  acceptance  of  the  benefits  of  it,  and 
their  communion  with  God  in  pursuance  cf  that  co- 
venant. Thus  believers  eat  and  drink  with  Christ 
at  his  table,  Luke,  22.  30.  Blessed  are  they  that 
shall  eat  bread  in  the  kingdom  of  c ur  F ather,  and 
di'ink  of  the  new  wine  there. 

12.  And  the  Lord  said  unto  Moses, 
Come  up  to  me  into  the  mount,  and  be 
there  : and  I will  give  thee  tables  of  stone, 
and  a law,  and  commandments  which  I 
liave  written  ; that  thou  mayest  teach  them. 

1 3.  And  Moses  rose  up,  and  his  minister 
.Foshua  : and  Moses  went  uj)  into  the  mount 
of  God.  M.  And  he  said  unto  the  elders. 
Tarry  ye  here  for  us,  until  v,  c come  again 
unto  you : and,  behold,  Aaron  and  Hur  are. 
w ith  you  ; if  any  man  have  any  matters  to 
do,  let  him  come  unto  them.  i5.  And  Mo 
ses  went  up  into  the  mount,  and  a cloud 
covered  the  mount  IG,  And  the  glory  of 
the  Lord  abode  upon  mount  Sinai,  and  the 
cloud  covered  it  six  days  : and  the  seventli 


319 


EXODUS,  XXV. 


day  he  called  unto  Moses  out  of  the  midst 
of  the  cloud.  1 7.  And  the  sight  of  the  glo- 
ry of  the  Lord  was  like  devouring  fire  on 
the  top  of  the  mount  in  the  eyes  of  tlie  chil- 
dren of  Israel.  18.  And  Moses  went  into 
the  midst  of  the  cloud,  and  gat  him  up  into 
the  mount;  and  Moses  was  in  the  mount 
forty  days  and  forty  nights. 

The  public  ceremony  of  sealing  the  covenant  be- 
ing over,  Moses  is  called  up  to  receive  further  in- 
structions, which  we  have  in  the  following  chapters. 

I.  He  is  called  up  into  the  mount,  and  there  he 
remained  six  days  at  some  dist mce.  Orders  are 
given  him,  (n.  12.)  Come  up  to  the  mount,  and  be 
there,  that  is,  “ Expect  to  continue  there  for  some 
considerable  time,”  Those  that  would  have  com- 
munion with  God  must  not  only  come  to  ordinances, 
but  they  must  abide  by  them.  Blessed  are  they 
that  dzvell  in  his  house,  not  that  merely  call  there; 
“ Come  up,  and  I zvill  ifive  thee  a law,  that  thou 
mayest  teach  them.  ” Moses  taught  them  nothing 
but  what  he  had  received  from  the  Lord,  and  he 
received  nothing  from  the  Lord  but  what  he  taught 
them ; for  he  was  faithful  both  to  God  and  Israel, 
and  did  neither  add  nor  diminish,  but  kept  close  to 
his  instructions. 

Having  received  these  orders,  1.  He  appointed 
Aaron  and  Hur  to  be  as  lords  justices  in  his  absence, 
,to  keep  the  peace  and  good  order  in  the  congrega- 
tion, V.  14.  The  care  of  his  government  he  would 
leave  behind  him  when  he  went  up  into  the  mount, 
that  he  might  not  have  that  to  distract  his  mind; 
and  yet  he  would  not  leave  the  people  as  sheep  hav- 
ing no  shepherd,  no,  not  for  a few  days.  Good  prin- 
ces find  their  government  a constant  care,  and  their 
people  find  it  a const  mt  blessing.  2.  He  took 
Joshua  up  with  him  into  the  mount,  v.  13.  Joshua 
was  his  minister,  and  it  would  be  a satisfaction  to 
him  to  have  him  with  him  as  a companion,  during 
the  six  days  that  he  tarried  in  the  mount,  before 
God  called  to  him.  Joshua  was  to  be  his  successor, 
and  therefore  thus  he  was  honoured  before  the  peo- 
ple, above  the  rest  of  the  elders,  that  they  might 
afterward  the  more  readily  take  him  for  their  gov- 
ernor; and  thus  he  was  prepared  for  service,  by 
being  trained  up  in  communion  with  God.  Joshua 
was  a type  of  Christ,  and  (as  the  learned  Bishop 
Pearson  well  observes)  Moses  takes  him  with  him 
nto  the  mount,  because,  without  Jesus,  in  whom 
are  hid  all  the  treasures  of  wisdom  and  knowledge, 
there  is  no  looking  into  the  secrets  of  Heaven,  nor 
approaching  the  glorious  presence  of  God.  3.  A 
cloud  covered  the  mount  six  days;  a visible  token 
of  God’s  special  presence  there,  for  he  so  shows 
himself  to  us,  as,  at  the  sime  time,  to  conceal  him- 
self from  us.  He  lets  us  know  so  much  as  to  assure 
us  of  his  presence,  power,  and  grace,  but  intimates 
to  us  that  we  cannot  find  him  out  to  perfection. 
During  these  six  days,  Moses  staid  waiting  upon 
the  mountain  for  a call  into  the  presence-chamber, 
V.  15,  16.  God  thus  tried  the  patience  of  Moses, 
and  his  obedience  to  that  command,  ( v.  12.)  Be 
there.  If  Moses  had  been  tired  before  the  seventh 
day,  (as  Saul,  1 Sam.  13.  8,  9.)  and  had  said,  TVhat 
should  I wait  for  the  Lord  any  longer,  he  had  lost 
the  honour  of  entering  into  the  cloud;  but  commu- 
nion with  God  is  worth-waiting  for.  And  it  is  fit  we 
should  address  ourselves  to  solemn  ordinances  with 
a solemn  pause,  taking  time  to  compose  ourselves, 
Ps.  108.  1. 

II.  He  is  called  up  into  the  cloud,  on  the  seventh 
day,  probably  on  the  sabbath-day,  v.  16.  Now  the 
thick  cloud  opened  in  the  sight  of  all  Israel,  and  the 
glory  of  the  Lord  brake  forth  like  devouring fre,  v. 
17.  God,  even  our  God,  is  a consuming  fire,  and  so 


he  was  pleased  to  manifest  himself  in  the  giving  of 
the  law;  that  knowing  the  terrors  cl  the  Lord,  we 
may  be  persuaded  to  obey,  and  may  by  them  be 
prepared  foi'  the  comforts  of  the  g(  spel,  and  that 
the  grace  and  truth  which  come  by  Jesus  Christ 
may  be  mo”e  acceptable. 

Now,  1.  ^he  entrance  of  Moses  into  the  cloud 
was  very  wonderful;  Moses  went  into  the  znidst  of 
the  cloud,  V 8.  It  was  an  extraordinary  presence  of 
mind,  which  the  grace  of  God  furnished  him  with  by 
six  days’  preparation,  else  he  durst  not  have  ventur- 
ed into  the  cloud,  especially  when  it  brake  out  in 
devouring  fire.  Moses  was  sure  that  he  who  called 
him  would  protect  him;  and  even  those  glorious  at- 
tributes of  God,  which  are  most  terrible  to  the 
wicked,  the  saints  with  a humble  reverence  rejoice 
in.  He  that  walks  righteously,  and  speaks  up- 
rightly, is  able  to  dzvell  even  with  this  devouring 
fire,  as  we  are  told,  Isa.  33.  14,  15.  There  are 
persons  and  works  that  will  abide  the  fire,  1 Cor. 
3.  12,  &c.  and  some  that  will  have  confidence  be- 
fore God. 

2.  His  continuance  in  the  cloud  was  no  less  won- 
derful; he  was  there  forty  days  and  forty  nights. 
It  should  seem,  the  six  days  {v.  16.)  were  not  part 
of  the  forty;  for,  during  those  six  days,  Joshua  was 
with  Moses,  who  did  eat  of  the  manna,  and  drink 
of  the  brook,  mentioned,  Deut.  9.  21.  and,  while 
they  were  together,  it  is  probable  that  Moses  did 
eat  and  drink  with  him;  but  when  Moses  was  called 
into  the  midst  of  the  cloud,  he  left  Joshua  without, 
and  continued  to  eat  and  drink  daily  while  he  wait- 
ed for  Moses’s  return,  but  from  thenceforward  Mo- 
ses fasted.  Doubtless,  God  could  have  said  what 
he  had  now  to  say  to  Moses,  in  one  day,  but,  for  the 
greater  solemnity  of  the  thing,  he  kept  him  with 
him  in  the  mount  /brty  days  and  forty  nights.  We 
are  hereby  taught  to  spend  much  time  in  commu- 
nion with  God,  and  to  think  that  time  best  spent 
which  is  so  spent.  They  that  would  get  the  know- 
ledge of  God’s  will  must  meditate  thereon  day  and 
night. 

CHAP.  XXV. 

At  this  chapter  begins  an  account  of  the  orders  and  in- 
structions God  gave  to  Moses  upon  the  mount,  for  the 
erecting  and  furnishing  of  a tabernacle  to  the  honour  of 
God.  We  have  here,  I.  Orders  given  for  a collection  to 
be  made  among  the  people  for  this  purpose,  v.  1 . . 9.  II. 
Particular  instructions,  1.  Concerning  the  ark  of  the  co- 
venant, V.  10  . . 22.  2.  The  table  of  show-bread,  v.  23. . 

30.  3.  The  golden  candlestick,  v.  31  . . 40. 

1.  k ND  the  Lord  spake  unto  Moses, 
saying,  2.  Speak  unto  the  children 
of  Israel,  that  they  bring  me  an  offering : of 
every  man  that  giveth  it  willingly  with  his 
heart  ye  shall  take  my  offering.  3.  And 
this  is  the  offering  which  ye  shall  take  of 
them  ; gold,  and  silver,  and  brass,  4.  And 
blue,  and  purple,  and  scarlet,  and  fine  linen, 
and  goats’  hair,  5.  And  rams’  skins  dyed 
red,  and  badgers’  skins,  and  shittim-wood, 
6.  Oil  for  the  light,  spices  for  anointing  oil, 
and  for  sweet  incense,  7.  Onyx  stones, 
and  stones  to  be  set  in  the  ephod,  and  in  the 
breast-plate.  8.  And  let  them  make  me  a 
sanctuaiy ; that  I may  dwell  among  them. 
9.  According  to  all  that  I show  thee,  after 
the  pattern  of  the  tabernacle,  and  the  pat- 
tern of  all  the  instruments  thereof,  even  so 
shall  ye  make  it. 

We  may  suppose  that  when  Mos^s  went  into  the 
midst  of  the  cloud  and  abode  there  sd  long,  where 


320 


EXODUS,  XXV. 


the  holy  angels  attended  the  Shechinah,  or  Divine 
Majesty,  he  saw  and  heard  ^■ery  glorious  things  re- 
lating to  the  upper  world,  but  they  were  things 
which  it  was  not  lawful  or  possible  to  utter;  and 
therefore,  in  the  records  he  kept  of  the  transactions 
there,  he  said  nothing  to  satisfy  the  curiosity  of 
those  who  would  intrude  into  the  things  which  they 
have  not  seen,  but  writes  that  only  which  he  was  to 
speak  to  the  children  of  Israel.  F or  the  scripture 
is  designed  to  direct  us  in  our  duty,  not  to  fill  our 
heads  with  speculations,  or  to  please  our  fancies. 

In  these  verses,  God  tells  Moses  his  intention,  in 
general,  that  the  childi-en  of  Israel  should  build  him 
a sanctuary,  for  he  designed  to  dwell  among  them; 
(t;.  8. ) and  some  think  that,  though  there  were  al- 
tars and  groves  used  for  religious  worship,  before 
this,  yet  there  never  was  any  house,  or  temple,  built 
for  sacred  uses  in  any  nation,  before  this  tabernacle 
was  erected  bv  Moses;  and  that  all  the  temples 
which  were  aftenvard  so  much  celebrated  among 
the  heathen  took  rise  from  this,  and  pattern  by  it. 
God  had  chosen  the  people  of  Israel  to  be  a pecu- 
liar people  to  himself,  (above  all  people,)  among 
whom  divine  revelation,  and  a religion  according  to 
it,  should  be  lodged  and  established:  he  himself 
would  be  their  king.  As  their  King,  he  had  already 
given  them  laws  for  the  government  of  themselves, 
and  their  dealings  one  with  another,  with  some  ge- 
neral rules  for  religious  worship,  according  to  the 
light  of  reason  and  the  law  of  nature,  in  the  ten 
commandments,  and  the  following  comments  upon 
them.  But  this  was  not  thought  sufficient  to  distin- 
guish them  from  other  nations,  or  to  answer  to  the 
extent  of  that  covenant  which  God  would  make 
with  them  to  be  their  God,  and  therefore  he  orders 
a royal  palace  to  be  set  up  among  them  for  himself, 
here  called  a .9a«c/«an/,  or  holy  place,  or  habitation, 
of  which  it  is  said,  (Jer.  17.  12.)  ^ glorious  high- 
throne  from  the  beginning  is  the  place  of  our  sanc- 
tuary. This  sanctuary  is  to  be  considered,  1.  As 
ceremonial;  consonant  to  the  other  institutions  of 
that  dispensation,  which  consisted  in  camal  ordinan- 
ces; (Heb.  9.  10.)  hence  it  is  called  a worldly  sanc- 
tuary, Heb.  9.  1.  God  in  it  kept  his  court  as  Israel’s 
King.  (1.)  There  he  manifested  his  presence 
among  them,  and  if  was  intended  for  a sign  or  token 
of  his  presence,  that,  while  they  had  that  in  the 
midst  of  them,  they  might  never  again  ask.  Is  the 
Lord  among  us  or  not?  And  because  in  the  wil- 
derness they  dwelt  in  tents,  even  this  royal  palace 
was  ordered  to  be  a tabernacle  too,  that  it  might 
move  with  them,  and  might  be  an  instance  of  the 
condescension  of  the  divine  favour.  (2. ) There  he 
ordered  his  subjects  to  attend  him  with  their  ho- 
mage and  tribute.  Thitherthey  must  cometo  consult 
his  oracles,  thither  they  must  bring  their  sacrifices, 
and  there  all  Israel  must  meet,  to  pay  their  joint  re- 
spects to  the  God  of  Israel.  2.  As  typical;  the  holy 
places  made  with  hands  were  the  figures  of  the 
true,  Heb.  9.  24.  The  gospel-church  is  the  true 
tabernacle  which  the  Lord  hath  pitched,  and  not 
man,  Heb.  8.  2.  The  body  of  Christ,  in  and  by 
which  he  made  atonement,  was  the  greater  and 
more  perfect  tabernacle.  Heb.  9.  11.  The  Jl'ord 
was  made  flesh  and  dwelt  among  us.  as  in  a taber- 
nacle. 

Now,  when  Moses  was  to  erect  this  palace,  it 
was  requisite  that  he  should  first  be  instructed 
where  he  must  have  the  materials,  and  where  he 
must  have  the  model;  for  he  could  neither  contrive 
it  by  his  own  ingenuity,  nor  build  it  at  his  own 
charge,  he  is  therefore  directed  here  concerning 
both. 

I.  The  people  must  fumish  him  with  the  mate- 
rials, not  by  a tax  imposed  upon  them,  but  by  a 
voluntary  contribution.  This  is  the  first  thing  con- 
cerning which  orders  are  here  given;  (p.  2.)  S/ieak 


unto  the  children  of  Israel,  that  they  bring  me  an 
offering;  and  there  was  all  the  reason  in  the  world 
that  they  should,  for,  1.  It  was  God  himself  that 
had  not  only  enlarged  them,  but  enriched  them 
with  the  spoils  of  the  Egyptians;  he  had  instructed 
them  to  borrow,  and  he  hud  inclined  the  Eg}  ptians 
to  lend,  so  that  from  him  they  had  their  wealth, 
and  therefore  it  was  fit  they  should  devote  it  to 
him,  and  use  it  for  him,  and  thus  make  a grateful 
acknowledgment  of  the  fa\  ours  they  had  received. 
Note.  (1.)  The  best  use  we  can  make  of  our 
worldly  wealth  is,  to  honour  God  with  it  in  works 
of  piety  and  charity.  (2.)  When  we  have  been 
blessed  with  some  remai  xable  success  in  our  affairs, 
and  have  had,  as  we  say,  a good  turn,  it  may  be 
justly  expected  that  we  should  do  something  more 
than  ordinary  for  the  glory  of  God,  consecrating 
our  gain,  in  some  reasonable  proportion  of  it,  to  the 
Lord  of  the  whole  earth,  Mic.  4.  13.  2.  The 

sanctuary  that  was  to  be  built  was  intended  for  their 
benefit  and  comfort,  and  therefore  they  must  be  at 
the  expense  of  it.  They  had  been  unworthy  of  the 
privilege  if  they  had  grudged  at  the  charge.  They 
might  well  aftbrd  to  offer  liberally  for  the  honour 
of  God,  while  they  lived  at  free  quarters,  having 
food  for  themselves  and  their  families  rained  upon 
them  daily  from  heaven.  W’'e  also  must  own  that 
we  have  our  all  from  God’s  bounty,  and  therefore 
ought  to  use  all  for  his  glory.  Since  we  live  upon 
him,  we  must  live  to  him. 

This  offering  must  be  riven  willingly,  and  with 
the  heart,  that  is,  (1.)  It  was  not  prescribed  t® 
them  what  or  how  much  they  must  give,  but  it  was 
left  to  their  generosity,  that  they  might  show  their 
good  will  to  the  house  of  God  and  the  offices 
thereof,  and  might  do  it  with  a holy  emulation,  the 
zeal  of  a few  provoking  many,  2 Cor.  9.  2.  We 
should  ask  not  only,  “Mffiat  must  we  do?”  but, 
“What  may  we  do  for  God?”  (2.)  Whatever 
they  gave  they  must  give  it  cheerfully,  not  grudg- 
ingly and  with  reluctance,  for  God  loves  a cheerful 
giver,  2 Cor.  9.  7.  What  is  laid  out  in  the  service 
of  God  we  must  reckon  well  bestowed. 

The  particulars  are  here  mentioned  which  they 
must  offer;  (v.  3. . 7.)  all  of  them  things  that  there 
would  be  occasion  for  in  the  tabenip.cle,  or  the 
service  of  it.  Some  observe  that  here  Avas  gold, 
silver,  and  brass,  proA'ided,  but  no  in  n;  that  is  the 
military  metal,  and  this  Avas  to  be  a liouse  of  peace. 
Every  thing  that  Avas  provided  Avas  very  rich  and 
fine,  and  the  best  of  the  sort;  for  God,  Avho  is  the 
best,  should  have  the  best. 

II.  God  himself  would  ftirnish  him  Avith  the 
model;  (t».  9.)  According  to  nil  that  I show  thee. 
God  showed  him  an  exact  plan  of  it  in  miniature, 
which  he  must  conform  to  in  all  points.  Thus 
Ezekiel  suav  in  vision  the  form  of  the  house  and  the 
fashion  thereof,  Ezek.  43.  11.  Note,  Wha’-soever 
is  done  in  Gcxl’s  service  must  be  done  by  his  dirce- 
tion,  and  not  otherAvise.  Yet  God  did  not  only 
shoAV  him  the  model,  but  gave  him  also  direction? 
hoAV  to  frame  the  tabernacle,  according  to  that 
model,  in  all  the  parts  of  it,  Avhich  he  goes  over 
distinctly  in  this  and  the  folloAving  chapters.  When 
Moses,  in  the  beginning  of  Genesis,  Avas  to  describe 
the  creation  of  the  world,  though  it  is  such  a stately 
and  curious  fal)ric,  and  made  up  of  such  a variety 
and  vast  number  of  particulars,  yet  he  gaA^e  a very 
short  and  general  account  of  it,  and  nothing  com- 
ared  Avitli  Avhat  the  Avisdom  of  this  Avorld  Avould 
ave  desired  and  expected  from  one  that  Avrote  by 
divine  revelation;  but  when  he  comes  to  describe 
the  taberaacle,  he  does  it  Avith  the  greatest  niceness 
and  accuracy  imaginable.  He  that  gave  us  no  ac- 
count of  the  lines  and  circles  of  the  globe,  the 
diameter  of  the  earth,  or  the  height  and  magnitude 
of  the  stars,  has  told  us  particularly  the  measure 


321 


EXODL'S.  XXV. 


of  even’^  board  and  curtain  of  the  tabernacle;  for 
God’s  church  and  instituted  religion  are  more  pre- 
cious to  him  and  more  considerable  than  all  the 
rest  of  the  world.  And  the  scriptures  were  writ- 
ten, not  to  describe  to  us  the  works  of  nature,  a 
general  view  of  which  is  sufficient  to  lead  us  to  the 
knowledge  and  sert  ice  of  the  Creator,  but  to  ac- 
quaint us  with  the  methods  of  grace,  and  those 
things  which  are  purely  matters  of  divine  revela- 
tion. The  blessedness  of  the  future  state  is  more 
fully  represented  under  the  notion  of  a new  Jerusa- 
lem than  under  the  notion  of  new  heavens  and  a 
new  earth. 

10.  And  they  shall  make  ai  ark  of  shit- 
tim-wood : two  cubits  and  a half  shall  he 
the  length  thereof,  and  a cubit  and  a half 
the  breadth  thereof,  and  a cubit  and  a half 
the  height  thereof.  1 1 . And  thou  shalt 
overlay  it  with  pure  gold:  within  and 
without  shalt  thou  overlay  it,  and  shalt 
make  upon  it  a crown  of  gold  round  about. 
1 2.  And  thou  shalt  cast  four  rings  of  gold 
for  it,  and  put  them  in  the  four  corners 
thereof;  and  two  rings  shall  he  in  the  one 
side  of  it,  and  two  rings  in  the  other  side 
of  it.  13.  And  thou  shalt  make  staves  of 
shittim-wood,  and  overlay  them  with  gold. 
14.  And  thou  shalt  put  the  staves  into  the 
rings  by  the  sides  of  the  ark,  that  the  ark 
may  be  borne  with  them.  1 5.  The  staves 
shall  be  in  the  rings  of  the  ark ; they  shall 
not  be  taken  from  it.  16.  And  thou  shalt 
put  into  the  ark  the  testimony,  which  I shall 
give  thee.  17.  And  thou  shalt  make  a 
mercy-seat  of  pure  gold : tw^o  cubits  and  a 
half  shall  he  the  length  thereof,  and  a cubit 
and  a half  the  breadth  thereof.  18.  And 
thou  shalt  make  tu'O  cherubims  of  gold,  of 
beaten  w^ork  shalt  thou  make  them,  in  the 
two  ends  of  the  mercy-seat.  19.  And 
make  one  cherub  on  the  one  end,  and  the 
other  cherub  on  the  other  end;  even  of  the 
mercy-seat  shall  ye  make  the  cherubims  on 
the  two  ends  thereof.  20.  And  the  cheru- 
bims shall  stretch  forth  their  wings  on  high, 
covering  the  mercy-seat  with  their  wdngs, 
and  their  faces  shall  look  one  to  another ; 
tow'ard  the  mercy-seat  shall  the  faces  of  the 
cherubims  be.  21.  And  thou  shalt  put  the 
mercy-seat  above  upon  the  ark ; and  in  the 
ark  thou  shalt  put  the  testimony  that  I 
shall  give  thee.  22.  And  there  I will  meet 
with  thee,  and  I will  commune  with  thee 
from  above  the  mercy-seat,  from  between 
the  two  cherubims  w'hich  are  upon  the  ark 
of  the  testimony,  of  all  things  which  I will 
give  thee  in  commandment  unto  the  chil- 
dren of  Israel. 

The  first  thing  which  is  here  ordered  to  be  made, 
is,  the  ark  with  its  appurtenances,  the  furniture  of 
the  most  holy  place,  and  the  special  token  of  God’s 
presence;  the  tabernacle  was  erected  to  be  the  re- 
ceptacle of  that. 

VoL.  I. — 2S 


I.  The  ark  itself  was  a chest  or  coffer,  in  which 

the  two  tables  of  the  law,  wi  itten  with  the  finger 
of  God,  were  to  be  honourably  deposited,  and  care- 
fully kept.  The  dimensions  of  it  are  exactly  or- 
dered; if  the  Jewish  cubit  was,  as  some  learned 
men  compute,  three  inches  longer  than  cur  half- 
yard, (twenty-one  inches  in  all,)  the  chest  or  cabi- 
net was  about  fifty-two  inches  long,  thirty- one 
broad,  and  thirty-one  deep.  It  was  overlaid  within 
and  without  with  thin  plates  of  gold.  It  had  a 
crown,  or  cornice,  of  gold,  round  it,  with  rings  and 
staves  to  carnMt  with ; and  in  it  he  must  put  the 
testimony,  t;.  10. . 16.  The  tab'es  of  the  law  are 
called  the  testimony,  because  God  did  in  them  tes- 
tify his  will:  his  gi'ing  them  that  law  was  a token 
of  his  favour  to  them;  and  their  acceptance  of  it 
was  in  token  of  their  subjection  and  obedience  to 
him.  This  law  was  a testimony  to  them,  to  direct 
them  in  their  duty,  and  would  be  a testimony 
against  them,  if  they  transgressed.  The  ark  is 
called  the  ark  of  the  testimony,  {ch.  30.  6.)  and  the 
tabernacle,  the  tabernacle  of  the  testimony , (Numb. 
10.  11.)  or  witness.  Acts  7.  44.  The  gospel  of 
Christ  is  also  called  a testimony  or  witness,  Matth. 
24.  14.  It  is  observable,  1.  That  the  tables  of  the 
law  were  carefully  preserved  in  an  ark  for  the  pur- 
pose ; to  teach  us  to  make  much  of  the  word  of 
God,  and  to  hide  it  in  our  hearts,  in  our  innermost 
thoughts,  as  the  ark  was  placed  in  the  holy  of  ho- 
lies. It  intimates  likewise  the  care  which  Divine 
Providence  ever  did,  and  ever  will,  take,  to  pre- 
serve the  records  of  divine  revelation  in  the  church, 
so  that  even  in  the  latter  days  there  shall  be  seen  in 
his  temple  the  ark  of  his  testament.  See  Rev.  11. 
19.  2.  That  this  ark  was  the  chief  token  of  God’s 

presence;  wh'ch  teaches  us  that  the  first  and  great 
evidence  and  assurance  of  God’s  favour  is,  the 
putting  cf  his  law  in  the  heart.  God  dwells  where 
that  ndes,  Heb.  8.  10.  3.  That  prevision  was 

made  for  the  carrying  of  this  ark  about  with  them 
in  all  their  remo^  es;  which  intimates  to  us,  that 
wherevei-  we  go,  we  should  take  our  religion  along 
with  us,  always  bearing  about  with  us  the  love  of 
the  Lord  Jesus  and  his  law. 

II.  The  mercy-seat  was  the  covering  of  the  ark 
or  chest,  made  of  solid  gold,  exactly  to  fit  the  di- 
mensions of  the  ark,  v.  17,  21.  This  propitiatory 
covering,  as  it  might  well  be  translated,  was  a type 
of  Christ,  the  great  Propitiation,  whose  satisfaction 
fully  answers  the  demands  of  the  law,  covers  our 
transgressions,  and  cemes  between  us  and  the  curse 
we  deserve.  Thus  he  s the  end  of  the  law  for 
righteousness. 

III.  The  cherubims  of  gold  were  fixed  to  the 
mercy-seat,  and  of  a piece  with  it,  and  spread  their 
wings  over  it,  v.  18.  It  is  supjjrsed  that  these 
cherubims  were  designed  to  represent  the  holy 
angels,  who  ahvays  attended  the  Shechinah,  or  Di- 
^■ine  Majesty,  particularly  at  the  gi'  ing  of  the  law; 
not  by  anv  effigies  of  an  angel,  but  some  emblem 
of  the  angelical  nature:  proi^ably  some  one  of  those 
four  faces  spoken  of,  Kzek.  1.  10.  Whatever  the 
faces  were,  they  looked  one  towards  another,  and 
both  downward  toward  the  ark,  while  their  wings 
were  stretched  Tut  so  as  to  touch  one  another. 
The  apostle  calls  them  Cherubims  of  glory  sha- 
dowing the  mercy-seat,  Heb.  9.  5.  It  denotes 
their  attendance  upon  the  Redeemer,  to  whom 
they  were  ministering  spirits,  their  readiness  to  do 
his  will,  their  special  presence  in  the  assemblies  of 
saints,  (Ps.  68.  17.  1 Cor.  11.  10,)  and  their  desi’  e 
to  look  into  the  mysteries  of  the  gospel,  which  they 
diligently  contemplate,  1.  Pet.  1.  12.  God  is  said 
to  dwell,  or  sit,  between  the  cherubims,  on  the  mer- 
cy-seat, (Ps.  80.  1.)  and  from  thence  he  here  pre- 
mises, for  the  future,  to  meet  with  Moses,  and  to 
commune  with  him,  v.  22.  There  he  would  give 


EXODUS,  XXV. 


li.w,  and  there  he  would  gi'  e audience,  as  a prince 
on  his  thione;  and  tluis  iie  manifests  himself  willing 
to  be  reconciled  to  us,  and  keep  up  communion  with  i 
us,  in  imd  by  the  mediation  of  Christ.  In  allusion 
to  this  mercy-seat,  we  are  said  to  come  boldly  to 
the  throne  of  grace,  (Heb.  4.  16.1  for  we  are  not 
under  the  law,  that  is  co\  ered,  but  under  grace, 
that  is  displayed;  its  wings  are  stretched  out,  and 
we  are  invited  to  come  under  the  shadow  of  them, 
Ruth  2.  12. 

23.  Thou  shall  also  make  a table  of 
shittim-wood : two  cubits  shall  be  the  length 
thereof,  and  a cubit  the  breadth  thereof, 
and  a cubit  and  a half  the  height  thereof. 
24.  And  thou  shalt  overlay  it  with  pure 
gold,  and  make  thereto  a crown  of  gold 
round  about.  25.  And  thou  shalt  make  unto 
it  a border  of  a hand-breadth  round  about, 
and  thou  shalt  make  a golden  crown  to  the 
border  thereof  round  about.  26.  And  thou 
shalt  make  for  it  four  rings  of  gold,  and  put 
the  rings  in  the  four  corners  that  are  on  the 
four  feet  thereof.  27.  Over  against  the 
border  shall  the  rings  be  for  places  of  the 
staves  to  bear  the  table.  28.  And  thou 
shalt  make  the  staves  of  shittim-wood,  and- 
overlay  them  with  gold,  that  the  table  may 
be  borne  with  them.  29.  And  thou  shalt 
make  the  dishes  thereof,  and  spoons  thereof, 
and  covers  thereof,  and  bowls  thereof,  to 
cover  witha) ; of  pure  gold  shalt  thou  make 
them.  30.  And  thou  shalt  set  upon  the 
table  show-bread  before  me  always. 

Here  is, 

1.  A table  ordered  to  be  made  of  wood  overlaid 
with  gold,  which  was  to  stand,  not  in  the  holy  of 
holies,  (nothing  was  in  that  but  the  ark  and  its  ap- 
purtenances,) but  in  the  outer  pait  of  the  tabenia- 
cle,  called  the  sanctuary,  or  holy  fxlace,  Heb.  9.  2. 
■V.  23,  &c.  There  must  also  be  the  usual  furniture 
of  the  sideboard,  dishes  and  spoons,  &c.  and  all  of 
gold,  -v.  29. 

2.  This  table  was  to  be  always  spread,  and  fur- 
nished with  the  show-bread,  {y.  30. ) or  bread  of 
faces,  twelve  loaves,  one  for  each  tribe,  set  in  two 
rows,  six  in  a row:  see  the  law  concerning  them. 
Lev.  24.  5,  &c.  The  tabernacle  being  God’s  house, 
in  which  he  was  pleased  to  say  that  he  would  dwell 
among  them,  he  would  show  that  he  kept  a good 
house.  In  the  royal  palace  it  was  fit  that  there 
should  be  a royal  table.  Some  make  the  twelve 
loaves  to  represent  the  twelve  tribes,  set  before 
God  as  his  people,  and  the  corn  of  his  floor,  as  they 
are  called,  Isa  21.  10.  As  the  ark  signified  God  s 
being  present  with  them,  so  the  twelve  loaves  sig- 
nified their  being  presented  to  God.  This  bread 
was  designed  to  be,  (1.)  A thankful  acknowledg- 
ment of  God’s  goodness  to  them,  in  giving  them 
their  daily  bread,  manna  in  the  wildeniess,  where 
he  prepared  a table  for  them,  and,  in  Canaan,  the 
corn  of  the  land.  • Hereby  they  owned  their  de- 
pendence upon  Providence,  not  only  for  the  com  in 
the  field,  which  they  ga^'e  thanks  for  in  offering  the 
sheaf  of  first-fruits,  but  for  the  bread  in  their  hou- 
ses, that,  when  it  was  brought  home,  God  did  not 
blow  ufion  it.  Hag.  1.  9.  Christ  has  taught  us  to 
pray  every  day  for  the  bread  of  the  day.  (2. ) A 
token  of  their  communion  with  God;  this  bread  on 
God’s  table  being  made  of  the  same  com  with  the 


bread  on  their  own  tables,  God  and  Israel  did,  as  it 
were,  eat  together,  as  a pledge  of  friendshi})  and 
fellowsh.p;  he  supped  with  them,  and  they  with 
him.  (3. ) A type  of  the  spiritual  pro\  ision  which 
is  made  in  the  church,  by  the  gospel  of  Christ,  for 
all  that  are  made  priests  to  our  God.  In  our  fa- 
ther's house  there  is  bread  enough,  and  to  spare,  a 
loaf  for  every  tribe.  All  that  attend  in  God’s 
house  shall  be  abundantly  satisfied  with  the  good- 
ness of  it,  Ps.  36.  8.  Divine  consolations  are  the 
continual  feast  of  holy  souls,  notwithstanding  there 
are  those  to  whom  the  table  of  the  Lord,  and  the 
meat  thereof,  (because  it  is  plain  bread,)  are  con- 
temptible, Mai.  1.  12.  Christ  has  a table  in  his 
kingdom,  at  which  all  his  saints  shall  for  ever  eat 
and  drink  with  him,  Luke  22.  30. 

31.  And  thou  shalt  make  a candlestick 
of  pure  gold  ; of  beaten  work  shall  the  can- 
dlestick be  made : his  shaft,  and  his  branch- 
es, his  bowls,  his  knops,  and  his  flowers, 
shall  be  of  the  same.  32.  And  six  branches 
shall  come  out  of  the  sides  of  it;  three 
branches  of  the  candlestick  out  of  the  one 
side,  and  three  branches  of  the  candle- 
stick out  of  the  other  side:  33.  Three 
bowls  made  like  unto  almonds,  icith  a 
knop  and  a flower  in  one  branch  ; and 
three  bowls  made  like  almonds  in  the  other 
branch,  with  a knop  and  a flower ; so  in  the 
six  branches  that  come  out  of  the  candle- 
stick. 34.  And  in  the  candlestick  shall  he 
four  bowls  made  like  unto  almonds,  with 
tlieir  knops  and  their  flowers.  35.  And 
there  shall  be  a knop  under  two  branches  of 
the  same,  and  a knop  under  two  branches 
of  the  same,  and  8 knop  under  tw'o  branch- 
es of  the  same,  according  to  the  six  branch- 
es that  proceed  out  of  the  candlestick.  36. 
Their  knops  and  their  branches  shall  be  of 
the  same  ; all  of  it  shall  be  one  beaten  w’ork 
of  pure  gold.  37.  And  thou  shalt  make 
the  seven  lamps  thereof ; and  they  shall 
light  the  lamps  thereof,  that  they  may  give 
light  over  against  it.  38.  And  the  tongs 
thereof,  and  the  snuff-dishes  thereof  shall  be 
of  pure  gold.  39.  Of  a talent  of  pure  gold 
shall  he  make  it,  with  all  these  vessels.  40. 
And  look  that  thou  make  them  after  their  pat- 
tern, which  was  showed  thee  in  the  mouriL 

The  next  thing  ordered  to  be  made  for  the  fur- 
nishing of  God’s  palace,  was,  a rich  stately  candle- 
stick, all  of  pure  gold,  not  hollow,  but  solid.  The 
particular  directions  here  given  conreming  it  show, 
1.  That  it  was  very  magnificent,  and  a great  oma- 
ment  to  the  place;  it  had  many  branches  drawn 
from  the  main  shaft,  which  had  not  only  their  bowls, 
(to  put  the  oil  and  the  kindled  wick  in,)  for  neces- 
sity, but  knops  and  fiow'crs,  for  r rnanicnt.  2.  That 
it  was  very  convenient,  and  admirably  well  contriv- 
ed both  to'  scatter  the  light  and  to  keep  the  taberna- 
cle clean  from  smoke  and  snuffs.  3.  That  it  was 
v^ry  significant.  The  tabernacle  had  no  windows 
by  which  to  let  in  the  light  of  the  day,  all  its  light 
was  candle-light;  which  intimates  the  comparative 
darkness  of  that  dispensation,  while  the  Sun  of 
righteousness  was  not  as  yet  risen,  nor  had  the  day- 


32o 


EXODUS,  XXVI. 


«tar  from  on  high  yet  visited  his  church;  yet  God 
left  iKtt  himself  without  witness,  nor  them  without 
instructii.  n;  the  commandment  was  a lamp,  and  the 
law  a light,  and  the  prophets  were  branches  from 
that  lamp,  which  gave  light  in  their  several  ages  to 
the  Old-Testament  church.  The  church  is  still 
dark,  as  the  tabernacle  was,  in  comparison  with 
what  it  will  be  in  heaven;  but  the  word  of  God  is 
the  c-.ncllestick,  a light  shining  in  a dark  filace;  (2 
Pet.  i.  19.)  and  a dark  place  indeed  the  world 
would  be  without  it.  The  Spirit  of  God,  in  his  va- 
rious gifts  and  graces,  is  compared  to  the  seven 
lam/is  which  burn  before  the  throne.  Rev.  4.  5. 
I'he  churches  are  golden  candlesticks,  the  lights  of 
the  world,  holding  fjrth  the  word  of  life,  as  the 
candlestick  does  the  light,  Philip.  2.  15,  16.  Min- 
isters are  to  light  the  lamps  and  snuff  them,  {y.  37.) 
by  opening  the  scriptures.  The  treasure  of  this 
light  is  now  put  into  earthen  vessels,  2 Cor.  4.  6,  7. 
I'he  branches  of  the  candlestick  spread  every  way, 
to  denote  the  diffusing  of  the  light  of  the  gospel 
into  all  parts  by  the  Christian  ministry,  Matth.  5. 
14,  15.  There  is  a diversity  of  gifts,  but  the  same 
Spirit  gives  to  each  to  profit  withal. 

Lastly,  There  is,  in  the  midst  of  these  instruc- 
tions, an  express  caution  given  to  Moses  to  take 
heed  of  varying  from  his  model;  {y.  40.)  Make 
them  after  the  pattern  showed  thee.  Nothing  was 
left  to  his  own  invention,  or  the  fancy  of  the 
workmen,  or  the  people’s  humour;  but  the  will  of 
God  must  be  religiously  obser\  ed  in  every  particu- 
lar. Thus,  (1.)  All  God’s  providences  are  exactly 
according  to  his  counsels,  and  the  copy  never  va- 
ries fi-om  the  original.  Infinite  M isdom  never 
changes  its  measures;  whatever  is  purposed  shall 
undoubtedly  be  performed.  (2. ) All  his  ordinances 
must  be  administered  accoi’ding  to  his  institutions. 
Christ’s  instruction  to  his  disciples,  (Matth.  28.  20.) 
is  like  this  here.  Observe  all  things  whatsoever  I 
have  commanded  you. 

CHAP.  XXVI. 

Moses  here  receives  instructions,  I.  Concerning  the  inner 
curtains  of  the  tent  or  tabernacle,  and  the  coupling  of 
those  curtains,  V.  1..6.  II.  Concerning  the  outer  cur- 
tains, which  were  of  goats’  hair,  to  strengthen  the  for- 
mer, V.  7 . . 13.  III.  Concerning  the  case  or  cover  which 
was  to  secure  it  from  the  weather,  v.  14.  IV.  Concern- 
ing the  boards  which  were  to  be  reared  up  to  support 
the  curtains,  with  their  bars  and  sockets,  v.  15 . . 30. 
V.  The  partition  between  the  holy  place  and  the  most 
holy,  V.  31  . . 35.  VI.  The  vail  for  the  door,  v.  36,  37.  These 
particulars,  thus  largely  recorded,  seem  of  little  use  to 
us  now;  yet  having  been  of  great  use  to  Moses  and  Is- 
rael, and  God  having  thought  fit  to  preserve  down  to  us 
the  remembrance  of  them,  we  ought  not  to  overlook 
them.  Even  the  antiquity  renders  this  account  venera- 
ble. 

1.  ^/TOREOV^ER,  thou  shall  make  the 
ItJL  tabernacle  ivith  ten  curtains  of  fine 
twined  linen,  and  blue,  and  purple,  and 
scarlet:  tvith  cherubims  of  cunning  work 
shall  thou  make  them.  2.  The  length  of 
one  curtain  shall  be  eight  and  twenty  cu- 
bits, and  the  breadth  of  one  curtain  four 
cubits : and  every  one  of  the  curtains  shall 
have  one  measure.  3.  The  five  curtains 
shall  be  coupled  together  one  to  another ; 
and  other  five  curtains  shall  he  coupled  one 
to  another.  4.  And  thou  shall  make  loops 
of  blue  upon  the  edge  of  the  one  curtain, 
from  the  selvedge  in  the  coupling ; and  like- 
wise shall  thou  make  in  the  uttermost  edge 


I of  another  curtain  in  the  coupling  of  the  se- 
j cond.  5.  Fifty  loops  shall  thou  make  in 
j the  one  curtain,  and  fifty  loops  shall  thou 
I make  in  the  edge  of  the  curtain  that  is  in 
the  coupling  of  the  second,  that  the  loops 
may  take  liold  one  of  another.  6.  And  thou 
shall  make  fifty  taches  of  gold,  and  couple 
the  curtains  together  with  the  taches ; and 
it  shall  be  one  tabernacle. 

I The  house  must  be  a tabernacle  or  tent,  such  as 
I soldiers  now  use  in  the  camp,  which  was  both  a 
I mean  dwelling  and  a moveable  one;  and  yet  the  ark 
of  God  had  no  better  till  Solomon  built  the  temple, 
480  years  after  this,  1 Kings,  6.  1.  God  manifested 
I his  pi  esence  among  them  thus  in  a tabernacle,  1. 
In  compliance  with  their  present  condition  in  the 
wildeincss,  that  they  might  have  him  with  them 
wherever  they  went.  Note,  God  suits  the  tokens 
of  his  favour,  and  the  gifts  of  his  grace,  to  his 
people’s  wants  and  necessities,  according  as  they 
are;  accommodating  his  mere*  to  their  state,  pros- 
perous or  ad  erse,  settled  or  unsettled.  When  thou 
passest  through  the  waters,  I will  be  with  thee, 
Isa.  43.  2.  2.  That  it  might  represent  the  state 

of  God’s  church  in  this  world,  it  is  a tabernacle 
state,  Ps.  15.  1.  We  have  here  no  continuing  city; 

I being  strangers  in  this  world,  and  tra\  ellers  to- 
I wards  a better,  we  shall  neA  cr  be  fixed  till  we  come 
j to  heaven.  Church-pri\  ileges  are  moveable  goods 
1 from  one  place  to  another;  the  gospel  is  not  tied  to 
any  place;  the  candlestick  is  in  a tent,  and  may  easi- 
ly be  taken  away.  Rev.  2.  5.  If  we  make  much  of 
the  tabernacle,  and  improc  e the  privilege  of  it,  wher- 
ever we  go  it  will  accompany  us;  but,  if  we  neglect 
I and  disgrace  it,  wherever  we  stay  it  will  forsake  us; 
i What  hath  my  beloved  to  do  in  my  house  ? Jer. 

I 11.  15. 

j Now,(l.)  The  curtains  of  the  tabernacle  were  to 
be  very  rich,  the  best  of  the  kind,^ne  twined  linen; 
I and  colours  vey  pleasing,  bhie,  and  purple,  and 
\ scarlet.  (2.)  They  were  to  be  embroidered  with 
cherubims,  {y.  1. ) to  intimate  that  the  angels  of 
I God  pitch  their  tents  round  about  the  church,  Ps. 

] 34.  7.  As  there  were  cherubims  over  the  mercy- 
seat,  so  tliere  were  round  the  tabernacle;  for  we 
find  the  angels  compassing,  not  onlv  the  throne,  but 
the  elders;  see  Rev.  5.  11.  (3.)  There  were  to  be 

two  hangings,  five  breadths  in  each  sewed  together, 
and  the  two  hangings  coupled  together  with  gold- 
en clasps,  or  taefc,  so  that  it  might  be  all  one  ta- 
bernacle, V.  6.  Thus  the  churches  of  Christ  and 
the  saints,  though  they  are  many,  yet  they  are  one, 
being^/Zy  joined  together  in  holy  love,  and,  by  the 
unity  of  the  Spirit,  so  growing  into  one  holy  temple 
in  the  Lord,  Eph.  2.  21,  22. — 4.  16.  This  tabema- 
cle  was  very  strait  and  narrow;  but,  at  the  preach- 
ing of  the  gospel,  the  church  is  bid  to  enlarge  the 
place  of  her  tent,  and  to  stretch  forth  her  curtains, 
Isa.  54.  2. 

7.  And  thou  shall  make  curtains  of  goats’ 
hair,  to  be  a covering  upon  the  tabernacle  : 
eleven  curtains  shall  thou  make.  8.  The 
length  of  one  curtain  shall  he  thirty  cubits, 
and  the  breadth  of  one  curtain  four  cubits : 
and  the  eleven  curtains  shall  he  all  of  one 
measure.  9.  And  thou  shall  couple  five 
curtains  by  themselves,  and  six  curtains  by 
themselves,  and  shall  double  the  sixth  cur- 
tain in  the  forefront  of  the  tabernacle.  10. 
And  thou  shall  make  fifty  loops  on  the  edge 


324 


EXODUS,  XXVI. 


of  the  one  curtain  that  is  outmost  in  the 
coupling,  and  fifty  loops  in  the  edge  of  the 
curtain  whicli  coupleth  the  second.  1 1.  And 
thou  shalt  make  tifty  taches  of  brass,  and 
put  the  taches  into  the  loops,  and  couple  the 
tent  together,  that  it  may  be  one.  12.  And 
the  remnant  that  remaineth  of  the  curtains  i 
of  the  tent,  the  half-curtain,  that  remaineth, 
shall  hang  over  the  back  side  of  the  taber- 
nacle. 13.  And  a cubit  on  the  one  side, 
and  a cubit  on  the  other  side,  of  that  vsdiich  , 
remaineth  in  the  length  of  the  curtains  of 
the  tent,  it  shall  hang  over  the  sides  of  the  , 
tabernacle  on  this  side  and  on  that  side,  to  i 
cover  it.  14.  And  thou  shalt  make  a covering 
for  the  tent  of  rams’  skins  dyed  red,  and  a 
covering  above  of  batlgers’  skins. 

Moses  is  here  ordered  to  make  a double  covering 
for  the  tabernacle,  that  it  might  not  rain  in,  and 
that  the  beauty  of  those  fine  curtains  might  not  be  ' 
damped. 

1.  There  was  to  be  a co\  ering  of  hair  camlet  cur- 

tains, which  were  somewhat  larger  every  way  than 
the  inner  curtains,  because  they  were  to  inclose  them, 
and  probably  were  stretched  out  at  some  little  dis- 
tance from  them,  Z).  7,  &c.  These  were  coupled  to- 
gether with  brass  clasps.  The  stuff  being  less  valua- 
ble, the  tacks  were  so;  but  the  brass  tacks  would 
answer  the  intention  as  effectually  as  the  golden 
ones.  The  bonds  of  unity  may  be  as  strong  be- 
tween curtains  of  goat’s  hair  as  between  those  of 
purple  and  scarlet.  | 

2.  Over  this  there  was  to  be  another  covering, 
and  that  a double  one;  (x^.  14. ) one  of  rams’  skins  dyed  , 
red,  probably  dressed  with  the  wool  on;  another  of  j 
badgers’  skins,  so  we  translate  it;  but  it  should  ra-  i 
ther  seem  to  have  been  some  strong  sort  of  leather, 
(but  very  fine,)  for  we  read  of  the  best  sort  of  shoes 
being  made  of  it,  Ezek.  16.10.  Now  observe  here,(l.)  ' 
That  the  outside  of  the  tabernacle  was  coarse  and  | 
rough,  the  beauty  of  it  was  in  the  inner  curtains.  ■ 
Those  in'  whom  God  dwells,  must  labour  to  be  bet-  | 
ter  than  they  seem  to  be.  Hypocrites  put  the  best 
side  outward,  like  ivhited  sepulchres;  but  the  king’s 
daughter  is  all  glorious  ’within;  (Ps.  45.  13.)  in  the 
eye  of  the  world,  black  as  the  tents  of  Kedar,  but  in 
the  eye  of  God,  comely  as  the  curtains  of  Solomon, 
Cant.  1.  5.  Let  our  adoniing  be  that  of  the  hidden 
man  of  the  heart,  which  God  values,  1 Pet.  3.  4.  (2.)  | 
That  where  God  places  his  glory,  he  will  create  a , 
defence  upon  it;  even  upon  the  habitations  of  the  ' 
righteous  there  shall  be  a covert,  Isa.  6.  5,  6.  The 
protection  of  Providence  shall  always  be  upon  the 
neauty  of  holiness.  God’s  tent  will  be  a pavilion. 
Ps.  27.  5. 

15.  And  thou  shalt  make  hoards  lor  the 
tabernacle^  shittim-wood  standing  up.  IG. 
I’en  cubits  shall  be  the  length  of  a hoard, 
and  a cubit  and  a lialf  shall  be  the  breadth 
of  one  board.  1 7.  T’wo  tenons  shall  there 
be  in  one  board,  set  in  order  one  against 
another : thus  shalt  thou  make  for  all  the 
boards  of  the  tabernacle.  18.  And  thou 
shalt  make  the  boards  for  the  tabernacle, 
twenty  boards  on  the  south  side  south- 
ward. 19.  And  thou  shalt  make  forty 
sockets  of  silver  under  the  twenty  boards  ; 
two  sockets  under  one  board  ^or  his  two 


tenons,  and  two  sockets  under  another 
boarrl  for  his  two  tenons.  20.  And  for  tlie 
second  side  of  the  tabernacle,  on  the  north 
side,  there  shall  be  twenty  boards.  2 1 . And 
their  forty  sockets  of  silver  : two  sockets 
under  one  board,  and  two  sockets  under 
another  board.  22.  And  lor  the  sides  of 
the’ tabernacle  westward  thou  shalt  make 
six  boards.  23.  And  two  boards  shalt  thou 
make  for  tlie  corners  of  the  tabernacle  in 
the  two  sides.  24.  And  they  shall  be  cou- 
pled together  beneath,  and  they  shall  be 
coupled  together  above  the  head  of  it  unto 
one  ring  : tluis  shall  it  be  for  them  both; they 
shall  be  lor  the  tw  o coiners.  25.  And  they 
shall  be  eight  boards,  and  their  sockets  of 
silver,  sixteen  sockets  ; iw  o sockets  under 
one  board,  and  two  sockets  under  another 
board.  2G.  And  thou  shalt  make  bars  of 
shittim-w  ood ; live  for  the  boards  of  the  one 
side  of  the  tabernacle,  27.  And  five  bais 
for  the  boards  of  the  other  side  of  the  la- 
bernacle,  and  five  bars  for  the  boards  of  the 
side  of  the  tabernacle,  for  the  two  sides 
westward.  28.  And  the  middle  bar  in  the 
midst  of  the  boards  shall  reach  from  end  to 
end.  29.  And  thou  shalt  overlay  the  boards 
wdth  gold,  and  make  their  rings  of  gold  for 
places  for  the  bars  : and  thou  shalt  over!  ay 
the  bars  with  gold.  30.  And  thou  shalt  rear 
up  the  tabernacle  according  to  the  fashion 
thereof  w^hich  wasshow’ed  thee  in  the  mount. 

Very  particular  directions  are  here  given  ab<'ut 
the  boards  of  the  tabernacle,  which  were  to  bear  up 
the  curtains,  as  the  stakes  of  a tent,  w hich  had  need 
to  be  strong,  Isa.  54.  2.  These  b(  ards  had  tern  ns, 
which  fell  into  the  mortises,  that  w ere  made  Lr  them 
in  sib  er  bases.  God  trek  care  to  have  every  thing 
strong,  as  well  as  fine,  n his  tabernacle.  Curtains 
without  boards  would  have  Ijetn  shaken  by  eveiy 
wind;  but  it  is  a good  thing  to  have  the  heart  esta- 
blished nvith  grace,  which  is  as  the  boards  to  sup- 
port the  curtains  of  profession,  which  otheiwvise  will 
not  hold  out  long.  The  boards  were  couj)led  to- 
gether with  gold  rings  at  top  and  bottom,  {v.  24.) 
and.  kept  firm  with  b rs  that  ran  through  golden 
staples  in  every  l)oard;  {v.  26.)  and  the  boards  and 
bars  were  all  richly  gilded,  v.  29.  Thus  every 
thing  in  the  tabernacle  was  very  splendid,  agreea- 
ble to  that  infant  state  of  the  church,  when  such 
things  were  proper  enough  to  please  children,  to 
jjossess  the  minds  of  the  worshippers  with  a rever- 
ence of  the  di\  ine  glory,  and  to  affect  them  with  the 
greatness  of  that  Prince  who  said.  Here  will  I dwell; 
in  allusion  to  this,  the  new  Jerusalem  is  said  to  be  of 
pure  gold.  Rev.  21.  18.  But  the  builders  of  the 
gosi)ci-church  said.  Silver  and  gold  have  we  no?ie; 
and  yet  the  glory  of  their  building  far  exceeded 
that  of  the  tabernacle,  2 Cor.  3.  10,  11.  How  much 
better  is  wisdom  than  gold!  No  orders  are  given 
here  about  the  floor  of  the  tabernacle;  probably, 
that  also  was  boarded;  for  we  cannot  think  that 
within  all  these  fine  curtains  they  trod  upon  the 
cold  or  wet  ground;  if  it  were  so  left,  it  may  remind 
us  of  ch.  20.  24,  An  altar  of  earth  shalt  thou  makt 
unto  me. 

31.  And  thou  shalt  make  a vail  of  blue 


EXODUS,  XXVIl.  326 


and  purple,  and  scarlet,  and  fine  twined 
linen,  of  cunning  work : with  cherubims 
shall  it  be  made.  32.  And  thou  shalt  hang 
it  upon  four  pillars  of  shittim-z/;oorZ  overlaid 
with  gold  : their  hooks  shall  he  of  gold,  up- 
on the  four*  sockets  of  silver.  33.  And  thou 
shalt  hang  up  the  vail  under  the  taches,  that 
thou  niayest  bring  in  thither  within  the  vail 
the  ark  of  the  testimony  : and  the  vail  shall 
divide  unto  you  between  the  holy  place  and 
the  most  holy.  34.  And  thou  shalt  put  the 
mercy-seat  upon  the  ark  of  the  testimony  in 
the  most  holy  place.  35.  And  thou  shalt 
set  the  table  without  the  vail,  and  the  can- 
dlestick over  against  the  table  on  the  side 
of  the  tabernacle  toward  the  south:  and 
thou  shalt  put  the  table  on  the  north  side. 
36.  And  thou  shalt  make  a hanging  for  the 
door  of  the  tent,  of  blue,  and  purple,  and 
scarlet,  and  fine  twined  linen,  wrought  with 
needle-work.  37.  And  thou  shalt  make 
for  the  hanging  five  pillars  of  shittim-wooc^, 
and  overlay  them  with  gold,  and  their  hooks 
shall  be  of  gold:  and  thou  shalt  cast  five 
sockets  of  brass  for  them. . 

T wo  vails  are  here  ordered  to  be  made.  1.  One 
for  a partition  between  the  holy  place  and  the  most 
holy : which  not  only  forbade  any  to  enter,  but  for- 
bade them  so  much  as  to  look  into,  the  holiest  of  all, 
V.  31,  33.  Under  that  dispensation,  divine  grace 
was  vailed,  but  now  we  behold  it  with  open  face,  2 
Cor.  3.  18.  The  miostle  tells  us,  (Heb.  9.  8.)  what 
was  the  meaning  of  this  vail;  it  intimated  that  the 
ceremonial  law  could  not  make  the  comers  there- 
unto /lerfect,  nor  would  the  observance  of  it  bring 
men  to  heaven ; the  way  into  the  holiest  of  all  was 
not  made  manifest,  while  the  first  tabernacle  was 
standing;  life  and  immortality  lay  concealed,  till 
they  were  brought  to  light  by  the  gospel;  which 
was  therefore  signified  by  the  rending  of  this  vail  at 
the  death  of  Christ,  Matth.  27.  51.  We  have  now 
boldness  to  enter  into  the  holiest,  in  all  acts  of  devo- 
tion, by  the  blood  of  Jesus;  yet  such  as  obliges  us 
to  a holy  reverence,  and  a humble  sense  of  our  dis- 
tance. 2.  Another  vail  was  for  the  outer  door  of 
the  tabernacle,  t>.  ^6,  37.  Through  this  first  vail  the 
priests  went  in  every  day  to  minister  in  the  holy 
place,  but  not  the  people,  Heb.  9.  6.  This  \ ail 
was  all  the  defence  the  tabernacle  had  against 
thieves  and  robbers,  which  might  easily  be  broken 
through,  for  it  could  be  neither  locked  nor  barred, 
and  the  abundance  of  wealth  in  the  tabernacle,  one 
would  think,  might  be  a temptation;  but  by  lea\ing 
it  thus  exposed,  (1.)  The  priests  and  Levites  would 
be  so  much  the  more  obliged  to  keep  a strict  watch 
upon  it,  and,  (2. ) God  would  show  his  care  of  his 
church  on  earth,  though  it  is  weak  and  defenceless, 
and  continually  exposed.  A curtain  shall  be  (if 
God  please  to  make  it  so)  as  strong  a defence  to  his 
house,  as  gates  of  brass  and  bars  of  iron. 

CHAP.  XXVIL 

In  this  chapter,  directions  are  given,  I.  Concerning  the 
brazen  altar  for  burnt-offerings,  v.  1 . . 8.  II.  Concern- 
ing the  court  of  the  tabernacle,  with  the  hangings  of  it, 
V.  9..19.  III.  Concerning  oil  for  the  lamp,  V.  20, 21. 

1 . 4 ND  thou  shalt  make  an  altar  of  shit- 
1\.  tim-wood,  five  cubits  long,  and  five 


cubits  broad  : the  altar  shall  be  foursquare , 
and  the  height  thereof  shall  he  three  cubits. 
2.  And  thou  shalt  make  the  horns  of  it  upon 
the  four  corners  thereof:  his  horns  shall  be 
of  the  same : and  thou  shalt  overlay  it  with 
brass.  3.  And  thou  shalt  make  his  pans  to 
receive  his  ashes,  and  his  shovels,  and  his 
basons,  and  his  flesh-hooks,  and  his  fire- 
pans : all  the  vessels  thereof  thou  shalt  make 
of  brass.  4.  And  thou  shalt  make  for  it  a 
grate  of  net-work  of  brass ; and  upon  the 
net  shalt  thou  make  four  brazen  rings  in  the 
four  corners  thereof.  5.  And  thou  shalt 
put  it  under  the  compass  of  the  altar  be- 
neath, that  the  net  may  be  even  to  the  midst 
of  the  altar.  6.  And  thou  shalt  make  staves 
for  the  altar,  staves  of  shittim-wood,  and 
overlay  them  with  brass.  7.  And  the  staves 
shall  be  put  into  the  rings,  and  the  staves 
shall  be  upon  the  two  sides  of  the  altar,  to 
bear  it.  8.  Hollow  with  boards  shalt  thou 
make  it:  as  it  was  showed  thee  in  the 
mount,  so  shall  they  make  it. 

As  God  intended  in  the  tabernacle  to  manifest  his 
presence  among  his  people,  so  there  they  were  to 
pay  their  devotions  to  him,  not  in  the  tabernacle  it- 
self, (into  that  only  the  priests  entered  as  God’s  do- 
mestic servants, ) but  in  the  court  before  the  taber- 
nacle, where,  as  common  subjects,  they  attended. 
There  an  altar  was  ordered  to  be  set  up,  to  which 
they  must  bring  their  sacrifices,  and  on  which  their 
priests  must  offer  them  to  God;  and  this  altar  was 
to  sanctify  their  gifts;  hence  they  were  to  present 
their  services  to  God,  as  from  the  mercy-seat  he 
gave  his  oracles  to  them ; and  thus  a communion 
was  settled  between  God  and  Israel.  Moses  is  here 
directed  about,  1.  The  dimensions  of  it;  it  was 
four-square,  i<.  1.  2.  The/zorz!S  of  it,  (t^  2.)  which 

were  for  ornament  and  for  use;  the  sacrifices  were 
bound,  with  cords  to  the  horns  of  the  altar,  and  to 
them  malefactoi's  fled  for  refuge.  3.  The  materi- 
als; it  was  of  wood  overlaid  with  brass,  v.  1,  2.  4. 

The  appurtenances  of  it,  (t'.  3. ) which  were  all  of 
brass.  5.  The  grate,  which  was  let  into  the  hol- 
low of  the  altar,  about  the  middle  of  it,  in  which  the 
fire  was  kept,  and  the  sacrifice  burnt;  it  was  made 
of  net-work  like  a sieve,  and  hung  hollow,  that  the 
fire  might  burn  the  better,  and  that  the  ashes  might 
fall  through  into  the  hollow  of  the  altar,  x’.  4,  5. 

6.  The  staves  with  which  it  must  be  carried,  v.  6, 

7.  And,  lastly.  He  is  referred  to  the  pattern  show- 
ed him,  V.  8. 

Now  this  brazen  alter  was  a type  of  Christ  dying 
to  make  atonement  for  our  sins:  the  wood  had  been 
consumed  by  the  fire  from  heaven,  if  it  had  not  been 
secured  by  the  brass;  nor  could  the  human  nature 
of  Christ  have  borne  the  wrath  of  God,  if  it  had 
not  been  supported  bv  a di^ine  power.  Christ 
sanctified  himself  for  his  church,  as  their  altar, 
(John  17.  19.)  and  by  h’s  mediation  sanctifies  the 
daily  services  of  his  people,  who  also  have  a right 
to  eat  of  this  altar,  (Heb.  13.  10.)  for  they  seiwe  at 
it  as  spiritual  priests.  To  the  horns  of  this  altar 
poor  sinners  fly  for  refuge  when  justice  pursues 
them,  and  there  they  are  safe  in  the  virtue  of  the 
sacrifice  there  offered. 

9.  And  thou  shalt  make  the  court  of  the 
tabernacle : for  the  south  side  southward 
there  shall  he  hangings  for  the  court  of  fine 


325  EXODUS,  XXVIII. 


twined  Inien,  of  a hundred  cubits  long,  for 
one  side.  10.  And  the  twenty  pillars  there- 
of, and  their  twenty  sockets,  shall  be  of 
brass : the  hooks  of  the  pillars  and  their  fil- 
lets shall  he  of  silver.  1 1 . And  likewise  for 
the  north  side  in  length  there  shall  be  hang- 
ings of  a hundred  cubits  long,  and  his  twen- 
ty pillars,  and  their  twenty  sockets  o/brass; 
the  hooks  of  the  pillars  and  their  fillets  of 
silver.  1 2.  And  for  the  breadth  of  the  court 
on  the  west  side  shall  be  hangings  of  fifty 
cubits : their  pillars  ten,  and  their  sockets 
ten.  1 3.  And  the  breadth  of  the  court  on 
the  east  side  eastward  shall  be  fifty  cubits. 

1 4.  The  hangings  of  one  side  of  the  gate 
shall  he  fifteen  cubits  : their  pillars  three, 
and  their  sockets  three.  15.  And  on  the 
other  side  shall  he  hangings,  fifteen  cubits : 
their  pillars  three,  and  their  sockets  three. 

16.  And  for  the  gate  of  the  court  shall  be  a 
hanging  of  twenty  cubits,  of  blue,  and  pur- 
ple, and  scarlet,  and  fine  twined  linen, 
wrought  with  needle-work : and  their  pil- 
lars shall  he  four,  and  their  sockets  four. 

17.  All  the  pillars  round  about  the  court 
shall  be  filleted  with  silver:  their  hooks  shall 
fe  ^silver,  and  their  sockets  brass.  18. 
The  length  of  the  court  shall  be  a hundred 
cubits,  and  the  breadth  fifty  every  where, 
and  the  height  five  cubits  of  fine  twined 
linen,  and  their  sockets  o/^  brass.  19.  All 
the  vessels  of  the  tabernacle  in  all  the  ser- 
vice thereof,  and  all  the  pins  thereof^  and  all 
the  pins  of  the  coui't,  shall  he  of  brass. 

Before  the  tabernacle  there  was  to  be  a court  or 
yard,  enclosed  with  hangings,  of  the  finest  linen 
that  was  used  for  tents.  This  court,  according  to 
the  common  computation  of  cubits,  was  fifty  yai’ds 
long,  and  twenty-five  broad.  Pillars  were  set  up 
at  convenient  distances,  in  sockets  of  brass,  the  pil- 
lars filleted  with  silver,  and  silver  tenter-hooks  in 
them,  on  which  the  linen  hangings  were  fastened; 
the  hanging  which  served  for  the  gate  was  finer 
than  the  rest,  v.  16.  This  court  was  a type  of  the 
church,  enclosed  and  distinguished  from  the  rest  of 
the  woi  ld.  The  enclosure  supported  by  pillars, 
denoting  the  stability  of  the  church,  hung  with  the 
clean  linen,  which  is  said  to  be  the  righteousness  of 
saints.  Rev.  19.  8.  These  were  the  courts  David 
longed  for,  and  coveted  to  reside  in,  (Ps.  84.  2,  10.) 
and  into  which  the  people  of  God  entered  with 
praise  imd  thanksgiving;  (Ps.  100.  4.)  yet  this  court 
would  contain  but  a few  worshippers;  thanks  be  to 
God,  now,  under  the  gospel,  the  enclosure  is  taken 
down;  God’s  will  is,  that  men  firay  every  where: 
and  there  is  room  for  all  that  in  eveiy  place  call  on 
the  name  of  Jesus  Christ. 

20.  And  thou  shalt  command  the  chil- 
dren of  Israel,  that  they  bring  thefe  pure  oil- 
olive  beaten  for  the  light,  to  cause  the  lamp 
to  burn  always.  21.  In  the  tabernacle  of 
the  congregation  without  the  vail,  which  is 
before  the  testimony,  Aaron  and  his  sons 
shall  order  it  from  evening  to  morning  before 


the  Lord.  It  shall  be  a statute  for  evei 
unto  their  generations  on  the  behalf  of  the 
children  of  Israel. 

W e read  of  the  candlestick  in  the  twenty-fifth  chap- 
ter; here  is  an  order  given  for  the  keeping  of  the  lamps 
constantly  burning  in  it,  else  it  was  useless;  in  e\  ery 
candlestick  there  should  be  a burning  and  shining 
light;  candlesticks  without  candles  are  as  wells  with- 
out water,  or  as  clouds  without  rain.  Now,  1.  The 
people  were  to  provide  the  oil;  from  them  the  Lord’s 
ministers  must  have  their  maintenance.  Or,  rather, 
the  pure  oil  signified  the  gifts  and  graces  of  the 
Spirit,  which  are  communicated  to  all  believers 
from  Christ  the  good  Olive,  of  whose  fulness  we  re- 
ceive, (Zech.  4.  11,  12.)  and  without  which  our 
light  cannot  shine  before  men.  2.  The  priests  were 
to  light  tlie  lamps,  and  to  tend  them ; it  was  part  of 
their  daily  service  X.o  cause  the  lamp  to  burn  always, 
night  and  day;  thus  it  is  the  work  of  ministers,  by 
the  preaching  and  expounding  of  the  scriptures, 
fwhich  are  as  a lamp,)  to  enlighten  the  church, 
God’s  tabernacle  upon  earth,  and  to  direct  the  spi- 
ritual priests  in  his  service.  This  is  to  be  a statute 
for  ever,  that  the  lamps  of  the  word  be  lighted 
as  duly  as  the  incense  of  prayer  and  praise  is  of- 
fered. 

CHAP.  XXVIII. 

Orders  being  given  for  the  fitting  up  of  the  place  of  worship, 
in  this  and  the  following  chapter,  care  is  taken  about  the 
priests  that  were  to  minister  in  this  holy  place,  as  the 
menial  servants  of  the  God  of  Israel.  He  hired  ser- 
vants, as  a token  of  his  purpose  to  reside  among  them. 
In  this  chapter,  I.  He  pitches  upon  the  persons  who 
should  be  his  servants,  v.  1.  II.  He  appoints  their  live- 
ry; their  work  was  holy,  and  so  must  their  garments  be; 
and  answerable  to  the  glory  of  the  house  which  was  now 
to  be  erected,  v.  2.  .5.  1.  He  appoints  the  garments  of 

his  head  servant,  the  high  priest,  which  were  very  rich. 
(1.)  An  ephod  and  girdle,  v.  6 . . 14.  (2.)  A breast-plate 

of  judgment,  (v.  15..  29.)  in  which  must  be  put  the 
Urim  and  Thummim,  v.  30.  (3.)  The  robe  of  the  ephod, 
V.  31  . . 35.  (4.)  The  mitre,  v.  36..  39.  2.  The  gar- 
ments of  the  inferior  priests,  v.  40  . . 43.  And  these  also 
were  shadows  of  good  things  to  come. 

1.  A ND  take  thou  unto  thee  Aaron  thy 
-HL  brotlier,  and  his  sons  with  him,  from 
among  the  children  of  Israel,  that  he  may 
minister  unto  me  in  the  priest’s  office,  even 
Aaron,  Nadab,  and  Abihu,  Eleazar,  and 
Ithamar,  Aaron’s  sons.  2.  And  thou  shalt 
make  holy  garments  for  Aa/bn  thy  brother, 
for  glory  and  for  beauty.  3.  And  thou  shalt 
speak  unto  all  that  are  wise-hearted,  whom 
I have  filled  with  the  spirit  of  wisdom,  that 
they  may  make  Aaron’s  garments  to  conse- 
crate him,  that  he  may  minister  unto  mr;  in 
the  priest’s  office.  4.  And  these  are  the 
garments  which  they  shall  make;  a hi  east- 
plate,  and  an  ephod,  and  a robe,  and  a broi- 
dered  coat,  a mitre,  and  a girdle  : and  they 
shall  make  holy  garments  for  Aaron  tin  bro- 
ther, and  his  sons,  that  he  may  minister  unto 
me  in  the  priest’s  office.  5.  And  they  shall 
take  gold,  and  blue,  and  purple,  and  scarlet, 
and  fine  linen. 

We  have  here, 

I.  The  priests  nominated,  Aaron  and  his  sons,  v. 

1.  Hitherto,  every  master  of  a family  was  priest  to 
his  own  family,  and  offered,  as  he  saw  cause,  upon 
alUrs  of  earth;  but  now  that  the  families  of  Israel 


327 


EXODUS 

began  to  bi  incorporated  into  a nation,  and  a taber- 
nacle of  the  congregation  was  to  be  erected,  as  a \ i- 
sible  centre  of  their  unity,  it  was  requisite  there 
should  be  a public  priesthood  instituted.  Moses, 
who  had  hitherto  officiated,  and  is  therefore  reckon- 
ed among  the  priests  of  the  Lord,  (Ps.  99.  6.)  had 
enough  to  do  as  their  prophet  to  consult  the  oracle 
for  them,  and  as  their  prince  to  judge  among  them; 
nor  was  he  desirous  to  engross  all  th  e honours  to 
himself,  or  to  ent  lil  that  of  the  priesthood,  which 
alone  was  hereditarv,  upon  his  own  family,  but  was 
very  well  pie  sed  to  see  his  brother  Aaron  in\  ested 
in  this  office,  and  his  sons  after  him,  while  (how 
great  soever  he  w ,s)  his  sons  after  him  would  be 
but  common  Leyites.  It  is  an  instance  of  the  humi- 
lity of  that  great  man,  and  an  evidence  of  his  sincere 
regard  for  the  glory  of  God,  that  he  had  so  little  re- 
gard to  the  preferment  of  his  own  family.  Aaron, 
who  had  humbly  served  as  a prophet  to  his  younger 
brother  Moses,  and  did  not  decline  the  office,  (cA. 
7.  1.)  is  now  advanced  to  be  a priest,  a h'gh  priest, 
to  God;  for  he  will  exalt  those  that  abase  them- 
selves. Nor  could  anv  man  have  taken  this  honour 
to  himself  but  he  that  was  called  of  God  to  it,  Heb. 
5.  4.  God  had  said  of  Israel  in  general,  that  they 
should  be  to  him  a kingdom  oj  priests,  ch.  19.  6. 
But,  because  it  was  requisite  that  those  who  minis- 
tered at  the  altar  should  give  themselves  wdiolly  to 
the  service,  and  because  that  which  is  ev  ery  body’s 
work  will  soon  come  to  be  nobody’s  work,  God 
here  chose  from  among  them  one  to  be  a family  of 
priests,  the  father  and  his  four  sons;  and  from  Aa- 
ron’s loins  descended  all  the  priests  of  the  Jewish 
church,  whom  we  read  so  often  of,  both  in  the  Old 
Testament  and  in  the  New.  A blessed  thing  it  is, 
when  real  holiness  goes,  as  this  ceremonial  h liness 
did,  by  succession  in  a family. 

II.  The  priest’s  garments,  appointed  for  glory 
and  beauty,  v.  2.  Some  of  the  richest  mateiials 
were  to  be  provided,  {v.  5.)  and  the  best  artists  em- 
ployed in  the  making  of  them,  whose  skill  God,  by 
a special  gift  for  this  purpose,  would  improve  to  a 
very  high-  degree,  v.  3.  Note,  Eminence,  even  in 
common  arts,  is  a gift  of  God,  it  comes  from  him,- 
and,  as  there  is  occasion,  it  ought  to  be  used  for 
him.  He  that  teaches  the  husbandman  discretion, 
teaches  the  tradesman  also;  both  therefore  ought  to 
honour  God  with  their  gain.  Human  learning  ought 
particularly  to  be  consecrated  to  the  service  of  the 
priesthood,  and  employed  for  the  adoring  of  those 
that  minister  about  holy  things. 

The  garments  appointed  were,  1.  Four,  which 
both  the  high  priest  and  the  inferior  priests  wore, 
namely,  the  linen  breeches,  the  linen  coat,  the 
linen  girdle  which  fastened  it  to  them,  and  the 
bonnet  or  turban  ; that  which  the  high  priest 
wore  is  called  a mitre.  2.  Four  more,  which  were 
peculiar  to  the  high  priest,  namely,  the  ephod, 
with  the  curious  girdle  of  it,  the  breast-plate  of 
judgment,  the  long  robe  with  the  bells,  and  pome- 
granates at  the  bottom  of  it,  and  the  golden  plate  on 
his  forehead.  These  glorious  garments  were  ap- 
pointed, (1.)  That  the  priests  themselves  might  be 
reminded  of  the  dignity  of  their  office,  and  might 
behave  themselves  with  due  decorum.  (2. ) That 
the  people  might  thereby  be  possessed  with  a holy 
reverence  of  that  God  whose  ministers  appeared  in 
such  grandeur.  (3.)  That  the  priests  might  be 
types  of  Christ,  who- should  offer  himself  without 
spot  to  God,  and  of  all  Christians  who  have  the 
beauty  of  holiness  put  upon  them,  in  which  they 
are  consecrated  to  God.  Our  adorning,  now  under 
the  gospel,  both  that  of  ministers  and  Christians,  is 
qot  to  be  of  gold,  and  pearl,  and  costly  aiTay,  but 
the  garments  of  salvation,  and  the  robe  of  risfh'e- 
ousness,  Isa.  61.  10.  Ps.  132.  9,  16.  As  the  filthy 
garments,  wherewith  Joshua  the  high  priest  was 


, XXVIII. 

clothed,  signified  the  iniquity  which  cleaved  to  his 
priesthood,  from  which  care  was  taken  that  it 
should  be  purged,  (Zech.  3.  3,  4.)  so  those  holy 
garments  signified  the  perfect  purity  that  there  is  in 
the  priesthood  of  Christ;  he  is  holy,  harmless,  and 
undefiled. 

6.  And  they  shall  make  the  ephod  of 
gold,  ^blue,  and  of  purple,  of  scarlet,  and 
fine  twined  linen,  with  cunning  work.  7.  It 
shall  have  the  two  shoulder-pieces  thereof 
joined  at  the  two  edges  thereof;  and  so  it 
shall  be  joined  together.  8.  And  the  curi- 
ous girdle  of  the  ephod,  which  is  upon  it, 
shall  be  of  the  same,  according  to  the  work 
thereof ; even  of  gold,  of  blue,  and  purple, 
and  scarlet,  and  fine  twined  linen.  9.  And 
thou  shalt  take  two  onyx-stones,  and  grave 
on  them  the  names  of  the  children  of  Isi  ael : 
10.  Six  of  their  names  on  one  stone,  and  the 
other  six  names  of  the  rest  on  the  other 
stone,  according  to  their  birth.  11.  ^\dth 
the  work  of  an  engraver  in  stone,  like  the 
engravings  of  a signet,  shalt  thou  engrave 
the  two  stones  with  the  names  of  the  chil- 
dren of  Israel : thou  shalt  make  them  to  be 
set  in  ouches  of  gold.  12.  And  thou  shalt 
put  the  two  stones  upon  the  shoulders  of  the 
ephod, /or  stones  of  memorial  unto  the  chil- 
1 dren  of  Israel.  And  Aaron  shall  bear  their 
names  before  the  Lord  upon  his  two  shoul- 
! ders  for  a memorial.  1 3.  And  thou  shalt 
make  ouches  of  gold ; 1 4.  And  two  chains 

I of  pure  gold  at  the  ends ; of  wreathen-work 
I shalt  thou  make  them,  and  fasten  the  wrea- 
i then  chains  to  the  ouches. 

Directions  are  here  given  concerning  the  ephod, 
which  was  the  outmost  garment  of  the  high  priest: 
linen  ephocls  were  worn  by  the  inferior  priests,  1 
S im.  22.  18.  Samuel  wore  one  when  he  was  a 
child,  (1  Sam.  2.  18.)  and  David  when  he  danced 
before  the  ark;  (2  Sam.  6.  14.)  but  this,  which  the 
high  priest  only  wore,  was  called  a golden  ephod, 
because  there  was  a great  deal  of  gold  woven  into 
it:  it  was  a short  coat  without  sleeves,  buttoned 
close  to  him  with  a curious  girdle  of  the  same  stuff; 
I 6,  8.)  the  shoulder  pieces  were  buttoned  to- 
gether with  two  precious  stones  set  in  gold,  one  on 
each  shoulder,  on  which  were  graven  the  names  of 
the  children  of  Israel,  v.  9 . . 12.  In  allusion  to  this, 
1.  Christ,  our  High  Priest,  appeared  to  John,  girt 
about  the  paps  with  a golden  girdle;  such  as  was 
the  curious  girdle  of  the  ephod.  Rev.  1.  13.  Righte- 
ousness is  the  girdle  of  his  loins,  (Isa.  11.  5.)  and 
should  be  of  ours,  Eph.  6.  14.  He  is  girt  with 
strength  for  the  work  of  our  salvation,  and  is  ready 
for  it.  2.  The  govemment  is  said  to  be  upon  his 
shoulders,  (Isa.  9.  6. ) as  Aaron  had  the  names  of  all 
Israel  upon  his  shoulders  in  precious  stones.  He 
presents  to  himself  and  to  his  Father  a glorious 
cAi/rcA,  Eph.  5.  27.  He  has  power  to  support  them, 
interest  to  recommend  them,  and  it  is  in  him  that 
they  are  remembered  with  honour  and  favour:  he 
bears  them  before  the  Lord /or  a memorial,  {v.  12.) 
in  token  of  his  appear  'mg  before  God  as  the  Repre- 
sentative of  all  Israel,  and  an  Advocate  for  them. 

15.  And  thou  shalt  make  the  breast- 
plate of  judgment  with  cunning  work  ; after 


EXODUS, 

the  woik  of  the  ephod  tlioii  shall  make  it; 
of  gold,  of  blue,  and  of  purple,  and  of  scar- 
let, and  of  fine  twined  linen,  shall  thou 
make  it.  1 G.  Foursquare  it  shall  be,  hdng 
doubled ; a span  shall  be  the  length  thereof, 
and  a span  shall  be  the  breadtli  thereof.  17. 
And  thou  shult  set  in  it  settings  of  stones, 
even  four  rows  of  stones : the  first  row  shall 
be  a sardius,  a topaz,  and  a carbuncle : this 
shall  be  the  first  row.  18.  And  the  second 
row  shall  be  an  emerald,  a sapphire,  and  a 
diamond.  1 9.  And  the  third  row  a figure, 
an  agate,  and  an  amethyst.  20.  And  the 
fourth  row  a beryl,  and  an  onyx,  and  a jas- 
per : they  shall  be  set  in  gold  in  their  inclos- 
ings.  21.  And  the  stones  shall  be  with  the 
names  of  the  children  of  Israel,  twelve,  ac- 
cording to  their  names,  like  the  engravings 
of  a signet ; every  one  with  his  name  shall 
they  be  according  to  tlie  twelve  tribes.  22. 
And  thou  shall  make  upon  the  breastplate 
chains  at  the  ends  of  wreathen-work  of 
pure  gold.  23.  And  thou  shall  make  upon 
the  breastplate  two  rings  qf  gold,  and  shall 
ut  the  two  rings  on  the  tv^  o ends  of  the 
reastplate.  24.  And  thou  shall  put  the 
two  wreathen  chains  of  gold  in  the  l\\  o rings 
which  are  on  the  ends  of  the  breastplate. 
25.  And  the  other  two  ends  of  the  two 
wreathen  chains  thou  shall  fasten  in  the  two 
ouches,  and  put  them  on  the  shoukU'i  -pieees 
of  the  ephod  before  it.  26.  And  thou  shall 
make  two  rings  of  gold,  and  thou  shall  put 
them  upon  the  two  ends  of  the  breastplate, 
in  the  border  thereof,  which  is  in  the  side  of 
the  ephod  inward.  27.  And  two  other  rings 
of  gold  thou  shall  make,  and  shall  put  them 
on  the  two  sides  of  the  ephod  underneath, 
toward  the  forepart  thereof,  over  against  the 
other  coupling  thereof,  above  the  euiious 
girdle  of  the  ephod.  28.  And  thc}^  shall 
bind  the  breastplate  by  the  rings  thereof 
unto  the  rings  of  the  ephod  with  a lace  of 
blue,  that  it  may  be  above  the  curious  girdle 
of  the  ephod,  and  that  the  breastplate  be  not 
loosed  from  the  i phod.  29.  And  Aaron 
shall  bear  the  names  of  the  children  of  Is- 
rael in  the  breastplate  of  judgment  upon  his 
heart,  when  he  goeth  in  unto  the  holyjo/ace, 
for  a memorial  before  the  Lord  continu- 
ally. 30.  And  thou  slialt  put  in  the  breast- 
plate of  judgment  the  Urim  and  the  Thum- 
mim ; and  they  shall  be  upon  Aaron’s  heart, 
when  he  goeth  in  before  tlie  Lord  : and 
Aaron  shall  bear  the  judgment  of  the  chil- 
dren of  Israel  upon  his  heart  before  the 
Lord  continually. 

The  most  considerable  of  the  ornaments  of  the 
high  priest  was  this  breast-jdate,  a rich  piece  of 
cloth,  curiously  wrought  with  gold  and  purple,  &c. 


XX^II1. 

two  spans  long,  and  a span  broad,  so  that,  being 
doubled,  it  was  a span  square,  -v.  16.  This  was  fas 
tened  to  the  ephod  with  wreathen  chains  of  gold, 
(v.  13,  14,  22,  &c. ) both  at  top  and  bottom,  so  that 
the  breast-filate  might  not  be  loosed  from  the  ephod, 
V.  28.  The  ephod  was  the  garment  of  ser\’ice,  the 
breast-plate  of  judgment  was  an  emblem  of  honour; 
these  two  must  by  no  means  be  separated.  If  any 
man  will  minister  unto  the  Lord,  and  do  his  will,  he 
shall  know  his  doctrine.  In  this  breast-plate, 

I.  The  tribes  of  Israel  were  recommended  tc 
God’s  favour  in  twelve  precious  stones,  v.  17 . . 21, 
29.  Some  question  whether  Levi  had  a precious 
stone  with  his  name  on  or  no.  If  not,  Ephraim  and 
Manasseh  were  reckoned  distinct,  as  Jacob  had  said 
they  should  be,  and  the  high  priest  himself,  being 
head  of  the  tribe  of  Levi,  sufficiently  represented 
that  tribe.  If  there  was  a stone  for  Levi,  as  is  in- 
timated by  that,  thatthey  were  engraven  according 
to  their  birth,  (v.  10.)  Ephraim  and  Manasseh  were 
one  in  Joseph.  Aaron  was  to  bear  their  names  for 
a memorial  before  the  Lord  continually,  being  or- 
dained for  men,  to  represent  them  in  things  pertain- 
ing to  God,  herein  typifying  our  great  High  Priest, 
who  always  appears  in  the  presence  of  God  for  us. 

1.  Though  the  people  were  forbidden  to  come  near, 

and  obliged  to  keep  their  distance,  yet,  by  the  high 
priest,  who  had  their  names  on  his  breast-plate, 
they  entered  into  the  holiest;  so  believers,  even 
while  they  are  here  on  this  earth,  not  only  enter 
into  the  holiest,  but  by  faith  are  made  to  sit  with 
Christ  in  heavenly  places,  Eph.  2.  6.  2.  The  name 

of  each  tribe  was  engraven  in  a precious  stone,  to 
signify  how  precious,  in  God’s  sight,  believers  are, 
and  how  honourable,  Isa.  43.  4.  They  shall  be  his 
in  the  day  he  makes  up  his  jewels,  Mai.  3.  17.  How 
small  and  poor  soever  the  tribe  was,  it  was  a pre- 
cious stone  in  the  breast-plate  of  the  high-priest; 
thus  are  all  the  saints  dear  to  Christ;  and  hisdelight 
is  in  them  as  the  excellent  ones  of  the  earth,  how- 
ever men  esteem  them  as  earthen  pitchers,  Lam.  4. 

2.  3.  The  high  priest  had  the  names  of  the  tribes 
both  on  his  shoulders  and  on  his  breast,  intimating 
both  the  power  and  the  love  with  which  our  Lord 
Jesus  intercedes  for  those  that  are  his.  He  not  only 
bears  them  up  in  his  arms  with  an  almighty  strength, 
but  he  bears  them  upon  his  heart,  as  the  expression 
here  is;  {y.  29.)  carries  them  in  his  bosom,  (Isa.  40. 
11.)  with  the  most  tender  affection.  How  near 
should  Christ’s  name  be  to  our  hearts,  since  he  is 
pleased  to  lay  our  names  so  near  his;  and  what  a 
comfort  is  it  to  us,  in  all  our  addresses  to  God,  that 
the  great  High  Priest  of  our  profession  has  the 
names  of  all  his  Israel  upon  his  l^reast  before  the 
Lord,  for  a memorial,  presenting  them  to  God,  as 
the  people  of  his  choice,  who  were  to  be  made 
accepted  in  the  beloved!  Let  not  any  good  Chris- 
tians fear  that  God  has  forgotten  them,  nor  ques- 
tion his  being  mindful  of  them  upon  all  occasions, 
when  they  are  *not  only  graven  upon  the  palms  of 
his  hands,  (Isa.  49.  16. ) but  graven  upon  the  heart 
of  the  ^reat  Intercessor.  See  Cant,  k 6. 

II.  1 he  Urim  and  Thuinmim,  by  which  the  will 
of  God  was  made  known  in  doubtful  cases,  were  put 
in  this  breast-plate,  which  is  therefore  called  the 
breast-plate  of  judgmeiit,  v.  30.  Urim  and  Thum- 
mim  signify  light  and  integrity;  many  conjectures 
there  are  among  the  learned  what  they  were;  we 
have  no  reason  to  think  they  were  any  thing  that 
Moses  was  to  make,  more  than  what  was  befoi  e or- 
dered; so  that  either  God  made  them  himself,  and 
gave  them  to  Moses,  for  him  to  put  into  the  breast- 
plate, when  other  things  were  prepared,  (Lev.  8 
8. ) or,  no  more  is  meant  than  a dechiration  of  the 
further  use  of  what  was  already  ordered  to  be  made. 

1 think  the  words  may  be  read  thus:  jind  thou 
shall  give,  or  add,  or  deliver,  to  the  breast-plate  of 


EXODUS,  XXVIll.  32.^ 


nidgment,  the  illummi  tv  ns  and  fierfections,  and 
they  shall  be  ufion  the  hi  ar  ( o f Aaron;  that  is,  “ He 
shall  be  endued  with  t \v  power  of  knowing  and 
making  known  the  mind  of  God  in  all  difficult 
doubtful  cases,  relating  either  to  the  civil  or  ecclesi- 
astical state  of  the  nation.  ” Their  government  was 
•i  theocracj^;  God  was  tl  eir  King,  the  higlyiriest 
was,  under  God,  their  ruler,  the  Urim  and  Tl\um- 
mim  were  his  cabinet  council;  probably  Moses 
wrote  upon  the  breast-plaie,  or  wo\  e into  it,  these 
words,  Urim  and  Thummim,  to  signify  that  the 
high  priest,  having  on  him  this  breast-plate,  and  ask- 
ing counsel  of  God  in  any  e.nergency  relating  to  the 
ublic,  should  be  directed  to  take  those  measures, 
md  give  that  advice,  which  God  would  own.  If  he 
was  standing  before  the  ark,  (but  without  the  vail,) 
probably  he  received  instructions  from  off  the  mer- 
cy-seat, as  Moses  did;  {ch,  25.  22.)  thus,  it  should 
seem,  Phineasdid;  Judg.  20.  27,  28.  If  he  was  at  a 
distance  from  the  ark,  as  Abiathar  was  when  he  in- 
quired of  the  Lord  for  David,  (1  Sam.  23.  6,  &c.) 
then  the  answer  was  given  either  by  a voice  from 
heaven,  or  rather  by  an  impulse  upon  the  mind  of 
the  High  Priest,  which  last  is  perhaps  intimated  in 
that  expression.  He  shall  bear  the  judgment  of  the 
children  of  Israel  ufion  his  heart.  This  oracle  was 
of  great  use  to  Israel;  Joshua  consulted  it,  (Numb. 
27.  21.)  and,  it  is  likely,  the  judges  after  him.  It 
was  lost  in  the  captivity,  and  ne'^er  regained  after, 
though,  it  should  seem,  it  was  expected,  Ezra  2. 
63.  But  it  was  a shadow  of  good  things  to  come, 
and  the  substance  is  Christ.  He  is  our  Oracle;  by 
him  God  in  these  last  days  makes  known  himself 
and  his  mind  to  us,  Heb.  1.  1.  John  1.  18.  Divine 
revelation  centres  in  him,  and  comes  to  us  through 
him;  he  is  the  Light,  the  true  Light,  the  faithful 
Witness,  the  Truth  itself,  and  from  him  we  receive 
the  Spirit  of  truth,  who  leads  into  all  truth.  The 
joining  of  the  breast-plate  to  the  ephod  denotes  that 
his  prophetical  office  was  founded  in  his  priesthood; 
and  it  was  by  the  merit  of  his  death  tliat  he  purchas- 
ed this  honour  for  himsplf,  and  this  favour  for  us. 
It  was  the  Lamb  that  had  been  slain,  that  was  wor- 
thy to  take  the  book,  and  to  often  the  seals.  Rev.  5.  9. 

31.  And  thou  shalt  make  the  robe  of  the 
ephod  all  of  blue.  32.  And  there  shall  be 
a hole  in  the  top  of  it,  in  the  midst  thereof; 
it  shall  have  a binding;  of  woven  work 
round  about  the  hole  of  it,  as  it  were  the 
hole  of  a habergeon,  that  it  be  not  rent. 
33.  And  beneath.,  upon  the  hem  of  it,  thou 
shalt  make  pomegranates  of  blue,  and  of 
purple,  and  of  scarlet,  round  about  the  hem 
thereof;  and  bells  of  gold  betweiai  them 
lound  about:  34.  A golden  bell  and  a 
pomegranate,  a golden  bell  and  a pcme- 
granate,  upon  the  hem  of  the  robe  round 
about.  35.  And  it  shall  be  upon  Aaron  to 
minister ; and  his  sound  shall  be  heard  when 
he  goeth  in  unto  the  holy  place  before  the 
Lord,  and  when  he  cometh  out,  that  he  die 
not.  36.  And  thou  shalt  make  a plate  ^ 
pure  gold,  and  grave  upon  it,  life  the  engrav- 
ings of  a signet,  HOLINESS  TO  THE 
LORD.  37.  And  thou  shalt  put  it  on  a 
blue  lace,  that  it  may  be  upon  the  mitre : 
upon  the  fore-front  of  the  mitre  it  shall  be. 
38.  And  it  shall  be  upon  Aaron’s  forehead, 
that  Aaron  may  bear  the  iniquity  of  the  holy 

VoL.  I.— 2 T 


things  which  the  children  of  Israel  shall  hal- 
low in  all  their  holy  gifts ; and  it  shall  be 
always  upon  his  forehead,  that  they  may  be 
accepted  before  the  Lord.  39.  And  thou 
shalt  embroider  the  coat  of  fine  linen,  and 
thou  shalt  make  the  mitre  of  fine  linen,  and 
thou  shalt  make  the  girdle  of  needle-work. 

Here  is, 

1.  Direction  given  conceiming  the  robe  of  the 
ephod,  V.  31 . . 35.  This  was  next  under  the  ephod, 
and  reached  down  to  the  knees,  without  sleeves, 
and  was  put  on  over  their  head,  having  holes  on  the 
sides  to  put  the  arms  through,  or,  as  Maimonides 
describes  it,  was  not  sewed  together  on  the  sides  at 
all.  The  hole  on  the  top,  through  which  the  head 
was  put,  was  carefully  bound  about,  that  it  might 
not  tear  in  the  putting  on.  In  religious  worship, 
care  must  be  taken  to  prevent  every  thing  that  may 
distract  the  minds  of  the  worshippers,  or  render 
the  service  despicable.  Round  the  skirts  of  the 
robe  were  hung  golden  bells,  and  the  representa- 
tions of  pomegranates  made  of  yarn  of  divers  co- 
lours. The  pomegranates  added  to  the  beauty  of 
the  robe,  and  the  sound  of  the  bells  gave  notice  to 
the  people  in  the  outer  court,  when  he  went  in  to 
the  holy  place  to  burn  incense,  that  they  might 
then  apply  themselves  to  their  devotions  at  the 
same  time,  (Luke  1.  10. ) in  token  of  their  concur- 
rence with  him  in  his  offering,  and  their  hopes  of 
the  ascent  of  their  prayers  to  God  in  the  virtue  of 
the  incense  he  offered.  Aaron  must  come  near,  to 
minister  in  the  garments  that  were  appointed  him, 
that  he  die  not.  It  is  at  his  peril  if  he  attend  other- 
wise than  according  to  the  institution.  This  inti- 
mates, that  we  must  serve  the  Lord  with  fear  and 
holy  trembling,  as  those  that  know  we  desei've  to 
die,  and  are  in  danger  of  making  some  fatal  mis- 
take. Some  make  the  bells  cl'  the  holy  robe  to 
typify  the  sound  of  the  gospel  of  Christ  in  the 
world,  giving  notice  of  his  entrance  within  the  vail 
for  us;  Blessed  are  they  that  hear  this  joyful  sound, 
Ps.  89.  15.  The  joining  of  the  pomegranates, 
which  are  a fragrant  fruit,  denotes  the  sweet  savour 
of  the  gospel,  as  well  as  the  jovful  sound  of  it,  fc'r 
it  is  a savour  of  life  unto  life.  The  church  is  called 
an  orchard  of  fiomegranates. 

2.  Concerning  the  golden  plate  fixed  upon 
Aaron’s  forehead,  on  which  must  be  engraven.  Ho- 
liness to  the  Lord,  (Ty.  36,  37.)  or  the  Holiness  of 
Jehovah.  Aaron  must  hereby  be  reminded  that 
God  is  holy,  and  that  his  priests  must  be  holy; 
Holiness  becomes  his  house  and  household.  The 
High  Priest  must  be  sequestered  from  all  pollution, 
and  consecrated  to  God,  and  to  his  service  and 
honour,  and  so  must  all  h:s  ministrations  be.  All 
that  attend  in  God’s  house  must  have  Holiness  to 
the  Lord  engraven  upon  their  foreheads,  that  is, 
they  m.ust  be  holy,  devoted  to  the  Lord,  and  design- 
ing his  glory  in  all  they  do.  This  must  appear  in 
h<.ir  forehead,  in  an  open  profession  of  their  rela- 

v.on  to  God,  as  those  that  are  not  ashamed  to  own 
it,  and  in  a conversation  in  the  world  answerable  to 
it.  It  must  likewise  be  engraven  like  the  engravings 
of  a signet,  so  deep,  so  durable,  not  painteu  to  be 
washed  off,  but  sincere  and  lasting;  such  must  our 
holiness  to  the  Lord  be.  Aaron  must  ha\  e this 
upon  his  forehead,  that  he  may  bear  the  iniquity  of 
the  holy  things,  {y.  38.)  and  that  they  may  be  ac- 
cepted before  the  Lord.  Herein  he  was  a type  of 
Christ,  the  great  Mediator  between  God  and  man, 
through  whom  it  is  that  we  have  to  do  with  God. 
(1.)  Through  him  what  is  amiss  in  our  services  is 
pardoned.  The  divine  law  is  strict;  in  many  things 
we  come  short  of  our  duty,  so  that  we  cannot  but 
be  conscious  to  ourselves  of  much  iniquity  cleaving 


330 


EXODUS,  XXIX. 


e\  en  to  < iir  holy  things;  when  we  would  do  good, 
e\  il  IS  present;  even  this  would  be  our  ruin  if  God 
should  enter  into  judgment  with  us.  But  Christ, 
our  High  Priest,  bears  this  iniquity,  bears  it  for  us, 
so  as  to  bear  it  from  us,  and  through  him  it  is  for- 
given to  us,  and  not  laid  to  our  charge.  (2.) 
’Through  him,  what  is  good  is  accepted;  our  per- 
sons, our  performances,  are  pleasing  to  God  upon 
the  account  of  Christ’s  intercession,  and  not  other- 
wise, 1 Pet.  2.  5.  His  being  Holiness  to  the  Lord, 
recommends  all  those  to  the  divine  favour  that  are 
•interested  in  his  righteousness,  and  clothed  with  his 
Spirit.  And  'therefore  he  has  said,  it  was  for  our 
sakes  that  he  sanctified  himself,  John  17.  19. 
Having  such  a High  Priest,  we  come  boldly  to  the 
throne  of  grace,  Heb.  4.  14  ••16. 

3.  The  rest  of  the  garments  are  but  named,  {y. 
39.)  because  there  was  nothing  extraordinary  in 
them.  The  embroidered  coat  of  fine  linen  was  the 
innermost  of  the  priestly  garments;  it  reached  to 
the  feet,  and  the  sleeves  to  the  wrists, ‘and  was 
bound  to  the  body  with  a girdle  or  sash  of  needle- 
work. The  mitre,  or  diadem,  was  of  linen,  such 
as  kings  anciently  wore  in  the  East,  typifying  the  j 
kingly  office  of  Christ.  He  is  a Priest  upon  a \ 
throne,  (Zech.  6.  13.)  a Priest  with  a crown.  | 
These  two  God  has  joined,  and  we  must  not  think 
to  separate  them.  [ 

40.  And  for  Aaron’s  sons  thou  shall 
make  coats,  and  thou  shall  make  for  them 
girdles,  and  bonnets  shall  thou  make  for 
them,  for  glory  and  for  beauty.  41.  And  thou 
shall  put  them  upon  Aaron  thy  brother,  and 
his  sons  with  him ; and  shall  anoint  them, 
and  consecrate  them,  and  sanctify  them,  that 
they  may  minister  unto  me  in  the  priest’s 
office.  42.  And  thou  shalt  make  them  linen 
breeches  to  cover  their  nakedness;  from 
the  loins  even  unto  the  thighs  they  shall 
reach.  43.  And  they  shall  be  upon  Aaron, 
and  upon  his  sons,  when  they  come  in  unto 
the  tabernacle  of  the  congregation,  or  when 
they  come  near  unto  the  altar  to  minister 
in  the  holy  place;  that  they  bear  not  ini- 
quity, and  die.  It  shall  he  a statute  for 
ever  unto  him,  and  his  seed  after  him. 

We  have  here, 

1.  Particular  orders  about  the  vestments  of  the 
inferior  priests.  They  were  to  have  coats,  and 
girdles,  and  bonnets,  of  the  same  materials  with 
those  of  the  high  priest;  but  there  was  a difference 
in  shape  between  their  bonnets  and  his  mitre. 
Theirs,  as  his,  were  to  be  for  glory  and  beauty, 
{y.  40.)  that  they  might  look  gi’eat  in  their  niinis- 
tration:  yet  all  this  gloiy  was  nothing  compared 
with  the  glory  of  grace,  this  beauty  nothing  to  the 
beauty  of  holiness,  of  which  these  holy  garments 
were  typical.  They  are  particularly  ordered,  in 
their  ministration,  to  wear  Imen  breeches,  v.  42. 
This  teaches  us  modesty  and  decency  of  garb  and 
gesture,  at  all  times,  especially  in  public  worship, 
in  whiclr  a vail  is  becoming,  1 Cor.  11.  5,  6,  10.  It 
also  intimates  what  need  our  souls  have  of  a cover- 
ing, when  we  come  before  God,  that  the  shame  of 
their  nakedness  may  riot  appear. 

2.  A general  rule  concerning  the  garments  both 
of  the  high  priest,  and  of  the  inferior  priests,  that 
they  were  to  be  put  upon  them,  at  first,  when  they 
wei  e consecrated,  in  token  of  their  being  invested 
in  the  office;  {y.  41.)  and  then,  they  were  to  wear 
them  in  all  their  ministrations,  but  not  at  other 


times,  ly.  43.)  and  this,  at  their  peril,  lest  th'^y 
bear  iniquity,  and  die.  Those  who  are  guilty  < f 
omissions  in  duty,  as  well  as  omiss.oiis  'f  duty, 
shall  bear  their  iniquity.  If  the  priests  perform  the 
instituted  service,  and  do  not  do  it  in  the  appointed 
garments,  it  is  (say  the  Jewish  doctors)  as  if  a 
stranger  did  it,  and  the  stranger  that  comes  nigh' 
shall  be  put  to  death.  Nor  will  God  connive  at  tlie 
presumptions  and  irreverences  even  of  those  whom 
he  causes  to  draw  most  near  to  him ; if  Aaron  him- 
self put  a slight  upon  the  divine  institution,  he  shall 
bear  iniquity,  and  die.  To  us  these  garments 
typify,  (1.)  The  righteousness  of  Christ;  if  we  ap- 
pear net  befoi  eGod  in  that,  we  shall  bear  iniquity, 
and  die.  What  have  we  to  do  at  toe  wedding- 
feast,  without  a nvedding  garment?  or  at  God’s 
altar,  without  the  array  of  his  priests.^  Matth.  22. 
12,  13.  (2.)  The  armour  oj  God  prescribed, 

Eph.  6.  13.  If  we  venture  without  that  armour, 
our  spiritual  enemies  will  be  the  death  of  our  souls, 
and  we  shall  bear  the  iniquity,  our  blood  will  be 
upon  our  own  heads.  Blessed  is  he  therefore  that 
watcheth,  and  keepeth  his  garments.  Rev.  16.  15. 

Lastly,  This  is  said  to  be  a statute  for  ever,  that 
is,  it  is  to  continue  <as  long  as  the  priesthood  con- 
tinues. But  it  is  to  have  its  perpetuity  in  the  sub- 
stance, of  which  these  things  were  the  shadows. 

CHAP.  XXIX. 

Particular  orders  are  given  in  this  chapter,  I.  Concerning 
the  consecration  of  the  priests,  and  the  sanctification  of 
the  altar,  V.  1..37.  II.  Concerning  the  daily  sacrifice, 
V.  38..41.  To  which  gracious  promises  are  annexed, 
that  God  would  own  and  bless  them  in  all  their  ser- 
vices, V.  42-  .46. 

1.  A ND  this  is  the  thing  that  thou  shalt 
do  unto  them,  to  hallow  them,  tt 
minister  unto  me  in  the  priest’s  office:  Take 
one  young  bullock,  and  two  rams  without 
blemish,  2.  And  unleavened  bread,  and 
cakes  unleavened  tempered  with  oil,  and 
wafers  unleavened  anointed  with  oil;  of 
wheaten  flour  shalt  tliou  make  them.  3. 
And  thou  shalt  put  them  into  one  basket, 
and  bring  them  in  the  basket,  with  the  bul- 
lock and  the  two  rams.  4.  And  Aaron 
and  his  sons  thou  shalt  bring  unto  the  door 
of  the  tabernacle  of  the  congregation,  and 
shalt  wash  them  with  water.  5.  And  thou 
shalt  take  the  garments,  and  put  upon  Aaron 
the  coat.,  and  the  robe  of  the  ephod,  and 
the  ephod,  and  the  breastplate,  and  gird  him 
with  the  curious  girdle  of  the  ephod:  6. 
And  thou  shalt  put  the  mitre  upon  his 
head,  and  put  the  holy  crown  upon  tlie 
mitre.  7.  Then  shalt  thou  take  the  anoint- 
ing oil,  and  pour  it  upon  his  head,  and 
anoint  him.  8.  And  thou  shalt  bring  his 
sons,  and  put  coats  upon  them.  9.  And 
thou  shalt  gird  them  with  girdles,  Aaron 
and  his  sons,  and  put  the  bonnets  on  them : 
and  the  priest’s  office  shall  be  theirs  for  a 
perpetual  statute:  and  thou  shalt  conse- 
crate Aaron  and  his  sons.  10.  And  thou 
shalt  cause  a bullock  to  be  brought  before 
the  tabernacle  of  the  congregation:  and 
Aaron  and  his  sons  shall  put  their  han  s 
upon  the  head  of  tho  bullock.  11.  And 


EXODUS,  XXIX. 


331 


thou  shall  kill  the  bullock  before  the  Lord, 
hy  the  door  of  the  tabernacle  of  the  con- 
gregation. 14.  And  thou  shall  take  of  the 
blood  of  the  bullock,  and  put  it  upon  the 
horns  of  the  altar  with  thy  linger,  and  pour 
all  the  blood  beside  the  bottom  of  the  altar. 
13.  And  thou  shall  take  all  the  fat  that 
covereth  the  inwards,  and  the  caul  that  is 
above  the  liver,  and  the  two  kidneys,  and 
the  fat  that  is  upon  them,  and  bui*n  them 
upon  the  altar.  14.  But  the  flesh  of  the 
bullock,  and  his  skin,  and  liis  dung,  shall 
thou  burn  with  fire  without  the  camp : it  is 
a sin-offering.  15.  Thou  shall  also  take 
one  ram;  and  Aaron  and  his  sons  shall  put 
their  hands  upon  the  head  of  tlie  ram.  16. 
And  thou  shall  slay  the  ram,  and  tliou  shall 
take  his  blood,  and  sprinkle  it  round  about 
upon  the  altar.  17.  And  thou  shall  cut 
the  ram  in  pieces,  and  wash  the  inwards  of 
him,  and  his  legs,  and  put  them  unto  his 
pieces,  and  unto  his  head.  18.  And  thou 
shall  burn  the  whole  ram  upon  the  altar,  it 
is  a burnt-offering  unto  the  Lord  : it  is  a 
sweet  savour,  an  offering  made  by  fire  unto 
the  Lord.  19.  And  thou  shall  take  the 
other  ram;  and  Aaron  and  his  sons  shall  j 
put  their  hands  upon  the  head  of  the  ram. 
20.  Then  shall  thou  kill  the  ram,  and  take  ' 
of  his  blood,  and  put  it  upon  the  tip  of  the 
right  ear  of  Aaron,  and  upon  the  tip  of  (he  ' 
right  ear  of  his  sons,  and  upon  the  thumb 
of  their  right  hand,  and  upon  tlie  great  toe  I 
of  their  right  foot,  and  sprinkle  the  blood 
upon  the  altar  round  about.  21.  And  thou  ; 
shall  take  of  the  blood  that  is  upon  the  altar,  | 
and  of  the  anointing  oil,  and  sprinkle  it  upon 
Aaron,  and  upon  his  garments,  and  upon 
his  sons,  and  upon  the  garments  of  his  sons 
with  him : and  he  shall  be  hallowed,  and 
his  garments,  and  his  sons,  and  his  sons’ 
garments  with  him.  22.  Also  thou  shall 
take  of  the  ram  the  fat  and  the  rump,  and 
the  fat  that  covereth  the  inwards,  and  the 
caul  above  the  liver,  and  the  two  kidneys, 
and  the  fat  that  is  upon  them,  and  the 
right  shoulder ; for  it  is  a ram  of  consecra- 
tion : 23.  And  one  loaf  of  bread,  and  one 

cake  of  oiled  bread,  and  one  wafer  out  of 
the  basket  of  the  unleavened  bread  that  is 
before  the  Lord  : 24.  And  thou  shall  put 
all  in  the  hands  of  Aaron,  and  in  the  hands 
of  liis  sons,  and  shall  wave  them  for  a 
wave-offering  before  the  Lord.  25.  And 
thou  shall  receive  them  of  their  hands,  and 
burn  them  upon  the  altar  for  a burnt-offer- 
ing, for  a sweet  savour  before  the  Lord:  it 
is  an  offering  made  by  fire  unto  the  Lord. 
26.  And  thou  shall  take  the  breast  of  the 
’•am  of  Aaron’s  consecration,  and  wave  it 


for  a wave-offering  before  the  Lord  : and 
it  shall  be  thy  part.  27.  And  thou  shal* 
sanctify  the  breast  of  the  wave-offering,  and 
the  shoulder  of  the  heave-offering,  which  is 
waved,  and  which  is  heaved  up,  of  the  ram 
of  the  consecration,  even  of  that  which  is 
for  Aaron,  and  of  that  which  is  for  his  sons: 
28.  And  it  shall  be  Aaron’s  and  his  sons’ 
by  a statute  for  ever  fiom  the  children  of 
Israel;  for  it  is  a heave-offering:  and  it 
shall  be  a heave-ofleiing  from  the  childrer 
of  Israel  of  the  sacrifice  of  their  peace- 
olferings,  even  their  heave-oliering  unto  the 
Lord.  29.  And  the  holy  garments  of 
Aaron  shall  be  his  sons’  after  him,  to  be 
anointed  therein,  and  to  be  consecrated  in 
them.  30.  And  that  son  that  is  priest  in  his 
stead  shall  put  them  on  seven  days,  when 
he  cometh  into  the  tabernacle  of  the  con- 
gregation, to  minister  in  the  hoXy  place.  31. 
And  thou  shall  take  the  ram  of  the  conse- 
cration, and  seethe  his  flesh  in  the  holy 
place.  32.  And  Aaron  and  his  sons  shall 
eat  tlie  flesh  of  the  ram,  and  the  bread  that 
is  in  the  basket,  by  the  door  of  the  taberna- 
cle of  the  congregation.  33.  And  they 
shall  eat  those  things  wherew  ith  the  atone- 
ment was  made  to  consecrate  and  to  sanc- 
tify them : but  a stranger  shall  not  eat 
thereof  because  they  are  holy.  34.  And  if 
aught  of  the  flesh  of  the  consecrations,  < v 
of  the  bread,  remain  unto  the  morning, 
then  thou  shall  burn  the  remainder  with 
fire : it  shall  not  be  eaten,  because  it  is 
holy.  35.  And  thus  shall  thou  do  unto 
Aaron,  and  to  his  sons,  according  to  all 
things  which  I have  commanded  thee ; 
seven  days  shall  thou  consecrate  them.  36 
And  thou  shall  offer  every  day  a bullock 
for  a sin-offering  for  atonement:  and  thou 
shall  cleanse  the  altar,  w'hen  thou  hast 
made  an  atonement  for  it,  and  thou  shall 
anoint  it,  to  sanctify  it.  37.  Seven  days 
thou  shall  make  an  atonement  for  the  altar, 
and  sanctify  it;  and  it  shall  be  an  altar 
most  holy:  w’hatsoever  toucheth  the  altar 
shall  be  holy. 

Here  is, 

I.  The  law  concerning  the  confirmation  of  Aaron 
and  his  sons  to  the  priest’s  office,  which  was  to  be 
done  with  a great  deal  of  ceremony  ?nd  solemnity^ 
that  they  themselves  might  be  duly  affected  with 
the  greatness  of  the  work  to  which  they  were 
called,  and  that  the  people  also  might  learn  to  mag- 
nify the  office,  and  none  might  dare  to  invade  it. 
The  ceremonies  wherewith  it  was  to  be  done  were 
very  fully  and  particularly  appointed,  because 
nothing  of  this  kind  had  been  done  before,  and  be- 
cause it  was  to  be  a statute  for  ever,  that  the  high 
priest  should  be  thus  inaugurated.  Now, 

1.  The  work  to  be  done  was  the  consecrating  of 
the  persons  whom  God  had  chosen  to  be  priests; 
by  which  they  devoted  and  gave  up  themselves  to 


332 


EXODUS.  XXIX. 


the  service  of  God,  and  God  declared  his  accept- 
ance of  them;  c.nd  the  people  were  made  to  know 
that  they  glorified  not  themselves  to  be  made 
pi'iests,  but  were  called  of  God,  Heb.  5.  4,  5. 
They  were  thus  distinguished  from  common  men, 
sequestered  from  common  services,  and  set  apart 
for  God  and  an  immediate  attend  mce  on  him. 
Note,  All  th  it  are  to  be  employed  for  God  are  to  be 
sanctified  to  him.  The  person  must  first  be  ac- 
cepted, and  then  the  performance.  The  Hebrew 
phrase  for  consecrating,  is,  filling  the  hand;  {v.  9. ) 
Thou  shalt  fill  the  hand  of  Aaron  and  his  sons, 
and  the  raTnjfi  consecration  is  the  ram  of  fillings, 
V.  22,  26.  The  consecr  iting  of  them  was  the  per- 
fecting of  them;  Christ  is  said  to  be  perfected  or 
consecrated  for  evermore;  Heb.  7.  28.  Probably, 
the  phrase  here  is  borrowed  from  the  putting  of  the 
sacrifice  into  their  hand,  to  be  waved  before  the 
Lord,  V.  24.  But  it  intimates,  (1.)  That  ministers 
have  their  hands  full;  they  have  no  time  to  trifle,  so 
great,  so  copious,  so  constant,  is  their  work.  (2. ) 
That  thev  must  have  their  hands  filled.  Of  neces- 
sity, thei;  must  have  something  to  offer,  and  they 
cannot  find  it  in  themselves,  it  must  be  given  them 
fi’om  above.  They  cannot  fill  the  people’s  hearts, 
unless  God  fill  their  hands;  to  him  therefore  they 
must  go,  and  receive  from  his  fulness. 

2.  The  person  to  do  it  was  Moses,  by  God’s  ap- 

pointment. Though  he  was  ordained  for  men,  yet 
the  people  were  not  to  consecrate  him;  Moses  the 
servant  of  the  Lord,  and  his  agent  herein,  must  do  ; 
it.  Bv  God’s  special  app'^intment  he  now  did  the  , 
priest’s  v/ork,  and  the  ef.'re  th  t which  was  the 
priest’s  yiart  of  the  sacrifice  was  here  ordei'cdto  be  i 
his,  V.  26.  1 

3.  The  ])lace  was  at  the  door  of  the  tabernacle 
of  meeting,  v.  4.  God  was  pleased  to  dwell  in  the 
tabernacle,  the  people  attending  in  the  courts,  so 
that  the  door  lietween  the  court  and  the  tabernacle 
was  the  fittest  place  for  them  to  be  consecrated  in, 
who  were  to  mediate  between  God  and  man,  and 
so  to  stand  between  both,  and  lay  their  hands  (as  it 
were)  upon  both.  They  were  consecrated  at  the 
door,  for  they  were  to  be  door-keepers. 

4.  It  was  done  with  manj’’  ceremonies.  (1. ) They 

were  to  be  washed,  (an  4.)  signifying  that  they 
must  be  clean  who  bear  the  vessels  of  the  Lord, 
Isa.  .52.  11.  They  that  would  perfect  holiness, 
must  cleanse  themselves  from  all  filthiness  of  flesh 
and  spirit,  2 Cor.  7.  1.  Isa.  1.  16..  18.  They 
were  now  washed  all  over;  but  afterward,  when 
thev  went  in  to  minister,  they  washed  only  their 
hands  and  feet;  {ch.  30.  19.)  for  he  that  is  washed, 
needs  no  more,  John  13.  10.  (2.)  They  were  to  be 

clothed  with  the  holy  garments,  {xk  5,  6,  8,  9.)  to 
signify  that  it  was  not  sufficient  for  them  to  put 
away'  the  pollutions  of  sin,  but  they  must  put  on 
the  graces  of  the  Spirit,  be  clothed  with  righteous- 
ness, Ps.  132.  9.  They  must  be  girded  as  men  pre- 
pared and  strengthened  for  their  worlc;  and  they 
nust  be  robed,  and  crowned,  as  men  that  counted 
their  work  and  office  their  tmic  honour’.  (3.)  The 
high  TU’iest  was  to  be  anointed  with  the  holy  anoint- 
iriir  oil,  (ra.  7.)  that  the  chui’ch  might  be  filled,  and 
delighted,  with  the  sweet  savour  of  his  administra- 
ti'^ns,  (far  ointment  and  perfume  rejoice  the  heart,) 
and  in  token  of  the  jronring  out  of  the  Spirit  upon 
him,  to  qualify  him  for  his  work.  Brothei'ly  love 
is  c'lnparecl  to  this  oil  with  which  Aaron  was 
puahitcd,  Ps.  133.  2.  The  inferior  priests  ai’e  said 
ta  be  ano'nted,  {ch.  .30.  30.)  not  on  their  heads,  as 
the  high  pr-iest,  (Lev.  21.  10.)  the  oil  was  only 
miinded  with  the  hlonrl  that  was  sprinkled  rrpon 
their  yartnents.  (4.)  Sacrifices  wei’c  to  be  offered 
for  them.  The  covenant  of  yu’iesthood,  as  all  other 
covenants,  must  be  tnade  by  sacrifice. 

[1.  ] There  must  be  a sin-offering  to  make  atone- 


ment for  them,  v.  10..  14.  The  law  made  them 
priests,  that  had  infinnity,  .and  therefore  they  must 
first  offer  for  their  own  siii,  before  they  could  make 
atonement  for  the  people,  Heb.  7.  27,  28.  They 
were  to  put  their  hand  on  the  head  of  their  sacri- 
fice, (ti.  10.)  confessing  that  they  deserved  to  die 
for  their  own  sin,  and  desiring  that  the  killing  of  the 
beast  might  expiate  their  guilt,  and  be  accepted  as 
a vicarious  satisfaction.  It  was  used  as  other  sin- 
offerings  were;  only,  whereas  the  flesh  of  other 
sin-offerings  wg-s  eaten  by  the  priests,  (Lev.  10. 
18. ) in  token  of  the  priests’  taking  away  the  sin  of 
the  people,  this  was  appointed  to  be  all  burnt  with- 
out the  camp,  {v.  14.)  to  signify  the  imperfection 
of  the  legal  dispensation;  (as  the  learned  Bishop 
Patrick  notes;)  for  the  sins  of  the  priests  them- 
selves could  not  be  taken  away  by  those  sacrifices, 
but  they  must  expect  a better  High  Priest,  and  a 
better  sacrifice. 

[2.]  There  must  be  a burnt-offering,  a ram 
wholly  burnt,  to  the  honour  of  God,  in  token  of 
the  dedication  of  themselves  wholly  to  God  and  to 
his  service,  as  living  sacrifices,  kindled  with  the 
fire,  and  ascending  m the  flame,  of  holy  love,  v, 

15..  18.  The  sin-offering  must  first  be  offered, 
and  then  the  burnt-offering;  for,  till  guilt  be  re- 
moved, no  acceptable  service  can  be  performed, 
Isa.  6.  7. 

[3.]  There  must  be  a peace-offering;  it  is  called 
the  ram  of  consecration,  because  there  was  more  in 
this,  peculiar  to  the  occasion,  than  in  the  other  two. 
In  the  burnt-offering,  God  had  the  glory  of  their 
pr'esthood,  in  this,  they  had  the  comfort  of  it:  and, 
in  token  of  a mutual  co\  enant  between  God  and 
them,  First,  The  blocffcf  the  sacrifice  was  divided 
between  God  and  them;  (t'.  20,  21.)  part  of  the 
blood  was  sprinkled  upon  the  altar  round  about, 
and  part  put  upon  them,  upon  their  bodies,  {y.  20. ) 
and  upon  their  garments,  x’.  21.  Thus  the  benefit 
of  the  expiation  made  by  the  sacrifice  was  applied 
and  assured  to  them,  and  their  whole  selves  from 
head  to  foot  sanctified  to  the  service  of  God.  The 
blood  was  put  upon  the  extreme  parts  of  the  body, 
to  signify  that  it  was  all,  as  it  were,  enclosed  and 
taken  in  for  God,  the  tip  of  the  ear,  and  the  great 
toe,  not  excepted.  We  reckon  that  the  blood  and 
oil,  sprinkled  upon  garments,  spotted  and  stained 
them;  yet  the  holy  oil,  and  the  blood  of  the  sacri- 
fice, spnnkled  upon  their  garments,  must  be  looked 
upon  as  the  greatest  adorning  imaginable  to  them, 
for  they  signified  the  blood  of  Christ,  and  the 
graces  of  the  Spirit,  which  constitute  and  complete 
the  beauty  of  holiness,  and  recommend  us  to  God: 
we  read  of  robes  made  white  with  the  blood  of  the 
Lamb.  Secondly,  The  flesh  of  the  sacrifice,  with 
the  meat-offering  annexed  to  it,  tvas  likewise  di- 
vided between  God  and  them,  that  (to  speak  with 
reverence)  God  and  they  might  feast  together,  in 
’ token  of  friendship  and  fellowship, 
j 1.  Part  of  it  was  to  he  first  waved  before  the 
j Lord,  and  then  bunit  uprn  the  altar;  part  of  the 
\ flesh,  (i>.  22.)  part  of  the  bread,  for  bread  and 
flesh  must  go  together;  (n.  23.)  these  were  first 
put  into  the  hands  of  Aaron  to  be  waved  to  and 
fro,  in  token  of  their  I)eing  offered  to  God,  (who, 
though  unseen,  vet  compasses  us  nnind  on  every 
side,  and  then  they  were  to  be  burnt  upon  thd 
altar,  (v.  24,  25. ) for  the  altar  was  to  devour  God’s 
part  of  the  sacrifice.  Thus  God  admitted  Aaron 
and  his  sons  to  be  his  servants,  and  wait  at  his  table, 
taking  the  meat  of  his  idtar  from  their  hands. 
Here,  in  a])arenthesis,  as  it  were,  comes  in  the  law 
concerning  the  priests’  jiart  of  the  peace-offerings 
afterward,  the  breast  and  shoulder,  which  were 
now  divided;  Moses  had  the  breast,  and  the  shoul- 
der was  burnt  on  the  tdtar  with  God’s  part,  v 

26..  28. 


EXODUS,  XXIX. 


2.  The  other  part,  both  of  the  flesh  of  the  ram, 
and  of  the  bread,  Aaron  and  his  sons  were  to  eat 
at  the  door  of  the  tabernacle,  (v.  31..  33.)  to  sig- 
nify that  he  called  them  not  only  servants,  but 
friends,  John  15.  15.  He  supped  with  them,  and 
they  with  him.  Their  eating  of  the  things  where- 
with the  atonement  was  made,  signified  their  receiv- 
ing the  atonement,  as  the  expression  is,  (Rom.  5. 
11.)  their  thankful  acceptance  of  the  benefit  of  it, 
and  their  joyful  communion  with  God  thereupon, 
which  was  the  true  intent  and  meaning  of  a le  ^st 
upon  a sacrifice.  If  any  of  it  were  left,  it  must  be 
burnt,  that  it  might  not  be  in  any  danger  of  putrefy- 
ing, and  to  show  that  it  was  an  extraordinary  peace- 
offering.  j 

Lastly,  The  time  that  was  to  be  spent  in  this  I 
consecration:  Seven  days  shalt  thou  consecrate 
them,  V.  35.  Though  all  the  ceremonies  were  per- 
formed  on  the  first  day,  yet,  (1.)  They  were  not  to 
look  upon  their  consecration  as  con\pleted  till  the 
seven  days’  end,  which  put  a solemnity  upon  their 
admission,  and  a distance  between  this  and  their 
fonner  state,  and  obliged  them  to  enter  upon  their 
work  with  a pause,  giving  them  time  to  consider 
the  weight  and  seriousness  of  it.  This  was  to  be 
observed  in  after-ages,  y.  30.  He  that  was  to  suc- 
ceed Aaron  in  the  high  priesthood  must  put  on  the 
holy  garments  seven  days  together,  in  token  of  a 
deliberate  and  gradual  advance  into  his  office,  and 
that  one  sabbath  might  pass  over  him  in  his  conse- 
cration. (2.)  Every  day  of  the  seven,  in  this  first 
consecration,  a bullock  was  to  be  offered  for  a sin- 
offering,  (v.  36.)  which  was  to  intimate  to  them, 
[1.]  That  it  was  of  very  great  concern  to  them  to 
get  their  sins  pardoned,  and  that,  though  atonement 
was  made,  and  they  had  had  the  comfort  of  it,  yet 
they  must  still  keep  up  a penitent  sense  of  sin,  and 
often  repeat  the  confession  of  it.  [2.  ] That  those 
sacrifices,  which  were  thus  offered  day  by  day  to 
make  atonement,  could  not  make  the  comers  there- 
unto perfect,  for  then  they  would  have  ceased  to  be 
offered,  as  the  apostle  argues,  Hcb.  10.  1,  2.  They 
must  therefore  expect  the  bringing  in  of  a better 
hope. 

Now  this  consecration  of  the  priests  was  a shadow 
of  good  things  to  come.  Plrst,  Our  Lord  Jesus  is 
the  great  High  Priest  of  our  profession,  called  of 
God  to  be  p,  consecrated  for  evermore,  anointed 
with  the  Spirit  above  his  fellows,  whence  he  is  call- 
ed Messiah,  the  Christ;  clothed  with  the  holy 
garments,  even  with  glory  and  lieauty:  sanctified 
by  his  own  blood,  not  that  of  bullocks  and  rams; 
(rleb.  9.  12. ) made  perfect,  or  consecrated,  through 
sufferings,  Heb.  2.  10.  Thus  in  him  this  was  a 
perpetual  statute,  v.  9.  Secondly,  All  believers 
are  spiritual  priests,  to  offer  spiritual  sacrifices,  ( 1 
Pet.  2.  5.)  washed  in  the  blood  of  Christ,  and  so 
made  to  our  God  priests.  Rev.  1.  5,  6.  They  also 
are  clothed  with  the  beauty  of  holiness,  and  have 
received  the  anointing,  1 John  2.  27.  Their  hands 
are  filled  with  work  which  thev  must  continually 
attend  to;  and  it  is  through  Christ,  the  Great 
Sacrifice,  that  they  are  dedicated  to  this  service. 
His  blood  sprinkled  upon  the  conscience,  purged  it 
from  dead  works,  that  they  may,  as  pnests,  serve 
the  living  God.  The  Spirit  of  God  (as  Ainsworth 
notes)  is  called  the  fnger  of  God,  (Luke  11.  20. 
compared  with  Matth.  .12.  28.)  and  by  him  the 
merit  of  Christ  is  effectually  applied  to  our  souls, 
as  here  Moses  with  his  finger  was  to  put  the  blood 
upon  Aaron.  It  is  likewise  intimated  that  gospel- 
ministers  are  to  be  solemnly  set  apart  to  the  work 
of  the  ministr>%  with  great  deliberation  and  serious- 
ness, both  in  the  ordainers  and  in  the  ordained,  as 
those  that  are  to  be  employed  in  a great  work,  and 
ntnisted  with  a great  charge. 

II.  The  consecration  of  the  altar,  which  seems  ' 


333 

to  have  been  coincident  with  that  of  the  priests, 
and  the  sin-offerings  which  were  offered  every  day 
for  se\  en  dap  together,  had  reference  to  the  altar 
as  well  as  the  priests,  v.  36,  37.  An  atonement 
was  made  for  the  altar.  Though  that  was  not  a 
subject  capable  of  sin,  nor,  having  never  yet  been 
used,  could  it  be  said  to  be  polluted  with  the  sins  of 
the  ppple,  yet,  since  the  fall,  thei  e can  be  no  sanc- 
tification to  God,  but  there  must  first  be  an  atone- 
I ment  for  sin,  which  renders  us  beth  unworthy  and 
! unfit  to  be  employed  for  God.  The  altar  was  also 
sanctified,  not  only  set  apart  itself  to  a sacred  us? 
but  made  so  holy  as  to  sanctify  the  gifts  that  were 
offered  upon  it,  Matth.  23.  19.  Christ  is  our  Altar; 
j for  our  sakes  he  sanctified  himself,  that  we  and  our 
I performances  might  be  sanctified  and  recommended 
I to  God,  John  17.  19. 

38.  Now  this  is  that  which  thou  shalt 
ol'fer  upon  the  altar ; two  lambs  of  the  first 
year,  day  by  clay  continually.  39.  The 
one  lamb  thou  slialt  offer  in  the  morning, 
and  the  other  lamb  thou  slialt  offer  at  even : 
40.  And  with  the  one  lamb  a tenth-deal  of 
flour  mingled  with  the  fourth  part  of  a hin 
of  beaten  oil ; and  the  fourth  part  of  a hin 
of  wine  for  a drink-offering.  41.  And  the 
other  lamb  thou  shalt  offer  at  even,  and 
shalt  do  thereto  according  to  the  meat- 
offering  of  the  morning,  and  according  to 
the  drink-offering  thereof,  for  a sweet  sa- 
vour, an  offering  made  by  fire  unto  the 
Lord.  42.  This  shall  be  a continual 
burnt-offering  throughout  your  generations, 
at  the  door  of  the  tabernacle  of  the  con- 
gregation, before  the  Lord  ; where  I will 
meet  you,  to  speak  there  unto  thee.  43. 
And  there  I will  meet  with  the  children  of 
Israel,  and  the  tabernacle  shall  be  sanctified 
by  my  glory.  44.  And  I will  sanctify  the 
tabernacle  of  the  congregation,  and  the 
altar:  I will  sanctify  also  both  Aaron  and 
his  sons,  to  minister  to  me  in  the  priest’s 
office.  45.  And  I will  dwell  among  the 
children  of  Israel,  and  will  be  their  God. 
46.  And  they  shall  know  that  I am  the 
Lord  their  God,  that  brought  them  forth 
out  of  the  land  of  Egypt,  that  I may  dwell 
among  them:  I am  the  Lord  their  God. 

Here  is, 

1.  The  daily  service  appointed;  a lamb  waste  be 
offered  upon  the  altar  every  morning,  and  a lamb 
every  evening,  each  with  a meat-offering,  both 
made  by  fire,  as  a continual  burnt-offering  through- 
out their  generations,  v.  38  . . 41.  Whether  there 
were  any  other  sacrifices  to  be  offered  or  not, 
these  were  sure  to  be  offered,  at  the  public  charge, 
and  for  the  benefit  and  comfort  of  all  Israel,  to 
make  atonement  for  their  daily  sins,  and  to  be  an 
acknowledgment  to  God  of  their  daily  mercies. 
This  was  that  which  the  duty  of  every  day  re- 
quired. The  taking  away  of  this  daily  sacrifice 
by  Antiochus,  for  so  many  evenings  and  morn- 
ings, was  that  great  calamity  of  the  church  which 
was  foretold,  Dan.  8.  11.  Now,  (1.)  This  typified 
the  continual  intercession  which  Christ  ever  lives  to 
make,  in  the  virtue  of  his  satisfaction,  for  the  con- 
tinual sanctification  of  his  church:  though  he  offer 


EXODUS,  XXX. 


ed  himself  once  for  all,  yet  that  one  offering  thus 
becomes  a continual  offering.  (2.)  This  teaches  us 
to  offer  up  to  God  the  spiritual  sacrifices  of  prayer 
and  praise  everyday,  morning  and  evening,  in  hum- 
ble acknowledgment  of  our  dependence  upon  him, 
and  our  obligations  to  him.  Our  daily  devotions 
must  be  looked  upon  as  the  most  needful  of  our  dai- 
ly works,  and  the  most  pleasant  of  our  daily  com- 
forts: whatever  business  we  have,  this  must  never 
be  omitted  either  morning  or  evening;  prayer-time 
must  be  kept  up  as  duly  as  meat-time:  the  daily  sa- 
crifices were  as  the  daily  meals  in  God’s  house,  and 
therefore  they  were  always  attended  with  bread 
and  wine;  those  starve  their  own  souls,  that  keep 
not  up  a constant  attendance  on  the  throne  of 
grace. 

2.  Great  and  precious  promises  made  of  God’s 
favour  to  Israel,  and  the  tokens  of  his  special  pre- 
sence with  them,  while  they  thus  kept  up  his  insti- 
tutions among  them.  He  speaks  as  one  well  pleas- 
ed with  the  appointment  of  the  daily  sacrifice;  for, 
before  he  proceeds  to  the  other  appointments 
that  follow,  he  interposes  these  promises.  It  is 
constancy  in  religion  that  brings  in  the  comfort  of 
it.  He  promises,  (1.)  That  he  would  keep  up 
communion  with  them ; that  he  would  not  only  meet 
Moses,  and  speak  to  him,  but  that  he  would  meet 
the  children  of  Israel,  {v.  43.)  to  accept  the  daily 
'sacrifices  offered  up  on  their  behalf.  Note,  God 
will  not  fail  to  give  those  the  meeting,  who  diligent- 
ly and  conscientiously  attend  upon  him  in  the  ordi- 
nances of  his  own  appointment.  (2.)  That  he 
would  own  his  own  institutions,  the  tabernacle,  the 
altar,  the  priesthood;  {v.  43,  44.)  he  would  take 
possession  of  that  which  was  consecrated  to  him. 
Note,  What  is  sanctified  to  the  glory  of  God,  shall 
be  sanctified  by  his  glory.  If  we  do  our  part,  God 
will  do  his,  and  will  mark  and  fit  that  for  himself 
which  is  in  sincerity  given  up  to  him.  (3.)  That 
he  would  reside  among  them  as  a God  in  covenant 
with  them,  and  would  give  them  sure  and  comfort- 
able tokens  of  his  peculiar  favour  to  them,  and  his 
special  presence  with  them;  {x>.  45,  46.)  I will 
dwell  among  the  children  of  Israel.  Note,  Where 
God  sets  u])  the  tabernacle  of  his  ordinances,  he 
will  himself  dwell:  ho,  I am  with  you  always, 
Matth.  28.  20.  Those  that  abide  in  God’s  house 
shall  have  God  to  abide  with  them.  I will  be  their 
Clod,  and  they  shall  know  that  I am  so.  Note, 
Th(  se  are  truly  hap])y,  that  have  a covenant  inter- 
est in  God  as  theirs,  and  the  comfortable  evidence 
of  that  interest.  If  we  have  this  we  have  enough, 
and  need  no  more  to  make  us  happy. 

CHAP.  XXX. 

Moses  is,  in  this  chapter,  further  instructed,  I.  Concern- 
ing the  altar  of  incense,  v.  4.  . 10.  II.  Concerning  the 
ransom-money  which  the  Israelites  were  to  pay,  when 
they  were  numbered,  v.  11  ..  16.  III.  Concerning  the 
laver  of  brass,  which  was  set  for  the  priests  to  wash  in, 
T.  17  . . 21.  IV.  Concerning  the  making  up  of  the  anoint- 
ing oil,  and  the  use  of  it,  v.  22 . . 33.  V.  Concerning  the 
incense  and  perfume  which  were  to  be  burned  on  the 
golden  altar,  v.  34  • • 38. 

1.  A ND  thou  shalt  make  an  altar  to  burn 
incense  upon ; of  shittim-wood  shalt 
thou  make  it.  2.  A cubit  shall  he  the 
length  thereof,  and  a cubit  the  breadth 
tiiereof;  foursquare  shall  it  be:  and  two 
-mbits  shall  he  the  height  thereof:  the  horns 
thereof  shall  he  of  the  same.  3.  And  thou 
shalt  overlay  it  with  pure  gold,  the  top 
thereof,  and  the  sides  thereof  round  about, 
and  the  horns  thereof ; and  thou  shalt  make 
unto  it  a crown  of  gold  round  about.  4. 


And  two  golden  rings  shalt  thou  make  to  it 
under  the  crown  of  it,  by  the  two  ( oim,..-, 
thereof;  upon  the  two  sides  of  it  shalt  in.oc 
make  it ; and  they  shall  be  for  places  ibr 
the  staves  to  bear  it  withal.  5.  And  thou 
shalt  make  the  staves  of  shittim-wood,  and 
overlay  them  with  gold.  6.  And  thou  shalt 
put  it  before  the  vail  that  is  by  the  ark  of 
the  testimony,  before  the  mercy-seat  that  is 
over  the  testimony,  where  1 will  meet  with 
thee.  7.  And  Aaron  shall  burn  thereon 
sweet  incense  every  morning : when  he 
dresseth  the  lamps,  he  shall  burn  incense 
upon  it.  8.  And  when  Aaron  lighteth  the 
lamps  at  even,  he  shall  burn  incense  upon 
it;  a perpetual  incense  before  the  Lord 
throughout  your  generations.  9.  Ye  shall 
offer  no  strange  incense  thereon,  nor  burnt- 
sacrifice,  nor  meat-offeiing ; neither  shall  ye 
pour  drink-offering  thereon.  10.  i^nd  Aaron 
shall  make  an  atonenjent  upon  the  horns 
of  it  once  in  a year  with  the  blood  of  the 
sin-offering  of  atonements : once  in  the  year 
shall  he  make  atonement  upon  it,  through- 
out your  generations  : it  is  most  holy  unto 
the  Lord. 

The  orders  given  concerning  the  altar  of  iiicense, 
are, 

1.  That  it  was  to  be  made  of  wood,  and  covered 
with  gold,  pure  gold,  about  a yard  high,  and  half  a 
yard  square,  with  hoi-ns  at  the  corners,  a golden 
cornice  round  it,  with  rings  and  staves  of  gold,  for 
the  convenience  of  carrying  it,  v.  1 . . 5.  It  does 
not  appear  that  there  was  any  grate  to  this  altar, 
for  the  ashes  to  fall  into,  that  they  might  be  taken 
away;  but,  when  they  burnt  incense,  a golden  cen- 
ser was  brought  with  coals  in  it,  and  placed  upon 
the  altar,  and  in  that  censer  the  incense  was  burnt, 
and  with  it  all  the  coals  were  taken  away,  so  that 
no  coals  or  ashes  fell  upon  the  altar.  The  measure 
of  the  altar  of  incense,  in  Ezekiel’s  temple,  is  dou- 
ble to  what  it  is  here;  (Ezek.  41.  22.)  and  it  is  there 
called  an  altar  of  wood,  and  there  is  no  mention  of 
gold,  to  signify  that  the  incense,  in  gospel-times, 
should  be  spiritual,  the  worship  plain,  and  the  ser- 
vice of  God  enlarged,  for  in  e-very  place  mcense 
should  be  offered,  Mai.  1.  11. 

2.  That  it  was  to  be  placed  before  the  vail,  cn 
the  outside  of  that  partition,  but  before  the  mercy- 
seat  which  was  within  the  vail,  v.  6.  For  though 
he  that  ministered  at  the  altar  could  not  see  the 
mercy-seat,  the  vail  interposing,  yet  he  must  look 
towards  it,  and  direct  his  incense  that  way,  to  teach 
us,  that  though  we  cannot  with  our  bodily  eyes  see 
the  throne  of  grace,  that  blessed  mercy-seat,  (for 
it  is  such  a throne  of  glor}q  that  God,  in  compas- 
sion to  us,  holds  back  the  face  of  it,  and  spreads  a 
cloud  upon  it, ) yet  we  must  in  prayer  by  faith  set 
ourselves  before  it,  direct  our  prayer,  and  look  up. 

3.  That  Aaron  was  to  bum  sweet  incense  upon 
this  altar,  every  morning  and  every  evening,  about 
half  a pound  at  a time,  which  was  intended,  not  only 
to  take  away  the  ill  smell  of  the  flesh  that  was  burnt 
daily  on  the  brazen  altar,  but  for  the  honour  of 
God,  and  to  show  the  acceptableness  of  his  people’s 
ser\  ices  to  him,  and  the  pleasure  which  they  should 
take  in  ministering  to  him,  v.  7,  8.  As,  by  the  of- 
ferings on  the  brazen  altar,  satisfaction  was  made 
for  what  had  been  done  displeasing  to  God,  so,  by 


335 


EXODLS,  XXX. 


ihe  oflering  on  this,  Avhat  the;^  did  well,  was,  as  it 
were,  recommended  to  the  di\  ine  .icceptance;  for 
our  two  great  concerns  with  God  are,  to  be  ac- 
quitted from  guilt,  and  accepted  as  righteous  in  his 
sight. 

4.  That  nothing  was  to  be  offered  upon  it  but  in- 
cense, nor  any  incense  but  that  which  was  appoint- 
«*d,  V.  9.  God  will  have  his  own  service  done  ac- 
cord.i^  to  his  own  appointment,  and  not  otherwise. 

5.  That  this  altar  should  be  purified  with  the 
blood  of  the  sin-offering  put  upon  the  horns  of  it, 
every  year,  upon  the  day  of  atonement,  xk  10.  See 
Lev.  16.  18,  19.  The  high  priest  was  to  take  this 
in  his  way,  as  he  came  out  frpm  the  holy  of  holies. 
This  was  to  intimate  to  them,  that  the  sins  of  the 
priests  who  ministered  at  this  altar,  and  of  the  peo- 
ple for  whom  they  ministered,  put  a ceremonial 
•: I purity  upon  it,  from  which  it  must  be  cleansed 
Dv  the  blood  of  atonement. 

This  incense-altar  typified,  (1.)  The  mediation 
of  Christ.  The  brazen  altar  in  the  court  was  a 
type  of  Christ  dying  on  earth;  the  golden  altar  in 
the  sanctuary  was  a type  of  Christ  interceding  in 
heaven,  in  the  virtue  of  his  satisfaction.  This  al- 
tar was  before  the  mercy-seat;  for  Christ  always 
appears  in  the  presence  of  God  for  us;  he  is  our 
Advocate  xuith  the  Father,  (1  John  2.  1.)  and  his 
intercession  is  unto  God  of  a sweet-smelling  sa\  our. 
This  altar  had  a crown  fixed  to  it;  for  Christ  inter- 
cedes as  a King,  Father,  I xvill,  John  17.  24.  (2.) 

The  devotions  of  the  saints,  whose  prayers  are  said 
to  be  set  forth  before  God  as  incense,  Ps.  141.  2. 
As  the  smoke  of  the  incense  ascended,  so  must  our 
desires  toward  God  rise  in  prayer,  being  kindled 
with  the  fire  of  holy  love  and  other  pious  affections. 
When  the  priest  was  burning  incense,  the  people 
were  praying  (Luke  1.  10. ) to  signify  that  prayer 
is  the  true  incense.  This  incense  was  offered  dady, 
it  was  a perpetual  incense;  {y.  8.)  for  we  must 
pray  always,  that  is,  we  must  Keep  up  stated  times 
for  prayer  every  day,  morning  and  evening,  at 
least,  and  never  omit  it,  but  thus  pray  without  ceas- 
ing. The  lamps  were  dressed  or  lighted,  at  the 
same  time  that  the  incense  was  burnt,  to  teach  us 
that  the  reading  of  the  scriptures  (which  are  our 
light  and  lamp)  is  a part  of  our  daily  work,  and 
should  ordinarily  accompany  our  prayers  and 
praises.  When  we  speak  to  God,  we  must  hear 
what  God  says  to  us,  and  thus  the  communion  is 
complete.  The  devotions  of  sanctified  souls  are 
well  pleasing  to  God,  of  a sweet-smelling  savour; 
the  prayers  of  saints  are  compared  to  sweet  odours, 
(Rev.  5.  8. ) but  it  is  the  incense  which  Christ  adds 
to  them  that  makes  them  acceptable,  (Rev.  8.  3.) 
and  his  blood  that  atones  for  the  guilt  which  cleaves 
to  our  best  services.  And  if  the  heart  and  life  be 
not  holy,  even  incense  is  an  abomination,  (Isa.  1. 
13.)  and  he  that  offers  it  is  as  if  he  blessed  an  idol, 
Isa.  66.  3. 

11.  And  the  Lord  spake  unto  Moses, 
saying,  1 2.  When  thou  takes!  the  sum  of 
the  children  of  Israel,  after  their  number, 
then  shall  they  give  every  man  a ransom 
for  his  soul  unto  the  Lord,  when  thou  num- 
berest  them ; that  there  be  no  plague  among 
them  when  t^ou  numberest  them.  13. 
This  they  shall  give,  every  one  that  passeth 
among  them  that  are  numbered,  half  a she- 
kel after  the  shekel  of  the  sanctuary : (a 
shekel  is  twenty  gerahs :)  a half  shekel  shall 
he  the  offering  of  the  Lord.  14.  Every 
one  that  passeth  among  them  that  are 
numbered,  from  twenty  years  old  and  above, 


shall  give  an  offering  unto  the  Lord.  1 5. 
The  rich  shall  not  give  more,  and  the  })oor 
shall  not  give  less,  than  half  a shekel,  wdien 
they  give  an  offering  unto  the  Lord,  to 
make  an  atonement  for  your  souls.  16. 
And  thou  shalt  take  the  atonement-money 
of  the  children  of  Israel,  and  shalt  appoint 
it  for  the  service  of  the  tabernacle  of  the 
congregation;  that  it  may  be  a memorial 
unto  the  children  of  Israel  before  the  Lord, 
to  make  an  atonement  for  your  souls. 

Some  observe,  that  the  repetition  of  those  words, 
7'he  Lord  sfiake  unto  Moses,  here  and  afterward, 
{y.  17,  22,  34. ) intimates  that  God  did  not  deliver 
these  precepts  to  Moses  in  the  mount,  in  a contin- 
ued discourse,  but  with  many  intermissions,  giving 
him  time  either  to  write  what  was  said  to  him,  or, 
at  least,  to  charge  his  memory  with  it.  Christ  gave 
instructions  to  his  disciples,  as  they  were  able  to  hear 
them.  He  is  here  ordered  to  levy  money  upon  the 
people  by  way  of  poll,  so  much  a head,  for  the  ser- 
vice of  the  tabernacle.  This  he  must  do  when  he 
numbered  the  people:  some  think  that  it  refers  only 
to  the  first  numbering  of  them,  now  when  the  taber- 
nacle was  set  up;  and  that  this  tax  was  to  make  up 
what  was  wanting  in  the  voluntary  contributions  for 
the  finishing  of  the  work,  or  rather  for  the  begin- 
ning of  the  service  in  the  tabernacle.  Others  think 
that  it  was  afterward  repeated  upon  any  emergency, 
and  always  when  the  people  were  numbei’ed  ; and 
that  David  offended  in  not  demanding  it  when  he 
numbered  the  people.  But  many  of  the  Jewish  wri- 
ters, and  others  from  them,  are  of  opinion,  that  it 
was  to  be  an  annual  tribute,  only  it  was  begun  when 
Moses  first  numbered  the  people.  This  was  that 
tribute-money  which  Christ  paid  for  fear  of  offend- 
ing his  adversaries,  Matth.  17.  24.  when  yet  he 
showed  good  reasf  n why  he  should  have  been  ex- 
cused. Men  were  apjiointed  in  every  city  to  receive 
this  payment  yearly.  Now,  1.  The  tnbute  to  be 
paid  was  half  a shekel,  about  fifteen  pence  of  our 
money.  Tlie  rich  were  not  to  give  more,  nor  the 
poor  less;  (y.  15.)  to  intimate  that  the  souls  of  the 
rich  and  poor  are  alike  precious,  and  that  God  is 
no  Nesfiecter  of  persons.  Acts  10.  34.  Job  34,  19. 
In  other  offerings,  men  were  to  give  according  to 
their  ability,  but  this,  which  was  the  ranso??i  of  the 
soul,  must  be  alike  for  all;  for  the  rich  have  as 
much  need  of  Christ  as  the  poor,  and  the  poor  are 
as  welcome  to  him  as  the  rich.  They  both  alike 
contributed  to  the  maintenance  of  the  temple-ser- 
vice, because  both  were  to  have  a like  interest  in  it, 
and  benefit  by  it.  In  Christ  and  his  ordinances, 
rich  and  poor  meet  together;  the  Lord  is  the  Maker, 
the  Lord  Chi'ist  is  the  Redeemer  of  them  both, 
Prov.  22.  2.  The  Jews  say,  “If  a man  refused 
to  pay  this  tribute,  he  was  not  comprehended  in 
the  expiation.  ” 2.  This  tribute  was  to  be  paid  as  a 
ransom  gf  the  soul,  that  there  might  be  no  plague 
among  them.  Hereby  they  acknowledged  that 
they  received  their  lives  from  God,  that  they 
had  forfeited  their  lives  to  him,  and  that  they 
depended  upon  his  power  and  patience  for  the  con- 
tinuance of  them;  and  thus  they  did  homage  to  the 
God  of  their  lives,  and  deprecated  those  plagues 
which  their  sins  had  deserved.  3.  This  money  that 
was  raised  was  to  be  employed  in  the  service  of  the 
tabernacle  ; {y.  16.)  with  it  they  bought  sacrifices, 
flour,  incense,  wine,  oil,  fuel,  salt,  priests’  garments, 
and  all  other  things  which  the  whole  congi'egation 
was  interested  in.  Note,  Those  that  have  the  bene- 
fit of  God’s  tabernacle  among  them,  must  be  willing 
to  defray  the  expenses  of  it,  and  not  grudge  the 


m 


EXODUS,  XXX. 


lie,  essary  charges  of  God’s  ^mblic  worship.  Thus 
we  must  honour  the  Lord  with  our  substance,  and 
reckon  that  best  laid  out,  which  is  laid  out  in  the 
service  of  God.  ' Money,  indeed,  cannot  make  an 
atonement  for  the  soul,  but  it  may  be  used  for  the 
honour  of  him  who  has  made  the  atonement,  and 
for  the  maintenance  of  the  gospel  by  which  the 
atonement  is  applied. 

17.  And  the  Lord  spake  unto  Moses, 
saying,  18.  Thou  shalt  also  make  a laver 
of  brass,  and  his  foot  also  of  brass,  to  wash 
withal:  and  thou  shalt  put  it  between  the 
tabernacle  of  the  congregation  and  the 
altar,  and  thou  shalt  put  water  therein : 1 9. 
For  Aaron  and  his  sons  shall  wash  their 
hands  and  their  feet  thereat.  20.  When 
they  go  into  the  tabernacle  of  the  congre- 
gation they  shall  wash  witli  water,  that 
they  die  not;  or  when  they  come  near  to 
the  altar  to  minister,  to  burn  offering  made 
by  fire  unto  the  Lord  : 21.  So  they  shall 

wash  their  hands  and  their  feet,  that  they 
die  not : and  it  shall  be  a statute  for  ever  to 
them,  even  to  him  and  to  his  seed,  through- 
out their  generations. 

Orders  are  here  given,  1.  For  the  making  oi  a 
aver,  or  font,  of  brass,  a large  vessel,  that  would 
.-ontam  a good  quantity  of  water,  which  was  to  be 
set  near  the  door  of  the  tabernacle,  v.  18.  The 
foot  of  brass,  it  is  supposed,  was  so  contrived  as  to 
receive  the  water,  which  was  let  into  it  out  of  the 
laver  by  spouts,  or  cocks.  They  then  had  a laver 
for  the  priests  only  to  wash  in,  but  to  us  now  there 
is  a fountain  open  for  Judah  and  Jenisalem  to  wash 
in,  (Zech.  13.  1. ) an  inexhaustible  fountain  of  liv- 
ing water,  so  that  it  is  our  own  fault  if  we  remain 
in  our  pollution.  2.  For  the  using  of  this  laver; 
A-aron  and  his  sons  must  wash  th.eir  hands  and  feet 
at  this  laver,  every  time  they  went  in  to  minister, 
every  morning,  at  least,  v.  19. . 21.  For  this  pur- 
pose, clean  water  was  put  into  the  laver  fresh  every 
day.  Though  they  washed  themselves  ever  so, 
clean  at  their  own  houses,  that  would  not  serve, 
they  must  wash  at  the  laver,  because  that  was  ap- 
pointed for  washing,  2 Kings,  5.  12..  14.  This 
was  designed,  (1.)  To  teach  them  purity  in  all  their 
ministrations,  and  to  possess  them  with  a rever- 
ence of  God’s  holiness,  and  a dread  of  the  pollu- 
tions of  sin.  They  must  not  only  wash  and  be 
made  clean,  when  they  were  first  consecrated,  but 
they  must  wash  and  be  kept  clean,  whenever  they 
went  in  to  minister.  He  only  shall  stand  in  God^s 
holy  place,  that  has  clean  hands  and  a pure  heart, 
Ps.  24.  3,  4.  And,  (2. ) It  was  to  teach  us,  who  are 
daily  to  attend  upon  God,  daily  to  renew  our  re- 
pentance for  sin,  and  our  believing  application  of 
the  blood  of  Christ  to  our  souls  for  remission;  for  in 
many  things  we  daily  offend  and  contract  pollution, 
John  13.  8,  10.  Jam.  3.  2.  This  is  the  prepara- 
tion we  are  to  make  for  solemn  ordinances;  Cleanse 
your  hands,  and  purify  your  hearts,  and  then  draw 
nigh  to  God,  Jam.  4.  8.  To  this  law  David  alludes, 
(Ps.  26.  6.)  I will  wash  mine  hands  in  innocency,  so 
will  I compass  thine  altar,  O Lord. 

22.  Moreover,  the  Lord  spake  unto 
Moses,  saying,  23.  Take  thou  also  unto 
thee  principal  spices,  of  pure  myrrh  five 
hundred  shekels,  and  of  sweet  cinnamon 
half  so  much,  even  two  hundred  and  fifty 


I shekels,  and  of  sweet  calamus  t\^•o  hurdred 
and  fifty  shekels,  24.  And  of  cassia  ii-  e 
hundred  shekels,  after  the  shekel  of  uie 
sanctuary,  and  of  oil-olive  a hin : 25.  And 

thou  shalt  make  it  an  oil  of  holy  ointment, 
an  ointment  compound  after  the  art  of  the 
apothecary;  it  shall  be  a holy  anointing 
oil.  26.  And  thou  shalt  anoint  the  taber- 
nacle of  the  congregation  therewith,  and 
the  ark  of  the  testimony,  27.  And  the 
table  and  all  his , vessels,  and  the  candle- 
stick and  his  vessels,  and  the  altar  of  in- 
cense, 28.  And  the  altar  of  burnt-offering 
with  all  his  vessels,  and  the  laver  and  his 
foot.  29.  And  thou  shalt  sanctify  them, 
that  they  may  be  most  holy : whatsoever 
toucheth  them  shall  be  holy.  30.  And  thou 
shalt  anoint  Aaron  and  his  sons,  and  con- 
secrate them,  that  they  may  minister  unto 
me  in  the  priest’s  office.  31.  And  thou 
shalt  speak  unto  the  children  of  Israel,  say- 
ing, This  shall  be  a holy  anointing  oil  unto 
me  throughout  your  generations.  32.  Upon 
man’s  flesh  shall  it  not  be  poured ; neither 
shall  ye  make  any  other  like  it,  after  the 
composition  of  it : it  is  holy,  and  it  shall  be 
holy  unto  you.  33.  Whosoever  compoundeth 
any  like  it,  or  whosoever  putteth  any  ol'  it 
upon  a stranger,  shall  even  be  cut  off  from 
his  people.  34.  And  the  Lord  said  unto 
Moses,  Take  unto  thee  sweet  spices,  stacte, 
and  onycha,  and  galbanum ; these  sweet 
spices,  with  pure  frankincense:  of  each 
shall  there  be  a like  iceight.  35.  And  thou 
shalt  make  it  a perfume,  a confection  after 
the  art  of  the  apothecary,  tempered  togeth- 
er, pure  and  holy:  36.  And  thou  shalt 
beat  some  of  it  very  small,  and  put  of  it  be- 
fore the  testimony  in  the  tabernacle  of  the 
congregation,  where  1 will  meet  with  thee: 
it  shall  be  unto  you  most  holy.  37.  And 
as  for  the  perfume  which  thou  shalt  make, 
you  shall  not  make  to  yourselves  according 
to  the  composition  thereof : it  shall  be  unto 
thee  holy  for  the  Lord.  38.  Whosoever 
shall  make  like  unto  that,  to  smell  thereto 
shall  even  be  cut  off  from  his  people. 

Directions  are  here  given  for  the  composition  of 
the  holy  anointing  oil  and  the  incense  that  were  to 
be  used  in  the  service  of  the  tabernacle;  with  these 
God  was  to  be  honoured,  and  therefore  he  would 
^point  the  making  of  them:  for  nothing  comes  to 
God  but  what  comes  /row  him. 

1.  The  holy  anointing  oil  is  here  ordered  to  be 
made  up:  the  ingredients,  and  their  quantities,  are 
here  prescnbed,  v.  23 . . 25.  Interpreters  are  not 
agreed  concerning  them;  we  are  sure,  in  general, 
they  were  the  best  and  fittest  for  the  purpose;  they 
must  needs  be  so,  when  the  divine  wisdom  appoint- 
ed them  for  the  divine  honour.  It  was  to  be  com- 
pounded secundum  artem — after  the  art  of  the 
apothecary;  (v.  25.)  the  spices,  which  were  in  ;ill 
near  half  a hundred  weight,  were  to  be  infused  ir 


337 


EXODUS,  XXXI. 


the  oil,  which  was  to  be  about  five  or  six  quarts, 
and  thtn  strained  out,  leaving  an  admirable  sweet 
smell  in  the  oil.  With  this  oil  God’s  tent  and  all 
the  furniture  of  it  were  to  be  anointed;  it  was  to  be 
used  also  in  the  consecration  of  the  priests,  v. 
26. . 30.  It  was  to  be  continued  throughout  their 
generations,  v.  31.  The  tradition  of  the  Jews  is, 
that  this  very  oil,  which  was  prepared  by  Moses 
himself,  lasted  till  near  the  captivity.  But  Bishop 
Patrick  shows  the  great  improbability  of  the  tradi- 
tion, and  supposes  that  it  was  repeated  according  to 
the  prescription  here,  for  Solomon  was  anointed 
with  it,  (1  Kings  1.  39.)  and  some  other  of  the 
kings;  and  all  the  high  priests,  with  such  a quantity 
of  it,  that  it  ran  down  to  the  skirts  of  the  garments; 
and  we  read  of  the  making  up  of  this  ointment;  (1 
Chron.  9.  30. ) yet  all  agi’ee  that  in  the  second  tem- 
)''e  there  was  none  of  this  holy  oil;  which  he  sup- 
poses was  owing  to  a notion  they  had,  that  it  was 
not  lawful  to  make  it  up;  Providence  over-niling 
that  want,  as  a presage  of  the  better  unction  of  the 
Holy  Ghost  in  gospel-times,  the  variety  of  whose 
gifts  was  typified  by  these  several  sweet  ingredi- 
ents; to  show  the  excellency  of  holiness,  there  was 
that  in  the  tabernacle,  which  was  in  the  highest 
degree  grateful  both  to  the  sight  and  to  the  smell. 
Christ’s  name  is  said  to  be  as  ointment  poured 
forth,  (Cant.  1.  3.)  and  the  good  name  of  Chi-is- 
tians  better  than  precious  ointment,  Eccl.  7.  1. 

2.  The  incense  which  was  burned  upon  the 
golden  altar;  this  was  prepared  of  sweet  spices 
likewise,  though  not  so  rare  and  rich  as  those  which 
the  anointing  oil  was  compounded  of,  v.  34,  35. 
This  was  prepared  once  a year,  (the  Jews  say,)  a 
pound  for  each  day  of  the  year,  and  three  pounds 
over  for  the  day  of  atonement;  when  it  was  used,  it 
was  to  be  beaten  \ ery  small;  thus  it  pleased  the 
Lord  to  bruise  the  Redeemer,  when  he  offered  him- 
self for  a sacrifice  of  a sweet-smelling  savour. 

Concerning  both  these  preparations  the  same  law 
is  here  given,  (t/.  32,  33,  37,  38.)  that  the  like 
should  not  be  made  for  any  common  use.  Thus 
God  would  preserve  in  the  people’s  minds  a re'  er- 
ence  for  his  own  inst'tutions,  and  teach  us  not  to 
rofane  or  abuse  any  thing  whereby  God  makes 
imself  known,  as  they  did,  who  invented  to  them- 
selves (for  theii-  common  entertainments)  instni- 
ments  of  music  like  David,  Amos  6.  5.  It  is  a 
great  affront  to  God  to  jest  with  sacred  things,  and 
to  make  sport  with  the  word  and  ordinances  of  God. 
That  which  is  God’s  peculiar  must  not  be  used  as 
a common  thing. 

CHAP.  XXXI. 

God  is  here  drawing  towards  a conclusion  of  what  he  had 
to  say  to  Moses  upon  the  mount,  where  he  had  now  been 
with  him  forty  days  and  fortv  nights ; and  yet  no  more 
is  recorded  of  what  was  said  to  him  in  all  that  time, 
rtan  what  we  have  read  in  the  six  chapters  foregoing. 
In  this,  I.  He  appoints  what  workmen  should  be  em- 
ployed in  the  building  and  furnishing  of  the  tabernacle, 
V.  1..  11.  II.  He  repeats  the  law  of  the  sabbath,  and 
the  religious  observation  of  it,  v.  12.  . 17.  HI.  He  de- 
livers him  the  two  tables  of  the  testimony  at  parting, 

1.  A ND  the  Lord  spake  unto  IMoses, 
saying,  2.  See,  I have  called  by 
name  Bezaleel  the  son  of  Uri,  the  son  of 
Hur,  of  the  tribe  of  Judah:  3.  And  I have 
filled  him  with  the  spirit  of  God,  in  wisdom, 
and  in  understanding,  and  in  knowledge, 
and  in  all  manner  of  workmanship.  4. 
To  devise  cunning  works,  to  work  in  gold, 
and  in  silver,  and  in  brass,  5.  And  in 
cutting  of  stones,  to  set  them^  and  in  carving 
VoL.  I.— 2 U 


of  timber,  to  work  in  all  manner  of  work- 
manship. 6.  And  1,  behold,  I have  given 
with  him  Aholiab  the  son  of  Ahisamach, 
of  the  tribe  of  Dan : and  in  the  hearts  of 
all  that  are  wise-hearted  1 have  put  v^  isdom, 
that  they  may  make  all  that  1 have  com- 
manded thee;  7.  The  tabernacle  of  the 
congregation,  and  the  ark  of  the  testimon} , 
and  the  mercy-seat  that  is  thereupon,  and 
all  the  furniture  of  the  labernacle,  8.  And 
the  table  and  his  furniture,  and  the  pure 
candlestick  with  all  his  furniture,  and  the 
altar  of  incense,  9.  And  the  altar  of  burnt- 
otfering  with  all  his  furniture,  and  the  laver 
and  his  foot,  10.  And  the  clothes  of  ser- 
vice, and  the  holy  garments  for  Aaron  the 
priest,  and  the  garments  of  his  sons,  to 
minister  in  the  priest’s  office,  11.  And  the 
anointing  oil,  and  sweet  incense  for  the  holy 
place:  according  to  all  that  I have  com- 
manded thee  shall  they  do. 

A great  deal  of  fine  work  God  had  ordered  to  be 
done  about  the  tabernacle;  the  materials  the  peo- 
ple were  to  provide,  but  who  must  put  them  into 
lorm.^  Moses  himself  was  learned  in  all  the  learn- 
ing of  the  Egyptians,  nay,  he  was  well  acquainted 
with  the  words  of  God,  and  the  visions  of  the  Al- 
mighty; but  he  knew  not  how  to  engrave  or  em- 
broider; we  may  suppose  that  there  were  some  \ ery 
ingenious  men  among  the  Israelites;  but  they  having 
lived  all  their  days  in  bondage  in  Egypt,  we  cannot 
think  they  were  any  of  them  instructed  in  these 
curious  arts.  They  knew  how  to  make  brick,  and 
work  in  clay,  but  to  work  in  gold,  and  cut  diamonds, 
was  what  they  had  ne\  er  been  brought  up  to.  How 
should  the  work  be  done  with  the  neatness  and  ex- 
actness that  were  required,  when  they  had  no  gold- 
smiths or  jewellers  but  what  must  be  made  cut  of 
masons  and  bricklayers.^  We  may  suppose  that 
there  was  a sufficient  nuniber,  who  would  gladly  be 
employed,  and  would  do  their  best;  but  it  would  be 
hartl  to  find  out  a proper  person  to  preside  in  this 
work;  Who  ivas  sufficient  for  these  things?  But 
God  takes  care  of  this  matter  also. 

1.  He  nominates  the  persons  that  were  to  be  em- 
ployed, that  there  might  be  no  contest  about  the 
preferment,  nor  envy  at  those  that  were  preferred, 
God  himself  having  made  the  choice.  (1.)  Beza- 
leel was  to  be  the  architect,  or  niaster-workman, 
x’.  2.  He  was  of  the  tribe  of  Judah,  a tribe  that 
God  delighted  to  honour;  the  grandson  of  Hur, 
probably  that  Hur  who  had  helped  to  hold  up  Mo- 
ses’s hand,  {ch.  17.)  and  was  at  this  time  in  com- 
mission with  Aaron  for  the  government  of  the 
people  in  the  absence  of  Moses;  {ch.  24.  14.)  out  of 
that  family,  which  was  of  note  in  Israel,  was  this 
workman  chosen;  and  it  added  no  little  honour  to 
the  family,  that  a branch  of  it  was  employed, 
though  but  as  a mechanic,  or  handicraft-tradesman, 
for  the  ser\  ice  of  the  tabernacle.  The  Jews’  tra- 
dition is,  that  Hur  was  the  husband  of  Miriam, 
and  then  it  was  requisite  that  God  should  appoint 
him  to  this  service,  lest,  if  Moses  himself  had  done 
it,  he  should  have  been  thought  partial  to  his  own 
kindred,  his  brother  Aaron  also  being  advanced  to 
the  priesthood.  God  will  put  honour  upon  Moses’s 
relations,  and  yet  will  make  it  to  appear  that  h& 
takes  not  the  honour  to  himself  or  his  own  family, 
but  that  it  is  purely  the  Lord’s  doing.  (2. ) Aholiab, 
of  the  tribe  of  Dan,  is  appointed  next  to  Bezaleel, 
and  partner  with  him,  v,  6.  Two  are  better  than 


EXODUS,  XXXI. 


■38 

t.ne.  Christ  sent  forth  his  disciples  who  were  to  ■ 
reiir  the  gospel-tabernacle,  two  and  two,  and  we 
read  of  his  two  witnesses.  Aholiab  was  of  the 
tribe  of  Dan,  which  was  one  of  the  less  honourable 
tribes,  that  the  tribes  of  Judah  and  Levi  might  not 
be  lifted  up,  as  if  they  Were  to  engross  all  the  pre- 
ferments; to  prevent  a schism  in  the  body,  God 
gives  honour  to  that  part  ’which  lacked,  1 Cor.  12. 
24.  The  head  cannot  say  to  the  foot,  I have  no 
need  of  thee.  Hiram,  who  was  the  head-workman 
in  the  building  of  Solomon’s  temple,  was  also  of 
the  tribe  of  Dan,  2 Chron.  2.  14.  (3. ) There  were 
others  that  were  employed  by  and  under  these,  in 
the  several  ojjerations  about  the  tabernacle,  v.  6. 
Note,  When  God  has  work  to  do,  he  will  never 
want  instruments  to  do  it  with,  for  all  hearts  and 
heads  too  are  under  his  eye,  and  in  his  hand;  and 
those  may  cheerfully  go  about  any  service  for  God, 
and  go  on  in  it,  who  have  reason  to  think  that,  one 
way  ort  other,  he  has  called  them  to  it;  for  whom 
he  calls,  he  will  own  and  bear  out. 

2.  He  qualifies  these  persons  for  the  service; 

2.)  I have  filled  him ’ivith  the  Spirit  of  God;  and, 
Tt'.  6. ) in  the  hearts  of  all  that  are  ’wise-hearted  I 
have  put  ’ivisdojn.  Note,  G.)  Skill  in  common  arts 
and  employments  is  the  gift  of  God;  from  him  are 
both  the  faculty  and  the  improvement  of  the  facul- 
ty. It  is  he  that  puts  even  this  ivisdom  into  the  in- 
ward parts.  Job,  38.  36.  He  teaches  the  husband- 
man-discretion, (Isa.  28.  26.)  and  the  tradesm-in 
too;  and  he  must  ha\  e the  praise  of  it.  (2.)  God 
dispenses  his  gifts  variously,  one  gift  to  one,  another 
to  another,  and  all  for  the  good  of  the  whole  body, 
both  of  mankind  and  of  the  < Irirch.  Moses  wi  s 
fittest  of  all  to  go\  ern  Israe',  but  Bezaleel  was  fitter 
than  he  to  build  the  tabern  ole.  The  common 
benefit  is  \ ery  much  supported  by  the  variety  of 
men’s  faculties  and  inclinations;  the  genios  of  some 
leads  them  to  be  servicealfie  c ue  way,  of  others  ano- 
ther way,  and  all  these  ivorkc  h that  one  atid  the 
self-sa?ne  Spirit,  1 Cor.  12.  11.  This  forbids  pride, 
envy,  contempt,  and  carnal  emulation,  and  strength- 
ens the  bond  of  mutual  love.  (3.)  Those  whom 
God  calls  to  any  service,  he  will  either  find  or  make 
fit  for  it.  If  God  give  the  commission,  he  will  in 
some  measure  give  the  qualifications,  according  as 
the  service  is.  The  work  that  was  to  be  done  here, 
was,  to  make  the  tabernacle,  and  the  utensils  of  it, 
which  are  here  particularly  reckoned  up,  v.  7,  &c. 
And  for  this  the  persons  employed  were  enabled  to 
nvork  in  gold,  and  silver,  and  brass.  When  Christ 
sent  his  apostles  to  rear  the  gospel  tabernacle,  he 
poured  out  his  Spirit  upon  them,  to  enable  them  to 
speak  with  tongues  the  wonderful  works  of  God: 
not  to  work  upon  metal,  but  to  woi-k  vipon  men;  so 
much  the  more  excellent  were  the  gifts,  as  the  ta- 
bernacle to  be  pitched  was  a greater  and  more  per- 
fect tabernacle,  as  the  apostle  calls  it,  Heb,  9.  11. 

12.  And  the  Lor,f)  spake  unto  Moses, 
saying,  1.3.  Speak  thou  also  unto  the  chil- 
dren of  Israel,  saying,  Verily  my  sabbaths 
ye  shall  keep  : for  it  u a sign  between  me 
and  yon  throughout  your  generations;  that 
ye  may  know  that  I am  the  Lord  that  doth 
sanctify  yon.  14.  Ye  shall  keep  the  sab- 
bath therefore ; for  it  is  holy  unto  yon : 
every  one  that  delileth  it  shall  surely  be  put 
to  death : for  whosoever  doeth  any  work 
.therein,  that  soul  shall  be  cut  off  from 
among  his  people;  15.  !:i|ix  days  may 
work  be  done;  but  in  the  seventh  is  the 
sabbath  of  rest,  holy  to  the  Lord:  whoso- 


ever doeth  any  work  in  the  sabbath-day,  he 
shall  surely  be  put  to  death.  16.  Where- 
fore the  children  of  Israel  shall  keep  the 
sabbath,  to  observ^e  the  sabbath  throughout 
their  generations,  for  a perpetual  covenant. 

17.  It  is  a sign  between  me  and  the  chil- 
dren of  Israel  for  ever : for  in  six  days  the 
Lord  made  heaven  and  earth,  and  on  the 
seventh  day  he  rested,  and  was  refreshed. 

18.  And  he  gave  unto  Moses,  when  he  had 
made  an  end  of  communing  with  liim  upon 
mount  Sinai,  two  tables  of  testimony,  tables 
of  stone,  w ritten  with  the  finger  of  God. 

Here  is, 

I.  A strict  cemmand  for  the  sanctification  of  the 
sabbath-d.iy,  t'.  13.  . 17.  The  law  of  the  sabbath 
had  been  given  them,  before  any  other  law,  by  way 
of  preparation ; {ch.  16.  33.)  it  had  been  inserted 
in  the  body  of  the  moral  law,  in  the  fourth  com- 
mandment; it  had  been  annexed  to  the  judicial 
law,  ch.  23.  12.  And  here  it  is  added  to  the  first 
part  of  the  ceremonial  law,  because  the  observation 
of  the  sabbath  is  indeed  the  hem  and  hedge  of  the 
whole  law;  where  no  conscience  is  made  of  that, 
farewell  both  godliness  and  honesty;  for,  in  the 
moral  law,  it  stands  in  the  midst  between  the  two 
tables.  Some  suggest  that  it  cemes  in  liere;  upen 
another  account.  Orders  were  now  gi\en  that  a 
tabernacle  should  be  set  up  and  furnished  for  the 
service  of  God,  and  with  all  possible  expedition, 
but  lest  they  should  think  that  the  nature  of  the 
work,  and  the  haste  that  was  required,  would  justi 
fy  them  in  working  at  it  on  s bbath-days,  that  they 
might  get  it  done  the  sooner,  this  caution  is  season- 
ably inserted.  Verily,  or  A''evertheless,  my  sabbaths 
ye  shall  keep.  Though  they  must  hasten  the  work, 
yet  they  must  not  make  more  haste  than  good 
speed;  they  must  not  break  the  law  of  the  sabbath 
in  their  hake:  even  tabernacle-work  must  give  way 
to  the  sabbath-rest;  so  jealous  is  God  for  the  honour 
of  his  sabbaths.  Observe  what  is  here  said  con- 
cerning the  sabbath-day. 

1.  The  nature,  meaning,  and  intention,  of  the 
sabbath,  by  the  declaration  of  which  God  puts  an 
honour  upon  it,  and  teaches  us  to  value  it.  Divers 
things  are  here  said  of  the  sabbath.  {!.'}  It  is  a 
sigm.  betiveen  me  and  you,  {y.  13.)  and  again,  v.  17. 
The  institution  of  the  sabbath  was  a great  instance 
of  God’s  favour  to  them,  and  a sign  that  he  had  dis- 
tin^ished  them  from  all  other  people;  and  their 
religious  observance  of  the  sabbath  was  a great  in- 
stance of  their  duty  and  obedience  to  him.  God, 
by  sanctifying  this  day  among  them,  let  them  know 
that  he  sanctified  them,  and  set  them  apart  for  him- 
self and  his  service;  otherwise  he  would  not  have 
revealed  to  them  his  holy  sabbaths,  to  be  the  sup- 
port of  religion  among  them.  Or,  it  may  refer  to 
the  law  concerning  the  sabbath.  Keep  my  sabbaths, 
that  ye  may  know  that  I the  Lord  do  sanctify  you. 
Note,  if  God  by  his  grace  incline  our  hearts  to  keep 
the  law  of  the  fourth  commandment,  it  will  be  an 
evidence  of  a good  work  wrought  in  us  by  his  Spi- 
rit. If  we  sanctify  God’s  day,  it  is  a sign  between 
him  and  us,  that  he  has  sanctified  our  hearts:  hence 
it  is  the  character  of  the  blessed  man,  that  \\Qkeep- 
eth  the  sabbath  from  fiolluting  it,  Isa.  56.  2.  The 
Jews,  by  observing  one  day  in  seven,  after  six  days’ 
labour,  testified  and  declared  that  they  worshipped 
the  God  who  made  the  world  in  six  days,  and  rest- 
ed the  seventh;  and  so  distinguished  themselves 
from  other  nations,  who,  having  first  lost  the  sab- 
bath, which  was  instituted  to  be  a memorial  of  the 
creation,  by  degrees  lost  the  knowledge  of  the  Cre- 


339 


EXODUS 

frt''r,  and  g^ve  that  honour  to  the  creature  which 
was  due  to  him  alone.  (2.)  It  is  holy  unto  you,  {v. 
14.)  that  is,  “ It  is  detiigned  for  your  benefit  us  well 
as  for  God’s  honour;”  the  Sabbath  was  made  for 
man.  Or,  “ It  shall  be  accounted  holy  by  you,  and 
shall  so  be  observed,  and  you  shall  look  upon  it  as 
sacrilege  to  profane  it.”  (3.)  It  is  the  sabbath  of 
rest,  holy  to  the  Lord,  v.  15.  It  is  separated  from 
common  use,  and  designed  for  the  honour  and  ser- 
vice of  ( lod,  and  by  the  observance  of  it  we  are 
taught  to  rest  from  worldly  pursuits  and  the  serv  ice 
of  the  flesh,  and  to  devote  ourselves,  and  all  we 
are,  have,  and  can  do,  to  God’s  glory.  (4. ) It  was 
to  be  oljserved  throughout  their  generations,  in 
every  age,  for  a fierfietual  covenant,  v.  16  This 
was  to  be  one  of  the  most  lasting  tokens  of  that  co- 
V enant  whicli  was  Iretween  God  and  Israel. 

2.  The  law  of  the  sabbath;  they  must  keep  it, 
{v.  13,  14,  16.)  keep  it  as  a treasure,  as  a trust;  re- 
gard it,  preserve  it;  keep  it  from  polluting  it;  keep 
it  up  as  a sign  between  God  and  them;  keep  it,  and 
never  part  with  it.  The  Gentiles  had  anniversary 
feasts,  to  the  honour  of  their  gods;  but  it  was  pecu- 
liar to  the  Jews  to  h ive  a weekly  festival;  this  there- 
fore they  must  carefully  observ  e. 

3.  The  reason  of  the  sabbath;  for  God’s  laws  are 
not  only  barked  with  the  highest  authority,  but 
supported  with  the  best  reason.  God's  own  exam- 
file  is  the  great  reason,  v.  17.  As  the  work  of  cre- 
ation is  worthy  to  be  thus  commemorated,  so  the 
great  Creator  is  worthy  to  be  thus  imitated,  by  a 
holy  rest,  the  seventh  day,  after  s.x  days’  1 ibour, 
especially  since  we  hope,  in  further  ccnfornuty  to 
the  same  example,  short' y to  rest  with  him  from 
all  our  labours. 

4.  The  penalty  to  be  inflicted  for  the  breach  of 
this  law;  Everyone  that  defileth  the  sabbath,  by 
doing  any  work  therein,  but  works  of  piety  and 
mercy,  shall  be  cut  off  from  among  his  fieo file;  {v. 
14.)  he  shall  surely  be  put  to  death,  v.  15.  The 
magistrate  must  cut  him  off  with  the  sword  of  jus- 
tice, if  the  crime  can  be  proved;  if  it  cannot,  or  if 
the  magistrate  be  remiss,  and  do  not  do  his  duty, 
God  will  take  the  work  into  his  own  hands,  and  cut 
him  oif  by  a stroke  from  hea\  en,  and  his  family 
shall  be  rooted  out  of  Israel.  Note,  The  contempt 
and  profanation  of  the  sabbath-day  is  an  iniquity  to 
be  punished  by  the  judges;  and  if  men  do  not  pun- 
ish it,  God  will,  here  or  hereafter,  unless  it  be  re- 
pented of. 

II.  The  delivering  of  the  two  tables  of  testimony 
to  Moses;  God  had  promised  him  these  tables  when 
he  called  him  up  into  the  mount,  (cA.  24.  12.)  and 
now,  when  he  was  sending  him  down,  he  delivered 
them  to  him,  to  be  carefully  and  honourably  depo- 
sited in  the  ark,  v.  18.  1.  The  ten  commandments, 
which  God  had  spoken  upon  mount  Sinai  in  the 
hearing  of  all  the  people,  were  now  written,  in  per- 
petuam  rei  memoriam — for  a perpetual  memorial: 
because  that  which  is  written  remains.  2.  They 
were  written  in  tables  of  stone,  prepared,  not  by 
Moses,  as  it  should  seem,  (for  it  is  intimated  (cA. 
24.  12. ) that  he  found  them  ready  written  when  he 
went  up  to  the  mount,)  but,  as  some  think,  by  the 
ministry  of  angels.  The  law  was  written  in  tables 
of  stone,  to  denote  the  perjietual  duration  of  it; 
(what  can  be  supposed  to  last  longer  than  that 
which  is  written  in  stone,  and  laid  up?)  to  denote 
likewise  the  hardness  of  our  hearts;  one  might  more 
easily  write  in  stone,  than  write  any  thing  that  is 
good  in  our  corrupt  and  sinful  hearts.^  3.  They 
were  written  with  the  finger  of  God,  that  is,  by  his 
will  and  power  immediately,  without  the  use  of  any 
instrument.  It  is  God  only  that  can  write  his  1 iw 
in  the  heart;  he  gives  a heart  offiesh,  and  then,  by 
his  Spirit,  which  is  the  finger  of  God,  he  writes  his 
will  in  the  fleshy  tables  of  the  heart,  2.  Cor.  3.  3. 


, XXXII. 

4.  They  were  written  in  tvoo  tables,  being  designed 
to  direct  us  in  our  duty  both  toward  God  and  to- 
ward man.  5.  'i'hey  uYC  cuWeA  tables  of  testimony, 
because  this  written  law  testified  both  the  will  of 
Gcd  concerning  them,  and  his  good-will  toward 
them,  and  wculd  be  a testimony  against  them,  if 
they  were  disobedient.  6.  They  were  delivered 
to  Moses,  probably,  with  a charge,  before  he  laid 
them  up  in  the  ark,  to  show  thermpublicly,  that 
they  might  be  seen  and  read  of  all  men,  and  so 
what  they  had  heard  with  the  hearing  of  the  ear 
might  now  be  brought  to  their  remembrance. 
Thus  Me /aw  was  by  Moses,  but  grace  and 

truth  came  by  Jesus  Chiist. 

CHAP.  XXXI  I. 

It  is  a very  lamentable  interruption  which  the  story  of  this 
chapter  gives  to  the  record  of  the  establishment  of  the 
church  and  of  religion  among  the  Jews.  Things  went 
on  admirably  well  toward  that  happy  settlement : God 
had  showed  himself  very  favourable,  and  the  people  also 
had  seemed  to  be  pretty  tractable  ; Moses  had  now  al- 
most completed  his  forty  days  upon  the  mount,  and,  we 
may  suppose,  was  pleasing  himself  with  the  thoughts  of 
the  very  joyful  welcome  he  should  have  to  the  camp  of 
Israel  at  his  return,  and  the  speedy  setting  up  of  the  ta- 
bernacle among  them.  But,  behold,  the  measures  are  bro- 
ken, the  sin  of  Israel  turns  away  those  good  things  from 
them,  and  puts  a stop  to  the  current  of  God’s  favours; 
the  sin  that  did  the  mischief,  (would  you  think  it?)  was, 
worshipping  a golden  calf.  The  marriage  was  ready  to 
be  solemnized  between  God  and  Israel,  but  Israel  plays 
the  harlot,  and  so  the  match  is  broken,  and  it  will  be  no 
easy  matter  to  piece  it  again.  Here  is,  I.  The  sin  of  Is- 
rael, and  of  Aaron  particularly,  in  making  the  golden 
calf  for  a god,  (v.  1..4. ) and  worshipping  it,  v.  5,  6. 
II.  The  notice  which  God  gave  of  this  to  Moses,  who 
was  now  in  the  mount  with  him,  (v.  7,  8.)  and  the  sen- 
tence ofhis  wrath  against  them,  v.  9,  10.  III.  The  in- 
tercession which  Moses  immediately  niade  for  them  in 
the  mount,  (v.  11  . . 13.)  arid  the  prevalence  of  that  in- 
tercession, V.  14.  IV.  His  coming  down  from  the  mount, 
when  he  became  an  eye-witness  of  their  idolatry,  (v. 
15..  19.)  in  abhorrence  of  which,  and  as  an  expression 
of  just  indignation,  he  brake  the  tables,  (v.  19.)  and 
burnt  the  golden  calf,  v.  20.  V.  The  examination  of 
Aaron  about  it,  v.  21 ..  24.  VI.  Execution  done  upon 
the  ring-leaders  in  the  idolatry,  v.  25..  29.  VH.  The 
further  intercession  Moses  made  for  them,  to  turn  away 
the  wrath  of  God  from  them,  (v.  30.  . 32.)  and  a reprieve 
granted  thereupon,  reserving  them  for  a further  reckon- 
ing, v.  .33 . . 35. 

1.  A ND  wlien  the  people  saw  that  Moses 
f\.  delayed  to  come  down  out  of  the 
mount,  the  people  gathered  themselves  to- 
gether unto  Aaron,  and  said  unto  him.  Up, 
make  us  gods,  which  shall  go  before  us;  for 
os  for  this  Moses,  the  man  that  brought  us 
up  out  of  the  land  of  Eg}’ph  ''  e wot  not 
what  is  become  of  him.  2.  And  Aaron 
said  unto  them.  Break  off  the  golden  ear- 
rings, which  are  in  the  ears  of  your  wives, 
of  your  sons,  and  of  your  daughters,  and 
bring  t/iem  unto  me.  3.  And  all  the  peo- 
ple brake  off  the  golden  ear-rings  which 
zoere  in  their  ears,  and  brought  tJiem  unto 
Aaron.  4.  And  he  received  them  at  their 
hand,  and  fashioned  it  ^^’ith  a graving  tool, 
after  he  had  made  it  a molten  calf:  and 
they  said.  These  he  thy  gods,  O Israel, 
which  brought  thee  up  out  of  tlie  land  of 
Egypt.  5.  And  when  Aaron  saw  ?/,  he 
i built  an  altar  before  it ; and  Aaron  made 
j proclamation,  and  said.  To-morrow  is  a 
' feast  to  the  Lord.  6.  And  they  rose  up 


EXODUS,  XXXII. 


early  on  the  morrow,  and  offered  burnt- 1 

0 ierinsjs,  and  brought  peace-offerings:  and 
the  people  sat  down  to  eat  and  to  drink, 
and  rose  up  to  play. 

While  Moses  was  in  the  mount,  receiving  the 
law  from  God,  the  people  had  time  to  meditate 
upon  Avhat  had  been  deli\  ered,  and  prepare  them- 
selves for  what  was  further  to  be  revealed,  ayd  [ 
forty  days  were  little  enough  for  that  work;  but,  in-  i 
stead  of  that,  there  were  those  among  them  that 
were  contriving  how  to  breiik  the  laws  they  had  al- 
ready received,  and  to  anticipate  those  which  they 
were  in  expectation  of.  On  the  thirty-ninth  day  of  | 
the  forty,  the  plot  broke  out  of  rebellion  against  the 
Lord. 

Here  is, 

I.  A tumultuous  address  which  the  people  made 
to  Aaron,  who  was  intrusted  with  the  government,  1 
in  the  absence  of  Moses;  1.)  Ufi,  make  gods,  | 
Tvhich  shall  go  before  us.  1.  See  the  ill  effect  of! 
Moses’s  absence  from  them ; if  he  had  not  had  God’s  j 
call  both  to  go  and  stay,  he  had  not  been  altogether 
iree  from  blame.  Those  that  have  the  charge  of  i 
others,  as  magistrates,  ministers,  and  masters  of  fa-  | 
milies,  ought  not,  without  just  cause,  to  absent  I 
themselves  from  their  charge,  lest  Satan  get  advan- 
tage thereby.  2.  See  the  fury  and  violence  of  a 
multitude,  when  they  are  influenced  and  corrupted 
by  such  as  lie  in  wait  to  deceive.  Some  few,  it  is 
likely,  were  at  first  possessed  with  this  hum.our, 
while  many,  who  would  never  have  thought  of  it,  if 
thev  had  not  put  it  into  their  hearts,  were  brought 
to  follow  their  pernicious  ways;  and,  presently, 
such  a multitude  were  carried  down  this  stream,  t 
that  the  few  who  abhorred  the  proposal  durst  not  ; 
so  much  as  enter  their  protestation  against  It.  Be-  ’ 
hold,  how  great  a matter  a little  Jire  kindles! 

Now  what  was  the  matter  with  this  giddy  multi- 
tude.^ 

(1.)  They  were  weary  of  waiting  for  the  promised 

1 ind.  They  thought  themseh  es  detained  too  long 
at  mount  Sinai;  though  there  they  lay  very  safe  and 
very  easy,  well-fed  and  well  taught,  yet  they  were 
impatient  to  be  going  forward;  they  had  a God  that 
stayed  with  them,  and  manifested  bis  presence  with 
them  by  the  cloud,  but  that  would  not  serve,  they 
must  have  a God  to  go  before  them ; they  are  for 
hastening  to  the  land  flowing  with  milk  and  ho7iey, 
and  cannot  stay  to  take  their  religion  along  with 
them.  Note,  Those  that  would  anticipate  God’s 
counsels  are  commonly  precipitate  in  their  own.  ^ 
We  must  first  wait  for  God’s  law  before  we  catch 
at  his  promises.  He  that  believeth  doth  not  make 
haste;  nor  more  haste  than  good  speed. 

(2. ) They  were  weary  of  waiting  for  the  return 
of  Moses.  When  he  went  up  into  the  mount,  he 
had  not  told  them,  (fur  Gi^d  had  not  told  him,)  how 
long  he  must  stay ; and  therefore,  when  he  had  out- 
staid  their  time,  though  they  were  even^  way  well 
provided  for,  in  his  absence,  some  bad  people  ad- 
vanced I know  not  what  surmises  concerning  his 
delay;  gls  for  this  Moses,  the  man  that  brought  7is 
uh  out  o f Egy fit,  we  wot  not  what  is  become  of 
i'im.  Observe,  [1.]  How  slightly  thev-speak  of  his 
person,  this  Aloses.  Thus  ungrateful  are  they  to  . 
Moses,  who  had  showed  such  a tender  concern  for 
them,  and  thus  do  they  walk  contrary  to  God. 
While  (iod  delights  to  put  honour  upon  him,  they 
delight  to  put  contempt  upon  him,  and  this  to  the 
free  of  Aaron  his  brother,  and  now  his  viceroy, 
^fote.  The  greatest  merits  cannot  secure  men  from 
f he  greatest  indignities  and  affronts  in  this  ungrate- 
ful world.  [2.]  How  suspiciously  they  speak  of 
this  delay;  iVe  wot  not  ivhat  is  become  of  him. 
'rhey  thought  he  was  either  consumed  by  the  de- 


vouring fire,  or  starved  for  want  of  food,  as  if  that 
God,  who  kept  and  fed  them  that  were  so  unwor- 
thy, would  not  take  care  for  the  protection  and 
supply  of  Moses  his  favourite.  Some  of  them,  that 
were  willing  to  think  well  of  Moses,  perhaps  sug- 
gested that  he  was  translated  to  heaven  like  Enoch; 
while  others,  that  cared  not  how  ill  they  thought 
of  him,  insinuated  that  he  had  outrun  his  under- 
taking, as  unable  to  go  on  with  it,  and  was  retunied 
to  his  father-in-law  to  keep  his  flock.  All  these 
suggestions  were  perfectly  groundless  and  absurd, 
nothing  could  be  more  so;  it  was  easy  to  tell  what 
was  become  of  him:  he  was  seen  to  go  into  the 
cloud,  and  the  cloud  he  went  into  was  still  seen  by 
all  Israel  upon  the  top  of  the  mount;  they  had  ad 
the  reason  in  the  Avorld  to  conclude  that  he  was 
safe  there ; if  the  Lord  h.id  been  pleased  to  k 11 
him,  he  would  not  have  showed  him  such  fax  ours 
as  these.  If  he  tarried  long,  it  was  because  Grd 
had  a great  deal  to  say  to  him,  for  their  good;  he 
resided  upon  the  mount  as  their  ambassad(  r,  and  he 
would  certainly  return,  as  soon  as  he  had  finislied 
the  business  he  went  uprn;  and  yet  they  make  this 
the  colour  (f  their  wicked  p’ opr  sal — lie  wot  not 
what  is  become  of  him.  Nc.'te,  J irsf,  Those  that 
are  resolved  to  think  ill,  xvhen  they  have  e\  cr  so 
much  reason  to  think  well,  commonly  pretend  that 
they  know  not  what  to  think.  Secondly,  Misinter- 
pretations of  our  Redeemer’s  delays  are  the  occa- 
sion of  a great  deal  of  wickedness.  Our  Lord 
Jesus  is  gone  up  into  the  mount  of  glory,  where  he 
is  appearing  in  the  presence  of  God  for  us,  but  cut 
of  our  sight;  the  heavens  must  contain  him,  must 
conceal  him,  that  we  may  live  by  faith.  There  he 
has  been  long,  there  he  is  yet;  hence  unbelievers 
suggest  that  they  wot  not  what  is  become  of  him-, 
and  ask.  Where  is  the  promise  of  his  coming?  (2 
Pet.  3.  4.)  as  if,  because  he  is  not  come  yet,  he 
would  never  come.  The  wicked  servant  imboldens 
himself  in  his  impieties,  with  this  censideratien. 
My  Lord  delaijs  his  coming.  Thirdly,  Weariness 
in  waiting  betrays  us  to  a gi’eat  m:  nv  temptation.s. 
This  began  Saul’s  ruin;  he  staid  for  Samuel  to  the 
last  hour  of  the  time  appointed,  but  had  not  ]ia- 
tience  to  stay  that  hour;  (1  Sam.  13.  8,  &c.)  so 
Israel  here,  if  they  could  but  have  staid  one  dav 
longer,  would  have  seen  what  xvas  become  of  Mo 
ses.  The  Lord  is  a (iod  of  judgment,  and  must 
be  waited  for  till  he  comes,  waited  for  though  he 
tariy;  and  then  we  shall  not  lose  our  labour,  for  he 
that  shall  come  will  come,  and  will  not  tarr}\ 

(3.)  They  were  wear\’  of  waiting  for  a divine 
institution  of  religious,  worship  among  them,  foi 
that  was  the  thing  they  were  now  in  expectation  of. 
They  were  told  that  they  must  serve  God  in  this 
mountain,  and  fond  enough  they  would  be  of  the 
pomp  and  ceremony  of  it;  but,  because  that  was 
not  apjiointed  them  so  soon  as  they  wished,  they 
would  set  their  own  wits  on  work  to  devise  signs  of 
God’s  presence  with  them,  and  would  glory  in 
them,  and  have  a worshij)  of  their  own  invention, 
probably,  such  as  they  had  seen  among  the  Egyp- 
tians; for  Steplven  says,  that  when  they  said  unto 
Aaron,  Make  us  gods,  they  did,  in  heart,  turn 
back  into  Egypt,  Acts  7.  39,  40.  This  was  a very 
strange  motion.  Up,  make  7is  gods.  If  they  wot 
not  what  was  Iiecome  of  Moses,  and  thought  him 
lost,  it  had  been  decent  for  them  to  have  appointed 
a solemn  mourning  for  him  for  certain  days;  out  sec 
how  soon  so  great  a benefactor  is  forgotten.  If 
they  had  said,  “Moses  is  lost,  make  us  a gover- 
nor,” there  had  been  some  sense  in  it,  though  a 
great  deal  of  ingratitude  to  the  memory  of  Moses, 
and  contempt  of  Aaron  and  Hur,  who  were  left 
lords-Justices  in  his  absence;  but  to  say,  Moses  is 
lost,  make  77s  a god,  xvas  the  greatest  absurdity 
imaginable.  Was  Moses  their  God?  Had  he  ever 


341 


EXODUS,  XXXII. 


pretended  to  be  so?  Whatever  was  become  of 
Moses,  was  it  not  evident,  beyond  contradiction, 
that  God  was  still  with  them?  And  had  they  any 
room  to  question  his  leading  of  their  camp,  who 
victualled  it  so  well  every  day?  Could  they  have 
any  other  god  that  would  provide  so  well  for  them 
as  he  had  done,  nay  as  he  now  did?  And  yet. 
Make  us  gods,  which  shall  go  before  us!  Gods? 
How  many  would  they  have?  Is  not  one  sufficient? 
Make  us  gods;  and  what  good  would  gods  of  their 
own  m. iking  do  them?  They  must  have  such  gods 
to  go  before  them  as  could  not  go  themselves  fur- 
ther than  they  were  carried!  So  wretchedly  be- 
sotted and  intoxicated  are  idolaters:  they  are  Jtiad 
ufion  their  idols,  Jer.  50.  38. 

II.  Here  is  the  demand  wliich  Aaron  makes  of 
their  jewels  thereupon;  ("y.  2.)  Bring  me  your 
golden  ear-rings.  We  do  not  find  that  he  said  one 
word  to  discounteirmce  their  proposal;  he  did  not 
repro\  e their  insolence,  did  not  reason  with  them 
to  convince  them  of  the  sin  and  folly  of  it,  but 
seemed  to  approve  the  motion,  and  showed  himself 
not  unwilling  to  humour  them  in  it.  One  would 
hope  he  designed,  at  first,  only  to  make  a jest  of  it, 
and,  by  setting  up  a ridiculous  image  among  them, 
to  ejmose  the  motion,  and  show  them  the  folly  of 
it.  But  if  so,  it  proved  ill-jesting  with  sin,  just  as 
it  is  of  dangerous  consequence  for  the  unwary  fly  to 
play  about  the  candle.  Some  charitably  suppose, 
that  when  Aaron  bid  them  break  off*  their  ear-rings, 
and  bring  him  those,  he  did  it  with  design  to  crush 
the  proposal;  believing,  that,  though  their  covet- 
ousness would  have  let  them  lavish  gold  out  of  the 
hag  to  make  an  idol  of,  (Isa.  46.  6. ) yet  their  pride 
would  not  have  suffered  them  to  part  with  their 
golden  ear-rings.  But  it  is  not  safe  to  try  how  far 
men’s  sinful  lusts  will  carry  them  in  a sinful  way, 
and  what  expense  they  will  be  at;  it  proved  here  a 
dangerous  experiment. 

III.  Here  is  the  making  of  the  golden  calf,  xk 

3,  4.  1.  The  people  brought  in  their  ear-rings  to 

Aaron,  whose  demand  of  them,  instead  of  dis- 
couraging the  motion,  perhaps  did  rather  gratify 
their  superstition,  and  beget  in  them  a fancy  that 
the  gold  taken  from  their  ears  would  be  the  most 
accejjtable,  and  would  make  the  most  valuable  god. 
Let  their  readiness  to  part  with  their  rings  to  make 
an  idol  of,  shame  us  out  of  our  niggardliness  in  the 
ser\  ices  of  the  true  God.  Did  they  not  draw  back 
from  the  charge  of  their  idolatry?  And  shall  we 
grudge  the  expenses  of  our  religion,  or  starve  so 
good  a cause?  2.  Aaron  melted  down  their  rings, 
and,  having  a movdd  ])repared  for  the  purpose, 
poured  the  melted  gold  into  it,  and  then  produced 
it  in  the  shape  of  an  ox  or  calf,  giving  it  some 
fiaiishing  strokes  with  a graving  tool.  Some  think 
that  Aaron  chose  this  figure  for  a sign  or  token  of 
the  divine  presence,  because  he  thought  the  head 
and  horns  of  an  ox  a proper  emblem  of  the  divine 
power,  and  vet,  being  so  plain  and  common  a thing, 
he  hoped  the  peo])le  would  not  be  so  sottish  as  to 
worship  it.  But  it  is  probable  that  thev  had  learnt 
of  the  Egvptians  thus  to  represent  the  Heity,  for  it 
is  said,  (Ezek.  20.  8.)  They  did  not  forsake  the 
idols  of  F.gyfit,  and,  {ch.  23.  8.)  N’either  left  she 
her  xvhoredoms  brought  from  F.gyfit,  Thus  they 
c’’anged  their  glory  into  the  similitude  of  an  ox, 
(Ps.  106.  20.)  and  proclaimed  their  own  folly,  be- 
yond that  of  other  idolaters,  who  worshipped  the 
host  of  heaven. 

IV.  Having  made  the  calf  in  Horeb,  they  xvor- 

shifified  the  grax^en  image,  Ps.  106.  19.  1.  Aaron, 

seeing  the  people  fond  of  their  calf,  was  willing  yet 
further  to  humour  them,  and  he  built  an  altar  be- 
fore it,  and  proclaimed  a feast  to  the  honour  of  it, 
(v.  5.)  a feast  of  dedication.  Yet  he  calls  it  a feast 
1 > Jehovah;  for,  brutish  as  they  were,  they  did  not 


imagine  that  this  image  was  itself  a god,  nor  did 
they  design  to  terminate  their  adoration  in  the 
image,  but  they  made  it  for  the  representation  of 
the  true  God,  whom  they  intended  to  worship  in 
and  through  this  image;  and  yet  this  did  not  excuse 
them  from  gross  idolatry,  any  more  than  it  will 
excuse  the  Papists,  whose  plea  it  is,  that  they  do 
not  ^yorship  the  image,  but  God  by  the  image;  so 
making  themselves  just  such  idolaters  as  the  wor- 
shippers of  the  golden  calf,  whose  feast  was  a 
feast  to  Jehovah,  and  proclaimed  to  be  so,  that  the 
most  ignorant  and  unthinking  might  not  mistake  it. 
2.  The  people  are  forward  enough  to  celebrate  thi* 
feast;  (v.  6. ) They  rose  u/i  early  on  the  morrow,  to 
show  how  well  pleased  they  were  with  the  solem- 
nity, and,  according  to  the  ancient  rites  of  worship, 
they  offered  sacrifice  to  this  new-made  deity,  and 
then  feasted  upon  the  sacrifice;  thus  having,  at  the 
expense  of  their  ear-rings,  made  their  ged,  they 
endeavoured,  at  the  expense  of  their  beasts,  to 
make  this  god  propitious.  Had  they  offered  the 
sacrifices  immediately  to  Jeho\  ah,  without  the  in- 
tervention of  an  image,  they  might  (for  aught  I 
know)  ha\  ebeen  accepted,  {ch.  20.  24.)  but,  having 
set  up  an  image  before  them,  as  a symbol  of  God’s 
presence,  and  so  changed  the  truth  of  God  into  a 
lie,  these  sacrifices  were  an  abomination,  nothing 
could  be  more  so.  When  this  idolatry  of  their’s  is 
spoken  of  in  the  New  Testament,  the  account  of 
their  feast  upon  the  sacrifice  is  quoted  and  referred 
to;  (1  Cor.  10.  7.)  They  sat  doxvn  to  eat  and  drink 
of  the  remainder  of  what  was  sacrificed,  and  then 
rose  ufi  to  filay;  to  play  the  fool,  to  play  the  wan- 
ton. Like  god,  like  worship.  They  would  not 
have  made  a calf  of  their  god,  if  they’had  not  first 
made  their  belly  their  god;  but  when  the  god  was 
a jest,  no  marvel  that  the  service  was  sport;  being 
vain  in  their  imaginations,  they  became  vain  in  their 
worship,  so  great  was  this  vanity. 

Now,  (1.)  It  was  strange  that  any  of  the  people, 
especially  so  great  a number  of  them,  should  do 
such  a thing.  Had  they  not,  but  the  other  day,  in 
this  very  place,  heard  the  \ oice  of  the  Lord  God 
speaking  to  them  out  of  the  midst  of  the  fire, 
Thou  shalt  not  make  to  thyself  any  graven  image? 
Had  they  not  heard  tlie  thunder,  seen  the  light- 
I nings,  and  felt  the  earthquake,  with  the  dreadful 
; pomp  of  which  this  law  was  gi  en?  Had  thev  not 
I been  particularly  cautioned  not  to  make  gods  of 
[gold?  ch.  20.  23.  Nay,  liad  they  not  themselves 
j solemnly  entered  into  covenant  with  God,  and  pr  - 
j mised  that  all  that  which  he  had  said  unto  them 
they  xvould  do,  and  would  be  obedient?  ch.  24.  7. 
And  yet,  before  they  stirred  from  the  place  where 
this  covenant  had  been  solemnly  ratified,  and  before 
the  cloud  was  removed  from  the  top  of  mount 
Sinai,  thus  to  break  an  express  command,  in  defi- 
ance of  an  express  threatening,  that  this  iniquity 
should  be  visited  upon  them  and  their  children — 
what  shall  we  think  of  it?  It  is  a plain  indication 
that  the  law  was  no  more  altle  to  sanctify,  than  it 
was  to  justify;  by  it  is  the  knowledge  of  sin,  but  not 
the  cure  of  it.  This  is  intimated  in  the  emphasis 
laid  upon  the  place  where  this  sin  was  committed; 
(Ps.  106.  19.)  They  made  a calf  in  //bred,  the  very 
place  where  the  law  was  given.  It  was  otherwise 
with  those  that  received  the  gospel;  they  immedi- 
ately turned  from  idols,  1 Thess.  1.  9. 

(2.)  It  was  especially  strange  that  Aaron  should 
be  so  deeply  concerned  in  this  sin,  that  he  should 
make  the  calf  and  proclaim  the  feast!  Is  this 
Aaron,  the  saint  of  the  Lord;  the  brother  of  Moses 
his  prophet,  that  could  spedk  so  xvell,  {ch.  4.  14.1 
and  yet  speaks  not  one  word  against  this  idolatry? 
Is  this  he  that  had  not  only  seen,  but  had  been  em- 
ployed in  summoning,  the  plagues  of  Egypt,  and 
the  judgments  executed  upon  the  gods  of  the 


.342 


EXODUS,  XXXIl. 


Egyptians?  What!  and  yet  himself  copying  out 
the  abandoned  idolatries  of  Egypt?  With  what 
face  could  they  say,  These  are  the  gods  that 
brought  thee  out  of  Egypt,  when  they  thus  bring 
the  idolatry  of  Egypt  (the  worst  thing  there)  along 
with  them?  Is  this  Aaron,  who  had  been  with 
Moses  in  the  mount,  {ch.  19.  24. — 24.  9.)  and  knew 
that  thei  e was  no  manner  of  similitude  seen  there, 
by  which  they  might  make  an  image?  Is  this 
Aaron,  who  was  intrusted  with  the  care  of  the 
people,  in  the  absence  of  Moses?  Is  he  aiding  and 
abetting  in  this  religion  against  the  Lord?  How 
\vas  it  jjossible  that  he  should  ever  do  so  sinful  a 
thing?  Either  he  was  strangely  surjjrised  into  it, 
and  did  it  when  he  was  ha  f asleep;  or  he  was 
frightened  into  it  by  the  outrages  of  the  rabble. 
'I'he  Jews  have  a tradition,  that  his  colleague  Hur 
opposing  it,  the  people  fell  upon  him  and  stoned 
him,  (and  therefc;re  we  never  read  of  him  after,) 
a!id  that  this  frightened  Aaron  into  a compliance. 
And  God  left  him  to  himself,  [1.]  To  teach  us 
what  the  best  of  men  are  when  they  are  so  left, 
that  we  may  cease  from  man,  and  that  he  who 
thinks  he  stands  may  take  heed  lest  he  fall.  [2.] 
Aaron  was,  at  this  time,  destined  by  the  divine  ap- 
pointment to  the  great  office  of  the  priesthood; 
though  he  knew  it  n.ot,  Moses  in  the  mount  did; 
now,  lest  he  should  be  lifted  u]i  above  measure  with 
the  honours  that  were  to  be  put  upon  him,  a mes- 
senger of  Satan  was  suffered  to  prevail  over  him, 
that  the  remembrance  thereof  might  keep  him 
humble  all  his  days.  He  who  had  once  shamed 
himself  so  far  as  to  build  an  altar  to  a golden  calf, 
must  own  himself  altogether  unworthy  of  the 
honour  of  attending  at  the  altar  of  God,  and  purely 
indebted  to  free  grace  for  it.  Thus  pride  and 
boasting  were  for  ever  silenced,  and  a good  effect 
brouglat  out  of  a bad  cause.  By  this  likewise  it 
was  snowed  that  the  law  made  them  priests  which 
had  infirmity;  and  needed  first  to  offer  for  their 
own  sins. 

1.  And  the  Lord  said  unto  Moses,  Go, 
get  tiiee  down  ; lor  thy  people,  which  thou 
broughtest  out  of  the  land  of  Egypt,  have 
corrupted  themselves : 8.  They  have  turned 

aside  quickly  out  of  the  way  which  I com- 
manded them : they  have  made  them  a 
mojten  calf,  and  liave  worshipped  it,  and 
have  sacrificed  thereunto,  and  said.  These 
be  thy  gods,  O Israel,  which  have  brought 
thee  up  out  of  the  land  of  Egypt.  9.  And 
the  Lord  said  unto  Moses,  I have  seen 
this  people,  and,  behold,  it  is  a stiff-necked 
people:  10,  Now  therefore  let  me  alone, 
that  my  wrath  may  wax  hot  against  them, 
and  that  I may  consume  them : and  I will 
make  of  thee  a great  nation.  1 1 . And 
Moses  besought  the  Lord  his  God,  and 
said,  Lord,  why  doth  thy  wrath  wax  hot 
against  tliy  peoj)le,  which  thou  hast  brought 
forth  out  of  the  land  of  Egypt  with  great 
})ower,  aiul  with  a mighty  hand  ? 1 2. 

Wherelbre  should  the  Egyptians  speak  and 
say,  For  mischiet  did  he  bring  them  out,  to 
slay  them  in  the  mountains,  and  to  consume 
them  from  the  face  of  the  earth  ? Turn  j 
from  thy  fierce  wrath,  and  repent  of  this  j 
evil  against  thy  people:  13.  Remember i 


Abraham,  Isaac,  and  Israel,  thy  serv  ants, 
to  whom  thou  swearest  by  thine  own  self, 
and  saidst  unto  them,  I will  multiply  your 
seed  as  the  stars  of  heaven ; and  all  this 
land  that  I have  spoken  of  will  I give  unto 
your  seed,  and  they  shall  inherit  it  for  ever. 
14.  And  the  Lord  repented  of  the  evil 
which  he  thought  to  do  unto  his  people. 

Here, 

I.  God  acquaints  Moses  with  what  was  doing  in 

the  camp,  while  he  was  absent,  v.  7,  8.  He  could 
ha\e  told  him. sooner,  as  soon  as  the  first  step  was 
taken  towards  it,  and  have  hastened  him  down  to 
prevent  it;  but  he  suffered  it  to  come  to  this  height, 
for  wise  and  holy  ends,  and  then  sent  him  down  to 
punish  it.  Note,  It  is  no  reproach  to  the  holiness 
of  God,  that  he  suffers  sin  to  be  committed,  since 
he  knows,  not  only  how  to  restrain  it  when  he 
pleases,  but  how  to  make  it  serviceable  to  the  de- 
signs of  his  own  glory.  Observe  what  God  here 
says  to  Moses  concerning  this  «n.  1.  That  they 

had  corrupted  themselves.  Sin  b the  corruption  or 
depravation  of  the  sinner,  and  it  is  a self-corru]]- 
tion;  every  man  is  tempted  when  he  is  drawn  aside 
of  his  own  lust.  2.  That  they  had  turned  aside 
out  of  the  way.  Sin  is  a deviation  from  the  way 
of  our  duty  into  a by-path;  when  they  premised  to 
do  all  that  God  should  command  them,  they  set  out 
as  fair  as  could  be;  but  now  they  missed  their  way, 
and  teemed  aside.  3.  That  they  had  turned  asole 
quickly;  quickly  after  the  law  was  given  them,  and 
they  had  promised  to  obey  it;  quickly  after  God  had 
done  such  great  things  for  them,  and  declared  his 
kind  intentions  to  do  greater.  They  soon  forgot 
his  works.  To  fall  into  sin  quickly  after  w'e  have 
renewed  our  covenants  with  God,  or  received  sj)e- 
cial  mercy  from  him,  is  \ ery  provoking.  4.  He 
tells  him  particularly  what  they  had  done;  They 
have  made  a calf,  and  worshipped  it.  Note,  Those 
sins  which  are  concealed  from  our  governors  arc- 
naked  and  open  before  God.  He  sees  that  which 
they  cannot  discover,  nor  is  any  of  the  wickedness 
of  the  world  hid  from  him.  We  could  not  bear  to 
see  the  thousandth  part  of  that  prox  ocation  which 
God  sees  every  day,  and  yet  keeps  silence.  5.  He 
seems  to  disown  them,  in  saying  to  Moses,  They 
are  thy  people  which  thou  broughtest  up  out  of  the 
land  of  Egypt;  as  if  he  had  said,  “I  will  not  own 
any  relation  to  them,  or  concern  for  them;  let  it 
never  be  said  that  they  are  my  people,  or  that  I 
brought  them  out  of  Egypt.”  Note,  Those  that 
corrupt  themselves,  not  only  shame  themselves, 
but  even  make  God  himself  ashamed  of  them,  and 
of  his  kindness  to  them.  6.  He  sends  him  down 
to  them  with  all  speed;  Go,  get  thee  down.  He 
must  break  off  even  his  communion  with  God,  to 
go  and  do  his  duty  as  a magistr.ite  among  the  peo- 
ple; so  must  Joshua,  ch.  7.  10.  E\ery  thing  is 
beautiful  in  its  season. 

II.  He  expresses  his  disifieasu’.  e against  Israel  for 

this  sin,  and  the  determination  of  Ids  justice  to  cut 
them  off,  x;  9,10.  1.  He  gives  this  people  their  true 
character;  “ It  is  a stiff-necked  people,  imajit  to 
come  under  the  yoke  of  the  divine  law,  and  go\  ern- 
ed,  as  it  were,  by  a s])ii-it  of  contradiction,  averse 
to  all  good,  and  prone  to  evil;  obstinate  against  the 
methods  em])loyed  for  their  cure.”  Note,  The 
righteous  God  sees,  not  only  what  we  do,  but  what 
we  are ; not  only  the  actions  of  our  lives,  but  the  di.s- 
positions  of  our  sjfirits,  and  has  an  eye  to  them  in 
all  his  proceedings.  2.  He  declares  what  was  their 
just  desert — that  his  wrath  should  wax  hot  against 
the  771,  so  as  to  consume  them  at  once,  and  blot  out 
their  name  froen  under  heaven ; 9.  14.)  not 


343 


EXODUS,  XXXll. 


only  ' t them  out  of  covenant,  but  chase  them  out 
of  tlic  world.  Note,  Sin  exposes  us  to  the  wratli 
of  God;  and  that  wrath,  if  it  be  not  allayed  by  di- 
vine mercy,  will  burn  us  up  as  stubble.  It  was 
ju.st  with  (jod  to  let  the  law  have  its  course  against 
sinners,  and  to  cut  them  off  immediately  in  the 
very  act  of  sin ; and  if  he  should  do  so,  it  would  be 
neither  loss  nor  dishonour  to  him.  3.  He  desires 
Moses  (though  in  a gentle  manner)  not  to  intercede 
for  them;  'Theveiore.  let  me  alone.  What  did  Mo- 
ses, or  what  could  he  do,  to  hinder  God  from  con- 
suming them.^  When  God  resolves  to  abandon  a 
people,  and  the  decree  of  ruin  is  gone  forth,  no  in- 
tercession can  prevent  it,  Ezek.  14.  14.  Jer.  15.  1. 
But  God  would  thus  express  the  greatness  of  his 
just  displeasure  against  them,  i.fcer  the  uianner  of 
men  who  uvould  h ive  none  to  intercede  for  those 
they  resolve  to  be  severe  with.  Thus  also  he  would 
put  an  honour  upon  prayer,  intimating  that  nothing 
but  the  intercession  of  Moses  could  Save  them  from 
ruin,  that  he  might  be  a type  of  Christ,  by  wliose 
mediation  alone  God  would  reconcile  the  tvorld  unto 
himself.  ■ I’liat  the  intercession  of  Moses  might  ap- 
pear the  more  illustrious,  God  fairly  offers  him,  that 
if  he  would  not  inteipose  in  this  matter,  he  would 
tnake  of  him  a great  nation;  that  either,  in  process 
of  t me,  he  would  raise  up  a people  out  of  his  loins, 
or  that  he  would  immediately,  by  some  means  or 
other,  bruig  another  great  nation  under  his  govern- 
ment and  conduct,  so  that  he  should  be  no  loser  by 
their  ruin.  H id  Moses  been  of  a narrow  selfish 
spirit,  he  would  have  closed  with  this  offer;  but  he 
prefers  the  salvation  of  Israel  before  the  advance- 
ment of  his  own  family:  here  was  a man  fit  to  be  a 
go\  ernor. 

III.  Moses  earnestly  intercedes  with  God  on  tlieir 
behalf;  y.  11 . . 13.)  he  besought  the  Lord  his  God. 
If  God  would  not  be  called  the  God  of  Israel,  yet 
he  hoped  he  might  addi'ess  him  as  his  otvn  God. 
W'^hat  interest  w'e  have  at  the  throne  of  grace  we 
should  improve  for  the  chufch  of  God,,  not  for  our 
friends.  ' 

Now  Moses  is  standing  in  the  gaji  to  turn  away 
the  wratli  of  God,  Ps.  106.  23.  He  wisely  took  the 
hint  which  God  gave  him,  when  he  said.  Let  me 
alone;  which,  though  it  seemed  to  forbid  his  inter- 
ceding, did  really  encourage  it,  by  showing  what 
power  the  prayer  of  f lith  has  with  God.  In  such 
a case,  God  wonders  if  there  be  no  intercessor,  Isa. 
59.  16. 

Obser\  e,  1.  His  prayer;  {v.  12.)  Turn  from  thy 
fierce  wrath;  not  as  if  he  thought  God  was  not  just- 
ly angry;  but  he  begs  that  he  would  not  be  so  great- 
ly angry  as  to  consume  them.  “ Let  mercy  re- 
joice against  judgment;  repetit  of  this  evil;  change 
the  sentence  of  destruction  into  that  of  correction.” 

2.  His  pleas.  He  fills  his  mouth  with  arguments, 
not  to  move  God,  but  to  express  his  own  faith,  and 
to  excite  his  own  fervency  in  prayer.  He  urges, 

(1.)  God’s  interest  in  them,  the  gi*eat  things  he 
had  already  done  for  them,  and  the  vast  expense  of 
favours  and  miracles  he  had  been  at  upon  them,  v. 
11.  God  had  said  to  Moses,  (i’.  7.)  They  are  thy 
fieofile  which  thou  broughtest  up  out  of  Egypt;h\\\. 
Moses  humbly  turns  them  back  upon  God  again, 

“ They  are  thy  people,  thou  art  their  Lord  and 
Owner,  I am  but  their  servant;  thou  broughtest 
them  forth  out  of  Egypt,  I was  but  the  instrument 
in  thy  hand;  that  was  done  in  order  to  their  deli\  er- 
ance,  which  thou  only  couldest  do.”  Though  their 
being  his  people  was  a reason  why  he  should  be  an- 
gry with  them  for  setting  up  another  god,  yet  it  was 
a reason  whv  he  should  not  be  angry  with  them,  so 
as  to  consume  them.  Nothing  is  more  natural  than  for 
a father  to  correct  his  son,  but  nothing  more  unna- 
tural than  for  a father  to  slay  his  son.  And  as  the 
relation  is  a good  plea,  (“  They  are  thy  people,”) 


I so  is  the  experience  they  had  of  his  kindness  to 
them;  “Thou  broughtest  them  out  of  Egypt, 
though  they  were  unworthy,  and  had  there  served 
the  gods  of  the  Egyptians,  Josh.  24.  15.  If  thou 
didst  that  for  them,  notwithstanding  their  sins  in 
Egypt,  wilt  thou  undo  it  for  their  sins  of  the  same 
nature  in  the  wilderness?” 

(2.)  He  pleads  the  concern  of  God’s  gloiy;  (x. 
12.)  Wherefore  should  the  Egyptians  say,  Eot 
mischief  did  he  bring  them  out?  Israel  is  dear  to 
Mo.ses,  as  his  kindred,  as  his  charge;  but  it  is  the 
glory  cf  God  that  he  is  most  concemed  fer,  that 
lies  nearer  his  heart  than  : ny  thing  else.  It  Israel 
could  perish  without  any  reproach  to  God’s  name, 
Moses  could  persuade  himself  to  sit  down  contented; 
but  he  cannot  bear  to  hear  God  reflected  on,  and 
therefore  this  he  insists  upon.  Lord  what'  will  the 
Egyptians  say  ? Their  eyes,  and  the  eyes  of  all 
the  neighbouring  nations,  were  now  upon  Israel; 
from  the  wondrous  beginnings  of  that  people,  they 
raised  theii’  expectations  of  something  great  in  their 
latter  end;  but  if  a people,  so  strangely  saved, 
should  be  suddenly  ruined,  what  would  the  world 
say  of  it,  especially  the  Egyptians,  who  har  e such 
an  implacalrle  hatred  both  to  Israel  and  to  the  God 
of  Israel?  They  will  say,  “ God  rvas  cither  weak, 
and  could  not,  or  fickle,  and  would  not,  complete 
the  salvation  he  began;  he  brought  them  forth  to 
that  mountain,  not  to  sacrifice,  (as  rvas  pretended,) 
but  to  be  sacrificed.”  They  will  not  consider  the 
provocation  given  by  Israel  to  justify  the  proceed- 
ing, but  will  think  it  cause  enough  for  triumph  that 
God  and  his  people  could  not  agi’ee,  but  that  their 
God  had  done  that  which  they  (the  Egyptians) 
rvished  to  see  done.  Note,  The  glorifying  of  God’s 
name,  as  it  ought  to  be  our  first  petition,  (it  is  so  in 
the  Lord’s  prayer,)  so  it  ought  to  be  our  great 
plea;  (Ps.  79.  9.)  Do  not  disgrace  the  throne  of  thy 
glory;  (Jer.  14.  21.)  and  see  Jer.  33.  8,  9.  And  if 
rve  rvould  rvith  comfort  plead  this  rvith  God,  as  a 
reason  rvhy  he  should  not  destroy  us,  we  ought  to 
plead  it  with  ourselves  as  a reason  why  rve  should 
not  offend  him;  I That  will  the  Egyptians  say  ? 
We  ought  alrvays  to  be  very  careful  that  the  name 
of  God  and  his  doctrine  be  not  blasphemed  through 
us. 

(3.)  He  pleads  God’s  promise  to  the  patriarchs 
that  he  rvould  multiply  their  seed,  and  give  them 
the  land  of  Canaan  tor  an  inheritance,  and  this  pro- 
mise confirmed  by  an  oath,  an  oath  by  himself, 
since  he  could  swear  by  no  greater,  v.  13.  God’.s 
promises  are  to  be  our  pleas  in  prayer;  for  what  he 
has  promised  he  is  able  to  perform,  and  the  honour 
of  his  truth  is  engaged  for  the  performance  of  it. 

“ Lord,  if  Israel  be  cut  off,  what  will  become  of  the 
promise?  Shall  their  unbelief  make  that  of  no  ef- 
fect? God  forbid.”  Thus  we  must  take  our  en- 
couragement in  prayer  from  God  only. 

IV.  God  graciously  abates  of  the  rigour  of  the 
sentence,  and  repented  of  the  evil  he  thought  to  do; 
(r.  14.)  though  he  desired  to  punish  them,  yet  he 
would  not  laiin  them.  See  here,  1.  The  power  of 
prayer;  God  suffers  himself  to  be  prevailed  with  by 
the  humble  believing  importunity  of  intercessors. 

2.  The  compassion  of  God  toward  poor  sinners, 
and  how  ready  he  is  to  forgive.  Thus  he  has  given 
other  proofs  beside  his  own  oath,  tlyit  he  has  no 
pleasure  in  the  death  of  them  that ''die:  for  he  not 
only  pai’dons,  upon  the  repentance  of  sinners,  but 
spares  and  reprieves,  upon  the  intercession  of  others 
for  them. 

15.  And  Moses  turned,  and  went  down 
from  the  mount,  and  the  two  tables  of  the 
testimony  were  in  his  hand : the  tables  were 
written  on  both  their  sides : on  the  one  side 


344 


EXODUS,  XXXTI. 


and  on  the  other  icere  they  written.  16.  And 
tne  tables  were  the  work  of  God,  and  the 
writing  icn$  the  writing  of  God,  graven  up- 
on the  tables.  1 7.  And  when  Joshua  heard 
the  noise  of  the  people  as  they  shouted,  he 
said  unto  Moses,  There  is  a noise  of  war  in 
the  camp.  18.  And  he  said,  It  is  not  the 
\'oice  of  them  that  shout  for  mastery,  nei- 
ther is  ?Vthe  voice  of  them  that  cry  for  being 
overcome  ; bat  the  noise  of  them  that  sing  do 
I hear.  19.  And  it  came  to  pass,  as  soon 
as  he  came  nigh  unto  the  camp,  that  he  saw 
the  calf,  and  the  dancing : and  Moses’  an- 
ger waxed  hot,  and  he  cast  the  tables  out 
of  his  hands,  and  brake  them  beneath  the 
mount.  20.  And  he  took  the  calf  which 
they  had  made,  and  burnt  it  in  the  fire,  and 
ground  it  to  powder,  and  strewed  it  upon 
the  water,  and  made  the  children  of  Israel 
drink  of  it. 

Here  is, 

I.  The  favour  of  God  to  Moses,  in  tnisting  him 
with  the  two  tables  of  the  testimony,  though  of 
common  stone,  yet  far  more  valuable  than  all  the 
precious  stones  that  adorned  the  breast-plate  of 
Aaron.  The  topaz  of  Ethiopia  could  not  equal 
them,  V.  15,  16.  God  himself,  without  the  minis- 
try either  of  man  or  angel,  (for  aught  that  ap]>ears, ) 
wrote  the  ten  commandments  on  these  tables,  on 
both  their  sides,  some  on  one  table  and  some  on  the 
other,  so  that  they  were  folded  together  like  a book, 
to  be  deposited  in  the  ark. 

II.  1 ne  familiarity  between  Moses  and  Joshua. 
While  Moses  was  in  the  cloud,  as  in  the  presence- 
chamber,  Joshua  continued  as  near  as  he  might  in 
the  ante-chamber,  (as  it  were,)  wilting  till  Moses 
came  out,  that  he  might  be  ready  to  attend  him; 
and  though  he  was  all  alone  for  forty  days,  (fed,  it 
islikely,  with  manna,)  yet  he  was  not  weary  of  wait- 
ing, as  the  people  were,  but  when  Moses  came 
doAvn  he  came  with  him,  and  not  till  then.  And 
here  we  are  told  what  constructions  they  put  upon 
the  noise  that  they  heard  in  the  camp,  v.  17,  18. 
Though  Moses  had  been  so  long  in  immediate  con- 
verse with  God,  yet  he  did  not  disdain  to  talk  freely 
with  his  servant  Joshua.  Those  whom  God  ad- 
vances he  preserves  from  being  puffed  up.  Nor 
did  he  disdain  to  talk  of  the  affairs  of  the  camp. 
Blessed  Paul  was  not  the  less  mindful  of  the  church 
on  earth,  for  his  ha\  ing  been  in  the  third  heavens, 
where  he  heard  unspeakable  words.  Joshua,  who 
was  a military  man,  and  had  the  c'^mmand  of  the 
train-bands,  feared  there  was  a noise  of  war  in  the 
camp,  and  then  he  would  be  missed;  but  Moses, 
having  receii  ed  notice  of  it  from  God,  better  dis- 
tinguished the  sound,  and  was  aware  that  it  was  the 
voice  of  them  that  sing;  but  it  does  not  appear  that 
he  told  Joshua  what  he  knew  of  the  occasion  of 
their  singing;  for  we  should  not  be  forward  to  pro- 
claim men’s  |j*ults,  they  will  be  known  too  soon. 

III.  The  great  and  just  displeasure  of  Moses 
against  Israel  for  their  idolatry.  Knowing  what  to 
expect,  he  was  presently  aware  of  the  golden  calf, 
and  the  sport  the  people  made  with  it;  he  saw  how 
mern'  they  cculd  be  in  his  absence,  how  soon  he 
was  forgotten  among  them,  and  what  little  thought 
they  had  of  him  and  his  return.  He  might  justly 
take  this  ill,  as  an  affront  to  himself,  but  that  was 
the  least  part  of  the  grie\  anco;  he  resented  it  as  an 
offence  to  God,  and  the  scandal  of  his  people.  See 
what  a change  it  is,  to  come  down  from  the  mount 


of  communion  with  God  to  converse  with  a world 
that  lies  in  wickedness;  in  God  we  see  nothing  but 
what  is  pure  and  pleasant,  in  the  world  nothing  but 
pollution  and  provocation.  Moses  was  the  meekest 
man  on  the  earth,  and  yet,  when  he  saw  the  calf, 
and  the  dancing,  his  anger  waxed  hot.  Note,  It  is 
no  breach  of  the  law  of  meekness  to  show  our  dis- 
pleasure at  the  wickedness  of  the  wicked.  Those 
are  angry,  and  sin  not,  that  are  angry  at  sin  only, 
not  as  against  themselves,  but  as  against  God. 
Ephesus  IS  famous  for  patience,  and  yet  cannot  bear 
them  which  are  evil.  Rev.  2.  2.  It  becomes  us  to  be 
cool  in  our  own  cause,  but  warm  in  God’s.  Moses 
showed  himself  very  angry,  both  by  breaking  the 
tables,  and  burning  the  calf,  that  he  might,  by  these 
expressions  of  strong  indignation,  awaken  the  peo- 
ple to  a sense  of  the  greatness  of  the  sin  they  had 
been  guilty  of,  which  they  would  hav  e been  ready 
to  make  light  of,  if  he  had  not  thus  showed  his  re- 
sentments, as  one  in  earnest  for  their  convictions. 

1.  To  convince  them  that  they  had  forfeited  and 
lost  the  hivour  cf  Gcd,  he  brake  the  tables,  v.  19. 
Though  God  knew  of  their  sin  before  Moses  came 
down,  yet  he  did  not  order  him  to  leave  the  tables 
behind  him,  but  gave  them  to  him,  to  take  down  in 
his  hand,  that  the  people  might  see  how  forward 
God  was  to  take  them  into  covenant  with  himself,  and 
that  nothing  but  their  own  sin  prevented  it;  yet  he 
put  it  into  his  heart,  when  the  iniquity  of  Ephraim 
was  discove  ed,  (as  the  expi’ession  is,  Hosea  7.  1.) 
to  break  their  tables  before  their  eyes,  (as  it  is  Deut. 
9.  17.)  that  the  sight  of  it  might  the  more  affect 
them,  and  fill  them  with  confusion,  when  they  saw 
what  blessings  they  had  lost.  Thus  by  being  guilty 
of  so  notorious  an  infractir  n of  the  treaty  now  on 
foot,  the  writings  were  torn,  then  when  they  lay 
ready  to  be  sealed.  Note,  The  greatest  sign  of 
God’s  displeasure,  angainsl  any  person  or  people,  is 
his  taking  of  his  law  from  them.  The  breaking  of 
the  tables  is  the  breaking  of  the  staff  of  beauty  and 
band;  (Zech.  11.  10,  14.)  it  leaves  a people  un- 
churched and  undone.  Some  think  that  Moses  sin- 
ned in  breaking  the  tables,  and  observe,  that,  when 
men  are  angry,  they  are  in  danger  of  breaking  all 
God’s  commandments;  but  it  rather  seems  to  be  an 
act  of  justice  than  of  passion,  and  we  do  not  find 
that  he  himself  speaks  of  it  afterward  (Deut.  9. 
17. ) with  any  regret. 

2.  To  convince  them  that  they  had  betaken  them- 
selves to  a god  that  cculd  not  help  them,  he  burnt 
the  calf,  (y.  20.)  melted  it  d'  wn,  and  then  filed  it 
to  dust;  that  the  powder  to  which  it  w s reduced 
might  be  taken  notice  of  through  ut  the  camp,  he 
strawed  it  upon  that  water  which  they  all  drank  of. 
That  it  might  appear  th  -t  an  idol  is  nothing  in  the 
world,  (1  Cor.  8.  4.)  he  reduced  this  to  atoms,  that 
it  might  be  as  near  nothing  as  could  be.  To  show 
that  false  gods  cannot  help  their  worshippers,  he 
here  showed  that  this  coulcl  not  save  itself,  Isa.  46. 
1,  2.  And  to  teach  us  that  all  the  relics  cf  idolatry 
ought  to  be  abolished,  and  that  the  names  of  Baa- 
lim should  be  taken  away,  the  very  dust  to  which  it 
was  ground  was  scattered.  Filings  cf  geld  are  pre- 
cious, (we  say,)  ana  therefore  are  ca’  cfully  gather- 
ed up;  but  the  filings  of  the  golden  calf  were  odious, 
and  must  be  scattered  with  detestation.-  Thus  the 
idols  of  silver  and  gold  must  be  cast  to  the  moles 
and  the  bats,  (Isa.  2.  20. — 30.  22.)  and  Ephraim 
shall  say.  What  have  I to  do  any  more  vjith  idols  ? 
His  mixing  this  powder  with  their  drink  signified  to 
them  that  the  curse  thev  had  thereby  brought  upon 
themselves  would  mingle  itself  with  all  their  enjoy- 
ments, and  imbitter  them ; it  would  enter  into  their 
bowels  like  water,  and  like  oil  into  their  bones. 
The  backslider  in  heart  shall  be  filled  with  his  own 

I ways;  he  shall  drink  as  he  brews.  These  were  in 

I deed  waters  of  Marah. 


345 


EXODUS, 

21.  And  Moses  said  unto  Aaron,  What 
\ijd  this  people  unto  tliee,  that  thou  hast 
brought  so  great  a sin  upon  them  ? 22.  And 
Aaron  said,  Let  not  the  anger  of  my  lord 
wax  hot:  thou  knowest  the  people,  that 
they  are  set  on  mischief.  23.  For  they  said 
unto  me,  Make  us  gods  which  shall  go  be- 
fore us  : for  as  for  this  Moses,  the  man  that 
brought  us  up  out  of  the  land  of  Egypt,  we 
wot  not  what  is  become  of  him.  24.  And  1 
said  unto  them,  Whosoever  hath  any  gold, 
let  them  break  it  off.  So  they  gave  it  me : 
then  I cast  it  into  the  fire,  and  there  came 
out  this  calf.  25.  And  when  Moses  saw 
tliat  the  people  ivere  naked,  (for  Aaron  liad 
made  them  naked  unto  their  shame,  among 
tlieir  enemies,)  26.  Then  Moses  stood  in 
the  gate  of  the  camp,  and  said.  Who  is  on 
the  Lord’s  side  ? let  him  come  unto  me. 
And  all  the  sons  of  Levi  gathered  them- 
selves together  unto  him.-  27.  And  he  said 
unto  them.  Thus  saith  the  Lord  God  of  Is- 
rael, Put  every  man  his  sword  by  his  side, 
and  go  in  and  out  from  gate  to  gate  through- 
out the  camp,  and  slay  every  man  his  bro- 
ther, and  eveiy  man  his  companion,  and 
every  man  his  neighbour.  28.  And  the 
children  of  Levi  did  according  to  the  word 
of  Moses : and  there  fell  of  the  people  that 
day  about  three  thousand  men.  29.  For 
Moses  had  said.  Consecrate  yourselves  to- 
day to  the  Lord,  even  every  man  upon  his 
son,  and  upon  his  brother ; that  he  may  be- 
stow upon  you  a blessing  this  day. 

Moses  ha\-ing  showed  his  just  indignation  against 
the  sin  of  Israel,  by  breaking  the  tables  and  burning 
the  calf,  now  proceeds  to  reckon  with  the  sinners, 
and  to  call  them  to  an  account;  herein  acting  as 
God’s  representative,  who  is  net  only  a holy  God, 
and  hates  sin,  but  a just  God,  and  is  engaged  in  ho- 
nour to  punish  it,  Isa.  59.  18.  Now, 

I.  He  begins  with  Aaron,  as  God  began  with 
Adam,  because  he  was  the  principal  person,  though 
not  first  in  the  transgression,  but  drawn  into  it.  Ob- 
serve here, 

1.  The  just  reproof  Moses  gives  him,  v.  21.  He 
does  not  order  him  to  be  cut  off  as  those  {v.  27. ) 
that  had  been  the  ring-leaders  in  the  sin.  Note,  A 
great  deal  of  difference  will  be  made  between  those 
tJiat  presumptuously  rush  into  sin,  and  those  that 
through  infirmity  are  sm-prised  into  it;  between 
those  that  overtake  the  fault  that  flees  from  them, 
and  those  that  are  overtaken  in  the  fault  they  flee 
from:  see  Gal.  6.  1.  Not  but  that  Aaron  deserved 
to  have  been  cut  off  for  this  sin,  and  had  been  so,  if 
Moses  had  not  interceded  particularly  for  him,  as 
appears  Deut.  9.  20.  And  having  prevailed  with 
God  for  him,  to  save  him  from  ruin,  ne  here  expos- 
tulates with  him,  to  bring  him  to  repentance.  He  | 
puts  Aaron  upon  considering,  (1.)  What  he  had 
done  to  his  people;  Thou  hast  brought  so  great  a sin 
ufion  them.  The  sin  of  idolatry  is  a great  sin,  so 
great  a sin,  that  the  evil  of  it  cannot  be  expressed; 
tlie  people,  as  the  first  movers,  might  be  said  to 
bring  the  sin  upon  Aaron;  but  he,  being  a magis- 
trate, who  should  have  suppressed  it,  and  yet  aid- 
ing and  abetting  it,  might  truly  be  said  to  bring  it 

VoL.  I.— 2 X, 


XXXll. 

! upon  them,  because  he  hardened  their  hearts  and 
strengthened  their  hands  in  it.  It  is  a bad  thing  for 
governors  to  humour  people  in  their  sins,  and  give 
countenance  to  that  t < which  they  should  be  a ter- 
ror. Observe,  in  general.  Those  who  bring  sin  up- 
on others,  either  by  drawing  them  into  it,  or  en- 
couraging them  in  it,  do  more  mischief  than  they 
are  aware  of;  we  really  hate  those  whom  we  either 
bring  to  suffer  sin  upon.  Lev.  19.  17.  Those  that 
share  in  sin  help  to  break  their  partners,  and  really 
ruin  one  another.  (2.)  What  moved  him  to  it; 
What  did  this  peojde  unto  thee?  He  takes  it  for 
granted  that  it  must  needs  be  something  more  than 
ordinary  that  prevailed  with  Aaron  to  do  such  a 
thing,  thus  insinuating  an  excuse  for  him,  because 
he  knew  that  his  heart  was  upright;  “ What  did 
they?  Did  they  accost  thee  fairly,  and  wheedle 
thee  into  it;  and  dost  thou  displease  thy  God  to 
please  the  people.^  Did  they  overcome  thee  by 
importunity;  and  hadst  thou  so  little  resolution  left 
as  to  yield  to  the  stream  of  a popular  clamour.^  Did 
they  threaten  to  stone  thee;  and  couldst  not  thou 
have  opposed  Ged’s  th  eatenings  to  their’s,  and 
frightened  them  worse  than  they  could  frighten 
thee.^”  Note,  We  must  never  be  drawn  into  sin  by 
any  thing  that  man  can  say  or  do  to  us,  for  it  will 
not  justify  us  to  say  that  we  were  ^o  drawn  in.  Men 
can  but  tempt  us  to  sin,  they  cannot  force  us.  Men 
can  but  frighten  us;  if  we  do  not  comply,  they  can- 
not hurt  us. 

2.  The  frivolous  excuse  Aaron  makes  for  him- 
self. We  will  hojie  that  he  testified  his  repentance 
for  the  sin,  afterward,  better  than  he  did  now;  for 
what  he  says  here  has  little  in  it  of  the  language  of 
a penitent.  If  a just  man  fall,  he  shall  rise  again, 
but  perhaps  not  quickly.  (1.)  He  deprecates  the 
anger  of  Moses  only,  whereas  he  should  have  de- 
precated God's  anger  in  the  first  place;  Let  not  the 
I anger  of  my  Lord  wax  hot,  v.  22.  (2. ) He  lays  all 

the  fault  upon  the  people;  They  are  set  on  mischief, 

I and  they  said.  Make  us  gods.  It  is  natural  to  us  to 
I endeavour  thus  to  transfer  cur  guilt;  we  have  it  in 
j our  kind,  Adam  and  E-  e did  so:  sin  is  a brat  that 
nobody  is  willing  to  own.  Aaron  was  now  the  chief 
magistrate,  and  had  power  over  the  people,  and 
I yet  pleads  that  the  people  overpowered  him:  he 
I that  had  authority  to  restrain  them,  yet  had  so  little 
resolution  as  to  yield  to  them.  (3.)  It  is  well  if  he 
did  not  intend  a reflection  upon  Moses,  as  accessarv 
to  the  sin,  by  staying  so  long  on  the  mount,  in  re- 
peating, without  need,  that  invidious  surmise  of  the 
people,  .As  for  this  Moses,  we  wot  not  what  is  be- 
come of  him,  V.  23.  (4.)  He  extenuates  and  con- 

ceals his  own  share  in  the  sin,  as  if  he  had  only  bid 
them  break  off  their  gold  that  they  had  about  them, 
intending  to  make  a hasty  assay  for  the  present,  and 
to  try  what  he  could  make  of  the  gold  that  was  next 
at  hand;  and  childishly  insinuates,  that,  when  he 
cast  the  gold  into  the  fire,  it  came  out,  either  bv 
accident  or  by  the  magic  art  of  some  of  the  mixetl 
multitude,  (as  the  Jewish  wi  iters  dream,)  in  this 
shape;  but  not  a word  of  his  graving  and  fashioning 
I it,  X'.  24.  But  Moses  felates  to  all  ages  what  he 
j did,  (v.  4. ) though  he  himself  here  would  not  own  k. 
i Note,  He  that  covers  his  sins  shall  not  prosper,  for 
j sooner  or  later  it  will  be  discovered.  Well,  this 
I was  all  Aaron  had  to  say  for  himself;  and  he  had 
! better  have  said  nothing,  for  his  t/efence  did  but  ag- 
gravate his  o/fence;  and  yet  he  is  not  only  spared, 
but  preferred;  as  sin  did  abound,  grace  did  much 
more  abound. 

II.  The  people  are  next  to  be  judged  for  this  sin. 
The  approach  of  Moses  soon  spoiled  their  sport, 
and  turned  their  dancing  into  trembling.  They  that 
hectored  Aaron  into  a compliance  with  them  in  their 
sin  durst  not  look  Moses  in  the  face,  nor  make  the 
least  opposition  to  the  severity  which  he  thought  fit 


346 


EXODUS 

to  use  both  against  the  idol  and  against  the  idola- 
ters. Note,  It  is  not  impossible  to  make  those  sins 
which  were  committed  with  daring  presumption 
appear  contemptible,  when  the  insolent  peipetra- 
tors  of  them  slink  away  overwhelmed  in  their  own 
confusion.  The  king  that  sits  upon  the  throne  of 
judgment  scatters  away  all  evil  from  his  eyes.  Ob- 
serve two  things; 

1.  How  they  were  exposed  to  shame  by  their  sin; 
the  people  were  naked,  (r.  25. ) uot  so  much  because 
tliey  had  some  of  them  lost  their  ear-rings,  (that 
was  inconsiderable,  but  because  they  had  lost  their 
integrity,  and  lay  under  the  reproach  of  ingratitude 
to  their  best  Benefactor,  and  a treacherous  revolt 
trom  their  I’ightful  Lord.  It  was  a shame  to  them, 
and  aperpetu:.!  blot,  that  they  changed  their  glory 
into  the  similitude  of  an  ox.  Other  nations  boasted 
that  they  were  true  to  their  false  gods;  well  may 
Israel  blush  for  being  false  to  the  true  God.  Thus 
were  they  made  naked,  stripped  of  their  ornaments, 
and  exposed  to  contempt;  stripped  of  their  armour, 
and  liable  to  insults.  Thus  our  first  parents,  when 
they  had  sinned,  became  naked,  to  their  shame. 
Note,  Those  that  do  dishonour  to  God  really  bring 
the  greatest  dishonour  upon  themselves;  so  Israel 
here  did,  and  Moses  was  concerned  to  see  it,  though 
tliey  themselves  \vere  not;  he  saw  that  they  were 
naked. 

2.  'I'hc  course  that  Moses  took  to  roll  away  this 
reproach;  not  by  concealing  the  sin,  or  putting  any 
false  colour  upon  it,  but  by  pun  shing  it,  and  so  bear- 
ing a public  testimony  against  it;  whenever  it  should 
be  cast  in  their  teeth  that  they  had  made  a calf  in 
Horeb,  they  might  have  this  to  say,  in  answer  to 
them  that  reproach  them,  that,  though  it  was  true 
there  were  those  that  did  so,  yet  justice  was  exe- 
cuted upon  them.  The  government  disallowed  the 
sin,  and  suffered  not  the  sinnei’s  to  go  unpunished. 
They  did  so,  but  they  p dd  dear  for  it.  Thus  (said 
God)  thou  shalt  put  the  evil  away,  Deut.  13.  5. 
Observe  here, 

(1.)  By  whom  venge  mce  was  taken;  by  the  chil- 
dren of  Levi;  {y.  26.  28.)  not  by  the  immediate 
hand  of  God  himself,  as  on  Nadab  and  Abihu,  but 
by  the  sword  of  man,  to  teach  them  that  idolatry 
was  an  iriiyuity  to  be  punished  by  the  judge,  being  a 
denial  of  the  God  that  is  above.  Job,  31.  28.  Detit. 
13.  9.  It  was  to  be  done  by  the  sword  of  their  own 
brethren,  that  the  execution  of  justice  might  re- 
dound more  to  the  honour  of  the  nation.  And  if 
they  must  fall  now  into  the  hands  of  man,  better  so 
than  flee  licfore  their  enemies.  The  innocent  must 
be  called  o it  to  be  the  executioners  of  the  guilty, 
that  it  might  be  the  more  effectual  warning  to 
themselves  that  they  did  not  the  like  another  time; 
and  the  putting  of  them  upon  such  an  unpleasant 
service,  and  so  much  against  the  grain  as  this  must 
needs  be,  to  kill  their  next  neighbours,  was  a pun- 
ishment to  them  too,  for  not  appearing  sooner  to 
jirevent  the  sin,  and  make  head  against  it.  The 
Levites  particularly  were  employed  in  doing  this 
execution,  for,  it  should  seem,  there  were  more  of 
them  than  of  any  other  tribe  that  had  kept  them- 
selves free  f -001  the  contagion,  which  was  the  more 
laudable,  because  Aaron,  the  head  of  their  tribe, 
was  so  dee])ly  concerned  in  it.  Now  here  we  are  told, 

[1.]  How 'the  Levites  were  called  out  to  this  ser- 
vice; Moses  stood  in  the  gate  of  the  camp,  the  place 
of  judgment;  there  he  displayed  a banner,  as  it  were, 
because  of  the  truth,  to  enlist  soldiers  for  God.  He 
proclaimed,  Who  is  on  the  Lord’s  side?  The  idola- 
ters had  set  up  the  golden  calf  for  their  standard, 
and  now  Moses  set  up  his  in  opposition  to  them. 
Now  Moses  clad  himself  with  zeal  as  with  a robe, 
and  summoned  all  those  to  appear  forthwith,  that 
were  on  God’s  side,  against  the  golden  calf.  He 
does  not  jiroclaim,  as  Jehu,  “ Who  is  on  my  side,  (2 


, XXXIl. 

I Kings  9.  32.)  to  avenge  the  indignity  done  to  me.^” 
but.  Who  is  on  the  Lord’s  sidi?  11  was  tiod’s  cause 
that  he  espoused  against  the  evil-doers,  Bs.  94.  16, 
Note,  First,  There  are  two  great  interests  on  foot 
in  the  world,  with  the  one  or  tiie  (.taer  of  which  all 
the  children  of  men  are  siding.  T iie  interest  of  sin 
and  wickedness  is  the  Devil’s  interest,  and  all  wick 
ed  people  side  with  that  interest;  the  interest  of 
truth  and  holiness  is  God’s  mieiest,  w,th  wliich  all 
godly  people  side;  and  it  is  a case  that  will  not  ad 
mit  a neutrality.  Secondly,  It  concerns  us  all  to  in- 
quire whether  we  are  on  the  Lord’s  side  or  not. 
Thirdly,  Those  who  are  on  his  side  are,  compara 
tively,  but  few,  and  sometimes  seem  fewer  than 
really  they  are.  Fourthly,  God  d^-es  sometimes 
call  out  those  that  are  on  his  side,  to  appea.  fur 
him  as  witnesses,  as  soldier.,  as  iiuercess  i s. 

[2.]  How  they  were  commissioned  fa-  th  s ser- 
vice; {v.  27.)  Slay  every  man  his  brother,  that  is, 
“ Slay  all  those  that  you  know  to  have  been  acti\e 
for  the  making  and  worshipping  of  the  golden  calf, 
though  they  were  j'our  own  nearest  relatii  iis  i r 
dearest  friends.”  1 he  crime  was  committed  piib- 
fcly,  the  Levites  saw  who  of  their  acquaintance 
were  concerned  in  it,  and  thei  efore  needed  no  other 
direction  than  their  own  knowledge  whom  to  slay. 
And  probably  the  greatest  part  of  those  who  were 
guilty  were  known,  and  known  to  be  so  by  some  or 
other  of  the  Levites  who  were  employed  in  the  ex- 
ecution. Yet,  it  should  seem,  they  were  to  slay 
those  only  whom  they  found  abroad  in  the  streets  of 
the  camp;  for  it  might  be  hoped  that  those  who 
were  retired  into  their  tents  were  ashamed  of  what 
they  had  done,  and  were  upon  the.r  knees,  repent- 
ing. Those  are  marked  for  ruin  who  persist  in  sin, 
and  are  not  ashamed  of  the  abominations  they  have 
committed,  Jer.  8.  12.  But  how  durst  the  Levites 
encounter  so  great  a body,  who  probably  were  much 
enraged  by  the  burning  of  their  c.dD  It  is  easy  to 
account  for  this;  sense  of  guilt  disheartened  the  de- 
linquents, and  a divine  commission  animated  the  ex- 
ecutioners. And  one  thing  that  put  life  into  them 
was,  that  Moses  had  said.  Consecrate  yourselves 
to-day,  to  the  Lord,  that  he  may  bestow  a blessing 
upon  you;  thereby  intimating  to  them  that  they 
now  stood  fair  for  preferment,  and  that,  if  they 
would  but  signalize  themseh  es  upon  this  occasion, 
it  would  be  construed  into  such  a consecration  of 
themselves  to  God,  and  to  his  service,  as  would  put 
upon  their  tribe  a perpetual  honour.  Those  that 
consecrate  themselves  to  the  Lord  he  will  set  apart 
for  himself.  Those  that  do  the  duty  shall  have  the 
dignity;  and  if  we  do  signal  services  for  God,  he  will 
bestow  special  blessings  upon  us.  There  was  a 
blessing  designed  for  the  tribe  of  Levi;  now,  says 
Moses,  “ Consecrate  yourselves  to  the  Lord,  that 
you  mav  qualify  yourselves  to  receive  that  bless- 
ing.” The  Levites  were  to  assist  in  the  offering  of 
sacrifice  to  God;  and  now  they  must  begin  with  the 
offering  of  these  sacrifices  to  the  honour  of  divine 
justice.  Those  that  are  to  minister  about  holy 
things  must  be  not  only  sincere  and  serious,  but 
warm  and  zealous,  bold  and  courageous,  for  God 
and  godliness.  Thus  all  Christians,  but  especially 
ministers,  must  forsake  father  and  mother,  imd  pre- 
fer the  ser\  ice  of  Christ  and  his  interest  f u-  before 
their  nearest  and  dearest  relations;  for  if  we  love 
them  better  than  Christ, ye.i\viiwoX.worthy  of  him.  See 
how  the  zeal  of  the  Levites  is  applauded,  Deut.  33.  9. 

(2.)  On  whom  vengeance  is  taken;  There  fell  of 
the  people  that  day  about  three  thousand  men,  v. 
28.  Probably  these  were  but  few,  in  comparison 
with  the  many  that  were  guilty;  but  these  were  the 
men  that  headed  the  rebellion,  and  were  therefoit* 
picked  out,  to  be  made  examiiles  of,  for  terror  to 
all  others.  They  that  in  the  morning  were  shout- 
ing and  dimcing,  before  night  were  dying  in  their 


347 


EXODUS,  XXXII. 


own  blood:  such  a sudden  change  do  the  judgments 
of  God  sometimes  make  with  sinners  that  are  secure 
and  jo\ial  in  their  sin,  as  with  Belshazzar  by  the* 
handwriting  upon  the  wall.  This  is  written  for 
warning  to  us;  (1  Cor.  10.  7.)  J^either  be  ye  idola- 
ters, as  v-'ere  some  of  them. 

30.  And  it  came  to  pass  on  the  morrow, 
that  Moses  said  unto  the  people.  Ye  have 
sinned  a great  sin ; and  now  I will  go  up 
unto  the  Lord  ; peradventure  I shall  make 
an  atonement  for  your  sin.  3 1 . And  AIo- 
ses  returned  unto  the  Lord,  and  said.  Oh, 
this  people  have  sinned  a great  sin,  and 
have  made  them  gods  of  gold;  32.  AYt 
now,  if  thou  wilt  forgive  their  sin  : and  if  not, 
blot  me,  I pray  thee,  out  of  thy  book  which 
thou  hast  written.  33.  x\nd  the  Lord  said 
unto  Moses,  Whosoever  hath  sinned  against 
me,  him  will  1 blot  out  of  my  book.  34. 
Therefore  now  go,  lead  the  people  unto  the 
lace  of  which  I have  spoken  unto  thee : 
ehold,  mine  angel  shall  go  before  thee : 
nevertheless,  in  the  day  when  1 visit,  I will 
visit  their  sin  upon  them.  35.  And  the 
Lord  plagued  the  people,  because  they 
made  the  calf,  which  Aaron  made. 

Moses,  having  executed  justice  upon  the  princi- 
pal offenders,  is  here  dealing  both  with  the  people 
and  with  God. 

1.  With  the  people,  to  bring  them  to  repentance, 
x\  30.  When  some  were  slain,  lest  the  rest  should 
imagine,  that,  because  they  were  exempt  from  the 
capital  punishment,  they  were  therefore  looked 
upon  as  free  from  guilt,  Moses  here  tells  the  survi- 
vors, Ye  have  sinned  a ^reat  sin,  and  therefore, 
though  ye  have  escaped  this  time,  Excejit  ye  re- 
pent, ye  shall  all  likewise  fierish.  That  they  might 
not  think  lightly  of  the  sin  itself,  he  calls  it  a great 
sin;  and  that  they  might  not  think  themselves  in- 
nocent, because  perhaps  they  were  not  all  so  deeply 
guilty  as  some  of  them  that  were  put  to  death,  he 
tells  them  all.  Ye  have  sinned  a great  sin.  The 
work  of  ministers  is  to  show  people  their  sins,  and 
the  greatness  of  their  sins;  ‘‘You  have  sinned,  and 
therefoi-e  you  are  undone  if  your  sins  be  not  pardon- 
ed, for  ever  undone  without  a Saviour.  It  is  a great 
sin,  and  therefore  calls  for  great  sorrow,  for  it  puts 
you  in  great  danger.”  To  affect  them  with  the 
greatness  of  their  sin,  he  intimates  to  them  what  a 
difficult  thing  it  would  be  to  make  up  the  quarrel 
which  God  had  with  them  for  it.  1.  It  would  not 
be  done,  unless  he  himself  go  up  unto  the  Lord,  on 
purpose,  and  give  as  long  and  as  solemn  attendance 
as  he  had  done  for  the  receiving  of  the  law.  And 
yet,  2.  Even  so,  it  was  but  a peradventure  that  he 
should  make  atonement  for  them : the  case  was  ex- 
tremely hazardous.  This  should  convince  us  of  the 
great  evil  there  is  in  sin,  that  he  who  undertook  to 
make  atonement  found  it  no  easy  thing  to  do  it;  he 
must  go  up  to  the  Lord,  with  his  own  blood,  to 
make  atonement.  The  malignity  of  sin  appears  in 
the  price  of  pardons. 

Yet  it  was  some  encouragement  to  the  people, 
(when  they  were  told  that  they  had  sinned  a great 
sin,'^  to  hear  that  Moses,  who  bad  so  great  an  inter- 
est m heaven,  and  so  true  an  affection  for  them, 
would  go  up  unto  the  Lord  to  make  atonement  for 
them.  Consolation  should  go  along  with  convic- 
tion: first  wound,  and  then  heal;  show  people  first 
the  greatness  of  their  sin,  and  then  make  known  to 


them  the  atonement,  and  give  them  hopes  of  mercy. 
Moses  will  go  up  unto  the  Lord,  though  it  be  but  “a 
peradventure  that  he  should  make  atonement. 
Christ,  the  great  Mediator,  went  upon  greater  cer- 
tainty than  this,  for  he  had  lain  in  tae  besom  of  the 
Father,  and  perfectly  knew  all  his  counsels.  But 
to  us  poor  supplicants  it  is  encouragement  enough, 
in  prayer  for  particular  mercies,  that,  peradven- 
ture, we  may  obtain  them,  though  we  have  not  an 
absolute  promise,  Zeph.  2.  3.  It  may  be,  ye  shall 
be  hid.  In  our  prayers  for  others,  we  siiould  be 
humbly  earnest  with  God,  though  it  is  but  a ptrad- 
venture  that  Qod  will  gwe  them  repentance,  2 Tim. 
2.  25. 

II.  He  intercedes  with  God  fer  mercy;  wherein 
observe, 

1.  How  pathetic  Ins  address  was.  Moses  return- 
ed unto  the  Lord,  not  to  receive  further  instructions 
about  the  tabe  nacle,  tlierc  were  no  more  confer- 
ences now  about  the  matter.  Thus  ivien’s  sins  and 
follies  make  work  for  their  friends  and  muiisters, 
unpleasant  work,  many  times,  aiid  give  great  inter- 
ruptions to  that  work  which  they  deiight  in.  Moses 
in  this  addi  ess  expresses, 

(1.)  His  great  detestation  of  the  people’s  sins,  v. 
31.  He  speaks  as  one  overwhelmed  with  the  hor- 
ror of  it;  Oh  I this  people  have  sinned  a great  sin. 
God  had  first  told  him  of  it,  (xo  7.)  and  now  he  tells 
God  of  it,  by  way  of  lamentation.  He  does  not  call 
them  God’s  people,  he  knerv  thev  were  unworthy 
to  be  called  so;  but  thispeoph-,  this  treachen  us  un- 
grateful people,  they  have  made  them  gods  of  gold. 
It  is  a great  sin  indeed  to  make  gold  cur  god,  as 
they  do  that  make  it  their  hope,  and  set  their  heait 
on  it.  He  does  not  go  about  to  excuse  or  extenuate 
the  sin;  but  what  he  had  said  to  them,  by  way  of 
conviction,  he  says  to  God,  by  way  of  ccnfessicn; 
They  have  sinned  a great  sin;  he  came  n.  t to  make, 
apologies,  but  to  make  atonement;  “Lord,  pardon 
the  sin,  for  it  is  great,”  Ps.  25.  11. 

(2.)  His  great  desire  of  the  people’s  welfare; 
(x’.  32.)  Yet  now  it  is  not  too  great  a sin  for  infinite 
mercy  to  jjardon,  and  therefore  if  thou  wilt  forgive 
their  sin;  What  then,  Moses.^  It  is  an  abi'upt  ex- 
pression, “ If  thou  wilt,  I desi’e  no  more;  if  thou 
wilt,  thou  wilt  be  praised,  I shall  be  p -aised,  and 
abundantly  recompensed  for  my  intercession.”  It 
is  an  expression  like  that  of  the  diesser  of  the  \ ine- 
yard;  (Luke  13.  9.)  If  it  bear  fruit ; o;.  If  thou 
wilt  forgive,  is  as  much  as,  “ O th.t  thou  wouldest 
forgive!”  as,  (Luke  19.  42.)  If  tluAi  hadst  k?iown, 
is,  O that  thou  hadst  known.  “ But //’ rzo/*,  it  the 
decree  is  gone  forth,  and  there  is  no  remedy,  but 
they  must  be  ruined;  if  this  ] unishment,  which 
has  already  been  inflicted  on  m my,  is  not  sufficient, 
(2  Cor.  2.  6.)  but  they  must  all  be  cut  cflT,  blot  me, 
I pray  thee,  out  of  the  book  which  thou  hast  writ- 
ten ; that  is,  “If  they  must  be  cut  off,  let  me  be 
cut  off  with  them,  and  cut  short  of  Canaan;  if  all 
Israel  must  perish,  I am  content  to  perish  with 
them;  let  not  the  land  of  promise  be  mine  by  survi- 
vorship.” This  expression  may  be  illustrated  from 
Ezek.  13.  9,  where  this  is  threatened  against  the 
false  prophets.  They  shall  not  be  written  in  the 
writing  o f the  house  of  Israel,  neither  shall  they  en- 
ter into  the  land  of  Israel.  God  had  told  Moses,  if 
he  would  not  interpose,  he  would  make  of  him  a 
great  nation,  V.  10.  “No,”  says  Moses,  “lam  so 
far  from  desiring  to  see  my  name  and  family  built 
upon  the  ruins  of  Israel,  that  I will  choose  rather  to 
sink  with  them.  If  I cannot  prevent  their  destruc- 
tion, let  me  not  see  it ; (Numb.  11.  15.)  let  me  not 
be  written  among  the  living,  (Isa.  4.  3.)  nor  among 
those  that  are  marked  for  preservation  ; even  let- 
me  die  in  the  last  ditch.  ” Thus  he  expresses  his 
tender  affection  for  the  peop’e,  and  is  a type  of  the 
goexi  Shepherd  that  lays  down  his  life  for  the  sheep. 


348 


EXODUS,  XXXIIl. 


hn  10.  11.)  who  was  to  be  cut  off  from  the  land 
of  the  living,  for  the  tramgression  of  my  people, 
tsa.  53.  8 Dan.  9.  26.  He  is  also  an  example  of 

f)ublic  spiritedness  to  all,  especially  to  those  in  pub- 
ic stations.  All  private  interests  must  be  made 
subordinate  to  the  good  and  welfare  of  communi- 
ties. It  is  no  great  matter  what  becomes  of  us  and 
our  families  in  this  world,  so  that  it  go  well  with 
the  church  of  God,  and  there  be  peace  upon  Israel. 
Moses  thus  importunes  for  a pardon,  and  wrestles 
with  God;  not  prescribing  to  him,  “If  thou  wilt 
not  forgive,  thou  art  either  unjust  or  unkind;”  no, 
he  is  far  from  that;  but,  “ If  not,  let  me  die  with 
the  Israelites,  and  the  will  of  the  Lord  be  done.” 

2.  Observe  how  pre\  alcnt  his  address  was;  God 
would  not  take  him  at  his  word;  no,  he  will  not 
blot  any  out  of  his  book,  !)ut  those  that  by  their  wil- 
ful disobedience  have  forfeited  the  honour  of  being 
enrolled  in  it;  (x;.  33.)  the  soul  that  sins  shall  die, 
and  not  the  innocent  f()r  tlie  guilty.  This  was  also 
an  intimation  of  mercy  to  the  people,  that  they 
should  not  all  be  destroyed  in  a Ijody,  but  those  only 
that  had  a hand  in  the  sin.  Thus  Moses  gets  round 
by  degrees.  God  would  not,  at  first,  give  him  full 
assurance  of  his  being  reconciled  to  them,  lest,  if 
the  comfoit  of  a p irdon  were  too  easily  obtained, 
they  would  be  imboldened  to  do  the  like  again,  and 
should  not  be  made  sensible  enough  of  the  evil  of  j 
the  sin.  Comforts  are  suspended,  that  convictions  | 
may  be  the  deeper  impressed:  also  God  would 
hereby  exercise  the  faith  and  zeal  of  Moses,  their 
gre.d  intercessor.  Further,  in  answer  to  the  ad- 
dress of  Moses,  (1.)  God  promises  to  go  on  with  his 
kind  intention  of  giving  them  tlie  land  of  Canaan, 
(notwit'istanding  this,)  the  land  he  had  spoken  to 
them  of,  V.  34.  Theiefore  he  sends  Moses  back 
to  them  to  lead  them,  thrugh  they  were  unworthy 
of  him,  and  promises  that  his  angel  should  go  be-  * 
fore  them,  some  created  angel  that  was  employed  ; 
in  the  common  services  of  the  kingdom  of  provi-  | 
dence,  which  intimated  that  they  were  not  to  ex- 
pect any  thing  for  the  future  to  be  done  for  them, 
out  of  the  common  road  of  providence,  nor  any  thing  : 
extraordinary.  Moses  afterward  obtained  a pro-  ; 
mise  of  God’s  special  presence  with  them;  {ch.  33. 
14,  17.)  but,  at  present,  this  was  all  he  could  pre- 
vail for.  (2.)  Yet  he  threatened  to  remember  this 
sin  against  them,  when  hereafter  he  should  see 
cause  to  punish  them  for  other  sins;  “ When  I visit, 

I will  visit  for  this  among  the  rest.  Next  time  I 
take  the  rod  in  hand,  they  shall  have  one  stripe  the 
more  for  this.  ” The  Jews  have  a saying,  grounded 
on  this,  that  henceforward,  no  judgment  fell  upon 
Israel,  l)ut  there  was  in  it  an  ounce  of  the  powder 
of  the  golden  calf.  I see  no  ground  in  scripture  for 
the  opinion  some  are  of,  that  God  would  not  have 
burthened  them  with  such  a multitude  of  sacrifices 
and  other  ceremoni  il  institutions,  if  they  had  not 
provoked  him  bv  worshipping  the  golden  calf.  On 
the  contrary,  St.  Stephen  says,  that  when  they 
made  a calf  and  offered  sacrifice  to  the  idol,  God 
turned,  anil  gave  them  up  to  worship  the  host  of 
heaven,  (Acts  7.  41,  42.)  so  that  the  strange  acl- 
dictedness  of  that  people  to  the  sin  of  idolatry  was 
a just  judgment  upon  them  for  making  and  worshi])- 
ping  the  golden  calf,  and  a judgment  they  were  ne- 
ver quite  freed  from,  till  the  captivity  in  Babylon. 
See  Kom.  1.  23  . . 25.  Note,  Many,  that  are  not 
immediately  cut  off  in  their  sins,  ^are  reserved  for  a 
further  day  of  reckoning  ; vengeance  is  slow,  but 
sure.  For  the  present,  the  Lord  plagued  the  peo- 
ple, (v.  35.)  probably  by  the  pestilence,  or  some 
other  infectious  disease,  which  was  a messenger  of 
God’s  wrath,  and  an  earnest  of  worse.  Aaron  made 
the  calf,  and  yet  it  is  said  the  people  made  it,  be- 
cause they  worshipped  it.  Deos  qui  rogat,  illefa- 
cit^  He  who  asks  for  gods,  makes  them.  Aaron 


was  not  plagued,  but  the  people;  for  this  was  a 
sin  of  infirmity,  their’s  a presumptuous  sin,  be- 
' tween  which  there  is  a great  difference,  not  always 
discernible  to  us,  but  evident  to  God,  whose  judg- 
ment therefore,  we  are  sure,  is  according  to  truth. 
Thus  Moses  prevailed  for  a reprieve,  and  a mitiga 
tion  of  the  punishment,  but  could  not  wholly  turn 
away  the  wrath  of  God;  which  (some  think)  be- 
speaks the  inability  of  the  law  of  Moses  to  reconcile 
men  to  God,  and  to  perfect  our  peace  with  him. 
That  was  reserved  for  Christ  to  do,  in  whom  alone 
it  is  that  God  so  pardons  sin  as  to  remember  it  nc 
more. 

CHAP.  XXXIIL 

In  this  chapter,  we  have  a farther  account  of  the  mediation 
of  Moses  between  God  and  Israel,  for  the  making  up  of 
the  breach  that  sin  had  made  between  them.  I.  He 
brings  a very  humbling  mess:^e  from  God  to  them,  (v. 
1..3,  5.)  which  has  a good  effect  upon  them,  and  helps 
to  prepare  them  for  mercy,  v.  4,  6.  II.  He  settles  a 
correspondence  between  God  and  them,  and  both  God 
and  the  people  signify  tlieir  approbation  of  that  corre- 
spondence; God,  by  descending  in  a cloudy  pillar,  and 
the  people,  by  worshipping  at  the  tent-doors,  v.  7.. II. 
MI.  He  is  earnest  with  God  in  pnayer,  and  prevails,  1. 
For  a promise  of  his  presence  with  the  people,  v.  12 ..  17. 
2.  For  a sight  of  his  glory  for  himself,  v.  18 . . 23. 

1.  A ND  the  Lord  said  unto  Moses,  De- 
LjL  part,  and  go  up  hence,  thou  and  the 

people  which  thou  hast  brought  up  out  of 
the  land  of  Egypt,  unto  the  land  which  1 
sware  unto  Abiaitani,  to  Isaac,  and  to  Ja- 
cob, saying,  LJnto  thy  seed  will  I give  it. 

2.  And  I will  send  an  angel  before  thee ; 
and  I will  drive  out  the  Canaanite,  the 
Ainorite,  and  the  Hitiite,  and  the  Perizzite, 
the  Hiviie,  and  the  Jebusite:  3.  Unto  a 
land  flo\s  ing  with  milk  and  honey  : for  I will 
not  go  up  in  the  midst  of  thee;  for  thou  art 
a stilf-necked  people ; lest  I consume  thee 
in  the  way.  4.  And  when  the  people  heard 
these  evil  tidings,  they  mourned;  and  no 
man  did  put  on  him  his  ornaments.  5.  For 
the  Lord  had  said  unto  Moses,  Say  unto 
the  children  of  Israel,  Ye  are  a stiff-necked 
people : I will  come  up  into  the  midst  of 
thee  in  a moment,  and  consume  thee : there- 
fore now  put  off  thy  ornaments  from  thee, 
that  I may  know  what  to  rlo  unto  thee. 
6.  And  the  children  of  Israel  stripped  them- 
selves of  their  ornaments  by  the  mount  Ho- 
reb. 

Here  is, 

I.  The  message  which  God  sent  by  Moses  to  the 
children  of  Israel,  signifying  the  continuance  of  the 
displeasure  against  them,  and  the  bad  terms  they 
et  stood  upon  with  God.  This  he  must  let  them 
now  for  their  further  mortification.  I.  He  applies 
to  them  a mortifying  name,  by  giving  them  their 
just  character,  a stiff-necked  people;  (i'.  3,  5.) 
“ Go,”  says  God  to  Moses,  “ go,  tell  them  that  they 
are  so.”  He  that  knows  them  better  than  they 
know  themselves,  says  so  of  them.  God  would 
have  brought  them  under  the  yoke  of  his  law,  and 
into  the  bond  of  his  covenant,  but  their  necks  jivere 
too  stiff  to  bow  to  them.  God  would  have  cured 
them  of  their  corrupt  and  crooked  disijositions,  and 
have  set  them  straight;  hut  tliey  were  wilful  arid 
obstinate,  and  hated  to  be  ref  rmed,  and  would  n(4 
have  God  to  reign  over  them.  Note,  God  judges 


349 


EXODUS, 

of  nr\en  by  the  temper  of  their  minds  We  knew 
what  man  does,  God  knows  what  he  is;  we  know 
what  proceeds  from  man,  God  knows  what  is  in 
man:  and  nothing  is  more  displeasing  to  him  than 
stifF-neckedness;  as  nothing  in  children  is  more  of- 
fensive to  their  parents  and  teachers  than  stubborn- 
ness. 2.  He  tells  them  what  they  deserved,  that 
he  should  come  in  the  midst  of  them  in  a moment, 
and  consume  them,  v.  5.  Had  he  dealt  with  them 
according  to  their  sins,  he  had  taken  them  away 
with  a swift  destruction.  Note,  Those  whom  God 
pardons,  must  be  made  to  know  what  their  sin  de- 
served, and  how  miserable  they  had  been,  if  they 
had  been  unpardoned,  that  God’s  mercy  may  be 
the  more  magnified.  3.  He  bids  them  defiart  and 
go  ufi  hence  to  the  land  of  Canaan,  v.  1.  This 
mount  Sinai,  where  they  now  were,  was  the  place 
appointed  for  the  setting  up  of  God’s  tabernacle 
and  solemn  worship  among  them:  this  was  not  yet 
done,  so  that,  in  bidding  them  depart  hence,  God 
intimates  that  it  should  not  be  done;  (“Let  them 
go  forward  as  they  are;”)  and  so,  it  was  very  ex- 
pressive of  God’s  displeasure.  4.  He  turns  them 
over  to  Moses,  as  the  people  which  he  had  brought 
up  out  of  the  land  of  Egy/it,  and  leaves  it  to  him  to 
lead  them  to  Canaan.  5.  Though  he  promises  to 
make  good  his  covenant  with  Abraham,  in  giving 
them  Canaan,  vet  he  denies  them  the  extraordi- 
nary tokens  of  his  presence,  such  as  they  had 
hitherto  been  blessed  with,  and  leaves  them  under 
the  commhn  conduct  of  Moses  their  prince,  and  the 
common  con\  oy  of  a guardian  angel.  I will  send 
an  angel  before  thee,  for  thy  protector,  otherwise 
the  evil  angels  would  soon  destroy  thee;  but  I will 
not  go  up.  hi  the  midst  of  thee,  lest  I consume  thee; 
{y.  2,  3.  ) not  as  if  an  angel  would  be  more  patient 
and  compassionate  than  God,  but  their  affronts 
gii'^n  to  an  angel  would  not  be  so  pro\  oking  as 
those  given  to  the  Shechinah,  or  Divine  Majesty  it- 
self. Note,  The  greater  privileges  we  enjoy,  the 
greater  is  our  danger,  if  we  do  not  improve  them, 
and  live  up  to  them.  6.  He  speaks  as  one  that  was 
at  a loss  what  course  to  take  with  them.  Justice 
said,  “Cut  them  off,  and  consume  them;  Mercy 
said.  How  shall  I give  thee  up,  Ephraim?  Hos.  11. 

8.  Well,  says  God,  put  off  thine  ornaments,  that  I 
may  know  what  to  do  with  thee;  that  is,  “Put  thy- 
self into  the  posture  of  a penitent,  that  the  dispute 
may  be  determined  in  thy  favour,  and  mercy  may 
rejoice  against  judgment,”  v.  5.  Note,  Calls  to  re- 

f entance  are  plain  indications  of  mercy  designed, 
f the  Lord  were  pleased  to  kill  us,  justice  knows 
what  to  do  with  a stiff-necked  people;  but  God  has 
no  pleasui-e  m the  death  of  them  that  die;  let  them 
return  and  * epent,  and  then  mercy,  which  is  other- 
wise at  a less,  knows  what  to  do. 

II.  The  people’s  melancholy  reception  of  this 
message;  it  was  evil-tidings  to  them,  to  hear  that 
they  should  not  have  God’s  special  presence  with 
them,  and  therefore,  1.  They  mourned,  (y.  4.) 
mourned  for  their  sin,  which  had  provoked  God  to 
withdraw  from  them,  and  mourned  for  this  as  the 
sorest  punishment  of  their  sin.  When  three  thou- 
sand of  them  were  at  one  time  laid  dead  upon  the 
spot  by  the  Le'.  ites’  sword,  we  do  not  find  that  they 
mourned  for  that ; (hoping  that  would  help  to  .ex- 
piate the  guilt ;)  but  when  God  denied  them  his  fa- 
vourable presence,  then  they  mourned  and  were  in 
bitterness.  Note,  Of  all  the  bitter  fruits  and  con- 
sequences of  sin,  that  which  true  penitents  most  la- 
ment, and  dread  most,  is  God’s  departure  from 
them.  God  had  promised  that,  notwithstanding 
their  sin,  he  would  give  them  the  land  flowing  with 
milk  and  honey.  But  they  could  have  small  joy  of 
that,  if  they  had  not  God’s  presence  with  them. 
Canaan  itself  w'ould  be  no  pleasant  land  without 
that;  therefore,  if  they  want  that,  they  mourn.  2. 


XXX]  11. 

In  token  of  great  shame  and  humiliation,  they  that 
were  undressed  did  not  fiut  on  their  ornaments;  {y, 
4. ) and  they  that  were  dressed  stript  themselves  of 
their  ornaments,  by  the  mount;  or,  as  some  read  it, 
at  a distance  from  the  mount,  (v.  6.)  standing  afar 
off  like  the  publican,  Luke,  18,  13.  God  bid  them 
lay  aside  their  omiaments,  (f.  5.)  and  they  did  so; 
both  to  show,  in  general,  their  deep  mourning,  and, 
in  particular,  to  take  a holy  re\  enge  upon  them- 
selves for  giving  their  ear-rings  to  make  the  golden 
calf  of.  They  that  would  part  with  their  oma- 
ments,  for  the  maintenance  of  their  sin,  could  do 
no  less  than  lay  aside  their  ornaments,  in  token  of 
their  si.rrow  and  shame  for  it.  When  the  Lord 
God  calls  to  weeping  and  mourning,  we  must  com- 
ply with  the  call,  and  not  only  fast  from  pleasant 
bread,  (Dan.  10.  3.)  but  lay  aside  cur  ornaments; 
even  those  that  are  decent  enough  at  other  times, 
are  unseasonably  worn  on  days  of  humiliation,  or  in 
times  of  public  calamity,  Isa.  3,  18. 

7.  And  Moses  took  the  tabernacle,  and 
pitched  it  without  the  camp,  afar  off  from 
the  camp,  and  called  it,  The  Tabernacle 
of  the  Congregation.  And  it  came  to  pass, 
that  every  one  which  sought  the  Lord 
went  out  unto  the  tabernacle  of  the  con- 
gregation, which  icas  without  the  camp.  8. 
And  it  came  to  pass,  when  Meses  went  out 
unto  the  tabernacle,  that  all  the  people  rose 
up,  and  stood  every  man  at  his  tent-door, 
and  looked  after  Moses,  until  he  was  gone 
into  the  tabernacle.  9.  And  it  came  to 
pass,  as  Moses  entered  into  the  tabernacle, 
the  cloudy  pillar  descended,  and  stood  at 
the  door  of  the  tabernacle,  and  the  LORD 
talked  with  Moses.  10.  And  all  the  peo- 
ple saw  the  cloudy  pillar  stand  at  the  taber- 
nacle-door : and  all  the  people  rose  up  and 
worshipped,  every  man  in  his  tent-door.  11. 
And  the  Lord  spake  unto  Moses  face  to 
face,  as  a man  speaketh  unto  his  friend. 
And  he  turned  again  into  the  camp:  but 
his  servant  Joshua,  the  son  of  Nun,  a 
young  man,  departed  not  out  of  the  taber- 
nacle. 

Here  is, 

I.  One  mark  of  displeasure  put  upon  them,  for 
their  further  humiliation.  Moses  took  the  taberna- 
cle, not  his  own  tent  for  his  family,  but  the  tent 
wherein  he  gave  audience,  heard  causes,  and  in- 
quired of  God,  the  Guild-Hall  (as  it  were)  of  theys 
camp,  and  pitched  it  without,  afar  off  from  the 
camp,  (x».  7.)  to  signify  to  them  that  they  had  ren- 
dered themselves  unworthy  of  it,  and  that,  unless 
peace  was  made,  it  would  return  to  them  no  more. 
God  would  thus  let  them  know  that  he  was  at  va- 
riance with  them;  the  Lord  is  far  from  the  wicked. 
Thus  the  glorv  of  the  Lord  departed  from  the 
temple,  when  it  was  polluted  with  sin,  Ezek.  10. 

4. — 11.  23.  Note,  It  is  a sign  that  God  is  angry, 
when  he  removes  his  tabernacle,  for  his  ordinances 
are  fruits  of  his  favour,  and  tokens  of  his  presence; 
while  we  have  them  with  us,  we  have  him  with  us. 
Perhaps  this  tabernacle  was  a plan,  or  model  rather, 
of  the  tabeiTiacle  that  was  aiterwards  to  be  erect- 
ed, a hasty  draught  from  the  pattem  showed  him 
in  the  mount,  designed  for  direction  to  the  work- 
men, and  used,  in  the  meantime,  as  a tabernacle  of 
meeting  between  God  and  Moses  about  public 


EXODUS,  XXXIJT. 


affairs.  This  was  set  up  at  a distance,  to  affect  the 
people  with  the  loss  of  that  glorious  structure, 
which,  if  thev  had  not  forsaken  their  own  mercies 
for  lying  vanities,  was  to  have  been  set  up  in  the 
midst  of  them.  Let  them  see  what  they  have  for- 
feited. 

11.  Many  encouragements  given  them,  notwith- 
standhig,  to  Impe  that  God  would  yet  be  reconciled 
to  them. 

1.  Though  the  tabernacle  was  removed,  yet 
every  < ne  tliat  was  disposed  to  seek  the  Lord  was 
welcome  to  follow  it,  v.  7.  Private  persons,  as 
well  as  Moses,  were  invited  and  encouraged  to  ap- 
ply themselves  to  God,  as  intercessors  upon  this 
occasion.  A place  was  appointed  for  them  to  go 
•without  the  camp,  to  solicit  God’s  return  to  theiti. 
Thus,  when  Ezra  (a  second  Moses)  interceded  for 
Israel,  there  were  assembled  to  him  many  that 
trembled  at  God’s  word,  Ezra  9.  4.  When  God 
designs  mer.  y,  he  stii’s  up  prayer.  He  will  be 
sobglit  unto;  (Ezek.  36.  37.)  and,  thanks  be  to  his 
name,  lie  may  be  sought  unto,  and  will  not  reject 
the  poorest  intercession.  Eveiy  Israelite  that 
sought  the  Lord  was  welcome  to  his  tabernacle,  as 
well  as  Moses  the  man  of  God. 

2.  Moses  undertook  to  mediate  between  G(  d and 
Israel.  He  went  out  to  the  tabernacle,  the  ])lace 
of  ti-eaty,  probably,  pitched  between  them  and  the 
mount,  \v.  8. ) and  he  entered  into  the  tabernacle,  v. 
9.  Tliat  cause  could  not  but  speed  well,  whi'  h had 
so  good  a manager;  when  their  Judge  (under  God) 
becomes  their  advocate,  and  he  who  was  appointed 
to  be  their  law-giver  is  an  intercessor  for  them, 
there 's  hope  in  Israel  concerning  this  thing. 

3.  Tl\e  people  seemed  to  be  in  a very  good  mind, 
and  vve’l  disposed  towards  a reconciliation.  (1.) 
When  Moses  went  out  to  go  to  the  tabernacle,  the 
pe^'ple  looked  after  him,  (v.  8.)  in  token  of  their 
res])ect  to  him  whom  before  they  had  slighted,  and 
their  entire  dependence  upon  his  mediation.  By 
this  it  appe  .red  that  they  were  A ery  solicitous  about 
this  matter,  desirous  to  be  at  peace  with  God,  and 
concerned  to  know  what  tvould  be  the  issue.  Thus 
the  disciples  looked  after  our  Lord  Jesus,  Avhen  he 
ascended  ^n  high  to  enter  into  the  holy  place  not 
made  with  hands,  till  a cloud  received  him  out  of 
their  sight,  as  Moses  here.  And  we  must  with  an 
eye  of  faith  follow  him  likewise  thither,  where  he 
is  appearing  in  the  presence  of  God  for  us;  then 
shill  we  have  the  benefit  of  his  mediation.  (2.) 
When  they  saw  the  cloudy  pillar,  that  symbol  of 
God’s  presence,  give  Moses  the  meeting,  they  all 
worshipfed,  every  man  at  his  tent-door,  v.  10. 
Thereby  thev  signified,  [1.]  Their  humble  adora- 
tion of  the  Divine  Majesty  which  they  will  ever 
worship,  and  not  gods  of  gold  any  more.  [2.] 
Their  joyful  thankfulness  to  God,  that  he  svas 
pleased  to  show  them  this  token  for  good,  and  give 
them  hopes  of  a reconciliation ; for,  if  he  had  been 
pleased  to  kill  them,  he  would  not  have  showed 
them  such  things  as  these,  would  not  have  raised 
them  up  such  a mediator,  nor  given  him  such  coun- 
tenance. [3.]  Their  hearty  concurrence  with  Mo- 
ses as  their  advocate,  in  every  thing  he  should 
promise  for  them,  and  their  expectation  of  a com- 
Wtable  and  happy  issue  of  this  treaty.  Thus 
must  we  worship  God,  in  our  tents,  with  an  eye  to 
Christ,  as  the  Mediator.  Their  worshipjiing  in 
their  tent-doors,  declared  plainly  that  they  were 
not  ashamed  publicly  to  own  their  respect  to  God 
and  Moses,  as  they  had  publicly  worshipped  the 
calf. 

4.  God  was,  in  Moses,  reconciling  Israel  to  him- 
self, and  manifested  himself  very  willing  to  be  at 
peace.  (1.)  God  met  Moses  at  the  ])lace  of  treaty, 
V.  9.  The  cloudy  pillar  which  had  Avithdrawn  it- 
self from  the  camp  when  it  Avas  polluted  with 


idolatry,  now  returned  to  this  tabernacle  at  some 
distance,  coming  back  gradually.  If  our  hearts  go 
forth  toward  God,  to  meet  him,  he  Avill  gracicusiy 
come  down  to  meet  us.  (2.)  God  talked  with  Mo- 
ses, {y.  9.)  spake  to  him  face  to  face,  as  a man 
speaks  to  his  friend,  (x;.  IJ.)  Avhich  intimates  that 
God  revealed  himself  to  Moses,  not  cnly  Avith 
greater  clearness  and  evidence  of  divine  light,  than 
to  any  other  of  the  prophets,  but  also  with  greater 
expressions  of  pai  ticular  kindness  and  grace.  He 
spake,  not  as  a prince  to  a subject,  but  as  a maji  to 
his  friend,  whom  he  loves,  and  with  whom  he  takes 
sweet  counsel.  This  was  great  encouragement  to 
Israel,  to  see  their  ad.' orate  so  great  a favourite; 
and,  that  they  might  be  encouraged  by  it,  Moses 
turned  again  into  the  camp,  to  tell  the  people  Avhat 
hopes  he  had  of  bringing  this  business  to  a good 
issue,  and  that  they  might  not  despair  it  he  should 
be  long  absent.  But  because  he  intended  speedily 
to  return  to  the  tabernacle  of  the  congregation,  he 
left  Joshua  there,  for  it  Avas  not  fit  thc.t  the  place 
should  be  empty,  so  Ic  ng  as  the  cloud  of  glory  stood 
at  the  door,  {v.  9.)  but  if  God  had  any  thing  to  sav 
out  of  that  cloud  while  Moses  Avas  alrsent,  Joshua 
was  there  ready  to  hear  it. 

12.  And  Moses  said  unto  the  Lord,  See, 
thou  sayest  unto  me,  Bring  up  this  people : 
and  thou  hast  not  let  me  know  whom  thou 
wilt  send  with  me.  Yet  thou  hast  said,  I 
know  thee  by  name,  and  thou  hast  also 
found  grace  in  my  sight.  13.  Now,  there- 
fore, I pray  thee,  if  1 have  found  grace  in 
thy  sight,  show  me  now  thy  way,  that  I may 
know^  thee,  that  I may  find  grace  in  thy 
sight ; and  consider  that  this  nation  is  thy 
people.  14.  And  he  said.  My  presence 
shall  go  7vith  thee,  and  I will  give  thee  rest. 
15.  And  he  said  unto  him.  If  thy  presence 
go  not  ivitJi  7»c,  carry  us  not  up  hence.  16. 
For  \\  herein  shall  it  be  Imow  n here  that  1 
and  thy  pcoi)le  have  found  grace  in  thy 
sight  ? Is  it  not  in  that  thou  goest  with  us  ? 
So  shall  we  be  separated,  I and  thy  peo- 
ple, from  all  the  people  that  are  upon  the 
face  of  the  earth.  17.  And  the  Lord  said 
unto  Moses,  I will  do  this  thing  also  that 
thou  hast  spoken  ; for  thou  hast  found  grace 
in  my  sight,  and  I know  thee  by  name. 
1 8.  And  he  said,  I beseech  thee,  show  me 
thy  glory.  19.  And  he  said,  1 will  make 
all  my  goodness  pass  before  tlu'e,  and  I 
v\ill  proclaim  the  name  of  the  I^ord  be- 
fore thee;  and  will  be  gracious  to  whom  I 
w ill  be  gracious,  and  w ill  show^  mercy  on 
whom  I will  show  mercy.  20.  And  he 
said.  Thou  canst  not  see  my  face:  for  there 
sliall  no  man  see  mo  and  live.  21.  And 
the  Loi'.d  said.  Behold,  there  is  a place  by 
me,  and  thou  shall  stand  upon  a rock : 22. 

And  it  shall  come  to  pass,  while  my  glory 
passeth  by,  that  1 will  put  thee  in  a cleft 
of  the  rock,  and  w'ill  cover  thee  with  my 
hand  while  I pass  by : 23.  And  I will  take 

aw'ay  mine  hand,  and  thou  shalt  see  my 
back  parts ; but  my  face  shall  not  be  seen. 


EXODUS,  XXXTIl.  ' Sl.l 


Moses  is  now  returned  to  the  door  of  the  taber- 
nacle, an  hr.mble  and  importunate  supplicant  there 
for  two  very  great  fa\  ours;  and,  as  a prince,  he  has 
power  with  God,  and  prevails  for  both:  herein  he 
was  a type  of  Christ,  the  great  Intercessor,  whom 
the  Father  heareth  always. 

I.  He  is  here  very  earnest  with  God  for  a grant 
of  his  presence  with  Israel  in  the  rest  of  their  march 
to  Canaan,  notwithstanding  their  provocations. 
The  people  had  by  their  sin  deserved  the  wrath  of 
God,  and,  for  the  turning  away  of  that,  Moses  had 
already  prevailed,  ch.  32.  14.  But  they  had  like- 
wise forfeited  God's  favourable  presence,  and  all 
the  benefit  and  comfort  of  that,  and  this,  Moses  is 
here  begging  for  the  return  of.  Thus,  by  the  inter- 
cession of  Christ,  we  obtain  not  only  the  removal 
of  the  curse,  but  an  assurance  of  the  blessing;  we 
are  not  only  saved  from  ruin,  but  become  entitled 
to  everlasting  happiness. 

Observe  how  admirably  Moses  orders  this  cause 
before  God,  and  Jills  his  mouth  with  arguments. 
What  a value  he  expresses  for  God’s  favour,  what 
a concern  for  God’s  glory,  and  the  welfare  of  Isr  lel. 
How  he  pleads,  and  how  he  speeds. 

1.  How  he  pleads. 

(1.)  He  insists  upon  the  commission  God  had 
gi\  en  him  to  bring  up  his  people,  v.  12.  This  he 
begins  with;  “Lord,  is  it  thou  thyself  that  empluy- 
est  me;  and  wilt  thou  not  own  me?  I am  in  the 
way  of  my  duty;  and  shall  I not  have  thy  presence 
with  me  in  that  way?”  Whom  God  calls  out  to 
any  ser\  ice  he  will  be  sure  to  furnish  with  necessai  y 
assistances.  “Now,  Lord,  thou  hast  ordered  me  a 
great  work,  and  yet  left  me  at  a loss  how  to  go 
about  it,  aod  go  through  with  it.”  Note,  Those 
that  sincerely  design  and  endeavour  to  do  their 
duty,  may  in  faith  beg  of  God  direction  and  strength 
for  the  doing  of  it. 

(2.)  He  improves  the  interest  he  himself  had 
with  God,  and  God’s  gracious  expressions  rf  kind- 
ness to  him:  Thou  hast  said,  I know  thee  by  name, 
as  a particular  friend  and  confidant,  and  thou  hast 
also  found  grace  in  my  sight,  above  any  other. 
JVbw  therefore,  says  Moses,  if  it  be  indeed  so,  that 
Jhave  found  grace  in  thy  sight,  show  me  thy  way, 
V.  13.  What  favour  God  had  expressed  to  the 
people,  they  had  forfeited  the  benefit  of,  there  was 
no  insisting  upon  that;  and  therefore  Moses  lays  the 
stress  of  his  plea  upon  what  God  had  said  to  him, 
which  though  he  owns  himself  unworthy  of,  yet  he 
hopes  he  has  not  thrown  himself  out  of  the  benefit 
of.  By  this  therefore  he  takes  hold  on  God, 
“ Lord,  if  ever  thou  wilt  do  any  thing  for  me,  do 
this  for  the  people.  Thus  our  Lord  Jesus,  in  his 
intercession,  presents  himself  to  the  Father,  as  one 
in  whom  he  is  always  well-pleased,  and  so  obtains 
mercy  for  us  with  whom  he  is  justly  displeased;  and 
we  are  accepted  in  the  Beloved.  Thus  also  men 
of  public  spirit  love  to  improve  their  interest  both 
with  God  and  man  for  the  public  good.  Observe 
what  it  is  he  is  thus  eamest  for;  lihow  me  thy  way, 
that  I may  know  that  I find  grace  in  thy  sight. 
Note,  Di  ine  direction  is  one  of  the  best  evidences 
of  divine  favour.  By  this  we  may  know  that  we 
find  grace  in  God’s  sight,  if  we  find  grace  in  our 
hearts  to  guide  and  quicken  us  in  the  way  of  oun 
duty.  God’s  good  work  in  us  is  the  surest  discove- 
ry of  his  good-will  towards  us. 

(3.)  He  intimates  that- the  people  also,  though 
most  unworthy,  yet  were  in  some  relation  to  God; 
“ Consider  that  this  nation  is  thy  people,  a people 
that  thou  hast  done  great  things  for,  redeemed  to 
thyself,  and  taken  into  covenant  with  thyself; 
Lord,  they  are  thy  own,  do  not  leave  them.”  The 
offended  father  considers  this;  “My  child  is  foolish 
and  froward,  but  he  is  my  child,  and  I cannot  aban- 
don him.” 


(4. ) He  expresses  the  great  value  he  had  for  the 
presence  of  God.  When  God  said.  My  presence 
shall  go  with  thee,  he  catched  at  th..t  word,  as  that 
which  he  could  not  live  and  move  without;  (t>.  15.) 
If  thy  presence  go  not  with  me,  carry  us  not  up 
hence.  He  speaks  as  one  that  dreaded  the  thought 
of  going  forward  without  God’s  presence,  knowing 
that  their  marches  could  not  be  safe,  nor  their  en- 
campments easy,  if  they  had  not  God  with  them. 
Better  lie  down  and  die  here  in  the  wildeniess,  than 
go  forward  to  Canaan,  without  God’s  presence. 
Note,  Those  who  know  howto  value  God’s  favours 
are  best  prepared  to  receive  them.  Observe  how 
earnest  Moses  is  in  this  matter;  he  begs  as  one  that 
would  take  no  denial.  “Here  we  will  stay,  till  we 
obtain  thy  favour;  like  Jacob,  I will  not  let  thee  go, 
except  thou  bless  me.”  And  observe  how  he  grows 
upon  God’s  concessions;  kind  intimations  given  him, 
make  him  yet  more  importunate.  Thus  God’s 
gracious  promises,  and  the  advances  of  mercy  to- 
wards us,  should  not  only  encourage  our  faith,  but 
excite  our  fervency  in  prayer. 

(5. ) He  concludes  with  an  argument  taken  from 
God’s  glory;  (v.  16.)  “ Wherein  shall  it  be  known 
to  the  nations  that  have  their  eyes  upon  us,  that  I 
and  thy  people  (with  whom  my  interests  are  all 
blended)  have  found  grace  in  thy  sight,  distinguish- 
ing favour,  so  as  to  be  separated  from  all  people 
upon  earth?  How  will  it  appear  that  we  are  in- 
deed thus  honrured.  Is  it  not  in  that  thou  goest 
with  us?  Nothing  short  of  that  can  answer  these 
characters:  let  it  never  be  said  that  we.  are  a pecu- 
liar per  pie,  and  highly  favoured,  for  we  stand  but 
upon  a lev  el  with  the  rest  of  oui-  neighbours,  unless 
thou  go  with  us;  sending  an  angel  w'th  us  will  not 
serve.  ” Doubtless,  the  mind  of  Moses  adverted  to 
the  place,  that  wilderness,  whither  God  had  led 
them,  and  where  they  would  certainly  be  lost,  if 
God  left  them.  Note,  God’s  special  presence  with 
us  here  in  this  wildemess,  by  his  Spirit  and  grace, 
to  direct,  defend,  and  comfort  us,  is  the  surest 
pledge  of  his  special  love  to  us,  and  will  redound 
to  his  glory  as  well  as  our  benefit. 

2.  Observe  \\Ci\s  \\e.  speeds.  He  < Ijtained  an  as- 
surance (f  God’s  favour  (1.)  To  himself;  (r.  14.) 
“/  will  give  thee  rest,  I will  take  care  to  make 
thee  easy  in  this  matter;  however  it  be,  thou  shalt 
have  satisfaction.”  Moses  never  entered  Canaan, 
and  yet  God  did  for  him  according  to  the  promise 
which,  long  afterward,  he  gave  Daniel;  Go  thou  thy 
way  till  the  end  be,  for  thou  shalt  rest,  Dan,  12. 
13.  (2.)  To  the  people,  for  his  sake.  Moses  was 

not  content  with  that  answer  which  besp(  ke  favour 
to  himself  only,  he  must  gain  a promise,  an  express 
promise,  for  the  people  too,  or  he  is  net  at  rest; 
gracious  generous  souls  think  it  not  enough  to  get 
to  heaven  themselves,  but  would  have  all  their 
friends  go  thither  too.  And  in  this  also  Moses  pre- 
vailed; (v.  17. ) I will  do  this  thing  also  that  thou 
hast  spoken.  Moses  is  not  checked  as  ;.n  unrea- 
sonable beggar,  whom  no  saying  would  serve,  but 
he  is  encouraged:  God  grants  as  long  as  he  asks; 
gives  liberally,  and  does  not  upbraid  him.  See  the 
power  of  prayer,  and  be  quickened  hereby  to  ask, 
and  seek,  and  knock,  and  to  continue  instant  in 
prayer;  to  pray  always,  and  not  to  faint.  See 
the  riches  of  God’s  goodness:  when  he  has  done 
much,  yet  he  is  willing  to  do  mere;  / will  do  this 
also — above  what  we  are  able  to  ask  or  think.  See, 
in  type,  the  prevalency  of  Christ’s  intercession, 
which  he  ever  lives  to  make  for  all  those  that  come 
to  God  by  him,  and  the  ground  of  that  prevalency; 
it  is  purely  his  own  merit,  not  any  thing  in  those  for 
whom  he  intercedes;  it  is  because  thou  hast  found 
grace  in  my  sight.  And  now  the  matter  is  settled, 
God  is  perfectly  reconciled  to  them,  his  presence 
in  the  pillar  of  cloud  returns  to  them,  and  shall 


352 


EXODUS, 

continue  w’th  them;  all  is  well  again,  and  hence- 
forth we  hear  no  more  of  the  golden  calf.  Lord, 
•who  is  a God  like  unto  thee,  fiardoning  iniquity? 

II.  Hav.ng  gained  this  point,  he  next  begs  a sight  \ 
of  God's  glory,  and  is  heard  in  th.  t matter  also,  i 

Observe, 

1.  The  humble  request  Moses  makes;  (v.  18.)  I 
beseech  thre,  shonv  me  thy  glory.  Moses  had  lately 
been  in  the  mount  with  God,  had  continued  there  a 
great  while,  and  had  enjoyed  as  intimate  commun- 
ion with  God  as  ever  any  man  had  on  this  side  hea- 
ven; and  yet  he  is  still  desiring  a further  acquaint- 
ance. All  that  are  effectually  called  to  the  know- 
ledge of  God  and  fellowship  with  him,  though  they 
desire  nothing  more  than  God,  yet  they  are  stiil 
coveting  more  and  more  o/him,  till  they  come  to 
see  as  they  are  seen.  Moses  had  wonderfully  pre- 
vailed with  God  for  one  favour  after  another,  and 
the  success  of  his  prayers  imboldened  him  to  go  on 
still  to  seek  God;  the  more  he  had,  the  more  he 
asked;  when  we  ai’e  in  a good  frame  at  the  throne 
of  grace,  we  should  endeavour  to  preserve  and  im- 
prove it,  and  strike  while  the  iron  is  hot.  Show  me 
thy  glory.  Make  me  to  see  it;  so  the  word  is:  “Make 
it  some  way  or  other  visible,  and  enable  me  to  bear 
the  sight  of  it.  ” Not  that  he  was  so  ignorant  as  to 
think  God’s  essence  could  be  seen  with  bodily  eyes; 
but,  having  hitherto  only  heard  a voice  out  of  a pil- 
lar or  cloud  of  fire,  he  desired  to  see  some  represen- 
tation of  the  divine  glory,  such  as  God  saw  fit  to 
gratify  him  with.  It  was  not  fit  that  the  people 
should  see  any  similitude  when  the  Lord  spake  un- 
to them,  lest  they  should  corrupt  themselves;  but  he 
hoped  that  there  was  not  that  danger  in  his  seeing 
some  similitude.  Something  it  was  more  than  he 
had  yet  seen,  that  Moses  desired:  if  it  was  purely 
for  the  assisting  of  his  faith  and  devotion,  the 
desire  was  commendable ; but  perhaps  there 
was  in  it  a mixture  of  human  infirmity.  God 
will  have  us  walk  by  faith,  not  by  sight,  in  this 
world:  and  faith  comes  by  hearing.  Some  think 
that  Moses  desired  a sight  of  God’s  gloiy  as  a token 
of  his  reconciliation,  and  an  earnest  of  that  pre- 
sence he  had  promised  them;  but  he  knew  not  what 
he  asked. 

2.  The  gracious  repiy  God  made  to  this  request. 

(1. ) He  denied  that  which  was  not  fit  to  be  grant- 
ed, and  which  Moses  could  not  bear;  {y.  20.)  Thou 
canst  not  see  my  face.  A full  discovery  of  the  glo- 
ry of  God  would  quite  overpower  the  faculties  of 
any  mortal  miui  in  this  present  state,  and  overwhelm 
him,  even  Moses  himself.  Man  is  mean  and  un- 
worthy of  it,  weak  and  could  not  bear  it,  guilty  and 
could  not  but  dread  it.  It  is  in  compassion  to  our 
infirmity,  that  God  holdeth  back  the  face  of  his 
throne,  and  spreadeth  a cloud  upon  it.  Job  26.  9. 
God  has  said,  here,  that  is,  in  this  world,  his  face 
shall  not  be  seen;  {y.  23.)  that  is  an  honour  reserved 
for  the  future  state,  to  be  the  eternal  bliss  of  holy 
souls:  should  men  in  this  state  know  what  it  is,  they 
would  not  be  content  to  live  short  of  it.  There  is 
a knowledge  and  enjoyment  of  God,  which  must 
be  waited  for  in  another  world,  when  we  shall  see 
him  as  he  is,  1 John  3.  2.  In  the  meantime,  let  us 
adore  the  height  of  what  we  do  know  of  God,  and 
the  depth  of  what  we  do  not.  Long  before  this,  Ja- 
cob had  spoken  of  it  with  wonder,  that  he  had  seen 
God  face  to  face,  and  yet  his  life  was  preserved, 
Gen. '32.  30.  Sinful  man  dreads  the  sight  of  God 
his  judge;  b\it  holy  souls,  being the  Spirit  of  the 
Lord  changed  into  the  same  image,  hehold  with  open 
face  the  glory  o f the  Lord,  2.  Cor.  3.  18. 

(2.)  He  granteth  that  which  would  be  abundantly 
satisfying. 

[l.i  He  should  hear  what  would  please  him;  (r. 
10.)  twill  make  all  my  goodness  pass  before  thee; 
he  nad  given  him  wonderful  instances  of  his  good- 


XXXIV. 

ness  in  being  reconciled  to  Israel;  but  that  was  only 
goodness  in  the  stream,  he  would  show  liiin  good 
ness  in  the  spring;  all  his  goodness.  This  was  a 
sufficient  answer  to  his  request;  “ Show  me  thy  glo- 
ry," says  Moses;  “ I will  show  thee  my  goodness," 
says  God.  Note,  God’s  goodness  is  his  g-lory:  and 
he  will  have  us  to  know  him  by  the  glory  of  his 
mercy,  more  than  by  the  glory  of  his  majesty;  for 
we  must  fear  even  the  Lord  and  his  goodness,  Hos. 

3.  5.  That  especially  which  is  the  gloiy  of  God’s 
goodness,  is,  the  sovereignty  of  it,  that  ne  will  be 
gracious  to  whom  he  will  he  gracious;  that,  as  an  ab- 
solute Proprietor,  he  makes  what  difference  he 
pleases,  in  bestowing  his  gifts,  and  is  not  Debtor 
to  any,  nor  accountable  to  any;  ( May  he  not  do 
what  he  will  with  his  own?  J also,  that  all  his  reasons 
of  mercy  are  fetched  from  within  himself,  not  from 
any  merit  in  his  creatures:  as  he  has  mercy  on  whom 
he  will,  so  because  he  will.  Lven  so.  Father,  be- 
cause it  seemed  good  in  thy  sight.  It  is  never  said, 
1 will  be  angry  at  whom  J nvill  be  angry,  for  his 
wrath  is  always  just  and  holy;  but  I will  show  mer- 
cy on  whom  I will  show  mercy,  for  his  grace  is  al- 
ways free.  He  never  damns  by  prerogative,  but  by 
prerogative  he  saves.  The  apostle  quotes  this, 
(Rom.  9.  15.)  in  answer  to  those  who  charged  God 
with  unrighteousness  in  giving  that  grace  freely  to 
some,  which  he  withholds  justly  fi  om  others. 

[2.  ] He  should  see  what  he  could  bear,  and  what 
would  suffice  him.  The  matter  is  concerted  so  as 
that  Moses  might  be  safe,  and  yet  satisfied.  First, 
Safe  in  a clift  of  the  rock;  {v.  21,  22.)  in  that  he 
was  to  be  sheltered  from  the  dazzling  light  and  de- 
vouring fire  of  God’s  glory.  This  was  the  rock  in 
Horeb,  out  of  which  water  was  brought,  of  which 
it  is  said.  That  rock  was  Christ,  1 Cor.  10.  4.  It  is 
in  the  clifts  of  this  rock  that  we  are  secured  from 
the  wrath  of  God,  which  otherwise  would  consume 
us;  God  himself  will  protect  those  that  are  thus  hid. 
And  it  is  only  through  Christ  that  we  have  the 
knowledge  of  the  glory  of  God.  None  can  see 
that  to  their  comfort,  but  tliose  \\\\osta7id  upon  this 
rock,  and  take  shelter  in  it.  ilecondly.  He  was  sa- 
tisfied with  a sight  of  his  back-parts,  z>.  23.  He 
should  see  more  of  God  than  any  ever  saw  on  earth, 
but  not  so  much  as  they  see  who  are  in  heaven. 
The  face,  in  man,  is  the  seat  of  majesty,  and  men 
are  known  by  their  faces,  in  them  we  take  a full 
view  of  men;  that  sight  of  God  Moses  might  not 
have,  but  such  a sight  as  we  have  of  a man  who  is 
gone  past  us,  so  that  we  only  see  his  back,  and  have 
(as  we  say)  a blush  of  him.  We  cannot  be  said  to 
look  at  God,  but  rather  to  look  after  him.  Gen. 
16.  13.)  for  we  see  through  a glass  darkly;  when 
we  see  what  God  hasdene  in  his  works,  observe  the 
goings  of  our  God,  our  King,  we  see  (as  it  were) 
his  back-parts.  The  best  thus  know  but  in  part, 
and  we  cannot  order  our  speech  concerning  God,  by 
reason  of  darkness,  any  more  than  we  can  describi 
a man  whose  face  we  never  saw.  Now  Moses  was 
allowed  to  see  only  the  back-parts;  but,  long  after- 
ward, when  he  was  a witness  to  Christ’s  transfigu- 
ration, he  saw  his  face  shine  as  the  sun.  If  we 
faithfully  improve  the  discoveries  God  gives  us  of 
himself  while  we  are  here,  a brighter  and  more 
glorious  scene  will  shortly  be  opened  to  us;  for  to 
him  that  hath  shall  be  given. 

CHAP.  XXXIV. 

God,  having,  in  the  foregoing  chapter,  intimated  to  Mores 
his  reconciliation  to  Israel,  here  gives  proof  of  it,  pro- 
ceeding to  settle  his  covenant  and  communion  with  them. 
Four  instances  of  the  return  of  liis  favour  we  have  in 
this  chapter.  I.  The  orders  he  gires  to  Moses  to  come 
up  to  the  mount,  the  next  mornimj,  and  bring  two  tables 
of  stone  with  him,  v.  1 . . 4.  II.  His  meeting  him  there, 
and  the  proclamation  of  his  name,  v.  5. . 9.  III.  The  in- 
structions he  gave  him  there,  and  his  converse  with  him 


EXODUS,  XXXIV.  35  J 


for  forty  days  together,  without  intermission,  v.  10.  .28. 
IV.  The  honour  he  put  upon  him  when  he  sent  him  down 
with  his  face  shining,  v.  29 . . 35.  In  all  which,  God  dealt 
with  Moses  as  a public  person,  and  mediator  between 
him  and  Israel,  and  a type  of  the  great  Mediator. 

I.  A IN D the  Lord  said  unto  Moses, 
J\.  Hew  thee  two  tables  of  stone  like 
imto  the  first ; and  I will  write  upon  these 
tables  the  words  that  were  in  the  first  ta- 
bles, which  thou  brakest.  2.  And  be  ready 
in  the  morning,  and  come  up  in  the  mor- 
ning unto  mount  Sinai,  and  present  thyself 
there  to  me  in  the  top  of  the  mount.  3. 
And  no  man  shall  come  up  with  thee,  nei- 
ther let  any  man  be  seen  throughout  all  the 
mount ; neitlier  let  the  flocks  nor  herds  feed 
before  that  mount.  4.  And  he  hewed  two 
tables  of  stone,  like  unto  the  first : and  Mo 
ses  rose  up  early  in  the  morning,  and  went 
up  unto  mount  Sinai,  as  the  Lord  had  com- 
manded him,  and  took  in  his  hand  the  two 
tables  of  stone. 

The  treaty  that  was  on  foot  between  God  and  Is- 
rael, being  broken  off  abruptly  by  their  worshipping 
the  golden  calf,  when  peace  was  made,  all  must  be 
begun  anew,  not  where  they  left  off,  but  from  the 
beginning.  Thus  backsliders  must  repent,  and  do 
their  Jirst  works,  Rev.  2.  5. 

1.  Moses  must  prepare  for  the  renewing  of  the 
tables,  V.  1.  Before,  God  himself  provided  the  ta- 
bles, and  wrote  on  them;  now,  Moses  must  hew  him 
out  the  tables,  and  God  would  only  write  upon 
them.  Thus,  in  the  first  writing  of  the  law  upon 
the  heart  of  man  in  innocency,  both  the  tables  and 
the  writing  were  the  work  of  God ; but  when  those 
were  broken  and  defaced  by  sin,  and  the  divine  law 
was  to  be  preserved  in  the  scriptures,  God  therein 
made  use  of  the  ministr}"  of  man,  and  Moses  first. 
But  the  prophets  and  apostles  did  only  hew  the 
tables,  as  it  were;  the  writing  was  God’s  still;  fora// 
scripture  is  given  by  inspiration  of  God.  Observe, 
When  God  was  reconciled  to  them,  he  ordered  the 
tables  to  be  renewed,  and  wrote  his  law  in  them; 
which  plainly  intimates  to  us,  (1.)  That  even  un- 
der the  gospel  of  peace  and  reconciliation  by  Christ, 
(of  which  the  intercession  of  Moses  was  typical,) 
the  moral  law  should  continue  to  bind  believers. 
Though  Christ  has  redeemed  us  from  the  curse  of 
the  law,  yet  not  from  the  command  of  it,  but  still 
we  are  under  the  law  to  Christ;  when  our  Saviour, 
in  his  sermon  on  the  mount,  expounded  the  moral  ' 
law,  and  vindicated  it  from  the  corrupt  glosses  with  ■ 
which  the  Scribes  and  Pharisees  had  broken  it, 
(Matth.  5.  19. ) he  did,  in  effect,  renew  the  tables, 
and  make  them  like  the  first,  that  is,  reduce  the 
law  to  its  primitive  sense  and  intention.  (2.)  That 
the  best  evidence  of  the  pardon  of  sin  and  peace 
with  God,  is,  the  writing  of  the  law  in  the  heart.  The 
first  token  God  gave  of  his  reconciliation  to  Israel, 
was,  the  renewing  of  the  tables  of  the  law;  thus  the 
first  article  of  the  new  covenant  is,  / will  write  my 
law  in  their  heart;  (Heb.  8.  10. ) and  it  follows,  (t;. 
12.)^r  1 will  be  merciful  to  their  unrighteousness. 
3. ) That  if  we  would  have  God  to  write  the  law  in 
our  hearts,  we  must  prepare  our  hearts  for  the  re- 
ception of  it.  The  heart  of  stone  must  be  he^vn 
by  conviction  and  humiliation  for  sin,  (Hos.  6.  5.) 
the  superfluity  of  naughtiness  must  be  taken  off, 
(James,  1.  21.)  the  heart  made  smooth,  and  labour- 
ed with,  that  the  word  may  have  a place  in  it. 
Moses  did,  accordingly,  hew  out  the  tables  of  stone, 
VoL.  I. — 2 Y. 


or  slate,  for  they  were  so  slight  and  thin,  that  Mo- 
ses carried  them  both  in  his  hand;  and,  for  their  di- 
mensions, they  must  Imve  been  somewhat  less,  and 
perhaps  not  much,  than  the  ark  in  which  they 
were  deposited,  which  was  a yard  and  a quarter 
long,  and  three  quarters  broad.  It  should  seem 
there  was  nothing  particularly  curious  in  the  fram- 
ing of  them,  for  there  was  no  great  time  taken, 
Moses  had  them  readv  presently,  to  take  up  with 
him,  next  morning.  They  were  to  receive  their 
beauty,  not  from  the  art  of  man,  but  from  the  fin- 
ger of  God. 

2.  Moses  must  attend  again  on  the  top  of  mount 
Sinai,  and  present  himself  to  God  there,  v.  2. 
Though  the  absence  of  Mcses,  and  his  continuing 
so  long  on  the  mount,  had  lately  occasioned  their 
making  the  golden  calf;  yet  God  did  not  there- 
fore alter  his  measures,  but  he  shall  come  up  and 
tarry  as  long  as  he  had  done,  to  try  whether 
they  had  learned  to  wait.  To  strike  an  awe  upon 
the  people,  they  are  bid  to  keep  their  distance, 
none  must  come  up  with  him,  v.  3.  They  had  said, 
{ch.  32.  1.)  We  know  not  what  is  become  of  him, 
and  God  did  not  let  them  know.  Moses,  accor- 
dingly, rose  up  early,  (v.  4. ) to  go  to  the  place  ap- 
pointed; to  show  how  forward  he  was  to  present 
himself  before  God,  and  loth  to  lose  time.  It  is 
good  to  be  early  at  our  devotions.  The  morning  is, 
perhaps,  as  good  a friend  to  the  Graces  as  it  is  to 
the  Muses. 

5.  And  the  Lord  descended  in  the  cloud, 
and  stood  with  him  there,  and  proclaimed 
the  name  of  the  Lord.  6.  And  the  Lord 
passed  by  before  him,  and  proclaimed.  The 
Lord,  the  Lord  God,  merciful  and  gra- 
cious, long-suffering,  and  abundant  in  good- 
ness and  truth,  7.  Keeping  mercy  for  thou- 
sands, forgiving  iniquity  and  transgression 
and  sin,  and  that  will  by  no  means  clear  Me 
guilty',  visiting  the  iniquity  of  the  fathers 
upon  the  children,  and  upon  the  children’s 
children, unto  the  third, andto  the  fourth  gene- 
ration. 8.  And  Moses  made  haste,  and  bow- 
ed liis  head  toward  the  earth,  and  worship- 
ped. 9.  And  he  said,  If  now  I have  found 
grace  in  thy  sight,  O Lord,  let  my  Lord,  I 
pray  thee,  go  among  us ; for  it  is  a stiff-neck- 
ed people;  and  pardon  our  iniquity  and  our 
sin,  and  take  us  for  thine  inheritance. 

No  sooner  was  Moses  got  to  the  top  of  the  mount, 
than  God  gave  him  the  meeting;  {v.  5.)  The  Lord 
descended,  by  some  sensible  token  of  his  presence, 
and  manifestation  of  his  glory.  His  descending  be- 
speaks his  condescension,  he  humbles  himself  to 
take  cognizance  of  those  that  humble  themselves  to 
walk  with  him,  Ps.  113.  6.  Lord,  what  is  man,  that 
he  should  be  thus  visited  ? He  descended  in  the 
cloud,  probably,  that  pillar  of  cloud  which  had 
hitherto  gone  before  Israel,  and  had,  the  day  be- 
fore, met  Moses  at  the  door  of  the  tabernacle. 
This  cloud  was  to  strike  an  awe  upon  Moses,  that 
the  familiarity  he  was  admitted  to  might  not  breed 
contempt.  The  disciples  feared,  when  they  entered 
into  the  cloud.  His  making  a cloud  his  pavilion,  in- 
timated, that  though  he  made  known  much  of  him- 
self, yet  there  was  much  more  concealed. 

Now  obser\  e, 

I.  How  God  proclaimed  his  name;  {v.  6,  7.)  he 
did  it  in  transitu — as  he  passed  by  him.  Fixed 
views  of  God  are  reserved  for  the  future  state;  the 


EXODUS,  XXXIV. 


li?st  we  have  in  this  world  are  transient.  God  now 
was  performing  what  he  had  promised  Moses  the 
day  before,  that  his  glory  should  pass  by,  ch.  33.  22. 
He  firodaimed  the  name  of  the  Lord,  by  which  he 
would  make  himself  known.  He  had  made  him- 
self known  to  Moses  in  the  glory  of  his  self-exist- 
ence and  self-sufficiency,  when  he  proclaimed  that 
name,  I am  that  J am;  now  he  makes  himself 
known  in  the  glory  of  his  grace  and  goodness  and 
all-sufficiency.  Now  that  God  is  about  to  publish 
a second  edition  of  the  law,  he  prefaces  it  with  this 
proclamation;  for  it  is  God’s  grace  and  goodness 
that  gives  the  law,  especially  the  remedial  law. 
The  pardon  of  Israel’s  sin,  in  worshipping  the  calf, 
was  now  to  pass  the  seals;  and  God,  by  his  declara- 
tion, would  let  them  know  that  he  pardoned,  ex 
mero  motu — merely  out  of  his  own  good  fileasure, 
not  for  their  merit’s  sake,  but  from  his  own  inclina- 
tion to  forgive.  The  proclaiming  of  it  denotes  the 
universal  extent  of  God’s  mercy;  he  is  not  only 
good  to  Israel,  but  good  to  all;  let  all  take  notice  of 
it  He  that  hath  an  ear,  let  him  hear,  and  know, 
and  believe. 

1.  That  the  God  with  whom  we  have  to  do  is  a 
great  God.  He  is  Jehovah,  the  I.ord,  who  has  his 
being  of  himself,  and  is  the  Fountain  of  all  being,  j 
Jehovah-el,  the  Lord,  the  strong  God,  a God  of  j 
almighty  power  himself,  and  the  Original  of  all 
power.  This  is  prefixed  before  the  display  of  his 
mercy,  to  teach  us  to  think  and  to  speak,  even  of 
God’s  grace  and  goodness,  with  gre^it  seriousness 
and  a holy  awe,  and  to  encourage  us  to  depend  upon 
these  mercies;  they  are  not  the  mercies  of  a man, 
that  is  frail  and  feeble,  false  and  fickle,  but  the  mer- 
cies of  the  Lord,  the  Lord  God;  therefore  sure 
mercies,  and  sovereign  mercies,  mercies  that  may 
be  trusted,  but  not  tempted. 

2.  That  he  is  a good  God.  His  greatness  and 

goodness  illustrate  and  set  off  each  other.  That  the 
terror  of  his  greatness  may  not  make  us  afraid,  we 
are  told  how  good  he  is;  and  that  we  may  not  pre- 
sume upon  his  goodness,  we  are  told  how  great  he 
is.  Many  words  are  here  heaped  up,  to  acquaint  us 
with,  and  convince  us  of,  God’s  goodness,  and  to 
show  how  much  his  goodness  is  both  his  glory  and 
his  delight,  yet  without  any  tautology.  (1.)  He  is 
merciful.  This  bespeaks  his  pity  and  tender  cona- 
passion,  like  that  of  a father  to  his  children.  This 
is  put  first,  because  it  is  the  first  wheel  in  all  the  in- 
stances of  God’s  good-will  to  fallen  man,  whose 
misery  makes  him  an  object  of  pity,  Judg.  10.  16. 
Isa,  63.  9.  Let  us  not  then  have  either  hard 
thoughts  of  God,  or  hard  hearts  towards  our  breth- 
ren. (2.)  He  is  gracious.  This  bespeaks  both 
freeness  and  kindness;  it  intimates  not  only  that  he 
has  a compassion  to  his  creatures,  but  a complacen- 
cy in  them,  and  in  doing  good  to  them;  and  this,  of 
his  own  good-will,  and  not  for  the  s!ike  of  any  thing 
in  them.  His  mercy  is  grace,  free  grace;  this 
teaches  us  to  be  not  only  pitiful,  but  courteous,  1 Pet. 

3.  8.  (3.)  He  is  long-suffering.  This  is  a branch 

of  God’s  goodness  which  sinners’  badness  gi  ves  oc- 
casion for;  Israel  had  done  so;  they  had  tried  his 
patience,  and  experienced  it.  He  is  long-suffering, 
that  is,  he  is  slow  to  anger,  and  delays  the  execu- 
tion of  his  justice;  he  waits  to  be  gracious,  and 
lengthens  out  the  offers  of  his  mer^.  (4.)  He  is 
abundant  in  goodness  and  truth.  This  bespeaks 
plentiful  goodness;  it  abounds  above  our  deserts, 
above  our  conception  and  expression.  The  springs 
of  mercy  are  always  full,  the  streams  of  mercy  al- 
ways flowing;  there  is  mercy  enough  in  God, 
enough  for  all,  enough  for  each,  enough  for  e\  er. 
It  bespeaks  promised  goodness,  goodness  and  truth 
put  together,  goodness  engaged  by  promise,  and  his 
faithfulness  pawned  for  the  security  of  it.  He  not 
only  does  good,  but  by  his  promise  he  raises  our  ex- 


pectation of  it,  and  even  obliges  himself  to  show 
mercy.  (5.)  He  keepeth  mercy  for  thousands. 
This  denotes,  [1.]  Mercy  extended  to  thousands  cf 
persons;  when  he  gives  to  some,  still  he  keeps  for 
others,  and  is  never  exhausted;  he  has  mercy 
enough  for  all  the  thousands  of  Israel,  when  they 
shall  multiply  as  the  sand.  [2.]  Mercy  entailed 
upon  thousands  of  generations,even  those  upon  whom 
the  ends  of  the  world  are  come;  nay,  the  line  of  it  is 
drawn  parallel  with  that  of  eternity  itself.  (6.)  He 
forgiveth  iniquity,  transgression,  and  sin.  Pardon- 
ing mercy  is  specified,  because,  in  that,  divine 
grace  is  most  magnified,  and  because  that  is  it  which 
opens  the  door  to  all  other  gifts  of  his  divine  grace, 
and  because  of  this  lie  had  lately  given  a very  preg- 
nant proof.  He  forgives  offences  of  all  sorts,  ini- 
quity, transgression  and  sin;  multiplies  his  pardons, 
and  with  him  is  plenteous  redemption. 

3.  That  he  is  a just  and  holy  God.  For,  (1.) 
He  will  by  no  means  clear  the  guilty.  Some  read  it 
so  as  to  express  a mitigation  of  wrath  even  when  he 
does  punish;  When  he  empties,  he  will  not  make 
quite  desolate,  that  is,  “ He  does  not  proceed  to  the 
greatest  extremity,  till  there  be  no  remedy.”  As 
we  read  it,  we  must  expound  it,  that  he  will  by  no 
means  connive  at  the  guilty,  as  if  he  took  no  notice 
of  their  sin.  Or,  he  will  not  clear  the  impenitently 
guilty,  that  go  on  still  in  their  trespasses:  he  will  not 
clear  the  guilty,  without  some  satisfaction  to  his  jus- 
tice, and  necessary  vindications  of  the  honour  of  his 
goveiTiment.  (2.)  He  visiteth  the  iniquity  of  the  fa- 
thers upon  the  children.  He  may  justly  do  it,  for 
all  souls  are  his,  and  there  is  a malignity  in  sin, 
that  taints  the  blood.  He  sometimes  will  do  it,  es- 
pecially for  the  punishment  of  idolaters.  Thus  he 
shows  his  hatred  to  sin,  and  displeasure  against  it;  yet 
he  keepeth  not  his  anger  for  ever,  but  visits  to  the 
third  and  fourth  generation  only,  while  he  keepeth 
mercy  for  thousands.  Well,  this  is  God’s  name  for 
ever,  and  this  is  his  memorial  unto  all  generations. 

II.  How  Moses  received  this  declaration  which 
God  made  of  himself,  and  of  his  grace  and  mercy. 
It  should  seem  as  if  Moses  accepted  this  as  a suffi- 
cient answer  to  his  request,  that  God  would  show 
him  his  glory;  for  we  read  not  that  he  went  into  the 
clift  of  the  rock,  whence  to  gain  a sight  of  God’s 
back-parts;  perhaps  this  satisfied  him,  and  he  desir- 
ed no  more;  as  we  read  not  that  Thomas  did  thrust 
his  hand  into  Christ’s  side,  though  Christ  invited  him 
to  do  it.  God  having  thus  proclaimed  his  name, 
Moses  says,  " It  is  enough,  I expect  no  more  till  I 
come  to  heaven;”  at  least,  he  did  not  think  fit  to  re- 
late what  he  saw.  Now  we  are  here  told, 

1.  What  impression  it  made  upon  him;  iy.  8.) 
Moses  made  haste,  and  bowed  his  head.  Thus  he 
expressed,  (1.)  His  humble  reverence  and  adora- 
tion of  God’s  glory,  giving  him  the  honour  due  to 
that  name  he  had  thus  proclaimed.  Even  the  good- 
ness of  God  must  be  looked  upon  by  us  with  a pr<> 
found  veneration  and  holy  awe.  (2. ) His  joy  in  this 
discovery  which  God  had  made  of  himseif,  and  h s 
thankfulness  for  it.  We  have  reason  gratefully  to 
acknowledge  God’s  goodness  to  us,  not  only  in  the 
real  instances  of  it,  but  in  the  declarations  he  has 
made  of  it  by  his  word;  not  only  that  he  is,  and  will 
be,  gracious  to  us,  but  that  he  is  pleased  to  let  us 
know  it.  (3.)  His  holv  submission  to  the  will  of 
God,  made  known  in  this  declaration,  subscribing 
to  his  justice  as  well  as  his  mercy,  and  putting  him- 
self and  his  people  Israel  under  the  goveniment 
and  conduct  of  such  a God  as  Jehovah  had  now  pro- 
claimed himself  to  be.  Let  this  God  be  our  God 
for  ever  and  ever. 

2.  What  imi)rovement  he  made  of  it.  He  imme- 
diately grounded  a prayer  upon  it;  (r.  9.)  and  a 
most  earnest  affectionate  prayer  it  is,  (1.)  For  the 
presence  of  God  with  his  people  Israel  in  the  wil- 


355 


EXODUS,  XXXIV. 


demess,  “ Ifiray  thee,  go  among  us,  for  thy  pre- 
sence is  all  in  all  to  our  safety  and  success.”  (2.) 
For  pardon  of  sin;  “0 pardon  our  iniquity  and  our 
sin,  else  we  cannot  expect  thee  to  go  among  us.  ” 
And,  (3.)  For  the  privileges  of  a peculiar  people; 
“ Take  us  for  thine  inheritance,  which  thou  wilt 
have  a particular  eye  to,  and  concern  for,  and  de- 
light in.”  These  things  God  had  already  promised, 
and  given  Moses  assurances  of,  and  yet  he  prays  for 
them,  not  as  doubting  the  sincerity  of  God^s  grants, 
but  as  one  solicitous  for  the  ratification  of  them. 
God’s  promises  are  intended,  not  to  supersede,  but  i 
to  direct  and  encourage,  prayer.  Those  who  have 
some  good  hopes,  through  grace,  that  their  sins  are  | 
pardoned,  must  yet  continue  to  pray  for  pardon,  for  , 
the  renewing  of  their  pardon,  and  the  clearing  of  it  i 
more  and  more  to  their  souls.  The  more  we  see  i 
of  God’s  goodness,  the  more  ashamed  we  should  be 
of  our  own  sins,  and  the  more  earnest  for  an  inter-  ! 
est  in  it.  God  had  said,  in  the  close  of  the  procla-  : 
mation,  that  he  would  xmit  the  iniquity  upon  the  \ 
children;  and  Moses  here  deprecates  that;  Lord,  do  | 
not  only  pardon  it  to  them,  but  to  their  children, 
and  let  our  covenant- relation  to  thee  be  entailed 
upon  our  posterity,  as  an  inheritance.  Thus  Mo- 
ses, like  a man  of  a truly  public  spirit,  intercedes 
even  for  the  children  that  should  be  born.  But  it  is 
a strange  plea  he  urges;ybr  it  is  a stiff-necked  peo- 
ple. God  had  given  this  as  a reason  why  he  would 
not  go  along  with  them;  {ch.  33.  3.)  “Yea,”  says 
Moses,  “they  rather  go  along  with  us;  for  the 
worse  they  are,  the  more  need  they  have  of  thy 
presence  and  grace  to  make  them  better.  ” Moses 
sees  them  so  stiff-necked,  that,  for  his  part,  he  has 
neither  mtience  nor  poAver  enough  to  deal  with 
them;  “Therefore,  Lord,  do  thou  go  among  us,  else 
they  will  never  be  kept  in  awe.  Thou  wilt  spare, 
and  bear  with  them,  for  thou  art  God,  and  not 
man.  ”Hos.  11.  9. 

10.  And  He  said,  Behold,  1 make  a cove- 
nant: before  all  thy  people  I will  do  mar- 
vels, such  as  have  not  been  done  in  all  the 
earth,  nor  in  any  nation  : and  all  the  people 
among  which  thou  art  shall  see  the  work  of 
the  Lord  ; for  it  is  a terrible  thing  that  1 
will  do  with  thee.  1 1 . Observe  thou  that 
which  I command  thee  this  day ; Behold,  I 
drive  out  before  thee  the  Amorite,  and  the 
Canaanite,  and  the  Hittite,  and  the  Periz- 
zite,  and  the  Hivite,  and  the  Jebusite.  1 2. 
Take  heed  to  thyself,  lest  thou  make  a cov- 
enant with  the  inhabitants  of  the  land 
whither  thou  goest,  lest  it  be  for  a snare  in 
the  midst  of  thee : 1 3.  But  ye  shall  destroy 
their  altars,  break  their  images,  and  cut 
down  their  groves : 1 4.  For  thou  shalt  wor- 
ship no  other  god : for  the  Lord,  whose  name 
is  Jealous,  is  a jealous  God:  15.  Lest  thou 
make  a covenant  with  the  inhabitants  of  the 
land,  and  they  go  a whoring  after  their  gods, 
and  do  sacrifice  unto  their  gods,  and  one  call 
thee,  and  thou  eat  of  this  sacrifice;  16. 
And  thou  take  of  their  daughters  unto  thy 
sons,  and  their  daughters  go  a whoring 
after  their  gods,  and  make  thy  sons  go  a 
whoring  after  their  gods.  17.  Thou  shalt 
make  thee  no  molten  gods. 

Reconciliation  being  made,  a covenant  of  friend- 


ship is  here  settled  lietween  God  and  Israel.  The 
traitors  are  not  only  p .rdoned,  but  preferred,  and 
made  favourites  again.  Well  may  the  assurances 
of  this  be  ushei-ed  in  with  a Behold,  a word  com- 
manding attention  and  admiration;  Behold,  I make 
a covenant.  When  tlie  covenant  was  broken,  it 
was  Israel  that  br^ke  it;  now  that  it  comes  to  be  re- 
newed, it  is  God  that  makes  it.  If  there  be  quar- 
rels, we  must  bear  all  the  blame;  if  there  be  peace, 
God  must  have  all  the  glory. 

Hei'e  is, 

1.  God’s  part  of  this  covenant,  what  he  would  do 

for  them,  ta  10,  11.  (1.)  In  general,  Before  all 

thy  people,  I svill  do  miracles.  Note,  Co\  enant- 
blessings  are  marvellous  things,  (Ps.  98.  1.)  mar- 
vels in  the  kingdom  of  grace;  these  mentioned  here 
were  mar\  els  m the  kingdom  of  nature,  the  drying 
up  of  Jordan,  the  standing  still  of  the  sun,  &c.  Mar- 
vels indeed,  for  they  were  without  precedent,  such 
as  hax>e  not  been  done  in  all  the  earth;  they  were  the 
joy  of  Israel,  and  the  confirmation  of  their  faith; 
Thy  people  shall  see,  and  own  the  ivork  of  the  Lord: 
and  they  were  the  terror  of  their  enemies;  It  is  a 
terrible  thing  that  Invill  do.  Nay,  even  God’s  own 

I people  should  see  them  with  astonishment.  (2.)  In 
' ])articular,  I drive  out  before  thee  the  Amorite. 
God,  as  king  of  nations,  plucks  up  some,  to  plant 
^ othere,  as  it  pleases  him;  as  King  of  saints,  he  made 
room  for  the  vine  he  brought  out  of  Egypt,  Ps.  80. 
8,  9.  Kingdoms  are  sacrificed  to  Israel’s  interests, 
Isa.  43.  3,  4. 

2.  Their  part  of  the  covenant;  Obserx<e  that  which 
I command  thee:  we  cannot  expect  the  benefit  of 

I the  promises,  unless  we  make  conscience  of  the  pre- 
cepts. The  two  great  precepts  are,  (1.)  Thou  shalt 
worship  no  other  gods,  {y.  14.)  not  give  divine  ho- 
I nour  to  any  creature,  or  any  name  whatsoever,  the 
creature  of  fancy.  A good  reason  is  annexed;  it  is 
at  thy  peril,  if  thou  do;  For  the  Lord  whose  name  is 
Jealous,  is  a jealous  God,  as  tender  in  the  matter* 
of  his  worship,  as  the  husband  is  of  the  honour  of  the 
marriage-bed.  Jealousy  is  called  the  rage  of  a man, 
(Prov.  6.  34.)  but  it  is  God's  holy  and  Just  dis- 
pleasure. Those  cannot  worship  God  aright,  who 
do  not  worship  him  alone.  (2.)  “ Thou  shalt  make 
thee  no  molten  gods;  (y.  17. ) thou  shalt  not  worship 
the  true  God  by  images.  ” This  was  the  sin  they 
had  lately  fallen  into,  which,  therefore,  they  are 
particularly  cautioned  against. 

Fences  are  here  erected  abc  ut  these  two  precepts 
by  two  others;  [1.]  That  they  might  not  lie  tempt- 
ed to  worship  other  gods,  they  must  net  join  in  affi- 
nity or  friendship  with  those  that  did;  (y.  12.) 
“ Take  heed  to  thyself,  for  thou  art  upon  thy  good 
behaviour;  it  is  a sin  that  thou  art  prone  to,  aiid  that 
will  easily  beset  thee;  and  therefore  be  very  cau- 
tious, and  carefully  abstain  from  all  appearances  of 
it,  and  advances  towards  it;  make  no  covenant  with 
the  inhabitants  of  the  land.  ” If  God,  in  kindness  to 
them,  drove  out  the  Canaanites,  they  ought,  in  duty 
to  God,  not  to  harbour  them.  What  could  be  in- 
sisted on  more  reasonable  than  this.^  If  God  make 
war  with  the  Canaanites,  let  not  Israel  make  peace 
with  them.  If  God  take  care  that  the  Canaanites 
be  not  their  lords,  let  them  take  care  that  they  be 
not  their  snares.  It  was  for  their  civil  interest  to 
complete  the  conquest  of  the  land;  so  much  does 
God  consult  our  benefit  in  the  laws  he  gives  us. 
They  must  particularly  take  heed  of  intermarrying 
with  them,  v.  15,  16.  If  they  espoused  their  chil- 
dren, they  would  be  in  danger  of  espousing  their 
gods;  such  is  the  coiTuption  of  nature,  that  the  bad 
are  much  more  likely  to  debauch  the  good,  than  the 
good  to  reform  the  Ijad.  The  way  of  sin  is  down 
hill:  those  that  are  in  league  with  idolaters  will  come 
by  degrees  to  be  in  love  w'ith  idolatiy ; and  these  that 
are  prevailed  with  to  eat  of  the  idolatrous  sacrifice 


3.5G  HjAULUJ 

will  come  at  length  to  offer  it  Obsta  firindfim — 

the  mischief  in  the  bud.  [2.]  That  they  might 
not  be  tempted  to  make  molten  gods,  they  must  ut- 
terly desti’O}'  those  they  found,  and  all  that  belonged 
to  them,  the  altars  and  groves,  {v.  13.)  lest,  if  they 
were  left  standing,  they  should  be  brought,  in  pro- 
cess of  time,  either  to  use  them,  or  to  take  pattern 
by  them,  oi-  to  abate  in  their  detestation  jmd  dread 
of  idolatry.  The  relics  of  idolatry  ought  to  be 
abolished,  as  affronts  to  the  holy  God,  and  a great 
reproach  to  the  human  nature.  Let  it  never  be 
said,  that  men,  who  pretend  to  reason,  were  ever 
guilty  of  such  absurdities,  as  to  make  gods  of  their 
own,  and  woi’ship  them. 

1 8.  The  feast  of  unleavened  bread  shall 
thou  keep.  Seven  days  thou  shall  eat  un- 
leavened bread,  as  I commanuled  thee,  in 
the  time  of  the  month  Abib:  for  in  the 
month  Abib  thou  earnest  out  from  Egypt. 
19.  All  that  openeth  the  matrix  is  mine; 
and  every  firstling  among  thy  cattle,  ivhether 
ox  or  sheep,  that  is  male.  20.  But  the  first- 
ling of  an  ass  thou  shall  redeem  with  a 
lamb:  and  if  thou  redeem  him  not,  then 
shall  thou  break  his  neck.  All  the  first- 
born of  thy  sons  thou  shall  redeem:  and 
none  shall  appear  before  me  empty.  21. 
Six  days  thou  shall  work;  but  on  the  se- 
venth day  thou  shall  rest:  in  earing-time 
and  in  harvest  thou  shall  rest.  22.  And 
thou  shall  observe  the  feast  of  weeks,  of  the 
ftrst-fruits  of  wheat-harvest,  and  the  feast 
of  in-gathering  at  the  year’s  end.  23. 
Thrice  in  the  year  shall  all  your  men-chil- 
dren appear  before  the  Lord  God,  the  God 
of  Israel.  24.  For  I will  cast  out  the  na- 
tions before  thee,  and  enlarge  thy  borders : 
neither  shall  any  man  desire  thy  land,  when 
thou  shall  go  up  to  appear  before  the  Lord 
thy  God  thrice  in  the  year.  25.  Thou 
shall  not  offer  the  blood  of  my  sacrifice 
with  leaven ; neither  shall  the  sacrifice  of 
the  feast  of  the  passover  be  left  unto  the 
morning.  26.  The  first  of  the  first-fruits  of 
thy  land  thou  shall  bring  unto  the  house  of 
the  Lord  thy  God.  Thou  shall  not  seethe  a 
kid  in  his  mother’s  milk.  27.  And  the  Lord 
said  unto  Moses,  Write  thou  these  words: 
for  after  the  tenor  of  these  words  1 have 
made  a covenant  with  thee  and  with  Israel. 

Here  is  a repetition  of  several  appointments  made 
before,  especially  relating  to  their  solemn  feasts : 
when  they  bad  made  the  calf,  they  proclaimed  a 
feast  in  honour  of  it;  now,  that  they  might  never 
do  so  again,  they  are  here  charged  with  the  ob- 
servance of  the  feasts  which  God  had  instituted. 
Note,  Men  need  not  be  drawn  from  their  religion 
by  the  tempt  ition  of  mirth,  for  we  serve  a Master 
that  has  abundantly  provided  for  the  joy  of  his  ser- 
vants: serious  godliness  is  a continual  feast,  and  joy 
in  God  always. 

1.  Once  a week  they  must  rest,  (v.  21.)  even  in 
earing  time  and  in  harvest,  the  most  busy  times  of 
the  year.  All  worldly  business  must  give  way  to 
that  holy  rest;  harvest-work  will  prosper  the  bet- 
ter for  the  religious  observation  of  the  sabbath-day 


5,  XXXIV. 

in  har\’est-time.  Hereby  we  must  show  that  we 
prefer  our  communion  with  God,  and  our  duty  to 
him,  before  either  the  business  or  the  joy  of  harvest 
2.  Thrice  a year  they  must  feast;  (ti.  23. ) they 
must  then  appear  before  the  Lord  God,  the  God  of 
Israel.  In  all  our  religious  approaches  to  God,  we 
must  eye  him,  (1.)  As  the  Lord  God,  infinitely 
blessed,  great  and  glc  rious,  that  we  may  worship 
him  with  reverence  and  godly  fear.  (2.)  As  the 
God  of  Israel,  a God  in  covenant  with  us,  that  we 
may  be  encouraged  to  tinist  him,  and  to  serve  him 
cheerfully.  We  always  aie  before  God;  but,  in 
holy  duties,  we  present  ourselves  before  him,  as  sei'- 
vants  to  recei\  e commands,  as  petitioners  to  sue  for 
favours,  and  we  have  reason  to  do  both  witli  joy. 

But  it  might  be  suggested,  that  when  all  the 
males  from  every  part  of  the  country  were  gone  up 
to  worship  in  the  place  that  God  should  choose,  the 
countiy  would  be  left  exposed  to  the  insults  of  their 
neighbours;  and  wh..t  would  become  of  the  poor 
women  and  children,  and  sick  and  aged,  that  were 
left  at  home.^  “Trust  God  with  them;  (xo  24.) 
neither  shall  any  man  desire  thy  land,  not  only  they 
shall  not  invade  it,  but  they  shall  not  so  much  as 
think  of  invading  it.  ” Note,  [1]  All  hearts  are  in 
God’s  hands,  and  under  his  check;  he  can  lay  a 
restraint,  not  only  upon  men’s  actions,  but  upon 
their  desires.  Canaan  was  a desirable  land,  and 
the  neighbouiing  nations  were  greedy  enough;  and 
yet  God  says,  “ They  shall  not  desire  it.”  Let  us 
check  all  sinful  desii  es  in  our  own  hearts  against 
God  and  his  glory,  and  then  trust  him  to  check  all 
sinful  desires  in  the  hearts  of  others  against  us  and 
our  interest.  [2.  ] The  way  of  duty  is  the  way  of 
safety.  If  we  serve  God,  he  will  preserve  us;  and 
those  that  venture  for  him  shall  never  lose  by  him. 
While  we  are  employed  in  God’s  work,  and  are  at- 
tending upon  him,  we  are  taken  under  special  pro- 
tection; as  noblemen  and  members  of  parliament 
ar^rivileged  from  arrests. 

The  three  feasts  a’  e here  mentioned  with  their 
appendages.  First,  The  passo\  er,  and  the  feast  of 
unleavened  bread,  in  remembrance  of  their  delive- 
rance out  of  Egypt ; and  to  this  is  annexed  the  law 
of  the  redemption  of  the  first-bom,  v.  18 . . 20. 
This  feast  was  instituted,  ch.  12.  13.  and  urged 
again,  ch.  23.  15.  Secondly,  The  feast  of  weeks, 
that  is,  that  of  pentecost,  seven  weeks  after  the 

f)assover;  and  to  this  is  annexed  the  law  of  the  first- 
ru  ts.  Thirdly,  The  feast  of  in-gathering  at  the 
year’s  end,  which  was  the  feast  of  tabernacles;  (v. 
22.)  of  these  also  he  had  spoken  before,  ch.  23.  10. 
As  to  those  laws  repeated  here,  (r.  25,  26.)  that 
against  leaven  relates  to  the  passover,  that  of  the 
first-fmits  to  the  feast  of  pentecost,  and  therefore 
that  against  seething  the  kid  in  his  mother’s  milk, 
in  all  probability,  relates  to  the  feast  of  in-gather- 
ing, at  which  God  would  not  have  them  use  that 
superstitious  ceremony,  which,  probably,  they  had 
seen  the  Egyptians,  or  some  other  of  the  neigh- 
bouring nations,  bless  their  harvests  with. 

With  these  laws  here  repeated,  it  is  probable,  all 
that  was  said  to  him,  when  he  was  before  upon  the 
mount,  was  repeated  likewise,  and  the  model  of  the 
tabernacle  showed  him  again,  lest  the  mffle  and 
discomposure  which  the  golden  calf  had  put  him 
into  should  have  bei’caved  him  of  the  ideas  he  had 
in  his  mind  of  what  he  had  seen  and  heard  ; also  in 
token  of  a complete  reconciliation,  and  to  show  that 
not  one  jot  or  tittle  of  the  latv  should  pass  anvay,  but 
that  all  should  be  carefully  preser\  ed  by  the  great 
Mediator,  who  came,  not  to  destroy,  biit  to  fulfil, 
Matth.  5.  17,  18.  And  in  the  close,  1.  Moses  is  or- 
dered to  ’ivrite  these  words,  {y.  27. ) that  the  pecmle 
might  be  the  better  acquainted  with  them  by  a fre- 
quent perusal,  and  that  they  might  be  transmitted 
to  the  generations  to  come;  we  can  never  be  enough 


357 


EXODUS,  XXXIV. 


thankful  to  God  for  the  written  word.  1.  He  is 
told  that,  according  to  the  tenor  of  these  words, 
God  would  make  a covenant  with  Moses  and  Israel, 
not  with  Israel  immediately,  but  with  them  in  Mo- 
ses as  mediator;  thus  the  covenant  of  grace  is  made 
with  believers  through  Christ,  who  is  gwen  for  a 
Covenant  to  the  people , Isa.  49.  8.  And  as  here 
the  covenant  was  made  according  to  the  tenor  of  the 
command,  so  it  is  still;  for  we  are  by  baptism 
brought  into  covenant,  that  we  may  be  taught  to 
observe  all  things  ^whatsoever  Christ  has  command- 
ed us,  Matth.  28.  19,  20. 

28.  And  he  was  there  with  the  Lord  for- 
ty days  and  forty  nights  ; he  did  neither  eat 
bread  nor  drink  water.  And  he  wrote  upon 
the  tables  the  words  of  the  covenant,  the  ten 
commandments.  29.  And  it  came  to  pass, 
when  Moses  came  down  from  mount  Sinai 
with  the  two  tables  of  testimony  in  Moses’ 
hand,  when  he  came  down  from  the  mount, 
that  Moses  wist  not  that  the  skin  of  his  face 
shone  while  He  talked  with  him.  30.  And 
when  Aaron  and  all  the  children  of  Israel 
saw  Moses,  behold,  the  skin  of  his  face 
shone  : and  they  were  afraid  to  come  nigh 
him.  31.  And  Moses  called  unto  them; 
and  Aaron  and  all  the  rulers  of  the  congre- 
gation returned  unto  him : and  Moses  talk- 
ed with  them.  32.  x‘\nd  afterward  all  the 
children  of  Israel  came  nigh : and  he  gave 
them  in  commandment  all  that  the  Lord 
had  spoken  with  him  in  mount  Sinai. 
33.  And  till  Moses  had  done  speaking  with 
them,  he  put  a vail  on  his  face.  34.  But 
when  Moses  went  in  before  the  Lord,  to 
speak  with  Him,  he  took  the  vail  off  until 
he  came  out.  And  he  came  out,  and  spake 
unto  the  children  of  Israel  that  which  he 
was  commanded.  35.  And  the  children  of 
Israel  saw  the  face  of  Moses,  that  the  skin 
of  Moses’  face  shone : and  Moses  put  the 
vail  upon  his  face  again,  until  he  went  in 
to  speak  with  Him. 

Here  is, 

I.  The  continuance  of  Moses  in  the  mount,  where 
he  was  miraculously  sustained,  v.  28.  He  was 
there  in  very  intimate  communion  with  God,  with- 
out inter’-iiption,  forty  days  and  forty  nights;  and 
did  not  think  it  long;  when  we  are  weary  of  an 
hour  or  two  spent  in  attendance  upon  God,  and 
adoration  of  him,  we  should  think  how  many  days 
and  nights  Moses  spent  with  him,  and  of  the  eter- 
nal d '.y  we  hope  to  spend  in  praising  him.  During 
all  this  time,  Moses  did  neither  eat  nor  diink. 
Though  he  had,  before,  been  kept  so  long  fasting, 
yet  he  did  not,  this  second  time,  take  up  so  many 
days’  provision  along  with  him,  but  believed  that 
man  Iwes  not  hit  bread  alone,  and  encouraged  him- 
self with  the  experience  he  had  of  the  truth  of  it. 
So  long  he  continued  without  meat  and  drink,  (and, 
probably,  without  sleep  too,)  for,  1.  The  power  of 
God  supported  him,  that  he  did  not  need  it;  he  who 
made  the  body  can  nourish  it  without  ordinary 
means,  which  he  uses,  but  is  not  tied  to;  The  life 
is  more  than  meat.  2.  His  communion  with  God 
entertained  him,  so  that  he  did  not  desire  it.  He 
had  meat  to  eat,  which  the  world  knew  not  of,  for  it 


was  his  meat  and  drink  to  hear  the  word  of  God  and 
pray.  The  abundant  satisfaction  his  soul  had  in 
the  word  of  God,  and  the  visions  of  the  Almighty, 
made  him  forget  the  body  and  the  pleasures  of  it. 
When  God  would  treat  his  favourite  Moses,  it  was 
not  with  meat  and  drink,  but  with  his  light,  law, 
and  love;  with  the  knowledge  of  himself  and  his 
will;  then  man  did  indeed  eat  angels^ food.  See 
what  we  should  value  as  the  truest  pleasure;  the 
kingdojn  of  God  is  not  meat  and  drink,  neither  the 
plenty  nor  delicacy  of  that,  but  righteousness,  and 
peace,  and  joy  in  the  Holy  Ghost.  As  Moses,  so 
Elijah  and  Christ,  fasted  forty  days  and  forty 
nights:  the  more  dead  we  are  to  the  delights  ol 
sense,  the  better  prepared  we  are  for  the  pleasures 
of  heaven. 

II.  The  coming  down  of  Moses  from  the  mount, 
greatly  enriched,  and  miraculously  adorned. 

1.  He  came  down  enriched  with  the  best  trea- 
sure, for  he  brought  in  his  hands  the  two  tables  of 
the  law,  written  with  the  finger  of  God,  v.  28,  29. 
It  is  a great  favour  to  have  the  law  gi^  en  us:  this 
favour  was  showed  to  Israel,  Ps.  147.  19,  20.  It  is 
a great  honour  to  be  employed  in  delivering  God’s 
law  to  others;  this  honour  was  done  to  Moses. 

2.  He  came  down  adorned  with  the  best  beauty; 
for  the  skin  of  his  face  shone,  v.  29.  This  time  of 
his  being  in  the  mount,  he  heard  only  what  he  had 
heard  before,  but  he  saw  more  of  the  gloiy  of  God, 
which  ha\  ing  with  open  face  beheld,  he  was  in  some 
measure  c/zang'erf  into  the  same  image,  from  glory 
to  glory,  2 Cor.  3.  18.  The  last  time,  he  came 
down  from  the  mount  with  the  glory  of  a magistrate, 
to  frown  upon  and  chastise  Israelis  idolatiy;  now, 
with  the  glory  of  an  angel,  with  tidings  of  peace  and 
reconciliation.  Then  he  came  with  a rod,  now  with 
the  spirit  of  meekness.  Now  this  may  be  looked 
upon,  (1.)  As  a great  honour  done  to  Moses,  that 
the  people  might  never  again  question  his  mission, 
or  think  or  speak  slightly  of  him.  He  carried  his 
credentials  in  his  very  countenance,  which,  some 
think,  retained,  as  long  as  he  lived,  some  remain- 
ders of  this  glory,  which  perhaps  contriljuted  to  the 
vigour  of  his  old  age ; that  eye  could  not  wax  dim 
which  had  seen  God,  nor  that  face  become  wrin- 
kled which  had  shone  with  his  glory;  the  Israelites 
could  not  look  him  in  the  face,  but  they  must  there 
read  his  commission;  Thus  it  nvas  done  to  the  tnan 
’ivhom  the  King  of  kings  did  delight  to  honour;  yet, 
after  this,  they  murmured  against  him;  for  the  most 
sensible  proofs  will  not  of  themselves  conquer  an 
obstinate  infidelity.  The  shining  of  Moses’s  face 
was  a great  honour  to  him,  yet  that  was  no  glorj-, 
in  comparison  with  the  glory  which  excelled;  we 
read  of  our  Lord  Jesus,  not  only  that  his  face  shone 
as  the  sun,  but  his  whole  body  also,  for  his  raiment 
was  white  and  glistering,  Luke  9.  29.  But,  when 
he  came  down  from  the  mount,  he  quite  laid  aside 
that  glory,  it  being  his  will  that  we  should  walk  by 
faith,  not  by  sight.  (2.)  It  was  also  a great  favour 
to  the  people,  and  an  encouragement  to  them,  that 
God  put  this  glory  upon  him  who  was  their  inter- 
cessor, thereby  giring  them  assurance  that  he  was 
accepted,  and  they  through  him.  Thus  the  ad- 
vancement of  Christ,  our  Advocate  with  the  Father, 
is  the  great  support  of  our  faith.  (3. ) It  was  the  ef- 
fect of  his  sight  of  God.  Communion  with  God, 
[1.]  Makes  the  face  to  shine  in  true  honour.  Se- 
rious godliness  puts  a lustre  upon  a man’s  counte- 
nance, such  as  commands  esteem  and  affection. 
[2.]  It  should  make  the  face  to  shine  in  universal 
holiness;  when  we  have  been  in  the  mount  with 
God,  we  should  let  our  light  shine  before  men,  in 
humility,  meekness,  and  ail  the  instances  of  a hea- 
venly conversation;  thus  must  the  beauty  of  the 
Lord  our  God  be  upon  us,  even  the  beauty  of  holi- 
ness, that  all  w'e  converse  with  may  take  know- 


353 


EXODUS,  XXXV. 


ledge  of  us,  that  we  have  been  with  Jesus,  Acts 

4.  1 3. 

Now  concerning  the  shining  of  Moses’s  face,  ob- 
serve here, 

First,  That  Moses  was  not  aware  of  it  himself; 
(r.  29. ) He  wist  not  that  the  skin  of  his  face  shone. 
Thus,  1.  It  is  the  infelicity  of  some,  that  their  faces 
shine  in  true  grace,  and  yet  they  do  not  know  it,  to 
take  tlie  comfort  of  it.  Their  friends  see  much  of 
God  in  them,  but  they  themselves  are  ready  to  think 
they  have  no  grace.  2.  It  is  the  humility  of  others, 
that  their  faces  shine  in  eminent  gifts  and  useful- 
ness, and  yet  they  do  not  know  it,  to  be  puffed  up 
with  it;  whatevei'  beauty  God  puts  upon  us,  we 
should  still  be  filled  with  such  an  humble  sense  of 
our  own  unworthiness  and  manifold  infirmities,  as 
will  make  us  even  ox  erlook  and  forget  that  which 
makes  our  faces  shine. 

Secondly,  That  Aaron  and  the  children  of  Israel 
saw  it,  and  were  afi-aid,  v.  30.  The  truth  of  it  was 
attested  by  a mvdtitude  of  witnesses,  who  were  also 
conscious  of  the  terror  of  it.  It  not  only  dazzled 
their  eyes,  but  stiuck  such  an  awe  upon  them, 
as  obliged  them  to  retire:  probably,  they  doubted 
whether  it  were  a token  of  God’s  favour,  or  of  his 
disjjleasiire;  and  though  it  seemed  most  likely  to 
l)e  a good  omen,  yet,  being  conscious  of  guilt,  tliey 
feared  the  woret,  es])ecially  remembering  the  pos- 
ture Moses  found  them  in  when  he  came  last  down 
from  the  mount.  Holiness  will  command  reve- 
rence: but  the  sense  of  sin  makes  men  afraid  of 
their  friends,  and  even  of  that  which  really  is  a fa- 
vour to  them. 

Thirdly,  That  Moses  put  ?Lvailufion  his  face, 
when  he  perceived  that  it  shone,  v.  33,  35.  1.  This 
teaches  us  all  a lesson  of  modesty  and  humility. 
We  must  be  content  to  have  our  excellencies  ob- 
scured, and  a vail  drawn  over  them,  not  coveting  to 
make  a fair  show  in  the  Jiesh.  They  that  are  truly 
desirous  to  be  owned  and  accepted  of  God,  will 
likewise  desire  not  to  be  taken  notice  of  or  applaud- 
ed by  men,  Qui  bene  latiiit,  bene  vixit — There  is  a 
laudable  conceahneiit.  2.  It  teaches  ministers  to 
accommodate  themselves  to  the  capacities  of  the 
peoi)le,  and  to  preach  to  them  as  they  are  able  to 
bear  it.  Let  all  that  art,  and  all  that  learning,  be 
vailed,  which  tend  to  amusement  rather  than  edi- 
fication ; and  let  the  strong  condescend  to  the  in- 
firmities of  the  weak.  3.  This  vail  signified  the 
darkness  of  that  dispensation ; the  ceremonial  insti- 
tutions had  in  them  much  of  Christ  and  the  grace  of 
the  gospel,  but  a vail  was  drawn  over  it,  so  that 
the  children  of  Israel  could  not  distinctly  and  stead- 
fastly s'-e  those  good  things  to  come,  which  the  law 
had  the  shadow  of  It  was  beauty  vailed;  gold  in 
the  mine;  a pearl  in  the  shell:  but,  thanks  be  to 
God,  by  the  gospel,  life  and  immortality  are  brought 
to  light,  the  vail  is  t .ken  away  from  off  the  Old 
Testament;  yet  still  it  remains  upon  the  hearts  of 
those  who  shut  their  eyes  against  the  light.  Thus 
the  apostle  expounds  this  passage,  2 Cor.  3. 
13.  . 15. 

Fourthly,  That  when  he  went  in  before  the  Lord, 
to  spe  ik  with  him  in  the  tatjeniacle  of  meeting,  he 
put  off  the  vnil,  V.  34.  Then  there  was  no  occa- 
sion for  it,  and,  before  God,  every  man  does  and 
must  a])pcar  un vailed;  for  all  things  are  naked  and 
open  before  the  ei/es  of  hhn  with  whom  we  have  to 
do,  anci  it  is  folly  for  us  to  think  of  concealing  or 
disguising  any  thing.  Every  vail  must  be  thrown 
aside,  when  we  come  to  present  ourselves  unto  the 
Lord.  This  signified  also,  as  it  is  explained,  (2  Cor. 

3.  16.)  that  when  a snul  turns  to  the  Lord,  the  vail 
shall  be  taken  away,  that  with  open  face  it  may  be- 
hold his  glo7~y.  And  when  we  shall  come  before  the 
Lord  in  heaven,  to  be  there  for  ever  speaking  with 
him,  the  \ ail  shall  not  only  be  taken  off  from  the 


divine  glory,  but  from  our  hearts  and  eyes,  that  we 
may  see  as  we  are  seen,  and  know  as  we  are  known. 

CHAR  XXXV. 

What  should  have  been  said  and  done  upon  Moses’  com- 
ing down  the  first  time  from  the  mount,  if  the  golden  calf 
had  not  broken  the  measures,  and  put  all  into  disorder, 
now  at  last,  when  with  great  difficulty  reconciliation  was 
made,  begins  to  be  said  and  done;  and  that  great  affaii 
of  the  setting  up  of  God’s  worship,  is  put  into  its  former 
channel  again,  and  goes  on  now  without  interruption. 
I.  Moses  gives  Israel  those  instructions,  received  from 
God,  which  required  immediate  observance.  1.  Con- 
cerning the  sabbath,  v.  1..3.  2.  Concerning  the  con- 

tribution that  was  to  be  made  for  the  erecting  of  the  ta- 
bernacle, V.  4 . . 9.  3.  Concerning  the  framing  of  the 

tabernacle  and  the  utensils  of  it,  v.  10  . . 19.  II.  The 
people  bring  in  their  contributions,  v.  20  . . 29.  III.  The 
head-workmen  are  nominated,  v.  30 . . 35. 

1.  A ND  Moses  gathered  all  the  congre- 
XX  gallon  of  the  children  of  Israel  toge- 
ther, and  said  unto  them,  These  are  the 
words  which  the  Lord  hath  commanded, 
that  j/e  should  do  them.  2.  Six  days  shall 
work  be  done ; but  on  the  seventh  day 
tliere  shall  be  to  you  a holy  day,  a sabbath 
of  rest  to  tlie  Lord  : whosoever  doeth  work 
therein  shall  be  put  to  death.  3.  Ye  shall 
kindle  no  fire  throughout  your  habitations 
upon  the  sabbath-day.  4.  And  Moses 
spake  unto  all  the  congregation  of  the  chil- 
dren of  Israel,  saying,  'I'his  is  the  thing 
which  the  Lord  commanded,  saying,  5. 
Take  ye  from  among  you  an  offering  unto 
the  Lord  : whosoever  is  of  a willing  heart, 
let  him  bring  it,  an  offering  of  tlie  Lord; 
gold,  and  silver,  and  brass,  6.  And  blue, 
and  purple,  and  scarlet,  and  fine  linen,  and 
goats’  hair,  7.  And  rams’  skins  dyed  red, 
and  badgers’  skins,  and  shittim-w  ood,  8. 
And  oil  for  the  light,  and  spices  for  anoint- 
ing oil,  and  for  the  sweet  incense,  9.  And 
onyx-stones,  and  stones  to  be  set,  for  the 
ephod,  and  for  the  breastplate.  10.  And 
every  wise-hearted  among  you  shall  come, 
and  make  all  that  the  Lord  hath  com- 
manded ; 11.  The  tabernacle,  his  tent,  and 
his  covering,  his  laches,  and  his  boards,  his 
bars,  his  pillars,  and  his  sockets,  1 2.  The 
ark  and  the  staves  thereof,  tviih  the  mercy- 
seat,  and  the  vail  of  the  covering,  1 3.  The 
table  and  his  staves,  and  all  his  vessels,  and 
the  show-bread,  14.  The  candlestick  also 
for  the  light,  and  his  furniture,  and  his  lamps, 
with  the  oil  for  the  light,  15.  And  the  in- 
cense-altar, and  his  staves,  and  the  anoint- 
ing oil,  and  the  sweet  incense,  and  the  hang- 
ing for  the  door  at  the  entering  in  of  the  ta- 
bernacle, 16.  The  altar  of  burnt-offering, 
with  his  brazen  grate,  his  staves,  and  all  his 
vessels,  the  laver  and  his  foot,  17.  The 
hangings  of  the  court,  his  pillars,  and  their 
sockets,  and  the  hanging  for  the  door  of  the 
court,  1 8.  The  pins  of  the  tabernacle,  and 
the  pins  of  the  court,  and  their  cords,  19 


359 


EXODUS,  XXXV. 


The  clothes  of  service,  to  do  service  in  the 
iioly  place ^ the  holy  garments  for  Aaron  the 
priest,  and  the  gannents  of  his  sons,  to  mi- 
nister in  the  priest’s  office. 

It  was  said  in  general,  (cA.  34.  32. ) Moses  gave 
them  in  commandment  all  that  the  Lord  had  spoken 
with  him.  But  the  erecting  and  furnishing  of  the 
Uibernac'e  lieing  the  work  to  which  they  were  now 
immediately  to  apply  themselves,  here  is  particular 
mention  of  the  orders  given  concerning  that. 

1.  All  the  congregation  is  summoned  to  attend, 
(t>.  1.)  that  is,  the  he.ids  and  rulers  of  the  congre- 
gation, the  representatives  of  the  several  tribes, 
who  must  receive  instructions  from  Moses,  as  he 
had  received  them  from  the  Lord,  and  must  com- 
municate them  to  the  people.  Thus  St.  John,  being 
commanded  to  write  to  the  seven  churches  what 
had  been  revealed  to  him,  writes  it  to  the  angels,  or 
ministers,  of  the  churches. 

2.  Moses  ga'-e  them  in  charge  all  that  (and  that 
only)  which  God  had  commanded  him;  thus  he  ap- 
proved himself  f aithful  both  to  God  and  Israel,  be- 
tween whom  he  was  a messenger  or  mediator.  If 
he  had  added,  altered,  or  diminished,  he  had  been 
false  to  both.  But  both  sides  having  reposed  a trust 
in  him,  he  was  true  to  the  trust;  yet  he  was  faithful 
as  a servant  only,  but  Christ  as  a Son,  Heb.  3.  5,  6. 

3.  He  begins  with  the  law  of  the  sabbath,  be- 
cause that  was  much  insisted  on  in  the  instmetions 
he  had  received;  {v.  2,  3.)  Sijc  days  shall  work  be 
done,  work  for  the  tabernacle,  the  work  of  the  day 
that  was  now  to  be  done  in  its  day;  and  they  had 
little  else  to  do  here  in  the  wilderness,  where  they 
had  neither  husbandry  nor  merchandise,  neither 
food  to  get,  nor  clothes  to  make;  but  on  the  seventh 
day  you  must  not  strike  a stroke,  no,  not  at  the 
tabernacsle-work ; the  honour  of  the  sabbath  was 
above  that  of  the  sanctuary,  more  ancient,  and 
more  lasting;  that  must  be  to  you  a holy  day,  de- 
^ oted  to  God,  and  not  to  be  spent  in  common  busi- 
ness, it  is  a sabbath  of  rest.  It  is  a sabbath  of 
sabbaths,  so  some  read  it;  more  honourable  and  ex- 
cellent than  any  of  the  other  feasts,  and  should 
survive  them  all.  A sabbath  of  sabbatmn,  so 
others  read  it,  being  typical  of  that  sabbatism  or 
rest,  both  spiritual  and  eternal,  which  remains  for 
the  people  of  God,  Heb.  4.  9.  It  is  a sabbath  of 
rest,  that  is,  in  which  a rest  from  all  worldly  labour 
must  be  \ ery  carefully  and  strictly  observed.  It  is 
a sabbath,  and  a little  sabbath,  so  some  of  the  Jews 
would  have  it  read;  not  only  observing  the  whole 
day  as  a sabbath,  but  an  hour  before  the  beginning 
of  it,  and  an  hour  after  the  ending  of  it,  which  thev 
throw  in  over  and  above  out  of  their  own  time,  and 
call  a little  sabbath,  to  show  how  glad  thev  are  of 
the  approach  of  the  sabbath,  and  how  loath  to  part 
with  it.  It  is  a sabbath  of  rest,  but  it  is  rest  to  the 
Lord,  to  whose  honour  it  must  be  devoted.  A 
penalty  is  here  annexed  to  the  breach  of  it.  Who- 
soever doeth  work  therein  shall  be  put  to  death;  and 
a particular  prohibition  of  kindling  fires  on  the  sab- 
bath-day  for  any  servile  work,  as  smiths’  work,  or 
plumbers’,  &c. 

4.  He  orders  preparation  to  be  made  for  the 
setting  up  of  the  tabeiTiacle.  Two  things  were  to 
be  done: 

(1.)  All  that  were  able'must  contribute;  Take  ve 
from  among  you  an  offering,  v.  5.  The  taberna- 
cle was  to  be  dedicated  to  the  honour  of  God,  and 
used  in  his  service;  and  therefore  what  was  brought 
for  the  setting  up  and  furnishing  of  that,  was  an 
offering  to  the  Lord.  Our  Goodness  extends  not  to 
God,  but  what  is  laid  out  for  the  support  of  his 
kingdom  and  interest  among  men,  he  is  pleased  to 
accept  as  iui  offering  to  himself;  and  he  requires 


such  acknowledgments  of  our  receiving  our  all 
from  him,  and  such  instances  of  our  dedicating  our 
all  to  him.  The  rule  is.  Whosoever  is  of  a willing 
heart,  let  him  bring.  It  was  not  to  be  a tax  im- 
posed upon  them,  but  a benevolence  or  voluntary 
contribution;  to  intimate  to  us,  [1.]  That  God  has 
not  made  our  yoke  heavy.  He  is  a Prince  that  does 
not  burthen  his  subjects  with  taxes,  nor  make  them 
to  serve  with  an  offering,  but  draws  with  the  cords 
of  a man,  and  leaves  it  to  ourselves  to  judge  what 
is  right;  his  is  a govemment  that  there  is  no  cause 
to  complain  of,  for  he  does  not  rule  with  rigour. 
[2.  ] That  God  loves  a cheerful  giver,  and  is  best, 
pleased  with  the  free-will  offerings.  Those  ser- 
vices are  acceptable  to  him,  that  come  from  the 
I willing  heart  of  a willing  people,  Ps.  110.  3. 

(2.)  All  that  are  skilful  must  work;  (r.  10.) 
Every  wise-hearted  among  you  shall  come,  and 
make.  See  how  God  dispenses  his  gifts  variously; 
and,  as  every  man  hath  received  the  gift,  so  he  must 
minister,  1.  jPet.  4.  10.  Those  that  were  rich  must 
bring  in  materials  to  work  on;  those  that  were 
ingenious  must  serve  the  tabernacle  with  theii 
ingenuity;  as  they  needed  one  another,  so  the  taber- 
nacle needed  them  both,  1 Cor.  12.  7,  21.  I'he 
work  was  likely  to  go  on,  when  some  helped  with 
their  purses,  others  with  their  hands,  and  both 
with  a willing  heart.  Moses,  as  he  had  told  them 
what  must  be  given,  {y.  5*  -9.)  so  he  gives  them  the 
general  heads  of  what  must  be  made,  (t.  11.  . 19. ) 
that,  seeing  how  much  work  was  before  them,  they 
might  apply  themselves  to  it  the  more  vigorously, 
and  every  hand  might  be  busy;  and  it  ga\e  theln 
such  an  idea  of  the  fabric  designed,  that  they 
could  not  but  long  to  see  it  finished. 

20.  And  all  the  congregation  of  the  chil- 
dren of  Israel  departed  from  the  presence 
of  Moses.  21.  And  they  came,  every  one 
whose  heart  stirred  him  up,  and  every  one 
whom  his  spirit  made  willing,  and  they 
brought  the  Lord’s  offering  to  tlie  work  of 
the  tabernacle  of  the  congregation,  and  for 
all  his  service,  and  for  the  holy  garments. 
22.  And  they  came,  both  men  and  women,  as 
many  as  were  willing-hearted,  and  brought 
bracelets,  and  ear-rings,  and  rings,  and  tab- 
lets, all  jewels  of  gold : and  every  man  that 
ofl’ered,  offered  an  offering  of  gold  unto  the 
Lord.  23.  And  every  man  with  whom 
i was  found  blue,  and  purple,  and  scarlet, 
and  fine  linen,  and  goats’  hair,  and  red 
skins  of  rams,  and  badgers’  skins,  brought 
them.  24.  Every  one  that  did  offer  an  ofi’er- 
ing  of  silver  and  brass  brought  the  Lord’s 
offering:  and  every  man  with  whom  was 
found  shittim-wood,  for  any  work  of  the 
service,  brought  it.  25.  And  all  the  women 
that  were  wise-hearted  did  spin  with  their 
hands,  and  brought  that  which  they  had 
spun,  both  of  blue,  and  of  purple,  and  of 
scarlet,  and  of  fine  linen.  26.  And  all  the 
women  whose  heart  stirred  them  up  in  wis- 
dom spun  goats’  hair.  27.  And  the  rulers 
brought  onyx-stones,  and  stones  to  be  set, 
for  the  ephod,  and  for  the  breastplate:  28. 
And  spice,  and  oil  for  the  light,  and  for  the 
anointing  oil,  and  for  the  sweet  incense. 


360 


EXODUS,  XXXV. 


29.  The  chilciien  of  Israel  brought  a willing 
offering  unto  the  Lord,  every  man  and 
woman,  whose  heart  made  them  willing  to 
bring,  for  all  manner  of  work  which  the 
Lord  had  commanded  to  be  made  by  the 
hands  of  Moses. 

Moses  having  made  known  to  them  the  will  of 
God,  they  went  home,  and  immediately  put  in 
practice  what  they  had  heard,  v.  20.  Oh  that 
every  congregation  would  thus  depart  from  the 
hearing  of  the  word  of  God,  with  a full  resolution 
to  be  doers  of  the  samel  Observe  here, 

I.  The  offerings  that  were  brought  for  the  service 
of  the  tabernacle,  v.  21,  Concerning  which 

many  things  may  be  noted. 

1.  It  is  intimated  that  they  brought  their  offer- 
ings immediately:  they  departed  to  their  tents  im- 
mediately to  fetch  their  offering,  and  did  not  desire 
time  to  consider  of  it,  lest  their  zeal  should  be 
cooled  by  delays.  What  duty  God  convinces  us  of, 
and  calls  us  to,  we  should  set  about  speedily.  No 
season  will  be  more  convenient  than  the  present 
season. 

2.  It  is  said  that  their  sfiirits  made  them  •willing-, 
{v.  21.)  and  their  hearts,  x>,  29.  What  they  did, 
they  did  cheerfully,  and  from  a good  principle. 
They  were  willing,  and  it  was  not  any  external  in- 
ducement that  made  them  so,  but  their  spirits.  It 
was  from  a principle  of  love  to  God  and  his  service; 
a desire  of  his  presence  with  them  in  his  ordinan- 
ces; gratitude  for  the  great  things  he  had  done  for 
them;  faith  in  his  promise  of  what  he  would  further 
do;  or,  at  least,  from  the  present  consideration  of 
these  things,  that  they  were  willing  to  offer.  What 
we  give  and  do  for  God,  is  then  acceptable  when  it 
comes  from  a good  principle  in  the  heart  and 
spirit. 

3.  WTien  it  is  said  that  as  many  as  were  willing- 
hearted  brought  their  offerings,  (xi.  22.)  it  should 
seem  as  if  there  were  some  who  were  not,  who 
loved  their  gold  better  than  their  God,  and  would 
not  part  with  it,  no  not  for  the  service  of  the  taber- 
nacle; such  there  are,  who  will  be  called  Israelites, 
and  yet  will  not  be  moved  by  the  equity  of  the 
thing,  God’s  expectations  trom  them,  and  the  good 
examples  of  those  about  them,  to  part  with  any 
thing  for  the  interests  of  God’s  kingdom:  they  are 
for  the  true  religion,  provided  it  be  cheap,  and  will 
cost  them  nothing. 

4.  The  offerings  were  of  divers  kinds,  according 
as  they  had;  those  that  had  gold  and  precious 
stones,  brought  them,  not  thinking  any  thing  too 
good  and  too  rich  to  part  with  for  the  honour  of 
God.  Those  that  had  not  precious  stones  to  bring, 
brought  goats’  hair,  and  rams’  skins:  if  we  cannot 
do  as  much  as  others  for  God,  we  must  not  there- 
fore sit  still  and  do  nothing;  if  the  meaner  offerir>gs, 
which  are  according  to  our  ability,  gain  us  not  such 
a reputation  among  men,  vet  they  shall  not  fail  of 
acceptance  with  God,  who  requires  according  to 
svhat  a rnan  hath,  and  not  according  to  •tvhat  he  hath 
not,  2 Cor.  8.  12.  Two  mites  from  a pauper  were 
more  pleasing  than  so  many  talents  from  a Dives. 
God  has  an  eye  to  the  heart  of  the  giver,  more 
than  to  the  value  of  the  gift. 

5.  Many  of  the  things  they  offered  were  their 
ornaments,  bracelets  and  rings,  and  tablets  or 
Dekets;  (n.  22.)  and  even  the  women  parted  with 
these.  Can  a maid  forget  her  ornaments?  Thus 
far  they  forgot  them,  that  they  preferred  the  beau- 
tdving  of  the  sanctuary  before  their  own  adorning. 
l..et  this  teach  us  in  general,  to  part  with  that  for 
( vod  when  he  calls  for  it,  which  is  very  dear  to  us, 
which  we  value,  and  value  ourselves  by;  and  par- 
ticularly to  lay  aside  our  ornaments,  and  deny  our- 


selves in  them,  when  either  they  occasion  offence 
to  others,  or  feed  our  own  pride.  If  we  think 
those  gosp^el-rules  concerning  our  clothing  too 
strict,  (1  Tim.  2.  9,  10.  1 Pet.  3.  3,  4.)  I fear  we 
should  scarcely  have  done  as  these  Israelites  did. 
If  they  thought  their  ornaments  well-bestowed 
upon  the  tabernacle,  shall  not  we  think  the  want 
of  ornaments  well  made  up  by  the  graces  of  the 
Spirit.^  Prov.  1.  9. 

6.  These  rich  things  that  they  offered,  we  may 
suppose,  Avere  mostly  the  spoils  of  the  Egyptians; 
for  the  Israelites  in  Egypt  were  kept  poor,  till  they 
borrowed  at  parting.  And  we  may  suppose  the 
rulers  had  better  things,  {v.  27.)  because,  haAing 
more  influence  among  the  Egyptians,  they  borrow- 
ed larger  sums.  V^o  would  have  thought  that 
ever  the  wealth  of  Egypt  should  have  been  so  well 
employed;  but  thus  God  has  often  made  the  earth 
to  help,  the  ivoman.  Rev.  12.  16.  It  was  by  a spe- 
cial providence  and  promise  of  God,  that  the  Is- 
raelites got  all  that  spoil,  and  therefore  it  Avas 
highly  fit  that  they  should  devote  a part  of  it  to  the 
service  of  that  God  to  Avhom  they  OAved  it  all.  Let 
every  man  giA^e  according  as  God  hath  prospered 
him,  1 Cor.  16.  2.  Extraordinary  successes  should 
be  acknowledged  by  extraordinary  offerings.  Ap- 
ply it  to  human  learning,  arts  and  sciences,  Avhich 
are  borrowed,  as  itAvere,  from  the  Egyptians;  those 
that  are  enriched  Avith  these  must  devote  them  to 
the  service  of  God  and  his  tabemacle:  they  may  be 
used  as  helps  to  understand  the  scrijrtures,  as  orna- 
ments or  hand-maids  to  divinity.  But  then  great 
care  must  be  taken  that  Egypt’s  gods  mingle  not 
Avith  Egypt’s  gold.  Moses,  though  learned  in  all 
the  learning  of  the  Egyptians,  did  net  therefore 
pretend,  in  the  least  instance,  to  correct  the  pattern 
shoAved  him  in  the  mount.  The  fumishing  of  the 
tabernacle  with  the  riches  of  Egypt,  Avas  perhaps 
a good  omen  to  the  Gentiles,  who,  in  the  fulness  of 
time,  should  be  brought  into  the  gospel-tabernacle, 
and  their  silver  and  their  gf^ld  Avith  them.  (Isa.  60. 
9.)  and  it  should  be  said.  Blessed  be  Egypt  my 
peofile,  Isa.  19.  25. 

7.  We  may  suppose  that  the  remembrance  of  the 
offerings  made  for  the  golden  calf  made  them  the 
more  forAvard  in  these  offerings.  Those  that  had 
then  parted  Avith  their  ear-rings,  Avould  noAV  testify 
their  repentance  by  giving  the  rest  of  their  jewels 
to  the  sei’A'ice  of  God:  godly  sorrow  Avorketh  such 
a revenge,  2 Cor.  7.  11.  And  those  that  had  kept 
themselves  pure  from  that  idolatry,  yet  argued 
Avith  themselves,  “Were  they  so  forAvard  in  con- 
tributing to  an  idol,  and  shall  Ave  be  backward  or 
sneaking  in  our  offerings  to  the  Lord.^”  Thus  some 
good  Avas  brought  even  out  of  that  evil. 

II.  The  Avork  that  was  done  for  the  service  of 
the  tabernacle;  (y.  25.)  The  women  did  spin  with 
their  hands;  some  spun  fine  Avork,  of  blue  and  pur- 
ple, others  coarse  Avork,  of  goats’  hair,  and  yet 
their’s  also  is  said  to  be  done  in  Avisdom,  x-.  26.  As 
it  is  not  only  I'ich  gifts,  so  it  is  not  only  fine  Avork, 
that  God  accepts.  Notice  is  here  taken  of  the  good 
Avomen’s  work  for  God,  as  Avell  as  of  Bczaleel’s  and 
Aholiab’s.  The  meanest  hand  employed,  the 
meanest  service  perfonued,  for  the  honour  of  God, 
shall  have  an  honourable  recompense;  Mary’s 
anointing  of  Christ’s  head  shall  be  told  for  a memo- 
rial, (Matth.  26.  13.)  and  a record  is  kept  of  the 
Avomen  that  laboured  in  the  gospel  tabernacle, 
Phil.  4.  3.)  and  Avere  helpers  to  Paul  in  Christ 
esus,  Rom.  16.  3.  It  is  part  of  the  character  of 
the  A'irtuous  Avoman,  that  she  laycth  her  hand  to 
the  spindle,  ProA\  31.  19.  This  employment  Avas 
here  turned  to  a pious  use,  as  it  may  be  still  (though 
we  have  no  hangings  to  make  for  the  tabernacle) 
by  the  imitation  of  the  charity  of  Dorcas,  who 
made  coats  and  garments  for  poor  widoAvs,  Acts  9. 


361 


EXODUS,  XXXVI. 


39.  Even  those  that  are  not  m a capacity  to  give 
m charity,  may  yet  work  in  charity;  and  thus  the 
poor  may  relie\e  the  poor,  and  those  that  have 
nothing  but  their  limbs  and  senses  may  be  very 
charitaijle  in  the  labour  of  love. 

30.  And  Moses  said  unto  the  ehlldren  of 
Israel,  See,  the  Lord  hath  called  by  name 
Bezaleel  the  son  of  Uri,  the  son  of  Hiir,  of 
the  tribe  of  Judah  ; 31.  And  he  hath  filled 

him  with  the  spirit  of  God,  in  wisdom,  in  un- 
derstanding, and  in  knowledge,  and  in  all 
manner  of  workmanship ; 32.  And  to  de- 

vise curious  works,  to  work  in  gold,  and  in 
silver,  and  in  brass,  33.  And  in  the  cutting 
of  stones  to  set  them^  and  in  carving  of 
wood,  to  make  any  manner  of  cunning 
work.  34.  And  he  hath  put  in  his  heart 
that  he  may  teach,  both  he  and  Aholiab  the 
son  of  Ahisamach  of  the  tribe  of  Dan.  33. 
Them  hath  he  filled  with  wisdom  of  heart, 
to  work  all  manner  of  work,  of  the  en- 
graver, and  of  the  cunning  workman,  and 
of  the  embroiderer,  in  blue,  and  in  purple, 
in  scarlet,  and  in  fine  linen,  and  of  the 
weaver,  even  of  them  that  do  any  work, 
and  of  those  that  devise  cunning  work. 

Here  is  the  diviue  appointment  of  the  master- 
workmen,  that  there  might  be  no  strife  for  the  of- 
fice, and  that  all  who  were  employed  in  the  work 
might  take  direction  from,  and  give  account  to, 
these  general  inspectors;  for  God  is  the  God  of  or- 
der, and  not  ■ f confusion. 

Observe,  1.  Those  whom  God  called  by  name  to 
this  service,  he  filled  with  the  S/iirit  of  God,  to  qua- 
lify them  for  it,  v.  30,  31.  Skill  in  secular  employ- 
ments is  God’s  gift,  and  comes  from  above,  Jam.  1. 
17.  Fr  in  him  the  faculty  is,  and  the  improvement 
of  it.  To  his  honour  therefore  all  knowledge  must 
be  devoted,  and  we  must  study  how  to  serve  him 
with  it.  The  woi-k  was  extr.ioi’dinary  which  Ba- 
zaleel  was  designed  for,  and  therefore  he  was  quali- 
fied in  an  extraordinary  manner  for  it;  thus,  when 
the  apostles  were  appointed  to  be  master-builders 
in  settingup  the  gospel-tabernacle,  they  were  filled 
with  the  Sfiirit  of  God  in  wisdom  and  understand- 
ing. 2.  They  were  appointed,  n ;t  only  to  devise, 
but  to  work,  (v.  32.  ] to  work  all  manner  of  work, 
V.  35.  Those  of  eminent  gifts,  that  ai'e  capable  of 
directing  others,  must  not  think  that  that  will  ex- 
cuse them  in  idleness:  many  are  ingenious  enough  in 
cutting  out  work  for  other  people,  and  can  tell  what 
this  man  and  that  man  should  do,  but  the  burthens 
they  bind  on  others  they  themselves  will  not  touch 
’’With  one  of  their  fingers.  These  will  fall  under  the 
character  of  slothful  servants.  3.  They  were  not 
only  to  devise  the  work  themselves,  but  they  were 
to  teach  others,  v.  34.  Not  only  had  Bazaleel 
power  to  command,  but  he  was  to  take  pains  to  in- 
struct. Those  that  rule  should  teach;  and  those 
to  whom  God  has  given  knowledge  should  be  will- 
ing to  communicate  it  for  the  benefit  of  others,  not 
coveting  to  monopolize  it.- 

CHAP.  XXXVI. 

In  this  chapter,  1 . The  work  of  the  tabernacle  is  begun, 

V.  1 • .4.  II.  A stop  put  to  the  people’s  contributions,  v. 

5..  7.  III.  A particular  account  is  given  of  the  making 

of  the  tabernacle  itself:  the  fine  curtains  of  it,  v. 

8 • . 13.  The  c inrse  ones,  v.  14  . . 19.  The  boards,  v. 

20.. 30.  The  u-s,  v.  31 . . 34.  The  partition  vail,  v. 

35,  36.  And  the  hanging  for  the  door,  v.  37,  38. 

VOL.  I. — 2Z 


wrought  Bezaleel  and  Aho- 

JL  liab,  and  every  wise-hearted  man, 
in  whom  the  Lord  put  wisdom  and  under- 
standing, to  know  how  to  work  all  manner 
of  work  for  the  service  of  the  sanctuary, 
according  to  all  that  the  Lord  had  com- 
manded. 2.  And  Moses  called  Bezaleel 
and  Aholiab,  and  every  wise-hearted  man, 
in  whose  heart  the  Lord  had  put  wisdom, 
even  every  one  whose  heart  stirred  him  up 
to  come  unto  the  work  to  do  it : 3.  And 

they  received  of  Moses  all  the  offering 
which  the  children  of  Israel  had  brought  for 
the  work  of  the  service  of  the  sanctuary,  to 
make  it  icithal.  And  they  brought  yet  unto 
him  free-offerings  every  morning.  4.  And 
all  the  wise  men,  that  wrought  all  the  work 
of  the  sanctuary,  came  every  man  from  his 
work  which  they  made;  5.  And  they 
spake  unto  Moses,  saying.  The  people 
bring  much  more  than  enough  for  the  ser- 
vice of  the  work  which  the  Lord  com- 
manded to  make.  6.  And  Moses  gave 
commandment,  and  they  caused  it  to  be 
proclaimed  throughout  the  camp,  saying, 
I>et  neither  man  nor  w’oman  make  any 
more  w^ork  for  the  oft’ering  of  the  sanctuai-y. 
So  the  people  w’ere  restrained  from  bring- 
ing. 7.  For  the  stuff  they  had  was  suffi- 
cient for  all  the  work  to  make  it,  and  too 
much. 

We  have  here, 

I.  The  workmen  set  in  without  delay.  Then  they 
wrought,  V.  1.  When  God  had  qualified  them  for 
the  work,  then  they  applied  themselves  to  it.  Note, 
The  talents  we  are  intrusted  with  must  not  be  laid 
up,  but  laid  out;  not  hid  in  a napkin,  but  traded  with. 
\^4iat  have  we  all  our  gifts  for,  but  to  do  good  with 
them.^  They  began  when  Moses  called  them,  d.  2. 
Even  those  whom  God  has  qualified  for,  and  inclin- 
ed to,  the  service  of  the  tabernacle,  yet  must  wait 
for  a regular  call  to  it,  either  extraordinary,  as  that 
of  preachers  and  apostles,  or  ordinary,  as  that  cf 
pastors  and  teachers.  And  observe  who  they  were 
that  Moses  called;  those  in  whose  heart  God  had  put 
wisdom  for  this  purpose,  beyond  their  natural  capa- 
city, and  whose  heart  stirred  them  up  to  come  to  the 
work  in  good  earnest.  Note,  Those  are  to  be  called 
to  the  building  of  the  gospel-tabernacle  whom  God 
has  by  his  grace  made  in  some  measure  fit  for  the 
work,  and  free  to  engage  in  it.  Ability  and  willing- 
ness (with  resolution)  are  the  two  things  to  be  re- 
garded in  the  call  of  ministers.  Has  God  given  them 
not  only  knowledge,  but  wisdom?  (For  they  that 
would  win  souls  must  be  wise,  and  have  their  hearts 
stirred  up  to  come  to  the  work,  and  not  to  the  ho- 
nour only;  to  do  it,  and  not  to  talk  of  it  only.)  Let 
them  cf.me  to  it  with  full  purpose  of  heart  to  go 
through  with  it. 

The  materials,  which  the  people  had  contributed, 
were  delivered  by  Moses  to  the  workmen,  v.  3. 
They  could  not  create  a tabeiTiacle,  that  is,  make  it 
out  of  nothing,  nor  work,  unless  they  had  something 
to  work  upon;  we  find  that  the  people  brought  the 
materials,  and  that  Moses  put  them  into  their 
hands.  Precious  souls  are  the  materials  of  the  gos- 
el  tabernacle,  they  are  built  up  a spiritual  house; 
1 Pet.  2.  5.)  to  this  end  they  are  to  offer  them 


362 


EXODUS,  XXXVI. 


selves  a free-will  offering  to  the  Lord,  for  his  ser- 
vice, (Rom.  15.  16.)  and  they  are  then  committed 
to  the  c .re  of  his  ministers,  as  builders,  to  be  framed 
and  wrought  upon  for  their  edification  and  increase 
in  holiness,  till  they  all  come,  like  the  curtains  of 
the  tabernacle,  in  the  unity  of  the  faith  to  be  a holy 
teni/ile,  Kph.  2.  21,  22. — ^1.  12,  13. 

II.  The  contributions  restrained.  The  people 
continued  to  bring  free  offerings  every  morning,  v. 
3.  Note,  We  should  always  make  it  our  morning’s 
work  to  br.ng  our  offering  unto  the  Lord;  even  the 
spiritual  offerings  of  prayer  and  praise,  and  a broken 
heart  surrendered  entirely  to  God.  This  is  that 
which  the  duty  of  every  day  requires.  God’s  com- 
passions are  new  every  morning,  and  so  should  our 
offerings  be,  our  free  offerings:  God’s  grace  to  us  is 
free,  and  so  must  our  duty  to  him  be.  Probably 
there  we”*-'  some  that  were  backward  at  first  to 
bring  their  offering,  but  their  neighbours’  forward- 
ness stirred  them  up  and  shamed  them.  The  zeal 
of  some  provoked  many.  There  are  those  who  will 
be  content  to  follow,  who  yet  do  not  care  for  leading, 
in  a good  woi  k.  It  is  best  co  be  forward,  but  better 
late  than  never.  Or,  perhaps  some  who  had  offered 
at  first,  having  pleasure  in  reflecting  upon  it,  offered 
more;  so  far  were  they  from  grudging  what  they 
had  contributed,  that  they  doubled  their  contribu- 
tion. Thus,  in  charity,  give  a portion  to  seven,  and 
also  to  eight;  having  given  much,  give  more.  Now 
observe, 

1.  The  h''nesty  of  the  workmen.  When  they  had 
cut  out  their  work,  and  found  how  their  stuff  held 
out,  and  that  the  people  were  still  forward  to  bring 
in  more,  they  went  in  a body  to  Moses  to  tell  him 
that  there  needed  ho  more  contributions,  v.  4,  5. 
Had  they  sought  their  own  things,  they  had  now  a 
f .ir  opportunity  of  enriching  themselves  by  the  peo- 
ple’s gifts:  for  they  might  have  made  up  their 
work,  and  converted  the  overplus  to  their  own  use^ 
as  perquisites  of  their  place.  But  they  were  men 
of  integrity,  that  scorned  to  do  so  mean  a thing  as  to 
spunge  u])on  the  people,  and  enrich  themselves  with 
that  which  was  offered  to  the  Lord.  Those  are  the 
greatest  cheats  that  cheat  the  public.  If  to  murder 
many  is  worse  than  to  murder  one,  by  the  same  rule, 
to  defraud  communities,  and  to  rob  the  church  or 
state,  is  a much  greater  crime  than  to  pick  the 
pocket  of  a single  person.  But  these  workmen 
were  not  only  ready  to  account  for  all  they  received, 
but  were  not  willing  to  receive  more  than  they  had 
occasion  fir,  lest  they  should  come  either  into  the 
temptation,  or  under  the  suspicion,  of  taking  it  to 
themselves.  These  were  men  that  knew  when 
they  had  enough. 

2.  The  liberality  of  the  people;  though  they  saw 
what  an  abundance  was  contributed,  yet  they  con- 
tinued to  offer,  till  they  were  forbidden  by  a p’ro.'la- 
mation,  v.  6,  7.  A rare  instance!  Most  need  a spur 
tcy  quicken  their  charity,  few  need  a bridle  to  check 
it;  vet  tliese  did.  Had  Moses  aimed  to  enrich  him- 
self, he  might  have  suffered  them  still  to  bring  in 
their  offerings;  and,  Avhen  the  work  was  finished, 
might  have  taken  the  remainder  to  himself:  but  he 
also  preferred  the  public  before  his  own  pri\ate 
interest,  and  was  therein  a good  example  to  all  in 
public  trusts.  It  is  said,  (\  . 6.)  7'he people  ivere  re- 
strained from  bringing;  they  looked  upon  it  as  a 
restraint  upon  them,  not  to  be  allowed  to  do  more 
for  the  t.iiternacle;  such  was  the  zeal  of  those  peo- 
ple, who  gave /o  their  power,  ijea,  and  beyond  th<ir 
power,  praying  the  collectors  with  much  entreaty 
to  receive  the  gift,  2 Cor.  8.  3,  4.  These  were  the 
fruits  of  a first  love;  in  these  last  days  charity  is 
grown  too  cold  for  us  to  expect  such  things  from  it. 

8.  And  eveiy  wise-hearted  man  amonff 
them  that  wrought  the  work  of  the  taberna- 


cle, made  ten  curtains  of  fine  twined  linen, 
and  blue,  and  purple,  and  scailet:  ictlh 
cherubims  of  cunning  work  made  he  tiiem. 
9.  "^I'he  length  of  one  curtain  teas  twenty 
and  eight  cubits,  and  the  breadth  of  one 
curtain  four  cubits : the  curtains  were  all 
of  one  size.  10.  And  he  coupled  the  five 
curtains  one  unto  another;  and  ihe  other 
five  curtains  he  coupled  one  unto  another. 
1 1 . And  he  made  loops  of  blue  on  the  edge 
of  one  c-urtain,  liom  the  selvedge  in  the 
coupling:  likewise  he  made  in  the  utter- 
most •e\i\eo'[  another  curtain,  in  the  coupling 
of  the  second.  12.  Fifty  loops  made  he  in 
one  curtain,  and  fifty  loops  made  he  in  the 
edge  of  the  curtain  which  was  in  the  cou- 
pling of  the  second  : the  loops  held  one  cur- 
tain to  another.  13.  And  he  made  fifty 
taches  of  gold,  and  coupled  the  curtains  one 
unto  another  with  the  taches : so  it  became 
one  tabernacle. 

The  first  work  they  set  about  was  the  framing  of 
the  house;  that  must  be  done  before  the  furniture  of 
it  was  prepared.  'I’his  house  was  not  made  of  tim- 
ber or  stone,  but  of  curtains  curiously  embroidered 
and  couj)led  together.  This  serves  to  typify  the 
state  of  the  church  in  this  world,  the  palace  of 
God’s  k'ngdom  among  men.  1.  Though  it  is  upon 
the  earth,  yet  its  foundation  is  not  in  the  earth,  as 
that  of  a house  is;  no,  Christ’s  kingdom  is  not  of  this 
world,  nor  founded  in  it.  2.  It  is  mean  and  mutable, 
and  in  a militant  state;  shepherds  dwelt  in  tents, 
and  God  is  the  Shepherd  of  Israel;  soldiers  dwelt  in 
tents,  and  the  Lord  is  a Man  of  war,  and  his  church 
marches  through  an  enemy’s  country,  and  must 
fight  its  way.  The  kings  of  the  eartli  close  them- 
seh  es  in  cedar,  (Jer.  22.  15.)  but  the  ark  of  God 
was  lodged  in  curtains  only.  3.  Yet  there  is  a beau- 
ty in  holiness;  the  curtains  were  embroidered,  so  is 
the  church  adorned  with  the  gifts  and  graces  of  the 
&)irit,  that  raiment  of  needle  work,  Ps.  45.  14.  4. 

The  several  societies  of  beliex  ers  are  united  in  one, 
and,  as  here,  all  become  one  tabernacle;  fur  there  is 
one  Lord,  one  faith,  and  one  baptism. 

1 4.  And  he  made  curtains  of  goats’  haii 
for  the  tent  over  the  tabei  nacle  ; eleven  cur- 
tains he  made  them.  15.  The  length  of 
one  curtain  was  thirty  cubits,  and  four  cubits 
teas  the  breadth  of  one  curtain : the  eleven 
curtains  icere  of  one  size.  16.  And  he 
coupled  five  curtains  by  tliemselves,  and 
six  curtains  by  themselves.  17.  And  he 
made  fifty  loops  upon  the  uttermost  edge 
of  the  curtain  in  the  coupling,  and  fifty 
loops  made  he  upon  the  edge  of  the  curtain 
which  coupleth  the  second.  18.  And  he 
made  fifty  taches  of  brass  to  couple  the 
tent  together,  that  it  might  be  one.  19. 
And  he  made  a covering  for  the  tent  o} 
rams’  skins  dyed  red,  and  a covering  of 
badgers’  skins  above  that.  20.  .And  lie 
made  boards  for  the  tabernacle  of  sliittim- 
wood,  standing  up.  21.  The  length  of  a 
board  icas  ten  cubits,  and  the  breadth  of  a 
board  one  cubit  and  a half.  22.  One 


363 


EXODUS,  XXXVII. 


board  had  two  tenons,  equally  distant  one 
from  another:  thus  did  he  make  for  all  tlie 
boards  of  the  tabernacle.  23.  And  he 
made  boards  for  the  tabernacle : twenty 
boards  tor  the  soutli  side,  southward.  24. 
And  forty  sockets  of  silver  he  made  under 
the  twenty  boards:  two  sockets  under  one 
board  for  his  two  tenons,  and  two  sockets 
under  another  board  for  his  two  tenons. 
25.  And  for  the  other  side  of  the  taberna- 
cle, which  is  toward  the  north  corner,  he 
made  twenty  boards,  26.  And  their  forty 
sockets  of  silver:  two  sockets  under  one 
board,  and  two  sockets  under  another  board. 
27.  And  for  the  sides  of  the  tabernacle 
westward  he  made  six  boards.  28.  And 
two  boards  made  he  for  the  corners  of  the 
tabernacle  in  the  two  sides.  29.  And  they 
were  coupled  beneath,  and  coupled  together 
at  the  head  thereof,  to  one  ring : thus  he  did 
to  both  of  them  in  both  the  corners.  30. 
And  there  were  eight  boards;  and  their 
sockets  tcere  sixteen  sockets  of  silver,  under 
every  board  two  sockets.  31.  And  he 
made  bars  of  shittim-wood : five  for  the 
boards  of  the  one  side  of  the  tabernacle, 
32.  And  five  bars  for  the  boards  of  the 
other  side  of  the  tabernacle,  and  five  bars 
Ibr  the  boards  of  the  tabernacle  for  the  sides 
westward.  33.  And  he  made  the  middle 
bar  to  shoot  through  the  boards  from  the 
one  end  to  the  other.  34.  And  he  overlaid 
the  boards  with  gold,  and  made  their  rings 
of  gold  to  he  places  for  the  bars,  and  ovei’- 
laid  the  bars  with  gold. 

Here,  1.  The  shelter  and  special  protection  that 
the  church  is  under,  are  signified  by  the  curtains 
of  h lir-cloth,  wh  ch  were  spread  over  the  taberna- 
cle, and  the  covering  of  ranis’  skins  and  badgers’ 
skins  over  them,  v.  14 . . 19.  God  has  provided  for 
his  people  a shadow  form  the  heat,  and  a co-vert 
from  storm  and  rain;  (Isa.  4.  6.)  they  are  aimed 
against  all  weathers;  the  sun  and  moon  shall  not 
smite  them ; and  they  are  protected  from  the  storms 
of  divine  wrath,  that  hail  which  will  swee/i  away 
the  refuge  of  ties,  Isa.  28.  17.  Those  that  dwell 
in  God’s  house  shall  find,  be  the  tempest  ever  so 
violent,  or  the  dropping  ever  so  continual,  it  does 
not  rain  in.  2.  The  strength  and  stability  of  the 
church,  though  it  is  but  a tabernacle,  are  signified 
by  the  boards  and  b :rs  with  which  the  curtains 
were  borne  up,  v.  20. . 34.  The  boards  were  cou- 
pled together  and  joined  by  the  bars  that  shot 
through  them;  for  the  union  of  the  church,  and  the 
hearty  agreement  of  those  that  are  its  stays  and 
supporters,  contribute  abundantly  to  its  strength 
and  establishment. 

35.  And  he  made  a vail  of  blue,  and  pur-  I 
pie,  and  scarlet,  and  fine  twined  linen  : ivith 
cherubims  made  he  it  of  cunning  work.  36. 
And  he  made  thereunto  four  pillars  of  shit- 
tim-?/)ooc/,  and  overlaid  them  with  gold : their 
hooks  tnere  of  gold  ; and  he  cast  for  them  four 
sockets  of  silver.  37.  And  he  made  a hang- 


! ing  for  the  tabernacle-door,  of  blue,  and 
purple,  and  scarlet,  and  line  twined  linen,  of 
needle-work  ; 38.  And  the  five  pillars  of  it, 
with  their  hooks:  and  he  overlaid  their 
chapiters  and  their  fillets  with  gold ; but  their 
five  sockets  loere  of  brass. 

In  the  building  of  a house  there  is  a great  deal  of 
work  about  the  doors  and  partitions;  in  the  taberna- 
cle they  were  answerable  to  the  rest  of  the  fabric; 
there  were  curtains  for  doors,  and  vails  for  parti- 
tions. 1.  There  was  a vail  made  for  a partition  be- 
tween the  holy  place  and  the  most  holy,  -v.  35,  36. 
Tliis  signified  the  darkness  and  disUmce  of  that 
{ dispensation,  compared  with  the  New  Testament, 

I which  shows  us  the  glory  of  God  more  clearly,  and 
I invites  us  to  draw  near  to  it;  and  the  darkness  and 
distance  of  our  present  state,  in  comparison  with  hea- 
ven, where  we  shall  be  ever  with  the  Lord,  and  see 
I him  as  he  is.  2.  There  was  a vail  made  for  the 
j door  of  the  tabernacle,  v.  37,  38.  At  this  door  the 
people  assembled,  though  forbidden  to  enter;  for, 

! while  we  are  in  this  present  state,  we  must  get  as 
I near  God  as  we  can. 

CHAP.  XXXVII. 

Bezaleel  and  his  workmen  are  still  busy,  making,  I.  The 
ark  with  the  mercy-seat  and  the  cherubims,  v.  1 . . 9.  II. 
The  table  with  its  vessels,  v.  10  . . 16.  III.  The  candle- 
stick with  its  appurtenances,  v.  17.. 24.  IV.  The  gol- 
den altar  for  incense,  v.  25  . . 28.  V.  The  holy  oil  and 
incense,  v.  29.  The  particular  appointment  concerning 
each  of  which  we  had  before  in  the  25th  and  30th  chap- 
ters. 

1.  4 ^ Bezaleel  made  the  ark  of  shit- 

ofjL  tim-wood : tw’o  cubits  and  a half  teas 
the  length  of  it,  and  a cubit  and  a half  the 
breadth  of  it,  and  a ciibit  and  a half  the 
, height  of  it.  2.  And  he  overlaid  it  with 
pure  gold  within  and  without,  and  made  a 
crown  of  gold  to  it  round  about.  3.  And 
he  cast  for  it  four  rings  of  gold,  to  be  set  by 
the  four  corners  of  it ; even  two  rings  upon 
; the  one  side  of  it  and  two  rings  upon  the 
other  side  of  it.  4.  And  he  made  staves  of 
shittim-wood,  and  overlaid  them  with  gold. 
5.  And  he  put  the  staves  into  the  rings  by 
the  sides  of  the  ark,  to  bear  the  ark.  6. 
And  he  made  the  mercy-seat  of  pure  gold ; 
two  cubits  and  a half  ims  the  length  there- 
of, and  one  cubit  and  a half  the  breadth 
thereof.  7.  And  he  made  two  cherubims 
of  gold,  beaten  out  of  one  piece  made  he 
them,  on  the  two  ends  of  the  mercy-seat; 
8.  One  cherub  on  the  end  on  this  side,  and 
another  cherub  on  the  other  end  on  that 
side : out  of  the  mercy-seat  made  he  the 
cherubims,  on  the  t\vo  ends  thereof.  9. 
And  the  cherubims  spread  out  their  wings 
on  high,  and  covered  with  their  wings  over 
the  mercy-seat,  with  their  faces  one  to  ano- 
ther ; even  to  the  mercy-seat-ward  were  the 
faces  of  the  cheinbims. 

It  may  be  thought  strange  that  Moses,  when  he 
had  recorded  so  fully  the  instructions  given  him  up- 
on the  mount  for  the  making  of  all  these  things, 
should  here  record  as  particularly  the  making  of 


364 


EXODUS,  XXXVIl. 


them;  when  it  might  have  sufficed  only  to  have  j 
said,  in  a few  words,  that  each  of  thpe  things  was 
made  exactlv  according  to  the  directions  before  re- 
cited. VV’^e  are  sure  tliat  Moses,  when  he  wrote  by 
div.ne  inspiration,  used  no  vain  repetitions;  tliere 
are  no  idle  words  in  scripture.  Why  then  are  soma-  | 
ny  chapters  taken  up  with  this  narr.hive,  which  we  j 
are  tempted  to  think  needless  and  tedious.^  But  we 
must  consider,  1.  That  Moses  wrote  primarily  for 
the  people  of  Israel,  to  whom  it  would  be  of  great  ' 
use  to  read  and  hear  often  of  these  divine  and  sa-  i 
cred  treasures  with  which  they  were  intrusted.  i 
These  several  ornaments  wherewith  the  taberna-  j 
cle  was  furnished,  they  were  not  admitted  to  see,  1 
but  the  priests  only,  and  therefore  it  was  requisite 
that  they  should  be  thus  largely  described  particu- 
larly to  them.  That  which  they  ought  to  read  again 
and  again,  (lest  they  should  fail  of  doing  it,)  is  written 
again  and  again : thus  many  of  the  same  passages  of 
the  history  of  Christ  are  in  the  New  Testament  re- 
lated by  two  or  three,  and  some  by  four,  of  the 
evangelists,  for  the  same  reason.  The  great  things 
of  God’s  law  and  gospel  we  need  to  have  inculcated 
upon  us  again  and  again.  To  write  the  same,  (says 
St.  Paul,)  to  me  is  not  grievous,  but  for  you  it  is 
safe,  Phil.  3.  1.  2.  Moses  would  thus  show  the 

great  care  which  he  and  his  workmen  took,  to  make 
every  thing  exactly  according  to  the  pattern  show- 
ed him  in  the  mount.  Having  before  given  us  the  ; 
orginal,  he  here  gives  us  the  copy,  that  we  may 
compare  them,  and  observe  how  exactly  they  agree. 
Thus  he  appeals  to  every  reader  concerning  his 
fidelity  to  him  that  appointed  him,  in  all  his  house, 
and  in  all  the  particulars  of  it,  Heb.  3.  5.  And  ; 
thus  he  teaches  us  to  have  respect  to  all  God’s  com-  j 
m indments,  even  to  every  iota  and  tittle  of  them.  > 
3.  It  is  intimated  hereby,  that  God  takes  delight  in 
the  sincere  obedience  of  his  people,  and  keeps  an  ; 
exact  account  of  it,  which  shall  be  prodir  ed  to  j 
their  honour  in  the  resurrection  of  the  just.  None  i 
can  be  so  punctual  in  their  duty,  but  God  will  be  as  | 
punctual  in  his  noti'-es  of  it.  He  is  7iot  vririghteous  '' 
to  forget  the  work  arid  labour  o f love,  in  any  in- 
stance of  it,  Heb.  6.  10.  4.  The  spiritual  riches  i 

and  beauties  of  the  gospel-tabernacle  are  hereby  j 
recommended  to  our  frequent  and  serious  considera-  I 
tion.  Go  w'alk  about  this  Zion,  view  it  and  review 
it:  the  more  you  contemplate  the  glories  of  the 
church,  the  more  you  will  admire  them  and  be  in 
love  with  them.  The  charter  of  its  privileges, 
and  the  account  of  its  constitution,  will  very  well 
bear  a second  reading. 

In  these  verses  we  have  an  account  of  the  making 
of  the  ark,  with  its  glorious  and  most  significant  ap- 
purtenances, the  mercy-seat  and  the  cherubims. 
Consider  these  three  together,  and  they  represent 
the  glorv  of  a holy  God,  the  sincerity  of  a holy 
heart,  and  the  communion  that  is  between  them,  in 
and  by  a Mediator.  1.  It  is  the  glory  of  a holy  God, 
that  dwells  between  the  cherubims,  that  is,  is  con- 
tinuallv  attended  and  adomedby  thebkrssecl  angels, 
whose  swiftness  was  signified  liy  the  wings  of  the 
Cherubinis,  while  their  unanimity  and  joint  concur- 
rence in  their  services  were  signTied  by  their  faces 
being  one  towa.rds  another.  2.  It  is  the  character 
of  an  upright  heart,  that,  like  the  ark  of  the  testi- 
mony, it  h IS  t'^e  law  of  God  hid  and  kept  in  it.  3. 
By  Jesus  Christ,  the  great  Propitiation,  there  is  re- 
conciliation m 'de,  and  a commun’on  settled,  be- 
tween us  and  God:  he  interposes  between  us  and 
God’s  displeasure;  and  not  only  so,  but  through  him 
we  become  entitled  to  God’s  favour.  If  he  write 
his  1 iw  in  our  heart,  he  will  be  to  us  a God,  and  we 
shall  be  to  him  a people;  from  the  mercy-seat  he 
will  teach  us,  there  he  will  accept  us,  and  show  j 
himself  merciful  to  our  unrighteousness;  and  under 
the  shadow  of  his  wings  we  shall  be  safe  and  easy,  i 


10.  And  he  made  the  table  of  shittim- 
wood : two  cubits  was  the  length  thereof, 
and  a culht  the  breadth  thereof,  and  a cubit 
and  a half  the  height  thereof.  1 1 . And  he 
overlaid  it  with  pure  gold,  and  made  there- 
unto a crown  of  gold  round  about.  12. 
Also  he  made  thereunto  a border  of  a hand- 
bieadth  round  about;  and  made  a crown  of 
gold  for  the  border  thereof  round  about.  1 3. 
And  he  cast  for  it  four  rings  of  gold,  and 
put  the  rings  upon  the  four  corners  that  were 
in  the  four  feet  thereof.  14.  Over  against 
the  border  were  the  rings,  the  places  for  the 
staves,  to  bear  the  table.  1 5.  And  he  made 
the  staves  of  shittim-wood,  and  overlaid 
them  with  gold,  to  bear  the  table.  1 6.  And 
he  made  the  vessels  which  were  upon  the 
table,  his  dishes,  and  his  spoons,  and  his 
Ijowls,  and  his  covers,  to  cover  withal,  of 
pure  gold.  17.  And  he  made  tiie  candle- 
stick of  pure  gold : of  beaten  \^’ork  made 
he  the  candlestick  ; his  shaft,  and  his  branch, 
his  bowls,  his  knops,  and  his  flowers,  were 
of  the  same  : 1 8.  And  six  branches  going 

out  of  the  sides  thereof;  three  branches  of 
tite  candlestick  out  of  the  one  side  thereof 
and  three  branches  of  the  candlestick  out  of 
the  other  side  thereof:  19.  Three  bowls 
made  he  after  the  fashion  of  almonds  in  one 
branch,  a knop  and  a flower;  and  three 
bowls  made  like  almonds  in  another  branch 
a knop  and  a flower;  so  throughout  the  six 
bl  anches  going  out  of  the  candlestick.  20. 
And  in  the  candlestick  icere  four  bowls 
made  like  almonds,  his  knops,  and  his  flow- 
ers: 21.  And  a knop  under  two  branches 
ot’  the  same,  and  a knop  under  two  branch- 
es of  the  same,  and  a knop  under  two 
branches  of  the  same,  according  to  the  six 
branches  going  out  of  it.  22.  Their  knops 
and  their  branches  were  of  the  same : all 
of  it  teas  one  beaten  work  of  pure  gold.  23. 
And  he  made  his  seven  lamps,  and  his 
snuflers,  and  his  snuff-dishes  of  juire  gold. 
24.  Of  a talent  of  pure  gold  made  he  it, 
and  all  the  vessels  thereof. 

Here  is,  1.  The  making  of  the  tal)’.e  c n which  the 
show-bread  was  to  be  continually  ])laccd.  God  is  a 
good  Householder,  that  always  keejis  a ])lentiful  ta- 
ble. Is  the  world  his  tabernacle?  His  jirovidence 
in  it  spreads  a table  for  all  the  creatures:  he  pro- 
vides food  for  all  fesh.  Is  the  church  his  taber- 
nacle? His  grace  in  it  spreiuls  a table  for  all  believ- 
ers, furnished  with  the  bread  of  life.  But  observe 
how  much  the  dispensation  of  the  gospel  exceeds 
that  of  the  law.  Though  here  was  a table  furnish- 
ed, it  was  onlv  with  show-bread,  bread  to  be  looked 
upon,  not  to  be  fed.  upon,  while  it  was  on  this  table, 
and  afterward  only  by  the  ju'iests;  but  to  the  table 
which  Christ  has' spread  in  the  new  covenant  all 
real  Christians  arc  invited  gaicsts;  ;:nd  to  them  it  is 
said.  Eat,  O frietids,  come  cat  of  my  bread;  what 
the  law  gave'but  a sight  of  at  a distance,  the  gespi  1 


3G5 


EXODUS,  XXXVIII. 


f^ves  the  enjoyment  of,  and  a hearty  welcome  to.  jj 
2.  The  making  of  the  candlestick,  which  was  net  of  [ 
wood  overlaid  with  gold,  but  all  beaten  work  of  i 
pure  gold  only,  v.  17,  22.  This  signified  that  light  j 
of  divine  revelation  with  which  God’s  church  up- 
on earth  (which  is  his  tabernacle  among  men)  has 
always  been  enlightened,  being  always  supplied 
with  fresh  oil  from  Christ  the  good  Olive,  Zech.  4. 

2,  3.  God’s  manifestations  of  himself  in  this  world 
are  but  candle-light,  compared  with  the  day-light 
of  the  futu’  e state.  The  Bible  is  a golden  candle- 
stick, it  is  of  pure  gold;  (Ps.  19.  10. ) from  it  light  is 
diffased  to  e\  ery  part  of  God’s  tabernacle,  that  by  | 
it  his  spiritual  priests  may  see  to  minister  unto  the 
Lord,  and  to  do  the  service  of  his  stmetuary.  This 
candlestick  has  not  only  its  bowls  for  necessary  use, 
but  its  knops  and  flowers  for  ornament;  there  are 
many  things  which  God  saw  fit  to  beautify  his  word 
with,  which  we  can  no  more  give  a reason  for  than 
for  these  knops  and  flowers,  and  yet  we  are  sure 
that  they  were  added  for  good  purpose.  Let  us 
bless  God  for  this  candlestick,  have  an  eye  to  it 
continually,  and  dread  the  removal  of  it  out  of  its 
place. 

25.  And  he  made  the  incense  altar  of 
shittim-wood : the  length  of  it  zvas  a cubit, 
and  the  breadth  of  it  a cubit,  (il  urns  four- 
square,) and  two  cubits  zvas  the  height  of  it ; 
the  horns  thereof  were  of  the  same.  26. 
And  he  overlaid  it  with  pure  gold,  both  the 
top  of  it,  and  the  sides  thereof  round  about, 
and  the  horns  of  it : also  he  made  unto  it  a 
crown  of  gold  round  about.  27.  And  he 
made  two  rings  of  gold  for  it  under  the 
crown  thereof,  by  the  two  corners  of  it,  up- 
on the  two  sides  thereof,  to  be  places  for  the 
staves,  to  bear  it  withal.  28.  And  he  made 
the  staves  of  shittim-VA  Ood,  and  overlaid 
them  with  gold.  29.  And  he  made  the  holy 
anointing  oil,  and  the  pure  incense  of  sweet 
spices  according  to  the  work  of  the  apothe- 
cary. 

Here  is,  1.  The  making  of  the  golden  altar,  on 
vhich  incense  was  to  be  burnt  daily ; which  signi- 
fied both  the  prayers  of  saints,  and  the  intercession 
of  Christ,  to  which  are  owing  the  acceptobleness 
and  success  of  those  prayers.  The  rings  and  staves, 
and  all  the  appurtenances  of  this  altar,  were  over- 
laid with  gold,  as  all  the  vessels  of  the  table  and 
candlestick  were  of  gold,  for  these  were  used  in  the 
holy  pla  e.  God  is  the  Best,  and  we  must  serve 
him  with  the  best  we  have;  but  the  best  we  can  ; 
ser'.  e him  with,  in  his  courts  on  earth,  is  but  as  i 
brass,  compared  with  the  gold,  the  sinless  and  spot-  i 
less  perfection,  with  which  his  saints  shall  serve 
him  in  his  holy  place  above.  2.  The  preparing  of 
the  incense,  which  was  to  be  burnt  upon  this  altar, 
and  with  it  the  holy  anointing  oil,  (v.  29. ) accord- 
ing to  that  dispensatory,  ch.  30.  22,  &c.  God 
taught  Bezaleel  this  art  also;  so  that  though  he  was  1 
not  befoi-e  acquainted  with  it,  yet  he  made  up  these  | 
things  according  to  the  work  of  the  apothecarv",  as  ; 
dexterously  and  exactlv  as  if  he  had  been  bred  up 
to  the  trade.  Where  God  gives  wisdom  and  grace, 
it  will  make  the  man  of  God  /lerfect,  thoroughly 
furnished  to  every  good  ’work. 

CHAP.  XXXVIII. 

Here  is  an  account,  I.  Of  the  making  of  the  brazen  altar, 

(v.  1 ■ .7.)  and  the  laver,  T.  8.  II.  The  preparing  of  the 


hangings  for  the  enclosing  of  the  court  in  which  the  ta- 
bernacle was  to  stand,  v.  9.. 20.  III.  A summary  ac- 
count of  the  gold,  silver,  and  brass,  that  was  contributed 
to,  and  used  in,  the  preparing  of  the  tabernacle,  v. 
21. .31. 

1.  A he  made  the  altar  of  burat-of- 
fering  of  shittim-w^ood  : five  cubits 
zvas  the  length  thereof,  and  five  cubits  the 
breadth  thereof,  {it  zcas  four  square,)  and 
three  cubits  the  height  thereof.  2.  And  he 
made  the  horns  thereof  on  the  four  cornere 
of  it : the  horns  thereof  w^ere  of  the  bame  : 
and  he  overlaid  it  with  brass.  3.  And  he 
made  all  the  vessels  of  the  altar,  the  pots, 
and  the  shovels,  and  the  basons,  tizid  the 
fiesh-hooks,  and  the  fire-pans ; all  the  ves- 
sels thereof  made  he  of  brass.  4.  And  he 
made  for  the  altar  a brazen  grate  of  net- 
work, under  the  compass  thereof,  beneath 
unto  the  midst  of  it.  5.  And  he  cast  four 
rings  for  the  four  ends  of  the  grate  of  brass, 
to  be  places  for  the  staves.  6.  And  he  made 
the  staves  of  shittim-wood,  and  overlaid 
them  with  brass.  7.  And  he  put  the  staves 
into  the  rings  on  the  sides  of  the  altar,  to 
bear  it  withal : he  made  the  altar  hollow 
with  boards.  8.  And  he  made  the  laver  q/" 
brass,  and  the  foot  of  it  q/"  brass,  of  the  look- 
ing-glasses of  the  zcomen  assembling,  which 
assembled  ot  the  door  of  the  tabernacle  of 
the  congregation. 

Bezaleel,  having  finished  the  gold- work,  which, 
though  the  richest,  yet  was  ordered  to  lie  most  out 
of  sight,  in  the  tabernacle  itself,  here  goes  on  to 
prepare  the  court,  which  lay  open  to  the  view  of 
all.  T wo  things  the  court  was  furnished  with,  and 
both  made  of  brass. 

1.  An  altar  of  burnt-offering,  v.  1 . . 7.  On  this 
all  their  sacrifices  were  offered,  and  this  was  it 
which,  being  sanctified  itself  for  this  puipcse  by 
the  divine  appointment,  sanctified  the  gift  that  was 
in  faith  offered  on  it.  Christ  was  himself  the  Altar 
to  his  own  sacrifice  of  atonement,  and  so  he  is  to  all 
our  sacrifices  of  acknowledgment.  We  must  have 
an  eye  to  him  in  offering  them,  as  God  has  in  ac- 
cepting them. 

2.  A laver,  to  hold  water  for  the  priests  to  wash 
in,  when  they  went  into  minister,  v.  8.  This  sig- 
nified the  provision  that  is  made  in  the  gospel  oi 
Christ,  for  the  cleansing  of  our  souls  from  the  mor- 
tal pollution  of  sin  by  the  merit  and  gi-ace  of  Christ, 
that  we  may  be  fit  to  serve  the  holy  God  in  holy 
duties.  This  is  here  said  to  be  made  of  the  looking- 
glasses  (or  mirrors)  of  the  women  that  assembled 
at  the  door  of  the  tabernacle.  (1.)  It  should  seem 
these  women  were  eminent  and  exemplaiy  for  de- 
votion, attending  more  frequently  and  seriously  at 
the  place  of  public  worship  than  others  did;  and 
notice  is  here  taken  of  it  to  their  honour,  Anna 
was  such  a one,  long  afterward,  who  de/iarted  not 
from  the  temfiley  hut  served  God  with  fastings  and 
prayers  night  and  day,  Luke,  2.  37.  In  e-.  ery  age 
of  the  church  there  appear  to  have  been  seme  who 
have  thus  distinguished  themselves  by  their  serious 
zealous  piety,  and  they  heh  e hereby  dignified  them- 
selves; for  devout  women  are  really  honourable 
women,  (Acts  13.  50.)  and  not  the  less  so,  for  their 
being  called,  by  the  scoffers  of  the  latter  days,  silly 
women.  Probably,  these  women  were  such  as 


366 


EXODUS,  XXXVIIL 


showed  their  zeal  upon  this  occasion,  by  assisting 
in  the  work  that  was  now  going  on  for  the  service 
of  the  tabernacle.  They  assembled  by  troops,  so 
the  word  is;  a blessed  sight ! to  see  so  many,  and 
t^ose  so  zealous,  and  so  unanimous,  in  this  good 
work.  (2. ) These  women  parted  with  their  look- 
ing-glasses (which  were  of  the  finest  brass,  burnish- 
ed for  that  purpose)  for  the  use  of  the  tabernacle. 
Those  women  that  admire  their  own  beauty,  are  in 
love  with  their  own  shadow,  and  make  the  putting 
on  of  apparel  their  cliief  adorning,  by  which  they 
value  and  recommend  themselves,  can  but  ill  spare 
their  looking-glasses;  yet  these  women  offered  them 
to  God:  Either,  [1.]  In  token  of  their  repentance 
for  the  former  abuse  of  them,  to  the  support  of  their 
pride  and  vanity;  now  that  they  were  convinced  of 
their  folly,  and  had  devoted  themselves  to  the  ser- 
vice of  God  at  the  door  of  the  tabernacle,  they  thus 
threw  away  that  which,  though  lawful  and  useful  in 
itself,  yet  had  been  an  occasion  of  sin  to  them. 
Thus  Mary  Magdalen,  who  had  been  a sinner, 
when  she  became  a penitent,  wiped  Christ’s  feet 
with  her  hair.  Or,  [2.  ] In  token  of  their  great 
zeal  for  the  work  of  the  tabernacle;  rather  than  the 
workmen  should  want  brass,  or  not  have  of  the 
best,  they  would  part  with  their  looking-glasses, 
though  they  could  not  well  be  without  them.  God’s 
service  and  glorv  must  always  be  preferred  by  us 
before  any  satisfactions  or  accommodations  of  our 
own.  Let  us  never  complain  of  the  want  of  that 
which  we  may  honour  God  by  parting  with.  (3. ) 
These  looking-glasses  were  used  for  the  making  of 
the  laver.  Either  they  were  artfully  joined  toge- 
ther, or  else  molten  down  and  cast  anew ; but  it  is 
probable  that  the  laver  was  so  brightly  burnished, 
that  the  sides  of  it  still  served  for  looking-glasses, 
that  the  priests,  when  they  came  to  wash,  might 
there  see  tlieir  faces,  and  so  discover  the  spots  and 
wash  them  clean.  Note,  In  the  washing  of  repent- 
ance, there  is  need  of  the  looking-glass  of  self-ex- 
amination. The  word  of  God  is  a glass,  in  which 
we  may  see  our  faces;  (see  Jam.  1.  23.)  and  with  it 
we  must  compare  our  own  hearts  and  lives,  that, 
finding  out  our  blemishes,  we  may  wash  with  par- 
ticular sorrow,  and  application  of  the  blood  of  Christ 
to  our  souls.  Usually,  the  more  particular  we  are 
in  the  confession  of  sin,  the  more  comfort  we  have 
in  the  sense  of  the  pardon. 

9.  And  he  made  the  court:  on  the  south 
side  southward,  the  hangings  of  the  court 
were  of  fine  twined  linen,  a hundred  cubits  : 
10.  Their  pillars  loere  twenty,  and  their 
brazen  sockets  twenty : the  hooks  of  the 
pillars  and  their  fillets  ?m’e  silver.  11. 
And  for  the  north  side  the  hangwffs  locre 
a hundred  cubits,  their  pillars  were  twenty, 
and  their  sockets  of  brass  twenty : the 
hooks  of  the  pillars  and  their  fillets  of  sil- 
ver. 12.  And  for  the  west  side  were  hang- 
ings of  fifty  cubits,  their  pillars  ten,  and 
their  sockets  ten  ; the  hooks  of  the  pillars 
and  their  fillets  of  silver.  1 3.  And  for  the 
east  side  eastward,  fifty  cubits.  14.  The 
hangings  of  the  one  side  of  the  gate  were  fif- 
teen cubits;  their  pillars  three,  and  their 
sockets  three.  1.5.  And  for  the  other  side 
of  the  court-gate,  on  this  hand  and  that 
hand,  were  hangings  of  fifteen  cubits ; their 
pillars  three,  and  their  sockets  three.  16. 
All  the  hangings  of  the  court  round  about 


ivere  of  fine  twined  linen.  17.  And  the 
sockets  for  the  pillars  were  of  brass ; the 
hooks  of  the  pillars  and  their  fillets  of  silver; 
and  the  overlaying  of  their  chapiters  e/  sil- 
ver : and  all  the  pillars  of  the  court  were 
filleted  with  silver.  18.  And  the  hanging 
! for  the  gate  of  the  court  was  needle-work, 
q/’blue,  and  puiple,  and  scarlet,  and  fine 
twined  linen ; and  twenty  cubits  was  the 
length,  and  the  height  in  the  breadth  was 
five  cubits,  answerable  to  the  hangings  of 
the  court.  19.  And  their  pillars  were  four, 
and  their  sockets  of  brass  four ; their  hooks 
of  silver,  and  the  overlaying  of  their  chapi- 
ters and  their  fillets  of  silver.  20.  And  all 
the  pins  of  the  tabernacle,  and  of  the  court 
round  about,  icere  ^ brass. 

The  walls  of  the  court,  or  church-yard,  were  like 
the  rest,  curtains  or  hangings,  marie  according  to 
the  appointment,  ch.  27.  9,  &c.  This  represented 
the  state  of  the  Old-Testament  church;  it  was  a 
garden  enclosed : the  worshippers  were  then  con- 
fined to  a little  compass.  But  the  enclosui  e being 
of  curtains  only,  intimated  that  the  confinement  of 
the  church  to  one  particular  nation  was  not  to  be 
perpetual.  The  dispensation  itself  was  a taberna- 
cle-dispensation, moveable  and  mutable,  and  in  due 
time  to  be  taken  down  and  folded  up,  when  the 
place  of  the  tent  should  be  enlarged  and  its  cords 
lengthened,  to  make  room  for  the  Gentile  world, 
as  is  foretold,  Isa.  54.  2,  3.  The  church  here  on 
earth  is  but  the  court  of  God’s  house,  and  happy 
they  who  tread  these  courts,  and  flourish  in  them; 
but  through  these  courts  we  are  passing  to  the  holy 
place  above;  Blessed  are  they  that  dwell  in  that 
house  of  God,  they  will  be  still  praising  him.  The 
enclosing  of  a court  before  the  tabemacle,  teaches 
us  a gradual  approach  to  God.  The  priests  that 
ministered  must  pass  through  the  hol\’  court,  before 
they  entered  tlie  holy  house.  Thus,  before  solemn 
ordinances,  there  ought  to  be  the  separated  and  en- 
closed court  of  a solemn  preparation,  in  which  we 
must  wash  our  hands,  and  so  draw  near  with  a true 
heart. 

21.  This  is  the  sum  of  the  tabemacle, 
even  of  the  tabernacle  of  testimony,  as  it 
was  counted,  according  to  the  command- 
ment of  Moses,  for  the  service  of  the  Le- 
vites,  by  the  hand  of  Ithamar,  son  to  Aaron 
the  priest.  22.  And  Bezaleel  the  son  of 
Uri,  the  son  of  Hur,  of  the  trihc  of  Judah, 
made  all  that  the  Lord  comnuuKk'd  Mo- 
ses. 23.  And  with  him  was  Aholiah,  son 
of  Ahisamach,  of  the  tribe  of  Dan,  an  en- 
graver, and  a cunning  workman,  and  an 
embroiderer  in  blue,  and  in  purple,  and  in 
scarlet,  and  fine  linen.  24.  All  the  gold 
that  was  occupied  for  the  work,  in  all  the 
work  of  the  holy  even  the  gold  of  the 

offering,  was  twenty  and  nine  talents  and 
seven  hundred  and  thirty  shekels,  after  the 
shekel  of  the  sanctuary.  25.  And  the  sil- 
ver of  them  that  were  numhered  of  the  con- 
gregation was  a hundred  talc  nts,  and  a thou 
sand  seven  hundred  and  threescore  and  fif- 


367 


EXODUS,  XXXIX. 


teen  shekels,  after  the  shekel  of  the  saiic- 
ii.iaiy : 26.  A bekah  for  every  man,  that  is, 
lialf  a shekel,  after  the  shekel  of  the  sanc- 
tuary, for  every  one  that  went  to  be  num- 
bered, from  twenty  years  old  and  upward, 
for  six  hundred  thousand  and  three  thou- 
sand and  five  hundred  and  fifty  men.  27. 
And  of  the  hundred  talents  of  silver  were 
cast  the  sockets  of  the  sanctuaiy,  and  the 
sockets  of  the  vail ; a hundred  sockets  of 
the  hundred  talents,  a talent  for  a socket. 
28.  And  of  the  thousand  seven  hundred 
seventy  and  five  shekels  he  made  hooks  for 
the  Pinal'S,  and  overlaid  their  chapiters,  and 
filleted  them.  29.  And  the  brass  of  the  of- 
fering was  seventy  talents,  and  two  thou- 
sand and  four  hundred  shekels.  30.  And 
therewith  he  made  the  sockets  to  the  door 
of  the  tabernacle  of  the  congregation,  and 
the  brazen  altar,  and  the  brazen  grate  for  | 
it,  and  all  the  vessels  of  the  altar,  31.  And  I 
the  sockets  of  the  court  round  about,  and 
the  sockets  of  the  court-gate,  and  all  the  I 
pins  of  the  tabernacle,  and  all  the  pins  of  i 
tlie  court  round  about.  j 

Here  we  have  a breviat  of  the  account,  which,  j 
by  Moses’s  appointment,  the  Levites  took  and  kept  ; 
of  the  gold,  silver,  and  brass,  that  was  brought  )n  ; 
f ir  the  tabernacle’s  use,  and  how  it  was  emplo\-ed.  ' 
Ithamar  the  son  of  Aai’on  was  appointed  to  draw  up  I 
this  account,  who  was  thus  by  lesser  ser\  ices  train-  i 
ed  up  and  fitted  for  greater,  v.  21.  Bezaleel  and  ■ 
Aholiab  must  bring  in  the  account,  (ly.  22,  23.)  and  j| 
Ithamar  must  audit  it,  and  give  it  in  to  Moses.  And  j 
it  was  thus  : ! 

1.  All  the  gold  was  a free-will  offering;  every  j 
man  brought  as  he  could  and  would,  and  it  amount- 
ed  to  twenty-nine  talents,  and  sei^en  hundred  and  i 
thirty  shekels  over,  which  some  compute  to  lie  i 
about  one  hundred  and  fifty  thousand  pounds  worth  i 
of  gold,  according  to  the  present  value  of  it.  Of  this 
were  made  all  the  golden  furniture  and  vessels. 

2.  The  silver  ivas  levied  by  way  of  tax;  everv 
man  was  assessed  half  a shekel,  a kind  of  poll- 
money,  which  amounted  in  the  whole  to  a hundred 
talents,  and  one  thousand  seven  hundred  and  seven- 
ty-five shekels  over,  7;.  25,  26.  Of  this  they  made 
the  sockets,  into  which  the  boards  of  the  taberna- 
cle were  let,  and  on  which  they  rested;  so  that  they 
were  as  the  foundation  of  the  tabernacle,  v.  27. 
The  silver  amounted  to  about  thirty-four  thousand 
pounds  ( f our  money.  The  raising  of  the  gold  by 
voluntary  contribution,  and  of  the  silver  by  way  of 
tribute,  shows  that  either  way  may  be  taken  for  the 
defraying  of  public  expenses;  proi  ided  that  nothing 
be  done  with  partiality. 

3.  The  brass,  though  less  valuable,  was  of  use 
not  only  for  the  brazen  altar,  but  for  the  sockets  of 
the  court,  which,  probably,  in  other  tents  were  ,of 
wood;  but  it  is  promised,  (Isa.  60.  17.)  For  wood 
Twill  bring  brass.  See  how  libei'al  the  people  were, 
aud  how  faithful  the  workmen  were;  their  good 
examples  ought  to  be  followed. 

CHAP.  XXXIX. 

This  chapter  {rives  us  an  account  of  the  finishing  of  the 
work  of  the  tabernacle.  I.  The  last  things  prepared 
were  the  holy  garments.  The  ephod  and  its  curious 
girdle,  V.  1..5.  The  onyx  stones  for  the  shoulders,  v. 

6,  7.  The  breast-plate  with  the  precious  stones  in  it,  v. 
8.. 21.  The  robe  of  the  ephod,  v.  22.. 26.  The  coats, 


bonnets,  and  breeches,  for  the  inferior  priests,  t.  27 ..  29. 
And  the  plate  of  the  holy  crown,  v.  30,  31.  II.  A sum- 
mary account  of  the  whole  work,  as  it  was  presented  to 
Moses,  when  it  was  all  finished,  v.  32. . 43. 

1.  \ ND  of  the  blue,  and  purple,  and 
2^  scarlet,  they  made  clothes  of  service, 
to  do  service  in  the  holy  place,  and  made 
the  holy  gamients  for  Aaron ; as  the  Lord 
commanded  Moses.  2.  And  he  made  the 
ephod  of  gold,  blue,  and  purple,  and  scar- 
I let,  and  fine  twined  linen.  3.  And  they 
i did  heat  the  gold  into  thin  plates,  and  cut 
it  into  wires,  to  work  it  in  the  blue,  and  in 
the  purple,  and  in  the  scarlet,  and  in  the 
fine  linen,  with  cunning  work.  4.  They 
made  shoulder-pieces  for  it,  to  couple  it 
together:  by  the  two  edges  was  it  coupled 
together.  5.  And  the  curious  girdle  ol‘  his 
ephod,  that  was  upon  it,  was  of  the  same, 
i according  to  the  work  thereof ; of  gold,  blue, 

I and  purple,  and  scarlet,  and  fine  twined 
j linen;  as  the  Lord  commanded  Moses. 

I 6.  And  they  wrought  onyx-stones  inclosed 
in  ouches  of  gold,  graven,  as  signets  are 
giavcn,  with  the  names  of  the  children  of 
Israel.  7.  And  he  put  them  on  the  shoul- 
ders of  the  ephod,  that  they  should  be  stones 
i'or  a memoiial  to  the  children  of  Israel;  as 
the  Loud  commanded  Moses.  8.  And  he 
made  the  breastplate  of  cunning  work,  like 
the  work  of  the  ephod;  of  gold,  blue,  and 
purple,  and  scarlet,  and  fine  twined  linen. 
9.  It  was  foursquaie : they  made  the  breast- 
plate double:  a span  was  the  length  there- 
of, and  a span  the  breadth  thereof,  being 
doubled.  1 0.  And  they  sat  in  it  four  rows 
of  stones:  the  f rst  row  was  a sardius,  a 
topaz,  and  a carbuncle:  this  was  the  first 
row.  1 ] . And  the  second  row,  an  eme- 
rald, a sapphire,  and  a diamond.  1 2.  And 
the  third  row,  a figure,  an  agate,  and  an 
amethyst.  1 3.  And  the  fourth  row,  a be- 
ryl, an  onyx,  and  a jasper:  they  were  in- 
closed in  ouches  of  gold  in  their  inclosings. 

1 4.  And  the  stones  were  according  to  the 
names  of  the  children  of  Israel,  twelve, 
according  to  their  names,  like  the  engrav- 
ings of  a signet,  every  one  with  his  name, 
according  to  the  twelve  tribes.  15.  And 
they  made  upon  the  breastplate  chains  at 
the  ends,  of  wreathen  work  of  pure  gold. 
16.  And  they  made  two  ouches  of  gold, 
and  two  gold  rings ; and  put  the  two  rings 
in  the  two  ends  of  the  breastplate.  17. 
And  they  put  the  two  wreathen  chains  of 
gold  in  the  two  rings  on  the  ends  of  the 
breastplate.  18.  And  the  two  ends  of  the 
two  wreathen  chains  they  fastened  in  the 
two  ouches,  and  put  them  on  the  shoulder- 
pieces  of  the  ephod  before  it.  19.  And 
they  made  two  rings  of  gold,  and  put  them 


36n 


EXODUS, 

on  the  tn'o  ends  of  the  breastplate,  upon 
the  border  ol’  it,  which  was  on  the  side  of 
the  ephod  inward.  20.  And  they  made 
two  other  golden  rings,  and  put  them  on 
the  two  sides  of  the  ephod  underneath,  to- 
ward the  forepart  of  it,  over  against  the 
other  coupling  thereof,  above  the  curious 
girdle  of  the  ephod.  21.  And  they  did 
bind  the  breastplate  by  his  rings  unto  the 
rings  of  the  ephod  with  a lace  of  blue,  that 
it  might  be  above  the  curious  girdle  of  the 
ephod,  and  that  the  breastplate  might  not  be 
loosed  liom  the  ephod:  as  the  Lord  com- 
manded iMoses.  22,  And  he  made  the 
robe  of  the  ephod  of  woven  work,  all  of 
blue.  23.  And  there  teas  a hole  in  the 
midst  of  the  robe,  as  the  hole  of  a haber- 
geon, with  a band  round  about  the  hole, 
that  it  should  not  rend.  24.  And  they 
made  upon  the  hems  of  the  robe  pomegra- 
nates of  blue,  and  purple,  and  scarlet,  and 
ivs  ined  linen.  25.  And  they  made  bells  of 
pure,  gold,  and  put  the  bells  between  the 
pomegranates,  upon  the  hem  of  the  robe, 
round  about  between  the  pomegranates  •. 
26.  A bell  and  a pomegranate,  a bell  and  a 
pomegranate,  round  about  the  hem  of  the 
rooe  to  minister  in',  as  the  Lord  com- 
manded Moses.  27.  And  they  made  Qoats 
of  fine  linen,  of  woven  work,  for  Aaron 
and  for  his  sons;  28.  And  a mitre  of  fine 
linen,  and  goodly  bonnets  of  fine  linen,  and 
linen  breeches  of  fine  twined  linen;  29. 
And  a girdle  of  fine  twined  linen,  and  blue, 
and  purple,  and  scarlet,  of  needle-work ; as 
the  Lord  commanded  Moses.  30.  And 
they  made  the  plate  of  the  holy  crown  of 
pure  gold,  and  wrote  upon  it  a writing,  like 
to  the  engravings  of  a signet,  HOLINESS 
TO  THE  LORD.  31.  And  they  tied  un- 
to it  a lace  of  blue,  to  fasten  it  on  high  upon 
the  mitr-e;  as  the  Lord  commanded  Moses. 

In  this  account  of  the  making  the  priests’  garments, 
according  to  tlie  instructions  given,  (c/i.  28.)  we  may 
observe,  1.  That  the  priests’  garments  are  called 
here  clothes  of  service,  v.  1.  Note,  Those  that  wear 
robes  of  honour  must  look  upon  them  as  clothes  of 
service;  for  those  upon  whom  honour  is  put,  from 
them  service  is  expected.  It  is  said  of  those  that 
are  arraved  in  white  robes,  that  they  are  before  the 
throne  of  God,  and  serve  him  day  and  night  in  his 
/em///e,'Rev.  7.  13,  15.  Holy  garments  were  not 
made  for  men  to  sleep  in,  or  to  strut  in,  but  to  do 
service  in;  and  then  they  are  indeed  for  glory  and 
beauty.  The  Son  of  Man  himself  came  not  to  be 
ministered  unto,  but  to  minister.  2.  That  all  the  six 
paragraphs  here,  which  give  a distinct  account  of 
the  making  of  these  holy  garments,  conclude  with 
those  words,  as  the  Lora  commanded  Moses,  v.  5, 
7,  21,  26,  29,  31.  The  like  is  not  in  any  of  the  fore- 
going accounts,  as  if  in  these,  more  than  any  other 
CT  the  appurtenances  of  the  tabernacle,  they  had  a 
particular  regard  to  the  divine  appointment,  both 
for  warrant  and  for  direction.  It  is  an  intimation  to 
all  the  Lord’s  ministers,  to  make  the  word  of  God 


XXXIX. 

their  rule  in  all  their  ministrations,  and  to  act  in  ob- 
servance of,  and  obedience  to,  the  cc  mniand  of  Gcd. 
3.  That  these  garments,  in  conformity  to  the  rest  of 
the  furniture  of  the  tabernacle,  were  \eiy  rich 
and  splendid;  the  church  in  its  infancy  was  thus 
taught,  thus  pleased,  with  the  i-udiments  of  this 
world;  but  now  under  the  gospel,  which  is  the  min- 
istration of  the  spirit,  to  affect  and  impose  such 
pompous  habits  as  the  church  of  Rome  does,  under 
pretence  of  decency  and  instruction,  is  to  betray  the 
liberty  wherewith  Christ  has  made  us  free,  and  to 
entangle  the  church  again  in  the  bondage  of  those 
carnal  ordinances,  which  were  imposed  ( niy  till  the 
time  of  reformation.  4.  That  they  wei  e all  sha- 
dows of  good  things  to  come,  but  the  substance  is 
Christ,  and  the  grace  of  the  gospel;  when  therefore 
the  substance  is  come,  it  is  a jest  to  be  fond  of  the 
shadow.  (1.)  Christ  is  our  great  high  priest;  when 
he  undertook  the  work  of  our  redemption,  he  put 
on  the  clothes  of  serv  ice — he  arrayed  himself  with 
the  gifts  and  graces  of  the  Spirit,  which  he  recei\  ed 
not  by  measure — girded  himself  with  the  curious 
girdle  of  resolution,  to  go  through  with  his  under- 
taking— charged  himself  with  all  God’s  spiritual 
Israel,  bare  them  on  his  shoulders,  carried  them  in 
his  bosom,  laid  them  near  his  heart,  engra\  ed  them 
on  the  palms  of  his  hands,  and  jjresented  them  in 
the  breast-plate  of  judgment  unto  his  Father.  And 
(lastly)  he  crowned  himself  with  holiness  to  the 
Lord,  consecrating  his  whole  undertaking  to  the 
honour  of  his  Father’s  holiness;  now  consider  how 
great  this  man  is.  (2.)  True  believers  are  spiritual 
priests.  The  clean  linen  with  which  all  their 
clothes  of  service  must  be  made,  is  the  righteousness 
of  saints;  (Rev.  19.  8.)  and  Holiness  to  the  Lord 
must  be  so  written  upon  their  foreheads,  that  all 
who  converse  with  them  may  see,  and  say,  that 
they  bear  the  image  of  God’s  holiness,  and  are  de- 
voted to  the  praise  of  it. 

32.  Thus  w^as  all  the  work  of  the  taber- 
nacle of  the  tent  of  the  congregjation  finish- 
ed: and  the  children  of  Israel  did  according 
to  all  that  the  Lord  commanded  Moses, 
so  did  they.  33.  And  they  brought  the 
tabernacle  unto  Moses,  the  tent  and  all  his 
furniture,  his  taches,  his  boards,  his  bars,  and 
his  pillars,  and  his  sockets,  34.  And  the 
covering  of  rams’  skins,  dyed  red,  and  the 
covering  of  badgers’  skins,  and  the  vail  of 
the  covering,  35.  The  ark  of  the  testimo- 
ny, the  staves  thereof,  and  the  mercy-seat, 
36.  The  table  and  all  the  vessels  thereof, 
and  the  show-bread,  37.  The  pure  candle- 
stick, with  the  lamps  tlu'reof,  even  with  flip 
lamps  to  be  set  in  order,  and  all  the  vessels 
tliereof,  and  the  oil  for  light,  38.  And  the 
golden  altar,  and  the  anointing  oil,  and  the 
sweet  incense,  and  the  hanging  for  the 
tabernacle-door,  39.  The  brazen  altar, 
and  his  grate  of  brass,  his  staves,  and  all 
his  vessels,  the  laver  and  his  foot,  40.  The 
hangings  of  the  court,  his  pillars,  and  his 
sockets,  and  the  hanging  for  the  court-gate, 
his  cords,  and  his  pins,  and  all  the  vessels 
of  the  service  of  the  tabernacle,  for  the  tent 
of  the  congregation,  41.  The  clothes  of 
senice  to  do  service  in  the  holy  place,  and 
the  holy  garments  for  Aaron  the  priest,  and 


369 


EXODUS,  XL. 


his  sons’  garments,  to  minister  in  the  piiest’s 
office.  42.  According  to  all  that  the  Lord 
commanded  Moses,  so  the  children  of 
Israel  made  all  the  work.  43.  And  Mo- 
ses did  look  upon  all  the  work,  and,  behold, 
they  had  done  it  as  the  Lord  had  com- 
manded, even  so  had  they  done  it:  and 
Moses  blessed  them. 

Observe  here, 

I.  That  the  builders  of  the  tabemacle  made  ver)" 
good  despatch.  It  was  not  much  more  than  five 
months  from  the  beginning  to  the  finishing  of  it. 
Though  there  was  a great  deal  of  fine  work  about  it, 
such  as  is  usually  the  work  of  time,  embroidering 
and  engra’  ing,  not  only  in  gold,  but  in  precious 
stones,  yet  they  went  through  with  it  in  a little  time. 
Church-work  is  usually  slow  work,  but  they  made 
quick  work  of  this,  anS  yet  did  it  with  the  greatest 
exactness  imaginable.  For,  1.  Many  hands  were 
employed,  all  unanimous,  and  not  striving  with 
eacn  other.  This  expedited  the  business,  and  made 
it  easy.  2.  The  workmen  were  taught  of  God, 
and  so  were  kept  fr  m making  blunders,  which 
would  have  retarded  them.  3.  The  people  were 
hearty  and  zealous  in  the  Avork,  and  impatient  till 
it  was  finished.  God  had  prepared  their  hearts, 
and  then  the  thing  "ivas  done  suddenly,  2 Chron.  29. 
36.  Resolution  and  industiy,  and  a cheerful  appli- 
cation of  mind,  will,  by  the  grace  of  God,  bring  a 
great  deal  of  good  work  to  pass  in  a little  time;  less 
than  one  Avould  expect. 

II.  That  they  punctually  observe  their  orders, 
and  did  not  in  the  least  vaiy  from  them.  Thev  did 
it  according  to  all  that  the  Lord  commanded  Moses, 
V.  32,  42.  Note,  God’s  work  must  be  done,  in  every 
thing,  according  to  his  own  will.  His  institutions 
neither  need  nor  admit  men’s  in\  entions  to  make 
them  either  more  beautiful,  or  more  likely  to  an- 
swer the  intention  of  them,  yidd  thou  not  unto  his 
words;  God  is  pleased  with  willing  worship,  but  not 
with  will-worship. 

III.  That  they  brought  all  their  work  to  Moses, 
and  submitted  it  to  his  inspection  and  censure,  x\ 
38,  He  knew  rvhat  he  had  ordered  them  to  make; 
and  now,  the  particulars  were  called  over,  and  all 
produced,  that  Moses  might  see  both  that  they  had 
made  all,  emitting  nothing,  that  they  had  made  all 
according  to  the  instructions  given  them,  and  that, 
if  they  had  made  a mistake  m any  thing,  it  might 
be  forthwith  rectified.  Thus  they  showed  respect 
to  Moses,  who  was  set  over  them  in  the  Lord;  not 
objecting  that  Moses  did  not  understand  such  work, 
and  therefore  that  there  was  no  reason  for  sub- 
mitting it  to  his  judgment;  No,  that  God,  who  gave 
them  so  much  knowledge  as  to  do  the  work,  gave 
them  also  so  much  humility  as  to  be  Avilling  to  have 
if  examined,  and  compared  Avith  the  model.  Moses 
was  in  authority,  and  they  would  pay  a deference 
to  his  place;  The  spirit  of  the  prophets  is  subject  to 
the  prophets.  And  besides,  though  they  kncAv  hoAv 
to  do  the  AAmck  better  than  Moses,  Moses  had  a bet- 
ter and  more  exact  idea  of  the  model  than  thev  hud, 
and  therefore  they  could  not  be  Avell-plcased  Avith 
their  OAvn  Averk,  unless  they  had  his  appr-bation. 
Thus,  in  all  the  services  of  religion,  Ave  should  la- 
bour to  be  accepted  of  the  Lord. 

I^^  That  Moses,  upon  search,  found  all  done 
according  to  the  rule,  v.  43.  Moses,  both  for  their 
satisfaction  and  for'  his  OAvn,  did  look  upon  all  the 
Avork,  piece  by  piece,  and,  behold,  they  had  done  it 
according  to  the  pattern  showed  him,  for  the  same 
Being  that  shoAved  him  the  pattern  guided  their 
hand  in  the  work.  All  the  copies  of  God’s  grace 
exactly  agree  Avith  the  original  of  his  counsels:  what 
VoL.  I.— 3 A 


God  Avorks  in  us,  and  by  us,  is  the  fulfilling  of  the 
good  pleasure  of  his  OAvn  goodness;  and  when  the 
mystery  of  God  shall  be  finished,  and  all  his  per- 
formances come  to  be  compared  Avith  his  purposes, 
it  Avill  appear,  that,  behold,  all  is  done  according 
to  the  counsel  of  his  own  Avill,  not  one  iota  or  tittle 
of  Avhich  shall  fall  to  the  ground,  or  be  varied  from. 

V.  That  Moses  blessed  them.  1.  He  commend- 
ed them,  and  signified  his  approbation  of  all  they 
had  doi  e.  He  did  not  find  tank  Avhere  there  Avas 
none,  as  some  do,  Avho  think  thev  disparage  their 
OAvn  judgment,  if  they  do  not  find’  something  amiss 
in  the  best  and  most  accomplished  performance.  In 
all  this  Avork  it  is  probable  there  might  have  been 
found  here  and  there  a stitch  amiss,  and  a stroke 
aAvry,  Avhich  Avould  ha\  e sci  ved  for  an  over-curious 
and  censorious  critic  to  animadvert  upon;  but  Mo- 
ses Avas  too  candid  to  notice  small  faults,  where 
there  were  no  great  ones.  Note,  All  goA^ernors 
must  be  a praise  to  them  that  do  well,  as  Avell  as  a 
terror  to  evil-doers.  Why  should  any  take  a pride 
in  being  hard  to  be  pleased.^  2.  He  not  only  prais- 
ed them,  but  prayed  for  them.  He  blessed  them 
as  one  having  authority,  for  the  less  is  blessed  of  the 
better.  We  read  not  of  any  wages  that  Moses  paid 
them  for  their  work,  but  this  blessing  he  gave  them. 
For  though,  ordinarily,  the  labourer  be  worthy  of 
his  hire,  yet,  in  this  case,  1.  They  Avrought  for 
tliemselves.  The  honour  and  comfort  of  God’s  ta- 
bernacle among  them  Avou’d  be  recompense  enough. 
If  thou  be  wise,  thou  shalt  be  wise  for  thyself  2. 
They  had  their  meat  from  heaven  on  free  cost,  for 
themselves  and  their  families,  and  their  raiment 
Avaxed  not  old  upon  them,  so  that  they  neither 
needed  Avages,  nor  had  reason  to  exi^ect  anv.  Free- 
ly ye  have  received,  freely  gh'e.  The  obligations 
Ave  lie  under,  both  in  duty  and  interest,  to  serve 
God,  are  sufficient  to  quicken  us  to  our  work, 
though  Ave  had  not  a rcAvard  in  prospect.  But,  3. 
This  blessing,  in  the  name  of  the  Lord,  was  wages 
enough  for  all  their  Avork.  Those  whom  Gcd  em- 
ploys, he  Avill  bless,  and  those  Avhom  he  blesses, 
they  are  blessed  indeed.  The  blessing  he  com- 
mands is  Ife  forever  more. 

CHAP.  XL. 

In  this  chapter,  I.  Orders  are  given  for  the  setting-up  of 
tlie  tabernacle,  and  the  fixing  of  all  the  appurtenances  of 
it  in  their  proper  places,  (v.  1..8.)  and  the  consecrating 
of  it,  (v.  9.  . 1 1.1  and  of  the  priests,  v.  12  . . 15.  II.  Care 
is  taken  to  do  all  this,  and  as  it  was  appointed  to  be 
done.  V.  16  . . 33.  III.  God  takes  possession  of  it  by  the 
cloAid,  V.  34  . . 38. 

1.  4 ND  the  Lord  spake  unto  Moses, 
-TjL  saying,  2.  On  the  first  day  of  the 
first  month  shalt  thou  set  up  the  tabernacle 
of  the  tent  of  the  congi'egation.  3.  And 
thou  shalt  put  therein  the  ark  of  the  testi- 
mony, and  cover  the  ark  with  the  vail.  4. 
And  thou  shalt  bring  in  the  table,  and  set 
in  order  the  things  that  are  to  be  set  in  or- 
der upon  it ; and  thou  shalt  bring  in  the  can- 
dlestick, and  light  the  lamps  thereof.  5. 
And  thou  shalt  set  the  altar  of  gold  for  the 
incense  before  the  ark  of  the  testimony,  and 
put  the  hanging  of  the  door  to  the  taberna- 
cle. 6.  And  thou  shalt  set  the  altar  of  the 
burnt-offering  before  the  door  to  the  taber- 
nacle of  the  tent  of  the  congregation. 

And  thou  shalt  set  the  laver  between  the 
tent  of  the  congregation  and  the  altar,  and 
shalt  put  water  therein.  8.  And  thou  shalt 


BXODUS,  XL. 


set  up  the  court  round  about,  and  hang  up 
the  hanging  at  the  court-gate.  9.  And  thou 
shall  take  the  anointing  oil,  and  anoint  the 
tabernacle,  and  all  that  is  therein,  and  shall 
hallow  it,  and  all  tlie  vessels  thereof’:  and 
it  shall  be  holy.  10.  And  thou  shall  anoirit 
the  altar  of  the  burnt-offering,  and  all  his 
vessels,  and  sanctify  the  altar : and  it  shall 
be  an  altar  most  holy.  11.  And  thou  shall 
anoint  the  laver  and  his  foot,  and  sanctify 
it.  12.  And  thou  shall  bring  Aaron  and 
his  sons  unto  the  door  of  the  tabernacle  of 
the  congregation,  and  wash  them  with  wa- 
ter. 1 3.  And  thou  shall  put  upon  Aaron 
the  holy  garments,  and  anoint  him,  and 
sanctify  him ; that  he  may  minister  unto  me 
in  the  priest’s  office.  14.  And  thou  shall 
bring  his  sons,  and  clothe  them  with  coats : 
15.  And  thou  shall  anoint  them,  as  thou 
iidst  anoint  their  father,  that  they  may  min- 
ister unto  me  in  the  priest’s  office : for  their 
anointing  shall  surely  be  an  everlasting 
priesthood,  throughout  their  generations. 

The  materials  and  furnitui'e  of  the  tabernacle  had 
been  viewed  severally,  and  appro\  ed,  and  now  they 
must  be  put  together. 

1.  God  here  directs  Moses  to  set  up  the  t .berna- 
rle,  and  the  utensils  of  it  in  their  places.  Though 
the  work  of  the  tabernacle  was  finished,  and  every 
thing  ready  for  rearing,  and  the  people,  no  doubt, 
very  desirous  to  set  it  up,  yet  Moses  will  lud  do  it 
till  he  has  express  oi  ders  for  the  doing  of  it.  It  is 
good  to  see  God  goingbeforeus  in  every  step,  Ps.  37. 
23.  The  time  for  doing  this  is  fixed  to  t/ie  Jirst  day 
of  the  first  month,  (i^.  2. ) Avhich  wanted  but  four- 
teen days  of  a year  since  they  came  out  of  Egypt; 
and  a good  year’s  work  there  was  done  in  it.  Probably 
the  work  was  made  ready  but  just  at  the  end  of  the 
year,  so  that  the  appointing  of  this  d'ay  gave  no  de- 
lay, or  next  to  none,  to  this  good  work.  We  must 
not  put  off  any  necessary  duty,  under  pretence  of 
waiting  for  some  remarkable  day,  the  present  sea- 
son is  the  most  convenient;  but  the  tabernacle  hap- 
pening to  be  set  up  on  the  first  day  of  the  first 
month,  intimates  that  it  is  good  to  begin  the  year 
with  some  good  work.  Let  him  that  is  the  First 
have  the  first;  and  let  the  things  of  his  kingdom  be 
first  sought.  In  Hezekiah’s  time  we  find  they  be- 
gan to  sanctify  the  temple  on  the  first  day  of  the 
first  month,  2 Chron.  29.  17.  The  new  moon 
(which  by  their  computation,  was  the  first  day  of 
every  month)  was  observed  by  them  with  some  so- 
lemnity; and  therefore  this  first  new  moon  of  the 
year  was  thus  made  remarkable.  Note,  When  a 
new  year  begins,  we  should  think  of  serving  God 
more  and  better  than  we  did  the  year  before. 

Moses  is  particularly  ordered  to  set  up  the  taber- 
nacle itself  first,  in  which  God  would  dwell,  and 
would  be  served,  v.  2.  Then  to  put  the  ark  in  its 
place,  and  draw  the  vail  before  it,  i'.  3.  Then  to 
fix  the  table,  and  the  candlestick,  and  the  altar  of 
incense,  without  the  vail,  (r.  4,  5. ) and  to  fix  the 
hanging  of  the  door  before  the  door.  Then  in  the 
court  he  must  place  the  altar  of  burnt-offering,  and 
the  laver,  v.  6,  7.  And,  lastly.  He  must  set  up  the  ! 
cuitains  of  the  court,  and  a hanging  from  the  court- 
gate.  And  all  this  would  be  easily  done  in  one  day, 
many  hands,  no  doubt,  being  employed  in  it,  under 
the  direction  of  Moses. 

2.  He  directs  Moses,  when  he  had  set  up  the  ta- 


bernacle and  all  the  furniture  of  it,  to  consecrate  it 
and  them,  by  anointing  them  with  the  oil  which 
was  prepared  for  the  purpose,  ch.  30.  26,  i$cc.  It 
was  there  ordered  that  this  should  be  done,  here  it 
wrts  ordered  that  it  should  be  done  now,  (-y.  9 . . 11. ) 
Observe,  Every  thing  was  sanctified  when  it  was 
put  in  its  proper  place,  and  not  tiU  then,  for  till 
then  it  was  not  fit  far  the  use  to  which  it  was  to  be 
sanctified.  As  every  thing  is  beautiful  in  its  seascjii, 
so  is  every  thing  in  its  place. 

3.  He  directs  him  to  consecrate  Aaron  and  his 
sons;  when  the  goods  were  brouglit  into  God’s 
house,  they  were  marked  first,  and  then  servants 
were  hired  to  bear  the  vesse.s  of  the  Lord;  and 
they, must  be  clean  who  wore  put  into  that  office,  v. 
12 . . 15.  The  law  which  was  now  orde’’ed  to  be 
put  in  execution,  we  had  befoie,  ch.  2^.  Thus, 
in  the  \ isible  church,  which  is  God’s  tabernacle 
among  men,  it  is  requisite  that  there  be  ministers  to 
keep  the  charge  of  the  sanctuary,  and  that  they  re- 
ceive the  anointing. 

16.  Thus  did  Moses:  according  to  all 
that  the  Lord  commanded  him,  so  did  he 

1 7.  And  it  came  to  pass  in  the  first  month 
in  the  second  year,  on  the  first  day  of  the 
month,  that  the  tabernacle  was  reared  up. 

18.  And  Aloses  reared  up  the  tabernacle, 
and  fastened  his  sockets,  and  set  up  the 
boards  thereof,  and  put  in  the  bars  thereof, 
and  reared  up  his  pillars.  19.  And  he 
spread  abroad  the  tent  over  the  tabernacle, 
and  put  the  covering  of  the  tent  above  up- 
on it ; as  the  Lord  commanded  Aloses.  20. 
And  he  took  and  put  the  testimony  into  the 
ark,  and  set  the  staves  on  the  ark,  and  put 
the  mercy-seat  above  upon  the  ark.  21. 
And  he  brought  the  ark  into  the  tabernacle, 
and  set  up  the  vail  of  the  covering,  and 
covered  the  ark  of  the  testimony ; as  the 
Lord  commanded  Aloses.  22.  And  he 
put  the  table  in  the  tent  of  the  congre- 
gation, upon  the  side  of  the  tabernacle 
northward,  without  the  vail.  23.  And  he 
set  the  bread  in  order  upon  it  before  the 
Lord  ; as  the  Lord  had  commanded  Mo- 
ses. 24.  And  he  put  the  candlestick  in  the 
tent  of  the  congregation,  over  against  the 
table,  on  the  side  of  the  tabernacle  south- 
ward. 25.  And  he  lighted  the  lamps  be- 
fore the  Lord  ; as  the  Lord  commanded 
Aloses.  26.  And  he  put  the  golden  altar  in 
the  tent  of  the  congregation,  before  the  vail : 
27.  And  he  burnt  sweet  incense  thereon  ; 
as  the  Lord  commanded  Aloses.  28.  And 
he  set  up  the  hanging  at  the  door  of  the  ta- 
bernacle. 29.  And  he  put  the  altar  of 
burnt-offering  hy  the  door  of  the  tabernacle 
of  the  tent  of  the  congregation,  and  offered 
upon  it  the  burnt-offering  and  the  meat-of- 
fering ; as  the  Lord  commanded  Aloses. 
30.  And  he  set  the  laver  between  the  tent 
of  the  congregation  and  the  altar,  and  put 
water  there,  to  wash  withal.  31,  And  Mo- 
ses, and  Aaron,  and  his  sons,  washed  their 


371 


EXODUS,  XL. 


hands  and  thei  * feet  thereat : 32.  When 

they  vx'ent  into  the  tent  of  the  congregation, 
and  when  they  came  near  unto  the  altar, 
they  washed  ; as  the  Lord  commanded 
Moses.  33.  And  he  reared  up  the  court 
round  about  the  tabernacle  and  the  altar, 
aivd  set  up  the  hanging  of  the  court-gate. 
So  Moses  finished  the  work. 

When  the  tabernacle  and  the  furniture  of  it  were 
prepared,  they  did  not  put  off  the  rearing  of  it  till 
they  came  to  Canaan,  though  they  now  hoped  to  be 
there  very  shortly;  but,  in  obedience  to  the  will  of 
God,  they  set  it  up  in  the  midst  of  their  camp, 
while  they  were  in  the  wilderness.  Those  that  are 
unsettled  in  the  world  must  not  think  that  that  will 
excuse  them  in  their  continued  irreligion;  as  if  it 
were  enough  to  begin  to  serve  God  when  they  be- 
gin to  be  settled  in  the  world:  No;  a tabernacle  for 
God  is  a very  needful  and  profitable  companion 
even  in  a wilderness,-  especially  considering  that 
our  carcasses  may  fall  in  that  wilderness,  and  we 
may  be  fixed  in  another  world  before  we  come  to 
fix  in  this. 

The  rearing  of  the  tabernacle  was  a good  day’s  | 
work;  the  consecrating  of  it,  and  of  the  priests, 
was  attended  to  some  days  after.  Here  we  have 
an  account  only  of  that  new-year’s  day’s  work.  1. 
Moses  not  only  did  all  that  God  directed  him  to  do, 
but  in  the  order  that  God  appointed;  for  God  will 
be  sought  in  the  due  order.  2.  To  each  part  cular 
there  is  added  an  express  reference  to  the  divine 
appointment,  which  Moses  governed  himself  by  as 
carefully  and  conscientiously  as  the  workmen  did; 
and  therefore,  as  before,  so  here  it  is  repeated,  as 
the  Lord  commanded  Moses,  seven  times  in  less 
than  fourteen  verses.  Moses  himself,  as  great  a 
man  as  he  was,  would  not  pretend  to  vary  from  the 
institution,  neitlier  to  add  to  it,  nor  diminish  from  it, 
in  the  least  punctilio.  They  that  command  < thers 
must  remember  that  their  Master  also  is  in  hea\  en, 
and  they  must  do  as  they  are  commanded.  3.  That  ' 
which  w’as  to  be  vailed,  he  vailed,  {v.  21.)  and  that  , 
which  was  to  be  used,he  used  immediately,for  the  in- 
stniction  of  the  priests,  that,by  seeing  him  do  the  se . - 
eral  offices,  they  might  learn  to  do  them  the  more  dex- 
terously. Though  Moses  was  not  properly  a priest, 
yet  he  is  numbered  among  the  priests,  (Ps.  99.  6. ) 
and  the  Jewish  writers  call  him  the  firiest  of  the 
priests;  what  he  did  he  did  by  special  warrant  and 
direction  from  God,  rather  as  a prophet,  or  lawgiv  - 
er, than  as  a priest.  He  set  the  wheels  a going, 
and  then  left  the  work  in  the  hands  of  the  appouit-  \ 
ed  ministry.  (1.)  When  he  had  pla''ed  the  tab’c,  , 
he  set  the  show-bread  in  order  upon  it;  {v.  23.)  for 
God  will  never  have  his  table  tinfurnished.  (2.)  As 
soon  as  he  had  fixed  the  candlestick,  he  lighted  the 
lamps  before  the  Lord,  v.  25.  Ev  en  that  dark  dis- 
pensation would  not  admit  of  unlighted  candles. 
3.)  The  golden  altar  being  put  in  its  place,  imme- 
iately  he  burnt  sweet  incense  thereon;  fv.  27.)  for 
God’s  altar  must  be  a smoking  altar.  (4. ) The  al- 
tar of  burnt-offering  was  no  sooner  set  up  in  the 
court  of  the  tabemacle,  than  he  had  a b;irnt-offer- 
mg,  and  a meat-offering,  ready  to  offer  upon  it,  x>. 
29.  Some  think,' though  this  is  mentioned  here,  it 
was  not  done  till  some  time  after;  but  it  seems  to 
me  that  he  immediately  began  the  ceremony  of  its 
consecration,  though  it  was  not  completed  for  seven 
days.  (5.)  At  the  laver  likewise,  when  he  had  fix- 
ed that,  Moses  himself  washed  his  hands  and  feet. 
Thus,  in  all  these  instances,  he  not  only  showed  the 
priests  how  to  do  their  duty,  but  has  taught  us  that 
(iod’s  gifts  are  intended  for  use,  and  not  barely  for 
show.  Though  the  altars,  and  table,  and  candle- 


stick, were  fresh  and  new,  he  did  not  say  it  was  a 
pity  to  sully  them;  no,  he  handselled  them  immedi- 
ately. Talents  were  given  to  be  occupied,  not  to 
be  buried. 

34.  Then  a cloud  covered  the  tent  of  the 
congregation,  and  the  glory  of  the  Lord 
filled  the  tabernacle.  35.  And  Moses  was 
not  able  to  enter  into  the  tent  of  the  con- 
gregation, because  the  cloud  abode  there- 
on, and  the  glory  of  the  Lord  filled  the  ta- 
bernacle. 36.  And  when  the  cloud  was  taken 
up  fi  om  over  the  tabernacle,  the  children  of 
Israel  w ent  onward  in  all  their  journeys  : 
37.  But  if  the  cloud  were  not  taken  up, 
then  they  journeyed  not  till  the  day  that  it 
was  taken  up.  38.  For  the  cloud  of  the 
Lord  ivas  upon  the  tabernacle  by  day,  and 
fire  was  on  it  by  night,  in  the  sight  of  all 
the  house  of  Israel,  throughout  all  their 
journeys. 

As  when,  in  the  creation,  God  had  finished  this 
earth,  which  he  designed  for  man’s  habitation,  he 
made  man,  and  put  him  in  possession  of  it;  so,  when 
Moses  had  finished  the  tabernacle,  which  was  de- 
signed for  God’s  dwelling-place  among  men,  God 
came  and  took  possession  of  it.  The  Shechinah, 
the  divine  eternal  Word,  though  not  yet  made  flesh, 
yet,  as  a prelude  to  that  event,  came  and  dwelt 
among  them,  John  1.  14.  This  was  henceforward 
the  place  of  his  throne,  and  the  place  of  the  soles  of 
his  feet ; (Ezek.  43.  7.)  here  he  resided,  here  he 
ruled.  By  the  visible  tokens  of  God’s  coming 
among  them  to  take  possession  of  the  tabernacle, 
he  testified  both  the  return  of  his  favour  to  them, 
which  they  had  forfeited  by  the  golden  calf,  {ch. 
33.  7. ) and  his  gracious  acceptance  of  all  the  ex- 
pense tliey  had  been  at,  and  all  the  care  and  pains 
they  had  taken  about  the  tabernacle.  Thus  God 
owned  them,  showing  himself  well-pleased  with 
wlvit  they  had  done,  and  abundantly  rewarded 
them.  Note,  God  will  dwell  with  those  that  pre- 
p-are him  a habitation.  The  broken  and  contrite 
heart,  the  clean  and  holy  heart,  that  is  furnished 
for  his  service,  and  devoted  to  his  honour,  shall  be 
his  rest  for  ever,  here  will  Christ  dwell  by  faith, 
Eph.  3.  17.  Where  God  has  a throne  and  an  altar 
in  the  soul,  there  is  a living  temple.  And  God  will 
be  sure  to  own  and  crown  the  operations  of  his  own 
grace,  and  the  observance  of  his  own  appointments. 

As  God  had  manifested  himself  upon  mount  Si- 
nai, so  he  did  now  in  this  newly-erected  tabernacle. 
W'e  read  {ch.  24.  16.)  that  the  glory  of  the  Lord 
abode  upon  mount  Sinai,  which  is  said  to  be  like 
dex’ouring  fire,  {y.  17.)  and  that  \X\e.  cloud  covered 
that  glory.  Accordingly,  when  God  descended  to 
take  possession  of  his  house,  the  cloud  covered 
it  on  the  outside,  and  the  glory  of  the  Lord  filled 
it  within;  to  which  probably  there  is  an  allu- 
sion, Zech.  2.  5.  where  God  promises  to  be  a wall 
o f fire  round  about  Jerusalem,  (and  the  pillar  of 
cloud  was  by  night  a pillar  of  fire,)  and  the  glory  in 
the  midst  of  her. 

1.  The  cloud  covered  the  tent;  that  same  cloud, 
which,  as  the  chariot  or  pavilion  of  the  Shechinah, 
h-id  come  up  before  them  out  of  Egypt,  and  led 
them  hither,  now  settled  upon  the  tabemacle,  and 
hovered  ov^er  it,  even  in  the  hottest  and  clearest 
day;  for  it  was  none  of  those  clouds  which  the  sun 
scatters.  This  cloud  was  intended  to  be,  1.  A token 
of  God’s  presence,  constantly  visible  day  and  night 
(t.  38. ) to  all  Israel,  even  to  those  that  lay  in  the 


372 


EXODUS,  XL. 


remotest  comers  of  the  camp,  that  they  might  ne- 
ver again  make  a question  of  it,  Is  the  Lord  among 
us,  or  is  he  not?  That  ^ ery  cloud,  which  had  al- 
ready been  so  pregnant  with  wonders  in  the  Red- 
sea,  and  on  mount  Sinai,  sufficient  to  prove  God  in 
it  of  a truth,  was  continually  in  sight  o f all  the  house 
of  Istael,  throughout  all  their  journeys;  so  that  they 
were  inexcusable  if  they  believed  not  their  own 
eyes.  2.  A concealment  of  the  tabernacle,  and  the 
glory  of  God  in  it.  God  did  indeed  dwell  among 
them,  but  he  dwelt  in  a cloud;  Verily,  thou  art  a 
God  that  hidest  thyself.  Blessed  be  God  for  the  gos- 
pel cf  Christ,  in  which  wc  all  ivithojicn  face  behold, 
as  in  a glass,  not  in  a cloud,  the  glory  of  the  Lord. 
3.  A protection  of  the  tabernacle.  They  had  shel- 
tered it  with  one  covering  upon  another,  but,  after 
all,  the  cloud  that  covered  it  was  its  best  guard. 
Those  that  dwell  in  the  house  of  the  Lord  are  hid- 
den there,  and  are  safe  under  the  divine  protection, 
Ps.  27.  4,  5.  Yet  this,  which  was  then  a peculiar 
favour  to  the  t.Bernacle,  is  promised  to  every  dwel- 
ling place  cf  mount  Zion;  (Isa.  4.  5.)  ior  upon  all 
the  glorij  shall  be  a defence.  4.  A guide  to  the 
camp  of  Israel  in  their  march  through  the  wilder- 
ness, V.  36,  37.  While  the  cloud  continued  on  the 
tabernacle,  they  rested;  when  it  removed,  they  re- 
moved and  followed  it,  as  being  purely  under  a di- 
vine conduct.  This  is  spoken  of  more  fully.  Numb. 
9.  15,  See.  and  mentioned  with  thankfulness,  to  the 
glory  of  God,  long  afterward,  Neh.  9.  19.  Ps.  78. 
14.-105.  39.  As,  before  the  tabernacle  was  set 
up,  the  Israelites  had  the  cloud  for  their  guide, 
which  appeared  sometimes  in  one  place  and  some- 
times in  another,  but  from  henceforward  rested  on 
the  tabernacle,  and  was  to  be  found  there  only;  so 
the  church  had  divine  revelation  for  its  guide  from 
the  first,  before  the  scriptures  were  written ; but 
since  the  making  up  of  that  canon,  it  rests  in  that 
as  its  tabernacle,  and  there  only  it  is  to  be  found; 


as,  in  the  creation,  the  light  which  was  made  Ihe 
first  day  centered  in  the  sun  the  fourth  day.  Blessed 
be  God  for  the  law  and  the  testimony ! 

II.  The  glory  of  the  Lord  filled  the  tabernacle, 

I XK  34,  35.  The  Shechinah  now  made  an  awful  and 
pompous  entry  into  the  tabernacle,  through  the 
outer  part  of  which  it  passed  into  the  most  holy 
place,  as  the  presence-chamber,  and  there  seated 
itself  between  the  cherubims.  It  was  in  light  and 
fire,  and  (for  aught  we  know)  no  otherwise,  that 
the  Shechinah  made  itself  visible;  for  God  is  Light: 
our  God  is  a consuming  Fire;  with  these  the  taber- 
\ nacle  was  now  filled,  yet,  as  before,  the  bush  was 
I not  consumed,  so,  now,  the  curtains  were  not  so 
' much  as  singed  by  this  fire;  for  to  those  that  have 
received  the  anointing,  the  terrible  majesty  of  God 
is  not  destroying.  Yet  so  dazzling  was  the  light, 
and  so  dreadful  was  the  fire,  that  Moses  was  not 
able  to  enter  into  the  tent  of  the  congregation,  at  the 
door  of  which  he  attended,  till  the  splendour  was  a 
little  abated,  and  the  gloiy  of  the  Lord  retired 
within  the  vail,  x'.  35.  This  shows  how’  terrible 
the  glory  and  majesty  of  God  are,  and  how  unable 
the  greatest  and  best  of  men  are  to  stand  before 
him.  The  divine  light  and  fire,  let  forth  in  their 
full  strength,  will  overpower  the  strongest  heads 
and  the  purest  hearts.  But  what  Moses  could  not 
do,  in  that  he  was  weak  through  the  flesh,  our  Lord 
Jesus  has  done,  whom  God  caused  to  draw  near  and 
approach,  and  who,  as  the  Forerunner,  is  for  us  en- 
\ tered,  and  has  invited  us  to  come  boldly  e\  en  to  the 
: mercy-seat.  He  was  able  to  enter  into  the  holy 
\ place  not  made  with  hands,  (Heb.  9.  24.)  nay,  he 
is  himself  the  tixie  Tabernacle,  filled  with  the  glory 
I of  God,  (John  1.  14.)  even  with  the  divine  grace 
and  truth  prefigured  by  this  fire  and  light.  In  him 
the  Shechinah  took  up  its  rest  for  ever,  for  in  him 
dwells  all  the  fulness  ^ the  Godhead  bodily.  Bless 
I ed  be  God  for  Jesus  Christ. 


AN 


EXPOSITION, 


WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE  THIRD  BOOK  OF  MOSES,  CALLED 


LEVITICUS. 


There  is  nothing  historical  in  all  this  book  of  Leviticus,  except  the  account  which  it  gives  us, 
ch.  8,  9.  of  the  consecration  of  the  priesthood;  ch.  10.  of  the  punishment  of  Nadab  and  Abihu,  by  the 
hand  of  God,  for  offering  strange  fire;  and  ch.  24,  of  Shelomith’s  son,  by  the  hand  of  the  magistrate, 
for  blasphemy.  All  the  rest  of  the  book  is  taken  up  with  the  laws,  chiefly  the  ecclesiastical  laws, 
which  God  gave  to  Israel  by  Moses,  conceming  their  sacrifices  and  offerings,  their  meats  and  drinks, 
and  divers  washings,  and  the  other  peculiarities,  by  which  God  set  that  people  apart  for  himself, 
and  distinguished  them  from  other  nations;  all  which  were  shadows  of  good  things  to  come,  which 

are  realized  and  superseded  by  the  gospel  of  Christ. We  call  the  book  Lex'iticus,  from  the  Sep- 

tuagint,  because  it  contains  the  laws  and  ordinances  of  the  Leviiical priesthood,  (as  it  is  called,  Heb. 
7.  11.)  and  the  ministrations  of  it  The  Lev  ites  were  principally  charged  with  these  institutions. 

Doth  to  do  their  part,  and  to  teach  the  people  their' s. We  read,  in  the  close  of  the  foregoing  book, 

of  the  settingup  of  the  tabernacle,  which  was  to  be  the  place  of  worship ; and  as  that  was  framed 
accoixling  to  the  pattern,  so  must  the  ordinance^  of  worship  be,  which  were  there  to  be  administered 


373 


LEVITICUS,  I. 

In  ♦•best  t'.ie  divine  appointment  was  as  particular  as  in  the  former,  and  must  be  as  punctually 
observed.  The  remaining  record  of  the  abrogated  law  is  of  use  to  us,  for  the  strengthening  of  our 
f.iith  in  Jesus  Christ,  as  tke  Lamb  slain  from  the  foundation  of  the  world;  and  for  the  increase  of  our 
thankfulness  to  God,  that  by  him  we  are  freed  from  the  yoke  of  the  ceremonial  law,  and  live  in  the 
times  of  reformation. 


LEVITICUS,  1. 


CHAP.  1. 

This  book  begins  with  the  laws  concerning  sacrifices,  of 
which  the  most  ancient  were  the  burnt-offerings,  about 
which  God  gives  Moses  instructions  in  this  chapter. 
Orders  are  here  given  how  that  sort  of  sacrifice  must  be 
managed.  I.  If  it  were  a bullock  out  of  the  herd,  v. 
3.  .9.  II.  If  it  were  a sheep  or  goat,  a lamb  or  kid,  out 
of  the  flock,  V.  14.  .17.  And.  whether  the  offering  were 
more  or  less  valuable  in  itself,  if  it  was  offered  with  an 
upright  heart,  according  to  these  laws,  it  was  accepted 
of  God. 

1.  4 ND  the  Lord  called  unto  Moses, 
^ A.  and  spake  unto  him  out  of  the  taber-  j 
nacle  of  the  congregation,  saying,  2.  Speak 
unto  the  children  of  Israel,  and  say  unto 
them.  If  any  man  of  you  bring  an  offering 
unto  the  Lord, ye  shall  bring  your  offer- 
ing of  the  cattle,  even  of  the  herd,  and  of  the 
flock. 

Observe  here,  1.  It  is  taken  for  granted  that  peo- 
tde  would  be  inclined  to  bring  offerings  to  the  Lord. 
The  very  light  of  nature  directs  man,  some  way  or 
other,  to  do  honour  to  his  Maker,  and  pay  him  ho- 
mage as  his  Lord.  Revealed  religion  supposes  na- 
tural religion  to  be  an  ancient  and  early  institution, 
since  the  fall  had  directed  man  to  glorify  God  by 
sacrifice,  which  was  an  implicit  acknowledgment 
of  their  having  recei^  ed  all /row  God  as  creatures, 
and  their  ha\  ing  forfeited  all  to  him  as  sinners.  A 
conscience  thoroughly  convinced  of  dependence  and 
guilt,  would  be  willing  to  come  before  God  with 
thousands  of  rams,  Mic.  6.  6.  2.  Pi’ovision  is  made 
that  men  should  not  indulge  their  own  fancies,  nor  \ 
become  vain  in  their  imaginations  and  inventions ; 
about  the.r  sacrifices,  lest,  wliile  they  pretended  to  ; 
honour  God,  the)"  should  really  dislionour  him,  and  ! 
do  that  which  was  unworthy  of  him.  Every  thing  | 
therefore  is  directed  to  be  done  with  a due  deco-  I 
rum,  by  a certain  rule,  and  so  as  that  the  sacrifices  1 
might  be  most  significant,  both  of  the  great  sacri-  | 
fice  of  atonement  which  Christ  was  to  offer  in  the  | 
fulness  of  time,  and  of  the  spiritual  sacrifices  of  ac- 
knowledgment which  believers  should  offer  daily. 

3.  God  gave  those  laws  to  Israel  liy  Moses;  nothing 
is  more  frequently  repeated  than  this.  The  Lo7-d 
spake  unto  Ploses,  saying,  ^peak  unto  the  children 
of  Israel.  God  could  have  spoken  it  to  the  chil- 
aren  of  Israel  himself,  as  he  did  the  ten  command- 
ments; but  he  chose  to  deliver  it  to  them  by  Moses, 
because  they  had  desired  he  would  no  more  speak 
to  them  himself,  and  he  had  designed  that  Moses 
should,  above  all  the  prophets,  be  a trqie  of  Christ, 
bv  whom  God  would  in  these  last  days  speak  to  us, 
Heb.  1.  1.  By  other  prophets  God  sent  messages 
to  his  people,  but  by  Moses  he  gave  them  laws;  and 
therefore  he  was  fit  to  typify  him  to  whom  the  Fa- 
ther has  given  all  judgment.  And  besides,  the 
treasure  of  divine  revelation  was  always  to  be  put 
into  earthen  vessels,  that  our  faith  might  be  tried, 
and  that  the  excellency  of  the  power  might  be  of  1 
God.  4.  God  spake  to  him  out  of  the  tabernacle.  I 
As  soon  as  ever  the  Shechinah  had  taken  possession 
of  its  new  habitation,  in  token  of  the  acceptance  I 


of  what  was  done,  God  talked  with  Moses  from  the 
mercy-seat,  while  he  attended  without  the  vail,  or 
rather  at  the  door,  hearing  a voice  only  ; and  k is 
probable  that  he  wrote  what  he  heard  at  that  time, 
to  prevent  any  mistake,  or  slip  of  memorv,  in  the 
] rehearsal  of  it.  The  tabernacle  was  set  up  to  be  a 
I place  of  communion  between  God  and  Israel;  there, 
i where  they  performed  their  services  to  God,  God 
I re\  ealed  his  will  to  them;  thus,  by  the  word  and  by 
prayer,  we  now  ha\  e fellowship  with  the  Father, 
and  with  his  Son  Jesus  Christ,  Acts,  6.  4.  When 
we  speak  to  God,  we  must  desire  to  hear  from  him, 
and  reckon  it  a ^reat  favour  that  he  is  pleased  to 
speak  to  us.  1 he  Lord  called  to  Moses,  not  to 
come  near,  (under  that  dispensation,  even  Moses 
must  keep  his  distance, ) but  to  attend  and  hearken 
to  what  should  be  said.  A letter  less  than  ordinary 
in  the  Hebrew  word  for  called,  the  Jewish  critics 
tell  us,  intimates  that  God  spake  in  a still  small 
voice.  The  moral  law  was  given  with  terror  from 
a burning  mountain,  in  thunder  and  lightning;  but 
the  remedial  law  of  sacrifice  was  given  more  gently 
from  a mercy-seat,  because  that  was  typical  of  the 
grace  of  the  gospel,  which  is  the  ministration  of  life 
and  peace. 

3.  If  his  offering  a burn t-saci  i fice  of  the 
herd,  let  him  offer  a male  without  blemish : 
he  shall  offer  it  of  his  own  voluntary  will, 
at  the  door  of  the  tabernacle  of  the  congi-e- 
gation,, before  the  Lord.  4.  And  he  shall 
put  his  hand  upon  the  head  of  the  burnt- 
offering  ; and  it  shall  be  accepted  for  him, 
to  make  atonement  for  him.  5.  And  he 
shall  kill  the  bullock  before  the  Lord:  and 
the  priests,  Aaron’s  sons,  shall  bring  the 
blood,  and  sprinkle  the  blood  round  about 
upon  the  altar  that  is  hij  the  door  of  the  ta- 
bernacle of  the  congregation.  6.  And  he 
shall  slay  the  burnt-offering,  and  cut  it  into 
liis  pieces.  7.  And  the  sons  of  Aaron  the 
priest  shall  put  fire  upon  the  altar,  and  lay 
the  wood  in  order  upon  the  fire  : 8.  And 

the  priests,  Aaron’s  sons,  shall  lay  the  parts, 
the  head,  and  the  fat,  in  order  upon  the 
wood  that  is  on  the  fire  which  is  upon  the 
altar:  9.  But  the  inwards  and  his  legs 
shall  he  wash  in  water : and  the  priest 
shall  burn  all  on  the  altar,  to  he  a burnt- 
sacrifice,  an  offeiing  made  by  fire  of  a sweet 
savour  unto  the  Lord. 

If  a man  were  rich,  and  could  afford  it,  it  is  sup- 
posed that  he  would  bring  his  burnt-sacrifice,  with 
which  he  designed  to  honour  God,  out  of  his  herd 
of  larger  cattle.  He  that  considers  that  Gcd  is  the 
Best  that  is,  will  resolve  to  give  him  the  best  he  has; 
else  he  gives  him  not  the  glory  due  unto  his  name. 
Now,  if  a man  determined  to  kill  a bullock,  not  for 


374 


LEVITICUS.  1. 


an  entertainment  for  li's  family  and  friends,  but  for 
a sacrihce  to  his  God,  these  rules  must  be  religi- 
ously observed. 

1.  The  beast  to  be  ofi’ered  must  be  a mate,  and 
■without  blemish,  and  the  best  he  had  in  his  pas- 
ture; being  designed  purely  for  the  honour  of  him 
that  is  infinitely  perfect,  it  ought  to  be  the  most 
perfect  in  its  kind.  This  signified  the  complete 
strength  and  purity  that  weie  in  Christ,  the  dying 
Sacrifice,  and  the  sincerity  of  heart  and  unblama- 
bleness of  life  that  should  be  in  Christians,  who  are 
presented  to  God  as  living  sacnfices.  But  literally, 
in  Christ  Jesus  there  is  neither  male  nor  female; 
nor  is  any  natural  blemish  in  the  body  a bar  to  our 
acceptance  with  God,  but  only  the  moral  defects 
and  deformities  introduced  by  sin  into  the  soul. 

2.  The  owner  inust  offer  it  of  his  voluntary  will. 
\\'hat  is  done  in  religion,  so  as  to  please  God,  must 
lie  done  by  no  other  constraint  than  that  of  love. 
God  accepts  the  willing  people,  and  the  cheerful 
giver.  Ainsworth  and  others  read  it,  not  as  the 
principle,  but  as  the  end,  of  offering;  “ Let  him  of- 
fer it  for  his  favourable  acceptation  before  the  Lord. 
Let  him  propose  this  to  himself,  as  his  end  in  bring- 
ing his  sacrifice,  and  let  his  eye  be  fixed  steadily 
upon  that  end — that  he  may  be  accepted  of  the 
Lord.”  Those  only  shall  find  acceptance  who  sin- 
cerely desire  and  design  it  in  all  their  religious  ser- 
vices, 2 Cor.  5.  9. 

3.  It  must  be  offered  at  the  door  of  the  taberna- 
cle, where  the  brazen  altar  of  burnt-offering  stood, 
which  sanctified  the  gift,  and  not  elsewhere;  he 
must  offer  it  at  the  door,  as  one  unworthy  to  enter, 
and  acknowledging  that  there  is  no  admission  for  a. 
sinner  into  covenant  and  communion  with  God,  but 
by  sacrifice;  but  he  must  offer  it  at  the  tabernacle  of 
the  congregation,  in  token  of  his  communion  with  the 
whole  church  of  Israel,  even  in  this  personal  service. 

4.  The  offerer  must //is  hand  upon  the  head  of 
his  offering,  v.  4.  “ He  must  put  both  his  hands,” 
sav  the  Jewish  doctors,  “ with  all  his  might  be- 
tween the  homs  of  the  beast,”  signifying;  thereby, 
(1.)  The  ti  ansfer  of  all  his  right  to,  and  interest  in, 
the  beast,  to  God;  actually,  and  by  manual  deli- 
\ ery,  resigning  it  to  his  service.  (2.)  An  acknow- 
ledgment that  he  deserved  to  die,  and  would  have 
been  willing  to  die,  if  God  had  required  it,  for  the 
serving  of  his  honour,  and  the  obtaining  of  his  fa- 
vour. (3.)  A dependence  upon  the  sacrifice,  as  an 
instituted  type  of  the  great  Sacrifice,  on  which  the 
iniquity  of  us  all  was  to  be  laid.  The  mystical  sig- 
nification of  the  sacrifices,  and  especially  this  rite, 
some  think  the  apostle  means  by  the  doctrine  of 
laying  on  of  hands,  (Heb.  6.  2.)  which  typified 
evangelical  faith.  The  offerer’s  putting  his  hand 
on  the  head  of  the  offering  was  to  signify  his  desire 
and  hope  that  it  might  be  accepted  from  him  to 
make  atonement  fur  him.  The  liurnt-offerin^  had 
not  respect  to  any  particular  sin,  as  the  sin-offering 
had,  but  were  to  make  atonement  for  sin  in  general; 
and  he  that  laid  his  hand  on  the  head  of  a bumt- 
offeringwas  to  confess  that  he  had  left  undone  what 
he  ought  to  have  dope,  and  had  done  that  which  he 
ought  not  to  have  done;  and  to  jiray,  that,  though 
he  deserved  to  die  himself,  the  death  of  his  sacrifice 
might  be  accepted  for  the  expiating  of  his  guilt. 

5.  The  sacrifice  was  to  be  killed  by  the  priests 
or  Levites,  before  the  Lord,  that  is,  in  a devout,  re- 
ligious nvinnet  , and  with  an  eye  to  God  and  his 
honour.  This  signified  that  our  Lord  Jesus  was  to 
make  his  soul,  or  life,  an  offering  for  sin.  Messiah 
the  Prince  must  be  cut  off  as  a sacrifice,  but  not  for 
himself  Dan.  9.  26.  It  signified  also,  that  in  Chris- 
tians, who  are  living  sacrifices,  the  brutal  part 
must  be  mortified  or  killed,  the  flesh  crucified, 
with  its  c'^rnipt  affections  and  lusts,  and  all  the  ap- 
netites  of  the  mere  animal  life. 


6.  The  priests  were  to  sprinkle  the  blood  upon 
the  altar;  {v.  5.)  for  the  blood  being  the  life,  that 
was  it  that  made  atonement  for  the  soul.  This  sig- 
nified the  direct  and  actual  regard  which  our  Lord 
Jesus  had  to  the  satisfaction  of  his  Father’s  justice, 
and  the  securing  of  his  injured  honoui , in  the 
shedding  of  his  blood;  he  offered  himself  without 
spot  to  God.  It  also  signified  the  pacifying  an* 
purifying  of  our  consciences  by  the  sprinkling  oj 
the  blood  of  Jesus  Christ  upon  tliem  by  faith,  1 
Pet.  1.  2.  Heb.  10.  22. 

6.  The  beast  was  to  be  flayed  and  decently  cut 
up,  and  divided  into  its  several  joints  cr  pieces,  ac- 
cording to  the  art  of  the  butcher;  and  then  ail  the 
pieces,  with  the  head  and  the  fat,  (the  legs  and  in- 
wards being  first  washed,)  were  to  be  burnt  to- 
gether upon  the  altar,  v.  6 . . 9.  ^■But  to  what  pur- 
pose,” would  some  say,  “was  this  waste?  Why 
should  all  this  good  meat,  which  might  have  been 
given  to  the  poor,  and  have  served  their  hungry 
families  for  food  a great  while,  be  burnt  together 
to  ashes.^”  So  was  the  will  of  God;  and  it  is  not  for 
us  to  object  or  find  fault  with  it.  When  it  was 
burnt,  for  the  honour  of  God,  in  obedience  to  his 
command,  and  to  signify  spiritual  blessings,  it  was 
really  better  bestowed,  and  better  answered  tlie 
end  of  its  creation,  than  when  it  was  used  as  food 
for  man.  We  must  never  reckon  that  lost  that  is 
laid  out  for  God.  The  burning  of  the  sacrifice 
signified  the  sharp  sufferings  of  Christ,  and  the  de- 
vout affections  with  which,  as  a holy  fire,  Christians 
must  offer  up  themselves,  their  whole  spirit,  soul 
and  body,  unto  God. 

Lastly,  This  is  said  to  be  an  offering  of  a sweet 
savour,  or  savour  of  rest,  unto  the  Lord.  The 
burning  of  flesh  is  unsavoury  in  itself;  but  this,  as  an 
act  of  obedience  to  a divine  command,  and  a type 
of  Christ,  was  well  pleasing  to  God;  he  was  recon- 
ciled to  the  offerer,  and  did  himself  take  a compla- 
cency in  that  reconciliation.  He  rested,  and  was 
refreshed  with  these  institutions  of  his  grace,  as,  at 
first,  with  his  works  of  creation,  (Exod.  31.  1“.) 
rejoicing  therein,  Ps.  104.  41.  Christ’s  offering  ci 
himself  to  God  is  said  to  be  of  a sweet  smelling 
savour;  (Eph.  5.  2. ) and  the  spiritual  sacrifices  ot 
Christians  are  said  to  he  acceptable  to  God,  through 
Christ,  1 Pet.  2.  5. 

10.  And  if  his  offering  he  of  the  flocks, 
namely,  of  the  sheep,  or  of  the  goats,  for  a 
burnt-sacrifice  ; he  shall  bring  it  a male* 
without  blemish.  11.  And  he  shall  kill  it 
on  the  side  of  the  altar  northward  before  tin- 
Lord  : and  the  priests,  Aaron’s  sons,  shall 
sprinkle  his  blood  round  about  upon  the  al- 
tar : 1 2.  And  he  shall  cut  it  into  his  pieces, 

with  his  head  and  his  fat : and  the  priest 
shall  lay  them  in  order  on  the  wood  tliat  is 
on  the  fire  which  is  upon  the  altar.  13. 
But  he  shall  wash  the  inwards  and  the  legs 
with  water  : and  the  priests  shall  bring  it  all, 
and  burn  it  upon  the  altar:  it  ts  a burnt- 
saciifice,  an  oftiuing  made  by  fire,  of  a 
sweet  savour  unto  the  1 jORD.  1 4.  And  if 
the  burnt-sacrifice  for  his  offi'iing  to  the 
Lord  he  of  fowls,  then  he  shall  bring  his  of- 
fering of  turtle-doves,  or  of  young  j)igeons. 
15.  And  the  priest  shall  bring  it  unto  the 
altar,  and  wring  off  his  head,  and  burn  it  on 
the  altar  ; and  the  blood  thereof  shall  be 
wrung  out  at  the  side  of  the  altar:  Ifi.  And 


37o 


LEVITICUS,  II. 


lie  shall  pluck  away  his  crop  with  his  fea- 
thers, aiici  cast  it  beside  the  altar,  on  the 
east  part,  by  the  place  of  the  ashes : 1 7. 

And  he  shall  cleave  it  with  the  wings  there- 
of, hut  shall  not  divide  it  asunder  : and  the 
[hiest  shall  burn  it  upon  the  altar,  upon  the 
wood  that  IS  upon  the  fire  : it  is  a burnt- 
sacrifice,  an  offering  made  by  fire,  of  a 
sweet  savour  unto  the  Loud. 

Here  we  have  the  laws  concerning  the  burnt- 
offerings,  which  were  of  the  flock,  or  of  the  fowls. 
'I'h:  s of  the  middle-rank,  that  could  not  well 
afford  to  otter  a bullock,  would  bring  a sheep  or  a 
goat;  and  those  that  were  net  able  to  do  that,  should 
be  accepted  of  God,  if  they  brought  a turtle-dove, 
or  a pigeon.  For  God,  in  his  law,  and  in  his  gospel, 
as  well  as  in  Itis  providence,  considers  the  poor.  It 
is  observable,  that  those  creatures  were  chosen  for 
sacrifice  which  were  mest  mild  and  gentle,  harm- 
less and  inoffensive;  to  typify  the  innocence  and 
meekness  that  were  in  Christ,  and  to  teach  the  in- 
nocence iuid  meekness  that  should  be  in  Christians. 
Directions  are  here  given, 

1.  Concerning  the  burat-ofFering  of  the  flock,  v. 
10.  The  method  of  managing  these  is  much  the 
same  with  that  of  the  bullocks;  only  it  is  ordered 
here  that  the  sacrifice  should  be  killed  on  the  side 
of  the  altar  northward;  which,  though  mentioned 
here  only,  probably  was  to  be  observed  concerning 
the  foi-mer  and  other  sacrifices.  Perhaps,  on  that 
side  of  the  altar  there  was  the  largest  vacant  space, 
and  room  for  the  priests  to  turn  them  in.  It  was 
of  old  observed,  that  Fair  weather  comes  out  of  the 
north,  and  that  The  north  wind  drives  away  rain; 
and  by  these  sacrifices  the  storms  of  God’s  wrath 
are  scattered,  and  the  light  of  God’s  countenance  is 
obtained,  which  is  more  pleasant  than  the  brightest, 
fairest  weather. 

2.  Concerning  those  of  the  fowls.  They  must  be 
either  turtle-doves,  and  if  so,  “They  must  be  old 
turtles;  (say  the  Jews;)  or  fiigeons,  and  if  so,  they 
must  be  young  fiigeons.  What  was  most  accepta- 
ble at  men’s  tables  must  be  brought  to  God’s  altar. 
In  the  offering  of  these  fowls,  (1.)  The  head  must 
be  wrung  off,  “quite  off,”  say  some;  others  think, 
only  pinched  so  as  to  kill  the  bird,  and  yet  leave  the 
head  hanging  to  the  body.  But  it  seems  moi'e 
likely  that  it  was  to  be  quite  separated,  for  it  wfes  to 
be  burnt  first.  (2.)  The  blood  was  to  be  wrung  out 
at  the  side  o f the  altar.  (3. ) The  garbages  with  the 
feathers  were  to  be  thrown  by  upon  the  dunghill. 
(4.)  The  body  was  to  be  opened,  sprinkled  with 
salt,  and  then  burnt  upon  the  altar.  “ This  sacrifice 
of  birds,”  the  Jews  say,  “ was  one  of  the  most  diffi- 
cult services  the  priests  had  to  do;”  to  teach  those 
that  minister  in  holy  things,  to  be  as  solicitous  for 
the  salvation  of  the  souls  of  the  poor  as  of  the  rich ; 
for  their  services  are  as  acceptable  to  God,  if  they 
come  from  an  upright  heart,  as  the  services  of  the 
rich;  for  he  expects  according  to  what  a man  hath, 
and  net  according  to  what  he  hath  not,  2 Cor.  8.  12. 
The  poor  man’s  turtle-doves,  or  young  pigeons,  are 
here  said  to  be  an  offering  of  a sweet  savour,  as 
much  as  that  of  an  ox  or  bullock  that  hath  horns 
and  hoofs.  Yet,  after  all,  to  love  God  with  all  our 
heart,  and  to  love  our  neighbour  as  ourselves,  is 
better  than  all  bumt-offerings  and  sacrifices,  Mark 
12.  33. 

CHAP.  II. 

(n  this  chapter,  we  have  the  law  concerning  the  meat-offer- 
ings. I.  The  matter  of  it;  whether  of  raw  flour  with  oil 

and  incense,  (v.  1.)  or  baked  in  the  oven,  (v.  4.)  or  upon 

a plate,  (v.  5,  6.)  or  in  a frying  pan,  v.  7.  II.  The  man- 
agement of  it;  ofthe  flour,  (v.  2,  3.)  of  the  cakes,  v.  8.. 10. 


III.  Some  particular  rules  concerning  it,  That  leaven  and 

honey  must  never  be  admitted,  (v.  11,  12.)  and  salt  never 

omitted  in  the  meat-offering,  v.  13.  IV.  The  law  con- 
cerning the  offering  of  first-fruits  in  the  ear,  v,  14.. 16. 

1.  A ND  when  any  will  offer  a meat- 

ofiering  unto  the  Lord,  his  oflering 
shall  be  of  fine  flour ; and  he  shall  pour 
oil  upon  it,  and  put  frankincense  thereon : 

2.  And  he  shall  bring  it  to  Aaron’s  sons, 

the  priests  : and  he  shall  take  thereout  his 
handful  of  the  flour  thereof,  and  of  the  oil 
thereof,  with  all  the  frankincense  thereof ; 
and  the  priest  shall  burn  the  memorial  of  it 
upon  the  altar,  to  be  an  offering  made  by 
fire,  of  a sweet  savour  unto  the  Lord  : 3. 

And  the  remnant  of  the  meat-offering  shall 
be  Aaron’s  and  his  sons’ : it  is  a thing  most 
holy  of  the  offerings  of  the  Lord  made  by 
fire.  4.  And  if  thou  bring  an  oblation  of  a 
meat-offering  baken  in  the  oven,  it  shall  be 
an  unleavened  cake  of  fine  flour  mingled 
with  oil,  or  unleavened  wafers  anointed 
with  oil.  5.  And  if  thy  oblation  be  a meat- 
offering baken  in  a pan,  it  shall  be  of  fine 
flour  unleavened,  mingled  with  oil.  6.  Thou 
shalt  part  it  in  pieces,  and  pour  oil  thereon it 
is  a meat-offering.  7.  And  if  thy  oblation 
be  a meat-offering  baken  in  the  frying-pan,  it 
shall  be  made  of  fine  flour  with  oil.  8.  And 
thou  shalt  bring  the  meat-offering  tliat  is 
made  of  these  things  unto  the  Lord  : and 
when  it  is  presented  unto  the  priest,  he  shall 
bring  it  unto  the  altar.  9.  And  the  priest 
shall  take  from  the  meat-offering  a memo- 
rial thereof,  and  shall  burn  it  upon  the  altar: 
it  is  an  offering  made  by  fire,  of  a s\\  eet 
savour  unto  the  Lord.  10.  And  that  which 
is  left  of  the  meat-offering  shall  be  Aaron's 
and  his  sons’ : it  is  a thing  most  holy  of  the 
offerings  of  the  Lord  made  by  fire. 

There  were  some  meat-offerings  that  were  only 
appendixes  to  the  burnt-offerings;  as  that  which 
was  offered  with  the  daily  sacrifice,  (Exod.  29.  38, 
39.)  and  with  the  peace-offerings;  these  had  drink- 
offerings  joined  with  them,  (see  Numb.  15.  4,  7,  9, 
10.)  and  in  these  the  quantity,  was  appointed.  But 
the  law  ot  this  chapter  concerns  those  meat-offer- 
ings that  were  offered  by  themselves,  whenevei-  a 
man  saw  cause  thus  to  express  his  devotion.  The 
first  offering  we  read  of  in  scripture  was  of  this 
kind;  (Gen.  4.  3.)  Cain  brought  of  the  fruit  of  the 
ground  an  offering.  This  sort  of  offering  was  ap- 
pointed, 

I.  In  condescension  to  the  poor  and  their  ability ; 
that  they  who  themselves  lived  only  upon  bread 
and  cakes,  might  offer  an  acceptable  offering  to 
God  out  of  that  which  was  their  own  coarse  and 
homely  fare,  and  by  making  for  God’s  altar,  as  the 
widow  of  Serepta  for  his  prophet,  a little  cake  first, 
might  procure  such  a blessing  upon  the  handful  of 
meal  in  the  barrel,  and  the  oil  in  the  ciniise,  as  that 
it  should  not  fail. 

II.  As  a proper  acknowledgment  of  the  niercv 
of  God  to  them  in  their  food;  this  was  like  a quit- 
rent,  by  which  they  testified  their  dependence  upon 
God,  their  thankfulness  to  him,  and  their  expecta- 


.S76  LEVITICUS,  II 


dons  from  him  as  tlieir  Owner  and  Benefactor,  who 
iveth  to  all  life,  and  breath,  and  food  convenient, 
'hus  must  they  honour  their  Lord  with  their  sub- 
stance, and,  in  token  of  their  eating  and  drinking 
to  his  glor\',  must  consecrate  some  of  their  meat 
and  drink  to  his  immediate  service.  They  that 
now,  with  a grateful  charitable  heart,  deal  out 
the.r  l)read  to  the  hungry,  and  provide  for  the  ne- 
cessities of  those  that  are  destitute  of  daily  food, 
and  when  they  eat  the  fat,  and  drink  the  sweet 
themseU  es,  send  portions  to  them  for  whom  nothing 
is  prepared,  t/ipy  offer  unto  God  an  acceptable 
meat-offering.  The  prophet  laments  it  as  one  of 
the  direful  effects  of  f \mine,  tliat  thereby  the  meat- 
offering  and  drink-offering  were  cut  off  from  the 
house  0/  the  Lord;  (Joel  1.  9.)  and  reckoned  it  the 
greates^t  blessing  of  plenty,  that  it  would  be  tlie 
revival  of  them,  Joel  2.  14. 

Now  the  laws  of  the  meat-offering  were  these;  1. 
The  ingredients  must  always  be  fine  Jiower  and 
oil,  two  staple  commodities  of  the  land  of  Canaan, 
Dent.  8.  8.  Oil  was  to  them  then  in  their  food, 
what  butter  is  now  to  us.  If  it  was  undressed,  the 
oil  must  be  foured  uffon  the  flour;  (la.  1.)  if  cook- 
ed, it  must  be  mingled  with  the  flour,  v.  4,  &c.  2. 

If  it  was  flour  unbaked,  beside  the  oil,  it  must  have 
frankmcense  put  upon  it,  which  was  to  be  burnt 
with  it,  {y.  1,  2.)  for  the  perfuming  of  the  altar;  in 
allusion  to  which,  gospel  ministers  are  said  to  be  a 
snoeet  savour  unto  God,  2 Cor.  2.  15.  3.  If  it  was 

prepared,  they  might  do  it  various  ways,  either 
bake  it  or  fry  it,  or  mix  the  flour  and  oil  upon  a 
plate;  for  the  doing  of  each  of  which,  conveniences 
were  pres  ided  about  the  tabernacle.  The  law  was 
\’ery  exact  even  about  those  offerings  that  were 
least  costlv ; to  intimate  the  cognizance  God  takes 
of  the  religious  services  performed  with  a devout 
mind,  even  by  the  poor  of  his  people.  4.  It  was 
to  be  presented  by  the  offerer  to  the  priest,  which 
is  called  bringing  it  to  the  Lord,  {v.  8.)  for  the 
priests  were  God’^s  receivers,  and  were  ordained  to 
offer  gifts.  5.  Part  of  it  was  to  be  burnt  upon  the 
altar,  for  a memorial,  that  is,  in  token  of  their 
mindfulness  of  God’s  bounty  to  them,  in  giving 
them  all  things  richly  to  enjoy.  It  was  an  offering 
made  by  fire,  v.  2,  9.  The  consuming  of  it  by 
fire  might  remind  them  that  they  deser\  ed  to  have 
all  the  fruits  of  the  earth  thus  burnt  up,  and  that  it 
was  of  the  Lord’s  mercies  that  they  were  not. 
They  might  also  learn,  that  as  meats  are  for  the 
belly,  and  the  belly  for  meats,  so  God  shall  destroy 
both  it  and  them,  (1  Cor.  6.  13.)  and  that  vtan  lives 
not  by  bread  alone.  This  offering  made  by  fire  is 
here  said  to  be  of  a sweet  savour  unto  the  l.ord; 
and  so  are  our  spiritual  offerings,  which  are  made 
by  the  fire  of  holy  love,  particularly  that  of  alms- 
giving, which  is  said  to  be  aii  odour  of  a sweet 
smell,  a sacrifice  nccefitable,  well-fdeasing  to  God, 
(Phil.  4.  18.^1*!^  (Heb.  13.  16.)  U'ith  such  sacri- 
fices God  is  well-fileased.  6.  The  remainder  of 
the  mcat-offeiing  was  to  be  given  to  the  i)riests,  v. 
3,  10.  It  is  a thing  most  holy,  not  to  be  eaten  by 
the  offerers,  as  the  peace-offerings,  (which,  thougji 
holy,  were  not  most  holy,)  but  by  the  priests  only 
and  their  families.  Thus  God  provided  that  they 
w'ho  served  at  the  altar,  should  live  upon  the  altar, 
and  live  comfortably. 

11.  No  nicat-olforin^,  whicli  ye  shall 
brine;  unto  the  IjOrd,  shall  he  made  with 
leaven:  for  ye  shall  burn  no  leaven,  nor  any 
honey,  in  any  offerins  of  the  Loan  made 
by  fire.  12.  As  for  the  oblation  of  the  first- 
fruits,  ye  shall  offer  them  unto  the  liORD; 
but  they  shall  not  be  burnt  on  the  altar  for 


a sweet  savour.  1.3.  And  every  oblation 
of  thy  meat-offering  shalt  thou  season  with 
salt;  neither  shalt  thou  suffer  the  salt  of  the 
covenant  of  thy  God  to  be  lacking  from  thy 
meat-offering:  with  all  thine  offerings  thou 
shalt  offer  salt.  14.  And  if  thou  offer  a 
meat-offering  of  thy  first-fruits  unto  the 
Lord,  thou  shalt  offer,  for  the  meat-offer- 
ing of  thy  first-fruits,  green  ears  of  corn 
dried  by  the  fire,  even  corn  beaten  out  of 
full  ears.  1 5.  And  thou  shalt  put  oil  upon 
it,  and  lay  frankincense  thereon:  it  is  a 
meat-offering.  16.  And  the  priest  shall 
burn  the  memorial  of  it,  part  of  the  beaten- 
corn  thereof,  and  part  of  the  oil  thereof, 
with  all  the  frankincense  thereof:  it  is  an 
offering  made  l)y  fire  unto  the  Lord. 

Here, 

I.  Leaven  and  honey  are  forbidden  to  be  put  in 
any  of  their  meat-offerings,  {y.  12.)  .Ah  leaven, 
nor  any  honey,  in  any  offering  made  by  fire.  1. 
The  leaven  was  forbidden  in  remembrance  of  the 
unleavened  bread  they  ate,  when  they  came  cut  of 
Egypt.  So  much  despatch  was  required  in  the 
offerings  they  made,  that  it  was  not  convenient  they 
should  stay  for  the  leavening  of  them.  The  New 
Testament  comparing  pride  and  hypocrisy  to  lea- 
ven, because  they  swell  like  leaven,  cempanng  also 
malice  and  wickedness  to  leaven,  because  they  sour 
like  leaven;  we  are  to  understand  and  improve  this 
as  a caution  to  take  heed  of  those  sins  which  will 
certainly  spoil  the  acceptableness  of  cur  spiritual 
sacrifices.  Pure  hands  must  be  lifted  up  witheut 
wrath;  and  all  our  gospel-feasts  kept  with  the  un- 
leavened bread  of  sincerity  and  truth.  2.  Honey 
was  forbidden,  though  Canaan  flowed  v.  ith  it,  be- 
cause to  eat  much  honey  is  not  good,  (Prov.  25.  16, 
27.)  it  turns  to  choler  and  bitterness  in  thesf  mach, 
though  luscious  to  the  taste.  Some  think  the  chief 
reason  why  these  two  things,  leaven  and  honey, 
were  forbidden,  was,  because  the  Gentiles  used 
them  very  much  in  their  sacrifices;  and  God’s 
people  must  not  learn  or  use  the  way  of  the  hea- 
then, but  his  services  must  be  the  reverse  rf  their 
idolatrous  services;  see  Deut.  12.  30,  31.  Seme 
make  this  application  of  this  double  jirohibiti  n; 
Leaven  signifies  grief  and  sadness  ef  spirit,  (P*-. 
73.  21.)  My  heart  was  leavened;  Honey  signifies 
sensual  pleasure  and  mirth.  In  our  service  cf  God 
both  these  must  be  avoided,  and  a mean  observed 
between  those  extremes;  for  the  sorrow  cf  the 
world  worketh  death,  and  a love  to  the  delights  of 
sense  is  a great  enemy  to  holy  lo\  e. 

II.  Salt  is  required  in  all  their  offei'ings,  v.  13. 
The  altar  was  the  table  of  the  Lord;  and  there- 
fore, salt  being  always  set  on  our  tal)lcs.  (iod  would 
have  it  always  used  at  his.  It  is  caheil  the  salt  of 
the  covenant,  because,  as  men  coiifirnicd  their 
covenants  with  each  other,  by  eating  and  drinking 
together,  at  all  which  collations  salt  was  used;  so 
God,  by  acce])ting  his  people’s  gifts,  .and  feasting 
them  upon  his  sacrifices,  supjiing  with  them,  and 
they  with  him,  (Rev.  3.  20.)  did  confirm  his  cove- 
nant with  them.  Among  the  ancients  salt  was  a 
symbol  of  fnendship.  The  salt  for  the  sacrifice 
was  not  brought  by  the  offerers,  hut  wasjirovided 
at  the  public  charge,  as  the  wood  was,  Ezra  7.  22. 
And  there  was  a chamber  in  the  court  of  the  tern- 
Itle  called  the  chamber  of  salt,  in  which  they  laid 
it  uj).  Gan  that  which  is  unsavoury  be  eaten  with- 
out salt?  Ciod  would  hereby  intimate  to  them  that 
their  sacrifices  in  themselves  were  unsavoury.  The 


377 


LEVITICUS,  III. 


saints,  who  are  living  sacrifices  to  God,  must  have 
s dt  in  themselves,  for  every  sacrifice  must  be  salted 
•with  salt,  (Mark  9.  49,  50.)  and  our  speech  must 
always  with  grace;  (Col.  4.  6.)  so  must  all  our 
religious  performances  be  seasoned  with  that  salt. 
Christianity  is  the  salt  of  the  earth. 

III.  Directions  are  given  about  the  first-fruits. 

• 1.  Tiie  oblation  of  their  first-fruits  at  harvest, 

of  which  we  read,  Deut.  26.  2.  These  were  offer- 
ed to  the  Lord,  not  to  be  burnt  ufion  the  altar,  but 
to  be  given  to  the  priests  as  perquisites  of  their 
office,  XI.  12.  And  ye  shall  offer  them,  (that  is, 
leaven  and  honey,)  in  the, oblation  of  the  first-fmits, 
though  they  were  forbidden  in  other  meat-offer- 
ings; for  they  were  proper  enough  to  be  eaten  by 
tlie  priests,  though  not  to  be  burnt  upon  the  altar. 
The  loaves  of  the  first-fruits  are  particularly  or- 
dered to  be  baked  with  leaven.  Lev,  23.  17.  And 
we  read  of  the  first-fruits  of  honey,  brought  to  the 
house  of  God,  2 Chron.  31.  5. 

2.  A meat-offering  of  their  first-fruits.  The 
former  was  required  by  the  law,  this  was  a free- 
will offering,  v.  14- .16.  If  a man,  with  a thankful 
sense  of  God’s  goodness  to  him,  in  giving  him 
holies  of  a plentiful  crop,  was  disposed  to  bring  an 
offering  in  kind,  immediately  out  of  his  field,  and 
present  it  to  God,  owning  thereby  his  dependence 
upon  God,  and  obligations  to  him,  (1.)  Let  him  be 
sure  to  bring  the  first  ripe  and  full  ears,  not  such  as 
were  small  and  half-withered.  Whatever  was 
brought  for  an  offering  to  God  must  be  the  best  in 
its  kind,  though  it  were  but  green  ears  of  corn. 
Me  mock  God,  and  deceive  ourselves,  if  we  think 
to  put  him  off  with  a corrupt  thing,  while  we  have 
in  our  flock  a m le,  Mai.  1.  14.  (2.)  These  gieen 

ears  must  be  dr  ed  by  the  fire,  that  the  corn,  such 
as  it  was,  might  be  beaten  out  of  them.  That  is 
not  expected  from  green  ears,  whic  h one  may  justly 
look  for  from  those  that  have  been  left  to  grow  full 
ripe.  If  those  that  are  young  do  God’s  work  as 
well  : s they  can,  they  shall  be  accepted,  though 
Uiev  cannot  do  it  so  well  as  those  that  are  aged  and 
experienced.  God  makes  the  best  of  green  ears  of 
au’n,  and  so  must  wo.  (3.)  Oil  and  frankincense 
must  be  put  upon  it.  Thus  (as  some  allude  to  this) 
wisdom  and  humility  must  soften  and  sweeten  the 
spirits  and  services  of  young  people,  and  then  their 
green  ears  of  corn  shall  be  acceptable.  God  takes  a 
"paiticvil  ir  delight  in  the  first  ripe  fniits  of  the  Spirit, 
and  the  expressions  of  early  piety  and  devotion. 
Those  that  can  but  think  and  speak  as  children,  yet 
if  they  think  and  speak  well,  God  will  be  well  pleas- 
ed with  their  buds  and  blossoms,  and  will  never 
forget  the  kindness  of  their  youth.  (4.)  It  must 
be  used  as  other  meat-offerings;  xi.  16,  compare  xi, 
9.  He  shall  offer  all  the  frankincense,  it  is  an 
offering  made  by  fire.  The  fire  and  the  frankin- 
cense seem  to  have  had  a special  significancy.  [1.] 
The  fire  denotes  the  fervency  of  spirit  which 
ought  to  be  in  all  our  religious  services.  In  every 
good  thing  we  must  be  zealously  affected.  Holy 
love  to  God  is  the  fire  by  which  all  ovir  offering’s 
must  be  made;  else  they  are  not  of  a sweet  savour 
to  God.  [2.]  frankincense  denotes  the  me- 
diation and  intercession  of  Christ,  by  which  all  our 
services  are  perfumed  and  recommended  to  God’s 
gracious  acceptance.  Blessed  be  God  that  we  have 
the  substance  which  all  these  observances  were  but 
shadows  of;  the  fruit  th-  wis  hid  under  these 
leaves. 

CHAP.  III. 

Ill  Ihis  chapter  we  have  the  law  concerning  the  peace- 
offerinors,  whether  they  were,  I.  of  the  herd,  a bullock  or 
a heifer,  v.  1.  .5.  Or,  II.  Of  the  flock,  either  a Iamb, 
. 6..  11.)  or  a goat,  V.  12..  17.  The  ordinances  con- 
c-  rning  each  of  these  are  much  the  same,  yet  they  are 
repeated,  to  show  the  care  we  ought  to  take  that  all  our 

VoL.  I. — 3 B 


services  be  done  according  to  the  appointment,  and  ihe 
pleasure  God  takes  in  the  services  that  are  so  perform- 
ed. It  is  likewise  to  intimate,  what  need  we  have  of  pre- 
cept upon  precept,  and  line  upon  line. 

1 . AND  if  his  oblation  he  a sacrifice  of 
peace-offering,  if  he  offer  it  of  the 
i herd,  whether  it  he  a male  or  female,  he 
I shall  offer  it  without  blemish  before  the 
j Lord.  2.  And  he  shall  lay  his  hand  upon 
the  head  of  his  offering,  and  kill  it  at  the 
door  of  the  tabernacle  of  the  congregation ; 
and  Aaron’s  sons,  the  priests,  shall  sprinkle 
the  blood  upon  the  altar  round  about.  3. 
And  he  shall  offer  of  the  sacrifice  of  the 
peace-offering,  an  offering  made  by  fire  unto 
the  Lord;  the  fat  that  covereth  the  in- 
wards, and  all  the  fat  that  is  upop  the  in- 
wards, 4,  And  the  two  kidneys,  and  the 
fat  that  is  on  them,  which  is  by  the  flanks, 
and  the  caul  above  the  liver,  with  the  kid- 
neys, it  shall  he  take  away.  5.  And 
Aaron’s  sons  shall  burn  it  on  the  altar  upon 
the  burnt-sacrifice,  which  is  upon  the  wood 
that  is  on  the  fire:  it  is  an  offering  made  by 
fire,  of  a sweet  savour  unto  the  Lord. 

The  burnt -offerings  had  regard  to  God,  as  in 
liimself  the  best  of  beings,  most  perfect  and  excel- 
lent; were  purely  expressive  of  adoration  and 
the:  efore  were  wholly  burnt.  But  the  peace-offer- 
ings had  regard  to  God  as  a Benefactor  to  his  crea- 
tures, and  the  gi\  er  of  all  good  things  to  us;  and 
therefore  these  were  divided  between  the  altar,  the 
priest,  and  the  owner.  Peace  s'gnifies,  1.  Recon- 
ciliation, concord,  and  communion.  And  so  these 
w'ere  called  peacr-offerings,  because  in  them  God 
and  his  people  did,  as  it  were,  feast  together  in  to- 
ken of  friendship.  The  priest,  who  was  ordained 
for  men  in  things  pertaining  to  God,  gave  part  of 
this  peace-offering  to  God,  (that  part  which  he  re- 
quired, and  it  was  fit  he  should  be  first  served,) 
burning  it  upon  God’s  altar;  part  he  gave  to  the 
offerer,  to  be  eaten  by  him  with  his  family  and 
friends;  and  part  he  took  to  himself,  as  the  days- 
man that  laid  his  hand  upon  them  both.  They 
could  not  thus  eat  together,  unless  they  were 
agreed;  so  that  it  was  a symbol  of  friendship  and 
fellowship  between  God  and  man,  and  a confirmation 
of  the  covenant  of  peace.  2.  It  signifies  prosperity 
and  all  happiness:  Peace  be  to  you,  was  as  much 
as,  jlll  good  be  to  yon;  and  so  the  peace-offerings 
were  offered,  either,  (1.)  By  way  of  supplication  or 
request  for  some  good  that  was  wanted  and  desired. 
If  a man  were  in  the  pursuit  or  expectation  of  any 
mercy,  he  would  back  his  prayer  for  it  with  a 
peace-offering,  and,  probaldy,  put  up  the  pr^’er 
, when  he  laid  his  hand  upon  the  head  of  tlffe  offer- 
ing. Christ  is  our  Peace,  our  Peace-Offering;  for 
through  him  alone  it  is  that  we  can  expect  to  obtain 
mercy,  and  an  answer  of  peace  to  our  prayers;  and 
in  him  an  upright  prayer  shall  be  acceptable  and 
successful,  though  we  bring  not  a peace-offering. 
The  less  costly  our  devotions  are,  the  more  lively 
and  serious  they  should  be.  Or,  (2.)  By  way  of 
thanksgiving  for  some  particular  mercy  received;  it 
is  called  a peace-offering  of  thanksgiving,  for  so  it 
was  sometimes;  as  in  other  cases  a vow,  ch.  7.  15, 
16.  And  some  make  the  original  word  to  signify 
retribution.  M'hen  they  had  received  any  special 
merev,  and  were  inquiring  what  the  .'should  ren- 
der, this  they  were  directed  to  renrer  to  t^m  God 
of  their  mercies  as  a grateful  acknowledgment  of 


378 


LEVITICUS,  III. 


tlic  benefit  done  to  them,  Ps.  116,  12.  And  we 
must  offer  to  God  the  sacrifice  of  praise  continu- 
ally, by  Christ  our  Peace;  and  then  this  shall  please 
the  Loi  d better  than  an  ox  or  bullock. 

Now, 

I.  As  to  the  matter  of  the  peace-offering.  Sup- 
pose it  were  of  the  herd,  it  must  be  ivithout  blemish; 
and,  if  it  w is  so,  it  was  indifferent  whether  it  was 
male  or  female,  v.  1.  In  our  spiritual  offerings,  it 
is  not  the  sex,  but  the  heart  that  God  looks  at. 
Gal.  3.  28. 

II.  .\s  to  the  management  of  it, 

1.  The  offerer  was,  by  a solemn  manumission,  to 
transfer  his  interest  in  it  to  God,  (lO.  2.)  and,  with 
Im  hand  on  the  head  of  the  sacrifice,  to  acknowledge 
the  pai  vi  u'ar  mercies  for  which  he  designed  this  a 
th'ink-oflFering;  or,  if  it  were  a vow,  to  make  his 
prayer. 

2. '  It  must  be  killed;  and  though  that  might  be 
done  in  an)’  part  of  the  court,  yet  it  is  said  to  be  at 
the  door  of  tabernacle,  because  the  mercies  received 
or  expected  were  acknowledged  to  come  from  God, 
and  the  prayers  or  praises  were  directed  to  him, 
and  both,  as  it  were,  through  that  door.  Gur  Lord 
Jesus  has  s tid,  lam  the  Door,  for  he  is  indeed  the 
Door  of  the  tabernacle. 

3.  The  j)riest  must  sfirinkle  the  blood  upon  the 
altar,  for  it  was  the  blood  that  made  atonement  for 
the  soul;  and  though  this  was  not  a sin-offering,  yet 
we  must  be  taught  that  in  all  our  offerings  we  must 
have  an  eye  to  Christ  as  the  Propitiation  for  sin,  as 
those  who  know  that  the  best  of  our  services  cannot 
be  ac  epted,  unless  through  him  our  sins  be  par- 
donc^l.  Penitent  c<  nfessions  must  always  go  along 
with  o’lr  thankful  acknowledgments;  and,  what- 
c er  mercy  we  pra\  for,  in  order  to  it,  we  must 
prav  f r the  remo\  al  of  guilt,  as  that  which  keeps 
gootl  th  ugs  from  us.  First,  take  away  all  inniuity, 
; nd  then  receive  ui  graciously ; or,  tpve  ^ood,  Hos. 
14.  2. 

4.  .Ml  the  fat  of  the  inwards,  that  which  we  call 
the  tailor-’  and  suet,  with  the  caul  that  encloses  it, 
and  the  kidneys  in  the  midst  of  it,  were  to  be  taken 
awav,  and  burnt  upon  tjie  altar,  as  an  offering  made 
by  fire,  t.  3.  . 5.  And  that  was  all  that  was  sacri- 
ficed to  the  Lord  out  of  the  peace-offering;  how  the 
rest  was  to  be  disoosed  of,  we  shall  find,  ch.  7,  11, 
Scz.  It  is  ordered  to  be  burnt  upon  the  burnt  sacri- 
fice, that  is,  the  daily  bumt-offering,  the  lamb 
whi  h w.is  offered  every  morning  before  any  other 
sacrifice  was  offered;  so  that  the  fat  of  the  peace- 
offerings  w .s  an  addition  to  that,  and  a continuation 
of  it.  The  great  sacrifice  of  peace,  that  of  the 
L imb  of  ( Jod  which  takes  away  the  sins  of  the 
world,  prepares  the  altar  for  our  sacrifices  of  praise, 
whi -h  are  not  a ' ceptedtill  we  are  reconciled.  Now 
the  burning  of  this  fat  is  supp^osed  to  signify,  (1.) 
The  offering  njj  of  our  good  affections  to  Gcxl  in  all 
our  prayers  and  praises.  God  must  have  the  in- 
wards; for  we  must  pour  out  our  souls,  and  lift  up 
our  he*ts,  in  prayer,  and  must  bless  his  name  with 
all  that  is  within  us.  It  is  required  that  we  be  in- 
ward with  Ciod  in  every  thing  wherein  we  have  to 
do  with  him.  'I'he  fat  denotes  the  best  and  choicest, 
which  must  always  be  devf;ted  to  God,  who  has 
made  for  us  a feast  of  fat  things.  2.  The  mortify- 
ing of  our  corrupt  affections  and  lusts,  and  the  burn- 
ing up  of  them  bv  the  fire  of  divine  grace,  Col.  3.  5. 
Then  we  art- truly  thankful  for  former  mercies,  and 
prepared  t<i  reiei\e  further  mercy,  when  we  part 
with  our  sins,  and  have  our  minds  cleared  frvjm  all 
sensuality,  bv  the  spirit  of  judgment,  and  the  spirit 
of  burning,  Isa.  4.  4. 

6.  .And  if  liis  offering  for  a sacrifice  of 
ppaoe-off(*ring  unto  the  Lord  he  of  the 
flock,  male  or  female,  he  shall  offer  it  with- 


out blemish.  7.  If  he  offer  a lamb  for  his 
offering,  then  shall  he  offer  it  before  the 
Lord.  8.  .And  he  shall  lay  his  hand  upon 
the  head  of  his  offering,  and  kill  it  before  the 
tabernacle  of  the  congregation : and  Aa- 
ron’s sons  shall  sprinkle  the  blood  thereof 
round  about  upon  the  altar.  9.  And  he 
shall  offer  of  the  sacrifice  of  the  peace-of  fer- 
ing, an  offering  made  by  fire  unto  the  Lord  ; 
the  fat  thereof^  and  the  whole  rump,  it  shall 
he  take  off  hard  bv  the  backl)one  ; and  the 
fat  that  covereth  the  inwards,  and  all  the  fat 
that  is  upon  the  inwards,  10.  And  the  two 
kidneys,  and  the  fat  that  is  upon  them, 
which  is  by  the  flanks,  and  the  caul  above 
the  liver,  with  the  kidneys,  it  shall  he  take 
away.  1 1.  And  the  piiest  shall  burn  it  up- 
on the  altar ; it  is  the  food  of  the  offering 
made  by  fire  unto  the  Lord.  12.  And  if 
his  offering  ba  a goat,  then  he  shall  offer  it 
before  the  Lord.  1 3.  And  he  shall  lay  his 
hand  upon  the  head  of  it,  and  kill  it  before 
the  tabernacle  of  the  congregation  : and  the 
scjns  of  .Aaron  shall  sprinkle  the  blood  there- 
of ujion  the  altar  round  about.  14.  And  he 
shall  offer  thereof  his  offering,  even  an  offer- 
ing made  by  fire  unto  the  Lord  ; the  fat 
that  covereth  the  inwards,  and  all  the  fat 
that  is  upon  the  inwards,  1.5.  And  the  two 
kidneys,  and  the  fat  that  is  upon  them,  which 
is  by  the  flanks,  and  the  caul  ahiove  the 
liver,  with  the  kidneys,  it  shall  he  take 
away.  1 G.  And  the  priest  shall  burn  tliem 
upon  the  altar : it  is  the  food  of  the  offering 
made  by  fire,  for  a sweet  savour.  All  the 
fat  is  the  Lord’s.  17.  It  shall  he  a perpe- 
tual statute  for  your  generations,  throughout 
all  your  dwellings,  that  ye  eat  neither  fat 
nor  blood. 

Directions  are  here  given  concerning  the  peace- 
offering, if  it  were  a sheep  or  a goat.  '1  urtle-doves 
or  young  pigeons,  which  niiglit  be  brought  for 
whole  bumt-offerings,  were  not  allowed  for  peace- 
offerings,  because  they  have  no  fat  considerable 
enough  to  be  bumt  upon  the  altar;  and  they  would 
be  next  to  nothing,  ii  they  were  to  be  divided  ac- 
cording to  the  law  of  the  peace-offerings.  The 
laws  concerning  a lamb  or  goat,  offered  for  a peace- 
offering, are  much  the  same  with  those  concerning 
a bullock,  and  a little  now  occurs  here  ; but, 

1.  That  the  rump  of  the  mutton  was  to  be  bumt 
with  the  fat  of  the  inwards  upon  the  altar;  Khc  whole 
rump,  (v.  9.)  because  in  those  countries  it  was  veiy 
fat  and  large.  Srjme  ol)ser\  e from  this,  that,  be  a 
thing  ever  so  contemptible,  God  can  make  it  ho- 
nourable, by  applying  it  to  his  ser\  ice.  'Fhus  f Jod 
is  said  to  give  vwon^  abundant  honour  to  that  part 
which  lacked,  1 Cor.  12.  23,  24. 

2.  That  that  which  was  burnt  up(.n  the  altar  is 
called  the  foc/d  ff  the  offering,  v.  11,  16.  It  fed 
the  holy  fire;  it  was  acceptable  to  CJod  as  our  fo<,d 
is  to  us;  and  since  in  the  tabernacle  (JckI  did,  as  it 
were,  keep  house  among  them,  by  the  c ff'erings  < n 
the  altar  he  kept  a good  table,  as  S<4omon  in  his 
court,  1 Kings,  4.  22,  8cc. 


379 


Lt.VlTICUS,  IV. 


3.  Here  is  a general  rule  laid  down,  that  all  the 
fat  is  the  Lord's,  (t'.  16.)  and  a law  made  there- 
upon, that  they  should  cat  neither  fat  nor  blood,  no 
not  in  their  private  houses,  v.  17.  (1.)  As  for  the 

fat  it  is  not  meant  of  that  which  is  interlarded  with 
the  meat,  that  they  might  eat;  (Neh.  8.  10.)  but 
the  fat  of  the  inwards,  the  suet,  which  was  always 
God’s  pait  out  of  the  sacrificed  beasts;  and  there- 
fore they  must  not  eat  of  it,  no  not  out  of  the  beasts 
that  they  killed  for  their  common  use.  Thus  would 
God  preserve  the  honour  of  that  which  was  sacred 
to  himself.  They  must  not  only  not  feed  upon  that 
very  fat  which  was  to  be  the  food  of  the  altar,  but 
not  upon  any  like  it,  lest  the  table  of  the  Lord,  (as 
the  altar  is  called,)  if  something  wei’e  not  reserved 
peculiar  to  it,  should  become  contemptible,  and  the 
fruit  thereof,  even  its  meat,  contemfitible,  Mai.  1. 
7,  12.  (2.)  The  blood  was  universally  forbidden 

likewise,  for  the  same  reason  that  the  fat  was,  be- 
cause it  w'as  God’s  part  of  every  sacrifice.  The 
heathen  drank  the  blood  of  their  sacrifices;  hence 
we  read  of  their  drink-offerings  of  blood,  Ps.  16.  4. 
But  God  would  not  permit  the  blood  that  made 
atonement  to  be  used  as  a common  thing,  (Heb.  10. 
29. ) nor  will  he  allow  us,  though  we  have  the  com- 
fort of  the  atonement  made,  to  assume  to  ourselves 
any  share  in  the  honour  of  making  it.  He  that  glo- 
ries, let  him  glory  in  the  Lord,  and  to  his  praise  let 
all  the  blood  be  poured  out. 

CHAP.  IV. 

This  chapter  is  concerning  the  sin-offering,  which  was 
properly  intended  to  make  atonement  for  a sin  commit- 
ted through  ignorance;  either,  I.  By  the  priest  himself, 
V.  1..12.  Or,  II.  By  the  whole  congregation,  v.  13-. 21. 
Or,  III.  By  a ruler,  v.  22.  . 26.  Or,  IV.  By  a private 
person,  v.  27  . . 35. 

1.  A ND  the  Lord  spake  unto  Moses, 
±\.  saying,  2.  Speak  unto  the  children 
of  Israel,  saying.  If  a soul  shall  sin  through 
ignorance  against  any  of  the  command- 
ments of  the  Lord,  concerning  which 

ought  not  to  be  done,  and  shall  do  against 
any  of  them  : .3.  1 f the  priest  that  is  anoint- 
ed do  sin  according  to  the  sin  of  the  people ; 
then  let  him  bring,  for  his  sin  which  he  hath 
sinned,  a young  bullock  without  blemish 
unto  the  Lord  for  a sin-offering.  4.  And 
he  shall  bring  the  bullock  unto  the  door  of 
the  tabernacle  of  the  congregation  before 
the  Lord  ; and  shall  lay  his  hand  upon  the 
bullock’s  head,  and  kill  the  bullock  before 
the  Lord.  5.  And  the  priest  that  is  anoint- 
ed shall  take  of  the  bullock’s  blood,  and 
bring  it  to  the  tabernacle  of  the  congrega- 
tion : 6.  And  the  priest  shall  dip  his  finger 
in  the  blood,  and  sprinkle  of  the  blood  se- 
ven times  before  the  Lord,  before  the  vail 
of  the  sanctuary.  7.  And  the  priest  shall 
put  some  of  the  blood  upon  the  horns  of  the 
altar  of  sweet  incense  before  the  Lord, 
whi(;h  is  in  the  tabernacle  of  the  congrega- 
tion ; and  shall  pour  all  the  blood  of  the 
bullock  at  the  bottom  of  the  altar  of  the 
burnt-offering,  which  is  at  the  door  of  the 
tabernacle  of  the  congregation.  8.  And  he 
shall  take  off  from  it  all  the  fat  of  the  bul- 
lock for  the  sin-offering ; the  fat  that  cover- 


eth  the  inwards,  and  all  the  fit  that  is  upon 
the  inwards,  9.  And  the  two  kidneys,  and 
the  fat  that  is  upon  them,  which  is  by  the 
flanks,  and  the  caul  above  the  liver,  with 
the  kidneys,  it  shall  he  take  away,  10.  As 
it  was  tajven  off  from  the  bullock  of  the  sa- 
crifice of  peace-offerings;  and  the  priest 
shall  burn  them  upon  the  altar  of  the  burnt- 
offering.  11.  And  the  skin  of  the  bullock, 
and  all  his  flesh,  with  his  head,  and  with 
his  legs,  and  his  inwards,  and  his  dung,  12. 
Even  the  whole  bullock  shall  he  carry  forth 
without  the  camp  unto  a clean  place,  where 
the  ashes  are  poured  out,  and  burn  him  on 
the  wood  with  fire  : where  the  ashes  are 
poured  out  shall  he  be  burnt. 

The  laws  contained  in  the  three  first  chapters 
seem  to  have  been  delivered  to  Moses  at  one  time. 
Here  begin  the  statutes  of  another  session,  another 
day.  From  the  throne  of  glory  between  the  cheru- 
bims  God  delivered  these  orders.  And  he  enters 
now  upon  a suljject  more  strictly  new  than  those  be- 
fore. Bumt-offi  rings,  meat-offerings,  and  peace- 
offerings,  it  should  seem,  had  been  offered  before 
the  giving  of  the  law  upon  mount  Sindi;  those  sacri- 
fices the  patriarchs  had  not  been  altogether  unac- 
quainted with,  (Gen.  8.  20.  Exod.  20.  24.)  and  in 
those  they  had  reject  to  sin,  to  make  atonement 
for  it,  Jolx  1.  5.  But  the  law  being  now  added  be 
cause  of  transgressions,  (Gal.  3.  19.)  and  having  en- 
tered, that  e\entually  the  offence  might  abound, 
(Rom.  5.  20.)  they  were  put  into  a way  of  making 
atonement  for  sin  more  particularly  by  sacrifice, 
which  was  (more  than  anv  of  the  ceremonial  insti- 
tutions,) a shadow  of  good  things  to  come,  but  the 
substance  is  Christ,  andth  t one  (fferingef  himself, 
by  which  he  put  awav  sin,  and  perfected  for  ever 
them  which  are  sanctified. 

I.  The  general  case  su]  posed,  we  have,  v.  2. 
We  observe,  1.  Concerning  sin  iii  general,  That  it 
is  described  to  be  against  any  of  the  commandments 
of  the  Lord;  for  sm  is  the  tra7isgression  of  the  law, 
the  divine  law.  The  wits  or  wills  of  men,  their  in- 
ventions, or  their  injunctions,  cannot  make  that  to 
be  sin  which  the  law  of  God  has  not  made  to  be  so. 
It  is  said  likewise,  if  a soul  sin,  for  it  is  not  sin,  if  it 
be  not  some  way  or  other  the  soul’s  act;  hence  it  is 
called  the  sin  of  the  soul,  (Mic.  6.  7. ) and  it  is  the 
soul  that  is  injured  by  it,  Prov.  8.  36.  2.  Concern- 

ing the  sins  for  which  those  offerings  were  appoint- 
ed. (1.)  They  are  supposed  to  be  overt-acts;  for 
had  they  been  to  bring  a sacrifice  for  ever)'  sinful 
thought  or  word,  it  had  been  endless.  Atonement 
was  made  for  those  in  the  gross,  on  the  dgy  of  ex- 
piation, once  a year;  but  these  are  said  to  be  done 
against  the  commandments.  (2. ) They  are  supposed 
to  be  sins  of  commission,  things  which  ought  not  to  be 
done.  Omissions  are  sins,  and  must  come  into  judg- 
ment; but  what  had  been  omitted  at  one  t’me 
might  be  done  at  another,  and  so,  to  obey  was  bet- 
ter than  sacrifice;  but  a commission  was  past  re- 
call. (3.)  They  are  supposed  to  be  sins  commit- 
ted through  ignoraiice.  If  they  were  done  pre- 
sumptuously, and  with  an  avowed  contempt  of  the 
law,  and  the  Law-Maker,  the  offender  was  to  be 
cut  off,  and  there  remained  no  sacrifice  for  the  sin, 
Heb.  10.  26,  27.  Numb.  15.  30.  But  if  the  offender 
were  either  ignorant  of  the  law,  as  in  divers  in- 
stances, we  may  suppose  many  were,  (so  numerous 
and  various  were  the  prohibitions,)  or  were  sur- 
piised  into  the  sin  unawares,  the  circumstances  be- 
ing such  as  made  it  evident  that  his  resolution 


380 


LEVITICUS,  IV. 


agiiinst  the  sin  was  sincere,  but  that  he  was  6t^er- 
laken  in  it,  as  the  expression  is,  (Gal.  6.  1.)  in  this 
case,  relief  was  provided  by  the  remedial  law  of  the 
sin-offering.  And  the  Jews  say,  “Those  crimes 
t nly  were  to  be  expiated  by  sacrifice,  if  committed 
'.gnorantly,  f ir  which  the  criminal  was  to  have  been 
cut  off,  if  they  had  been  committed  firesumfitu- 
ously.”  ^ , 

II.  'I'he  law  begins  with  the  case  of  the  anointed 
finest,  that  is,  the  high  priest,  provided  he  should 
sin  through  ig-norance;  for  the  law  made  men  firiests 
which  had  infirmity;  though  his  ignorai’.ce  was  of 
all  others  least  excusable,  yet  he  is  allowed  to  bring 
his  offering.  His  office  did  not  so  far  excuse  his 
offence,  as  that  it  should  be  forgiven  him  without  a 
sacrifice;  yet  it  did  not  so  far  aggi’avate  it,  but  that 
it  should  be  forgiven  him,  when  he  did  bring  his  sa- 
crifice. If  he  sin  according  to  the  sin  of  the  fieojile, 
(so  the  case  is  put,  n.  3. ) which  supposes  him  in 
this  matter  to  stand  upon  the  level  with  other  Is- 
raelites, and  to  have  no  benefit  of  his  clergy  at  all. 
Now  the  law  concerning  the  sin-offering  for  the 
high  jiriest  is, 

1.  That  he  must  bring  a bullock  without  blemish 
for  a sin-offering,  {y.  3. ) as  valuable  an  offering  as 
that  fr'r  the  whole  congregation;  {y.  14.)  whereas 
for  unv  other  iTiler,  or  a common  person,  a kid  of 
the  goats  should  serve,  v.  23,28.  This  intimated 
the  greatness  of  the  guilt  connected  with  the  sin  of 
a high  priest  The  eminency  of  his  station,  and  his 
relation  both  to  God  and  to  the  people,  greatly  ag- 
gra  ated  his  offences;  see  Rom.  2.  21. 

2.  The  hand  of  the  offerer  must  be  laid  upon  the 
head  of  the  offering,  (d.  4.)  with  a solemn  jienitent 
confession  of  the  sin  he  had  committed,  putting  it 
upon  the  head  of  the  sin-offering,  ch  26.  21.  No 
remission  Avithout  confession,  Ps.  32.  5.  Prov.  28. 
13.  It  signified  also  a confidence  in  this  instituted 
way  of  expiating  guilt,  as  a figure  of  something  bet- 
ter yet  to  come,  which  they  could  not  steadfastly 
discern.  He  that  laid  his  hand  on  the  h.ead  of  the 
be  St,  therebA'  OAvned  that  he  deserved  to  die  him- 
self; and  that  it  Avas  God’s  great  mercy,  that  he 
would  please  to  accept  the  offering  of  this  beast  to 
die  for  him.  The  JcAvish  Avriters  them sel \ es  say, 
that  neither  the  sin-offering  nor  the  trespass-offer- 
ing made  atonement,  except  for  those  that  repent, 
and  believe  in  their  atonement. 

3.  The  bullock  must  be  killed,  and  a great  deal 
of  so'emnitv  there  must  be  in  disposing  of  the  blood; 
for  it  Avas  the  blood  that  made  atonement,  and  with- 
out shedding  of  blood  there  Avas  no  remission,  v. 
5 ..  7.  Some  of  the  blood  of  the  high  priest’s  sin- 
offering  Avas  to  be  sprinkled  seven  times  before  the 
vail,  Avith  a.n  eve  tOAvard  the  mercy-seat,  though  it 
Avus  vailed;  some  of  it  Avas  to  be  i)ut  upon  the  honis 
of  the  golden  altar,  because  at  that  altar  the  priest 
himself  min'stered;  and  th\is  Avas  signified  the  put- 
ting uAvay  of  that  pollution,  Avhich  from  his  sins  did 
cleave  id  his  services.  It  likcAvise  sci’a’cs  to  illus- 
trate the  influence  Avhich  Christ’s  satisfaction  has 
upon  tb.c  prevalency  of  his  intercession.  'I'he  blood 
of  his  sacrifice  is  put  upon  the  altar  of  his  incense, 
and  s])rinkled  before  the  Lord.  \\'hen  this  Avas 
done,  the  remainder  of  the  blood  was  poured  at  the 
foot  of  the  brazen  altar.  By  this  rite,  the  sinner 
acknoAvledged  that  he  deserved  to  have  his  blood 
thus  pomecl  out  like  water;  it  likewise  signified  the 
poAiring  out  of  the  soul  before  G'-d  n true  repent- 
ance; and  typified  our  SaA  iour’s  pouring  out  his 
soul  unto  death. 

4.  The  fat  of  the  inAvards  Avas  to  be  burnt  upon 
the  altar  of  bunit- offering,  v.  8.  .10.  By  this,  the 
intention  of  the  offering  and  of  the  atonement  made 
l)y  it  Avas  directed  to  the  glory  of  God,  Avho  having 
been  dishonoured  Irr  the  sin,  Avas  thus  honoured  by 
the  sacrifice.  It  signified  the  sharp  sufferings  of 


our  Lord  Jesus,  when  he  Avas  made  sin,  that  is,  a 
Sin-offering  for  us,  especially  the  sorroAvs  of  his 
soul  and  his  inAvard  agonies.  It  likeAvise  teaches  us, 
in  conformity  to  the  death  of  Christ,  to  crucify  the 
flesh. 

5.  The  head  and  body  of  the  beast,  skin  and  all, 
Avere  to  be  carried  without  the  camp,  to  a certain 
place  appointed  for  that  pui-pose,  and  there  burnt 
to  ashe.s,  v.  11,  12.  This  was  very  significant,  (1.) 
Of  the  duty  of  repentance,  Avhich  is  the  putting 
aAvay  of  sin  as  a detestable  thing,  which  our  som 
hates.  True  penitents  say  to  their  idols,  “ Get  you 
hence;  What  hai  e Ave  to  do  any  more  Avith  idols.^” 
'Fhe  sin-offering  is  called  sin.  What  thej^’  did  to 
that,  Ave  must  do  to  our  sins;  the  body  of  sm  must 
be  destroyed,  Rom.  6.  6.  (2.)  Of  the  privilege  of 

remission.  When  God  pardons  sin,  he  quite  abol- 
ishes it,  casts  it  behind  his  back;  The  iniquity  of 
Judah  shall  be  sought  for,  and  not  found.  The 
apostle  takes  particular  notice  of  this  ceremony, 
and  applies  it  to  Christ,  (Heb.  13.  11.  . 13.)  who 
suffered  Avithout  the  gate,  in  the  place  of  a skull, 
Avhere  the  ashes  of  dead  men,  as  those  of  the  altar, 
Avere  poured  out. 

13.  And  if  the  wliole  congregation  of  Is- 
rael sin  through  ignorance,  and  the  thing  be 
hid  from  the  eyes  of  the  assembly,  and  they 
have  done  somewhat  against  any  of  the  com- 
mandments of  tlie  Lord,  concerning  things 
which  should  not  be  done,  and  are  guilty ; 1 4. 
Udien  the  sin  which  they  have  sinned 
against  it  is  known,  then  the  congregation 
shall  offer  a young  bullock  for  the  sin,  and 
bring  him  before  the  tabernacle  of  the  con- 
gregation. 1 5.  And  the  elders  of  the  con- 
gregaiion  shall  lay  their  hands  upon  the 
head  of  the  bullock  before  the  Lord;  and 
the  bullock  shall  be  killed  before  the  Lord. 
IG.  And  llie  priest  that  is  anointed  shall 
bring  of  the  bullock’s  blood  to  the  taberna- 
cle of  the  congregation  : 17.  And  the  priest 
shall  dip  his  linger  in  some  of  the  blood,  and 
sprinkle  it  seven  times  before  the  Lord,  even 
before  the  vail.  18.  And  he  shall  put  some 
of  the  blood  upon  the  horns  of  the  altar 
which  is  before  the  Lord,  that  is  in  the  ta- 
bernacle of  the  congregation,  and  shall 
pour  out  all  the  blood  at  the  bottom  of  the 
altar  of  the  burnt-offering,  which  is  at  the 
door  of  the  tabernacle  of  the  congregation. 
1 9.  And  he  shall  take  all  his  fat  ffom  him, 
and  burn  it  upon  the  altar.  20.  And  he 
shall  do  with  the  bullock  as  he  did  with  the 
bullock  for  a sin-offering,  so  shall  he  do  with 
this : and  the  priest  shall  make  an  atone- 
ment for  them,  and  it  shall  be  forgiven  them. 
21.  And  he  shall  carry  forth  the  bullock 
without  the  camp,  and  burn  him  as  he 
burned  the  first  bullock : it  is  a sin-offering 
for  the  congregation. 

This  is  the  law  for  the  expiating  the  guilt  of  a na. 
tional  sin  bv  a sin-offering.  If  the  leaders  of  tlie 
people,  through  mistake  < . nrerning  the  laAv,  caus- 
ed them  to  err,  Avhen  the  mistake  Avas  discovered, 

I an  offering  must  be  brought,  that  Avrath  miglit  rot 
1 come  upon  the  Avhole  congregation.  Obscr\  e 


381 


LEVITICUS,  IV. 


1.  It  is  possible  the  church  may  err,  and  that  her 
guides  may  mislead  her.  It  is  here  supposed,  that 
the  whole  congregation  may  sin,  and  sin  through 
ignorance.  God  will  always  have  a church  on 
earth;  but  he  never  said  it  should  be  infallible,  or 
perfectly  pure  from  corruption,  on  this  side  heaven. 

2.  When  a sacrifice  was  to  be  offered  for  the 
whole  congregation,  the  elders  were  to  lay  their 
hands  upon  the  head  of  it,  three  of  them  at  least, 
as  representatives  of  the  people,  and  agents  for 
them.  The  sin  we  suppose  to  have  been  somh  com-  i 
mon  custom,  taken  up  and  used  by  the  generality  of 
the  people,  upon  presumption  of  its  being  lawful, 
which  afterward,  upon  search,  appeared  to  be 
otherwise.  In  this  case,  the  commonness  of  the 
usage,  received  perhaps  by  tradition  from  their  fa- 
thers, and  the  vulgar  opinion  of  its  being  lawful, 
would  not  so  far  excuse  them  from  sin,  but  that  they 
must  bring  a sacrifice  to  make  atonement  for  it. 
There  are  many  bad  customs,  and  forms  of  speech, 
which  are  thought  to  have  no  harm  in  them,  and  ; 
yet  may  bring  guilt  and  wrath  upon  a land,  which 
therefore  it  concerns  the  elders  both  to  reform,  and 
to  intercede  with  God  for  the  pardon  of,  Joel  2.  16. 

3.  The  blood  of  this  sin-offering,  as  of  the  for- 
mer, was  to  be  sfirinkled  seven  times  before  the  Lord, 
V.  17.  It  was  not  to  be  poured  out  there,  but  sprin- 
kled only;  for  the  cleansing  virtue  of  the  blood  of 
Chr.st  vvas  then  and  is  still  sufficiently  signified  and 
represented  by  sprinkling,  Isa.  52.  15.  It  was  to 
be  sprinkled  seven  times;  seven  is  a number  of  per- 
fection, because  when  God  had  made  the  world  in 
six  days,  he  rested  the  seventh;  so  this  signified 
the  pei’fect  satisfaction  Christ  made,  and  the  com- 
plete cleansing  of  the  souls  of  the  faithful  by  it;  see 
Heb.  10:  14.  The  blood  was  likewise  to  be  put  up- 
on the  horns  of  the  incense-altar,  to  which  there 
seems  to  be  an  allusion,  (Jer.  17.  1.)  where  the  sin 
of  Judah  is  said  to  be  graven  ufion  the  horns  of 
their  altars.  If  they  did  not  forsake  their  s'.ns,  the 
putting  of  the  blood  of  their  sin-offerings  upon  the 
horns  of  their  altars,  inste  id  of  taking  away  their 
guilt,  did  but  bind  it  on  the  faster,  perpetuated  the 
remembrance  of  it,  and  remained  a witness  against 
them.  It  is  likewise  alluded  to,  (Rev.  9. 13. ) where 
a voice  is  heard  from  the  four  horns  of  the  golden 
altar;  that  is,  an  answer  of  peace  is  given  to  the  pray- 
ers of  the  saints,  which  are  acceptable  and  pi  eva- 
lent  only  by  \ irtue  of  the  blood  of  the  Sin-offering 
put  upon  the  horns  of  that  altar;  compare  Rev.  8.  3. 

4.  When  the  offering  is  completed,  it  is  said, 
atonement  is  made,  and  the  sin  shall  be  forgiven,  v. 
20.  The  promise  of  remission  is  founded  upon  the 
atonement.  It  is  spoken  here  of  the  forgiveness  of 
the  sin  of  the  whole  congregation,  that  is,  the  turn- 
ing away  of  those  national  judgments  which  the 
sin  deserved.  Note,  The  sai  ing  of  chui’ches  and 
kingdoms  from  ruin  is  owing  to  the  satisfaction  and 
mediation  of  Christ. 

22.  V/hen  a ruler  hath  sinned,  and  done 
somewhat  through  ignorance  against  any  of 
the  commandments  of  the  Lord  his  God, 
concerning  things  which  should  not  be  done, 
and  is  guilty ; 23..  Or  if  his  sin,  wherein 
he  hath  sinned,  come  to  his  knowledge  ; he 
shall  bring  his  offering,  a kid  of  the  goats,  a 
male  without  blemish  : 24.  And  he  shall  j 

lay  his  hand  upon  the  head  of  the  goat,  and 
kill  it  in  the  place  where  they  kill  the  burnt- 
offering  before  the  Lord  : it  is  a sin-offer- 
ing. 25.  And  the  priest  shall  take  of  the 
Idof^d  of  the  sin-offering  with  his  finger,  and 


put  it  upon  the  horns  of  the  altar  of  burnt- 
offei  ing,  and  shall  pour  out  his  blood  at  the 
bottom  of  the  altar  of  burnt-otfering.  26. 
And  he  shall  burn  all  his  fat  upon  the  altar, 
as  the  fat  of  the  sacrifice  of  peace-offerings : 
and  the  priest  shall  make  an  atonement  for 
him  as  concerning  his  sin,  and  it  shall  be 
forgiven  him. 

Observe  here,  1.  I’hat  God  takes  notice  of,  and 
is  displeased  with,  the  sins  of  rulers.  They  who 
have  power  to  call  others  to  account,  are  them- 
selves accountable  to  the  Ruler  of  lailers,  for,  as 
high  as  they  are,  there  is  a higher  than  they.  This 
is  intimated,  in  that  here  only  the  commandment 
transgressed  is  said  to  be  the  commandment  of  the 
Lord  his  (lod,  x’.  22.  He  is  a prince  to  others,  but 
let  him  know  the  Lord  is  a God  to  him.  2.  The 
sin  of  the  raler,  which  he  committed  through  igno- 
rance, is  supposed  afteiwvard  to  come  to  his  know'- 
ledge,  {v.  23.)  w'hich  must  be  either  by  the  check 
of  his  own  conscience,  or  by  the  reproof  of  his 
friends,  both  which  we  should  all,  even  the  best 
and  greatest,  not  i nly  submit  to,  but  be  thankful 
for.  What  w'e  ha\  e done  amiss,  we  should  be  ver)' 
desirous  to  come  to  the  knowdedge  of.  J'hat  which 
I see  not,  teach  thou  me,  and  show  me  wherein  1 
have  erred,  are  pruyeis  we  should  put  up  to  God 
everyday;  that  though  through  ignorance  w^e  fall 
into  sin,  we  may  not  through  ignoivmce  he  still  in  it. 
3.  The  sin-offering  for  a ruler  was  to  be  a kid  of 
the  goats,  not  a bullock,  as  for  the  priest,  and  the 
whole  congregation;  nor  was  the  blood  of  his  sin-of- 
fering to  be  brought  into  the  tabernacle,  as  of  the 
other  two,  but  it  was  all  bestowed  upon  the  brazen 
altar;  (v.  25. ) nor  w’as  the  flesh  of  it  to  be  burnt,  as 
that  of  the  other  two,  without  the  camp,  which  in- 
timated that  the  sin  of  a ruler,  though  worse  than 
that  of  a common  person,  yet  w'as  nf^t  so  heinous, 
nor  of  such  pernicious  consequence,  as  the  sin  of 
the  high  priest,  or  of  the  whole  congregation.  A 
kid  of  the  goats  was  sufficient  to  be  offered  for  a ru- 
ler, but  a bullock  for  a tribe;  to  intimate  that  the 
ruler,  though  major  singulis — greater  than  each, 
was  minor  universis — less  than  the  whole.  It  is  bad 
when  great  men  give  ill  examples,  but  wmrse  when 
all  men  follow  them.  4.  It  is  promised  that  the 
atonement  shall  be  excepted,  and  the  sin  forgiven; 
{v.  26.)  to  wit,  if  he  repent  and  refoi-m ; for  other- 
wise, God  sware,  concerning  Eli,  a judge  in  Israel, 
that  the  iniquity  of  his  house  should  not  be  purged 
with  sacrifice  nor  offering  for  ever,  1 Sam  3.  14. 

27.  And  if  any  one  of  the  common  people 
sin  through  ignorance,  \t  hile  he  doeth  some- 
nihat  against  any  of  the  commandments  of 
the  Lord  concerning  things  which  ought  not 
to  be  done,  and  be  guilty  ; 28.  Or  if  his 

sin,  which  he  hath  sinned,  come  to  his 
knowledge ; then  he  shall  bring  his  ofi'ering, 
a kid  of  the  goats,  a female  without  blem- 
ish, for  his  sin  which’  he  hath  sinned.  29. 
And  he  shall  lay  his  hand  upon  the  head  of 
the  sin-offering,  and  slay  the  sin-offering  in 
the  place  of  the  burnt-oftering.  30.  And 
the  priest  shall  take  of  the  blood  thereof  with 
his  finger,  and  put  it  upon  the  horns  of  the 
altar  of  burnt-offering,  and  shall  pour  out 
all  the  blood  thereof  at  the  bottom  of  the 
altar.  31.  And  he  shall  take  away  all  the 


382 


LEVITICUS,  V. 


fat  thereof,  as  the  fat  is  taken  away  from  off 
the  sacrifice  of  peace-offerings ; and  the 
priest  shall  burn  it  upon  the  altar,  for  a 
sweet  savour  unto  the  Lord  : and  the  priest 
shall  make  an  atonement  for  him,  and  it 
shall  be  forgiven  him.  32.  And  if  he  bring 
a lamb  for  a sin-offering,  he  shall  bring  it  a 
female  without  blemish.  33.  And  he  shall 
lay  his  hand  upon  the  head  of  the  sin-offer- 
ing, and  slay  it  for  a sin-offering,  in  the 
place  where  they  kill  the  burnt-offering.  34. 
And  the  priest  shall  take  of  the  blood  of 
the  sin-offering  with  his  finger,  and  put  it 
upon  the  horns  of  the  altar  of  burnt-offering, 
and  shall  pour  out  all  the  blood  thereof  at 
the  bottom  of  the  altar.  35.  And  he  shall 
take  away  all  the  fat  thereof,  as  the  fat  of 
the  lamb  is  taken  away  from  the  sacrifice 
of  the  peace-offerings  ; and  the  priest  shall 
burn  them  upon  the  altar,  according  to  the 
offerings  made  by  fire  unto  the  Lord  : and 
the  priest  shall  make  an  atonement  for  his 
sin  that  he  hath  committed,  and  it  shall  be 
forgiven  him. 

Here  is  the  law  of  the  sin-offering  tor  a common 
person,  which  differs  from  that  for  a ruler  only  in 
this,  that  a private  person  might  bring  either  a kid 
or  a lamb,  a ruler  only  a kid;  and  that  for  a ruler 
must  be  a male,  for  the  other  a female:  in  all  the 
circumstances  of  the  man^ement  of  the  offering 
they  agreed.  Obser\’e,  1.  The  case  supposed.  If 
any  one  of  the  common  fieofile  sin  through  igno- 
rance, V.  27.  The  prophet  supposes  that  they  were 
not  so  likely  as  the  great  men  to  know  the  way  of 
the  Lord,  and  the  judgment  of  their  God,  (Jer.  5. 

4.)  and  yet,  if  th^'  sin  through  ignorance,  they 
must  bring  a sin-onering.  Note,  Even  sins  of  ig- 
norance need  to  be  atoned  for  by  sacrifice.  To  be 
able  to  plead,  when  we  are  charged  with  sin,  that 
we  did  It  ignorantly,  and  through  the  surprise  of 
temptation,  will  not  bring  us  off,  if  we  be  not  inter- 
ested in  that  great  plea,  Christ  hath  died,  and  enti- 
tled to  the  benefit  of  that.  We  have  all  need  to 
pray,  with  David,  (and  he  was  a ruler,)  to  be 
cleansed  from  secret  faults,  the  errors  which  we 
ourselves  do  not  understand,  or  are  not  aware  of, 
Ps.  19.  12.  2.  That  the  sins  of  ignorance  commit- 

ted by  a single  person,  a common,  obscure,  person, 
did  require  a sacrifice;  for,  as  the  greatest  are  not 
above  the  censure,  so  the  meanest  are  not  below  the 
cognizance,  of  the  divine  justice.  None  of  the 
common  pecmle,  if  offenders,  were  overlooked  in  a 
crowd.  3.  That  a sin-offering  was  not  admitted 
only,  but  accepted,  even  from  one  of  the  common 
people,  and  an  atonement  made  by  it.x'.  31,  35.  Here 
rich  and  poor,  prince  and  peasant,  meet  together; 
they  are  both  alike  welcome  to  Christ,  and  to  an  in- 
terest in  his  sacrifice,  upon  the  same  terms.  See 
Job  34.  19. 

From  all  these  laws  concerning  the  sin-offerings 
we  mav  leam,  (1.)  To  hate  sin,  and  to  watch  against 
it.  This  is  certainly  a very  bad  thing,  to  make 
atonement  for  which  so  many  innocent  and  useful 
creatures  must  be  slain  and  mangled  thus.  (2.)  To 
value  Christ,  the  great  and  true  Sin-offering,  whose 
blood  cleanses  from  all  sin,  which  it  was  not  possi- 
ble that  the  blood  of  bulls  and  goats  should  take 
away.  .Yow  if  any  man  sin,  Christ  is  the  Profiitia- 
tion,  ( 1 John  2.  1,2.)  not  for  Jews  only,  but  for  Gen- 
tiles. And  perhaps  there  was  some  allusion  to  this 


law  concerning  sacrifices  for  sins  of  ignorance,  in 
that  prayer  of  Christ’s,  just  when  he  was  offering 
up  himself  a sacrifice.  Lather,  forgive  them,  for 
they  know  not  what  they  do. 

CHAP.  V. 

This  chapter,  and  part  of  the  next,  concerns  the  trespass- 
offering. The  difference  between  this  and  the  sin-offer- 
ing lay  not  so  much  in  the  sacrifices  themselves,  and  the 
management  of  them,  as  in  the  occasions  of  the  offer- 
ing of  them.  They  were  both  intended  to  make  atone- 
ment for  sin;  but  the  former  was  more  general,  this  ap 
plied  to  some  particular  instances.  Observe  what  is 
here  said,  I.  Concerning  the  trespass.  If  a man  sin,  1. 
In  concealing  his  knowledge,  when  he  is  adjured,  v.  1. 
2.  In  touching  an  unclean  thing,  v.  2,  3.  3.  In  swear- 
ing, V.  4.  4.  In  embezzling  the  holy  things,  v.  14.  .16. 

5.  In  any  sin  of  infirmity,  v.  17.  .19.  Some  other  cases 
there  are,  in  which  these  offerings  were  to  be  offered,  ch. 

6.  2.  .4. — 14.  12. — 19.  21.  Numb.  6.  12.  II.  Concerning 

the  trespass-offering,  1.  Of  the  flock,  v.  5,  6.  2.  Of 

fowls,  V.  7 . . 13.  3.  Of  flour,  v.  11 . . 13,  but  chiefly  a 
ram  without  blemish,  v.  15.  . 19. 

1.  A ND  if  a soul  sin,  and  hear  the  voice 
jl^of  swearing,  and  is  a witness,  wheth- 
er he  had  seen  or  known  of  it ; if  he  do  not 
utter  ff,  then  he  shall  bear  his  iniquity  : 2. 

Or  if  a soul  touch  any  unclean  thing,  wheth- 
er it  he  a carcase  of  an  unclean  beast,  or  a 
carcase  of  unclean  cattle,  or  the  carcase  of 
unclean  creeping  things,  and  if  it  be  hid- 
den from  him ; he  also  shall  be  unclean, 
and  guilty  ; 3.  Or  if  he  touch  the  un- 

cleanness of  man,  whatsoever  uncleanness 
it  be  that  a man  shall  be  defiled  withal,  and 
it  be  hid  from  him ; when  he  knoweth  of  it, 
then  he  shall  be  guilty:  4.  Or  if  a soul 
swear,  pronouncing  with /»s  lips  to  do  evil,  or 
to  do  good,  whatsoever  it  be  that  a man  shall 
pronounce  with  an  oath,  and  it  be  hid  from 
him ; when  he  knoweth  of  it,  then  he  shall 
be  guilty  in  one  of  these.  5.  And  it  shall 
be,  when  he  shall  be  guilty  in  one  of  these 
things,  that  he  shall  confess  that  he  hath 
sinned  in  that  Mmg".  6.  And  he  shall  bring 
his  trespass-offering  unto  the  Lord,  for  his 
sin  which  he  hath  sinned,  a female  from  the 
flock,  a lamb  or  a kid  of  the  goats,  for  a sin- 
offering  ; and  the  priest  shall  make  an  atone- 
ment for  him  concerning  his  sin. 

The  offences  here  supposed  are, 

1.  A man’s  concealing  the  truth,  when  he  wa* 
swoni  as  a witness  to  speak  the  truth,  the  whole 
truth,  and  nothing  but  the  truth.  Judges  among  the 
Jews  had  power  to  adjure,  not  only  the  witnesses, 
as  with  us,  but  the  person  suspected,  (contraiy  to  a 
rule  of  our  law,  that  no  man  is  bound  to  accuse 
himself,!  as  appears  by  the  high  priest’s  adjur- 
ing our  Saviour,  who  thereupon  answered,  though 
before  he  stood  silent,  Matth.  26.  63,  64.  Now,  (y. 
\.)  If  a soul  sin,  that  is,  a person,  (for  the  soul  is 
the  man,)  if  he  hear  the  voice  of  swearing,  that  is, 
if  he  be  adjured  to  testify  what  he  knows,  by  an 
oath  of  the  Ijord  upon  him,  (1  Kings  8.  31.)  if  in 
such  a case,  for  fear  of  offending  one  that  either  has 
been  his  friend  or  may  be  his  enemy,  he  refuses  to 
give  evidence,  or  gives  it  but  in  part,  he  shall  bear 
his  iniquity.  And  that  is  a heavy  burden,  which, 
if  some  course  be  not  taken  to  get  it  remo\  cd,  will 
sink  a man  to  the  lowest  hell.  He  that  hrarrth 


333 


LEVITICUS,  V 


cursing,  that  is,  that  is  thusadjured,  and  bewrayeth 
it  n t,  th  it  is,  stides  his  evidence,  and  does  not  ut- 
ter it,  lie  is  a partner  with  the  sinner,  and  hateth  his 
own  soul;  see  Prov.  29.  24.  Let  all  that  are  called 
out  at  any  time  to  bear  testimony,  think  of  this  law, 
and  be  free  and  open  in  their  evidence,<^d  take  heed 
of  prevaricating.  An  oath  of  the  Lord  is  a sacred 
thing,  and  not  to  be  dallied  with. 

2.  A man’s  touching  any  thing  that  was  ceremoni- 
ally unclean,  v.  2,  3.  If  a man,  polluted  by  such 
touch,  came  into  the  sanctuary  inconsiderately,  or 
if  he  neglected  to  wash  himself  according  to  the 
law,  then  he  was  to  look  upon  himself  as  under 
guilt,  and  must  bring  his  offering.  Though  his 
touching  of  the  unclean  thing  contracted  only  a cere- 
monial defilement,  yet  his  neglect  to  wash  himself 
according  to  the  law  was  such  an  instance  either  of 
carelessness  or  contempt,  as  contracted  a moral 
guilt.  If  at  first  it  be  hid  from  him,  yet  when  he 
knows  it,  he  shall  be  guilty.  Note,  As  soon  as  ever 
God  by  his  Spirit  convinces  our  consciences  of  any 
sin  or  duty,  we  must  immediately  set  in  with  the 
conviction,  and  prosecute  it,  as  those  that  are  not 
ashamed  to  own  our  former  mistake. 

3.  Rash  swearing;  that  a man  will  do  or  not  do 
such  a thing:  if  the  performance  of  his  oath  after- 
ward prove  either  unlawful  or  impracticable,  by 
which  he  is  discharged  from  the  obligation;  yet  he 
must  bring  an  offering  to  :itone  for  his  folly  in  swear- 
ing so  i-ashly,  as  David  that  he  would  kill  Nabal.  And 
then  it  was,  that  he  must  say  before  the  angel,  that 
it  was  an  error;  (Eccl.  5.  6.)  He  shall  be  guilty 
in  one  of  these:  {ch.  5.  4. ) guilty  if  he  do  not  per- 
form his  oath;  and  yet,  if  the  matter  of  it  were  evil, 
g>iilty  if  he  do.  Such  wretched  dilemmas  as  these 
do  some  men  bring  themselves  into  by  their  own 
rashness  and  folly;  go  which  way  they  will,  their 
consciences  are  wounded;  sin  stares  them  in  the 
face,  so  sadly  are  they  snared  in  the  words  of  their 
mouth.  A more  sad  dilemma  this  is  than  that  of 
the  lepers,  “If  we  sit  still,  we  die;  if  we  stir,  we 
die.  ” Wisdom  and  watchfulness  beforehand  would 
prevent  these  straits. 

Now  in  these  cases,  (1.)  The  offender  must  con- 
fess his  sin,  and  bring  his  offering;  (t.  5,  6.)  and  the 
offering  was  not  accepted,  unless  it  Avas  accompa- 
nied with  a penitential  confession,  and  a humble 
rayer  for  pardon.  Observe,  the  confession  must 
e particular,  that  he  hath  sinned  in  that  thing; 
such  was  David's  confession,  (Ps.  51,  4.)  I have 
done  this  evil;  and  Achan’s,  (Josh.  7.  20.)  Thus  and 
thus  have  I done.  Deceit  lies  in  generals;  many 
will  own  in  general  they  have  sinned,  for  that  all 
must  own,  so  that  it  is  not  any  particular  reproach 
to  them;  but  that  they  have  sinned  in  this  thing, 
they  stand  too  much  upon  their  honour  to  acknow- 
ledge: but  the  way  to  be  well  assured  of  pai’don, 
and  to  be  well  armed  against  sin  for  the  future,  is  to' 
be  particular  in  our  penitent  confessions.  (2.)  The 
priest  must  make  an  atonement  for  him.  As  the 
atonement  was  not  accepted  without  his  repentance, 
so  his  repentance  would  not  justify  him  without  the 
atonement.  Thus  in  our  reconciliation  to  God, 
Christ’s  part  and  our’s  are  both  needful. 

7.  And  if  he  be  not  able  to  bring  a lamb, 
then  he  shall  bring,  for  his  trespass  which 
he  hath  committed,  two  turtle-doves,  or  two 
young  pigeons,  unto  the  Lord:  one  fora 
sin-offering,  and  the  other  for  a burnt-offer- 
ing. 8.  And  he  shall  bring  them  unto  the 
priest,  who  shall  offer  that  which  is  for  the 
sin-offering  first,  and  wring  off  his  head 
from  his  neck,  but  shall  not  divide  it  asun- 
der: 9.  And  he  shall  sprinkle  of  the  blood 


of  the  sin-offering  upon  the  side  of  the  altar , 
and  the  rest  of  the  blood  shall  be  wrung  out 
at  the  bottom  of  the  altar  : it  is  a sin-offer- 
ing. 10.  And  he  shall  offer  the  second /or 
a burnt-offering,  according  to  the  manner  : 
and  the  priest  shall  make  an  atonement  for 
him,  for  his  sin  which  he  hath  sinned,  and  it 
shall  be  forgiven  him.  11.  But  if  he  be  not 
able  to  bring  two  turtle-doves,  or  two  young 
pigeons,  then  he  that  sinned  shall  bring  for 
his  offering  the  tenth  part  of  an  ephah  of 
fine  flour,  for  a sin-offering : he  shall  put  no 
oil  upon  it,  neither  shall  he  put  any  frankin- 
cense thereon  ; for  it  is  a sin-offering.  1 2. 
Then  shall  he  bring  it  to  the  priest,  and  the 
priest  shall  take  his  handful  of  it,  even  a me- 
morial thereof,  and  burn  it  on  the  altar,  ac- 
cording to  the  offerings  made  by  fire  unto 
the  Lord  : it  is  a sin-offering.  1 3.  And  the 
priest  shall  make  an  atonement  for  him,  as 
I touching  his  sin  that  he  hath  sinned  in  one 
! of  these,  and  it  shall  be  forgiven  him  : and 
the  remnant  shall  be  the  priest’s  as  a meat- 
offering. 

Provision  is  here  made  for  the  poorcf  God’s  peo- 
ple, and  the  pacifying  of  their  consciences  under 
the  sense  of  gui  t.  Those  that  were  not  able  to 
bring  a lamb,  might  bring  for  a sin-offering  a pair  of 
turtle  doves,  or  two  young  pigeons;  nay,  if  any  who 
were  so  extremely  poor,  that  they  were  not  able  to 
pi’ocure  those  so  often  as  they  would  have  occasion, 
they  might  bring  a pottle  of  fine  four,  and  that 
should  be  accepted.  Thus  the  expense  of  the  sin- 
offering  was  brought  lower  than  that  of  any  other 
offering;  to  teach  us  that  no  man’s  poverty  shall 
ever  be  a bar  in  the  way  of  his  pardon.  The  poor- 
est of  all  may  have  atonement  made  for  them,  if  it 
be  not  their  own  fault.  Thus  the  poor  are  evan- 
gelized; and  no  man  shall  say  that  he  had  not 
wherewithal  to  bear  the  charges  of  a journey  to 
heaven. 

Now,  1.  If  the  sinner  brought  two  doves,  one 
was  to  be  offered  for  a sin-offering,  and  the  other 
ioT  a.  burnt-offering,  v.  7.  Observe,  (1.)  Before  he 
offered  the  burnt-offering,  which  was  for  the  hon- 
our and  praise  of  God,  he  must  offer  the  sin-offer- 
ing, to  make  atonement.  We  must  first  sec  to  it, 
that  our  peace  be  made  with  God,  and  then  we  may 
expect  that  our  services  for  his  glory  will  be  accept- 
ed. The  sin-offering  must  make  way  for  the  bumt- 
offering.  (2.)  After  the  sin-offering,  which  made 

I atonement,  came  the  bunit-offering,  as  an  acknow- 
ledgment of  the  great  mercy  of  God,  in  appoint- 
ing and  accepting  the  atonement. 

I 2.  If  he  brought  fine  flour,  a handful  of  it  was  to 
be  offered,but  without  either  oil  or  frankincense;  {y. 
11.)  not  only  because  that  would  make  it  too  costly 
for  the  poor,  for  whose  comfort  this  sacrifice  was 
appointed,  but  because  it  was  a sin-offering;  and 
therefore,  to  show  the  loathsomeness  of  the  sin  for 
which  it  was  offered,  it  must  not  be  made  grateful 
either  to  the  taste  by  oil,  or  to  the  smell  by  frankin- 
cense The  unsavouriness  of  the  offering  was  to 
intimate  that  the  sinner  must  never  relish  his  sin 
again  as  he  had  done.  God  by  these  sacrifices  did 
speak,  (1.)  Comfort  to  those  that  had  offended,  that 
they  might  not  despair,  or  pine  away  in  their  iniqui- 
ty; but  peace  being  thus  made  for  them  with  God, 
they  might  have  peace  in  him.  (2.)  Caution  like- 
wise not  to  offend  any  more,  remembering  what  an 


LEVmCUS,  VI. 


expensive  troublesome  thing  it  was  to  make  atone- 

meiK. 

14.  A'ld  the  Lord  spake  unto  Moses, 
saying,  lo.  Jf  a soul  coinmit  a trespass, 
and  sin  through  ignorance,  in  the  holy  things 
of  the  Lord;  then  he  shall  bring,  for  his 
trespass  unto  the  Lord,  a ram  without  blem- 
ish out  of  the  Hocks,  with  thy  estimation  by 
shekels  of  silver,  after  the  shekel  of  the 
sanctuary,  foi  a trespass-offering 16.  And 
he  shall  make  amends  for  the  harm  that  he 
hath  done  in  the  holy  thing,  and  shall  add 
the  fifth  part  thereto,  and  give  it  unto  the 
priest : and  the  priest  shall  make  an  atone- 
ment for  liim  with  the  ram  of  the  trespass- 
offering, and  it  shall  be  forgiven  him.  1 7. 
And  if  a soul  sin,  and  commit  any  of  these 
things  which  are  forbidden  to  be  done  by 
the  commandments  of  the  Lord  ; though 
he  wist  it  not,  yet  is  he  guilty,  and  shall 
bear  his  iniquity.  1 8.  And  he  shall  bring  a 
ram  without  blemish  out  of  the  flock,  wnth 
thy  estimation,  for  a trespass-offering,  unto 
the  piiest : and  the  priest  shall  make  an 
atonement  for  him  concerning  his  ignorance 
w'hereiu  he  erred,  and  wist  it  not ; and  it 
shall  be  forgiven  him.  19.  It  is  a trespass- 
offering : he  hath  certainly  trespassed  against 
the  Lord. 

Hitheito  in  this  chapter  orders  were  given  con- 
cerning those  sacrifices  that  were  both  sin-offerings 
and  trespass-offerings,  for  they  go  by  both  names, 
V.  6.  Here  we  ha\  e the  law  concerning  those  that 
were  properly  and  peculiarly  trespasn-offerings, 
which  were  offered  to  atone  for  tresj)asses  done 
against  a neighbour;  those  sins  we  commonly  call 
trea/iasses.  Now  injuries  done  to  another  may  be 
either  in  Itoly  things,  or  in  common  things;  of  the 
former  we  have  the  law  in  these  verses;  of  the  lat- 
ter, in  the  beginning  of  the  next  chapter.  If  a man 
did  harm  {as  it  is,  v.  16.)  in  (he  holy  things  of  the 
Lord,  he  thereby  committed  a trespass  against  the 
priests,  the  Lord’s  ministers,  who  were  intrusted 
with  the  care  of  these  holy  things,  and  had  the  bene- 
fit of  them.  Now  if  a man  did  alienate  or  convert 
to  his  own  use  any  thing  that  was  dedicated  to  God, 
unwittingly,  he  was  to  Irring  this  sacrifice;  as  sup- 
pose he  had  ignorantly  made  use  of  the  tithes,  or 
fijcst-fniits,  or  first-bom  of  his  cattle,  or  (which,  it 
should  seem  by  c/i.  122.  14..  ib.  is  jinncipally  meant 
here)  had  eaten  any  of  those  parts  of  the  sacrifices 
which  were  appropriated  to  the  priests;  this  was  a 
tresfiaas.  It  is  supposed  to  be  done  through  mis- 
take or  forgetfulness,  for  want  either  of  cave  or 
zeal;  for  if  it  was  done  presumjjtuously,  and  in  con- 
tempt of  the  law,  the  offender  died  witliout  mercy, 
Heb.  10.  28.  But  in  case  of  negligence  and  igno- 
rance this  sacrifice  was  aiipointed;  and  Moses  is 
told, 

1.  What  must  be  done  in  case  the  trespass  ap- 
peared to  be  certain.  The  trespasser  must,  (1.) 
Bring  an  offering  to  the  Lord,  which  in  all  those 
that  were  purely  trespass-offerings,  must  be  a ram 
xoithout  blemish,  “of  the  second  year,”  say  the 
Jewish  doctors.  (2.)  He  must  likewise  make  resti- 
tution to  the  ])riest  according  to  a just  estimation  of 
the  thing  which  he  had  so  alienated;  adding  a fifth 
part  to  it,  that  he  might  leam  to  take  more  heed 


next  time  of  embezzling  what  was  sacred  to  Gcd, 
finding  to  his  cost  that  there  was  nothing  got  by  it, 
and  that  he  paid  dear  for  his  oversights. 

2.  What  must  be  done  in  case  it  were  doubtful 
whether  he  had  trespassed  or  no;  he  had  cause  to 
suspect  it,  but  he  ’wist  it  not,  (xi.  17. ) that  is,  he 
was  not  very  certain;  in  this  case,  because  it  is  good 
to  be  sure,  he  must  bring  his  trespass-offering,  and 
the  value  of  that  which  he  feared  he  had  embez 
zled;  only  he  was  not  to  add  the  fifth  part  to  it. 
Now  this  was  designed  to  show  the  very  great  evil 
there  is  in  sacrilege;  Achan,  that  was  guilty  of  it 
presumptuously,  died  for  it;  so  did  Ananias  and 
Sapphira.  But  this  goes  further  to  show  the  evil  of 
it,  that  if  a man  had,  through  mere  ignorance,  and 
unwittingly,  alienated  the  holy  things,  nay,  if  he 
did  but  suspect  that  he  had  done  so,  he  must  be  at 
the  expense,  not  only  of  a full  restitution  with  in- 
terest, but  of  an  offering,  with  the  trouble  of  bring- 
ing it,  and  must  take  shame  to  himself,  by  making 
confession  of  it;  so  bad  a thing  is  it  to  invade  God’s 
property,  and  so  cautious  should  we  be  to  abstain 
from  all  appearances  of  this  evil.  We  are  also  taught 
here  to  be  jealous  over  ourselves  with  a godly  jea- 
lousy, to  ask  pardon  for  the  sin,  and  make  satisfac- 
tion for  the  wrong,  which  we  do  but  susfiect  our- 
selves guilty  of.  In  doubtful  cases  we  should  take 
and  keep  the  safer  side. 

CHAP.  VI. 

The  seven  first  verses  of  this  chapter  would  fitly  have  been 
added  to  the  foregoing  chapter,beiiig  a continuation  of  the 
law  ofthe  trespass-oflering,  and  the  putting  of  other  cases 
in  which  it  was  to  be  oftered;  and  with  this  end  the  in- 
structions God  gave  concerning  the  several  kinds  of  sa- 
crifices that  should  be  offered : and  then  at  v.  8.  (which 
in  the  original  begins  a new  section  of  the  law,)  he 
comes  to  appoint  the  several  rites  and  ceremonies  con- 
cerning these  sacrifices,  which  had  not  been  mentioned 
before.  I.  The  burnt-offering,  v.  8.  . 13.  II.  The  meat- 
offering,  (v.  14. . 18.)  particularly  that  at  the  consecra- 
tion of  the  priest,  V.  19  . . 23.  III.  The  sin-offering,  v. 
24 . . 30. 

1.  A ND  the  Lord  spake  unto  Moses, 
saying,  2.  If  a soul  sin,  and  com- 
mit a trespass  against  the  Lord,  and  lie 
unto  his  neighbour  in  that  \\  Inch  was  de- 
livered him  to  keep,  or  in  fellowship,  or  in  a 
thing  taken  away  by  violence,  or  hath  de- 
ceived his  neighbour;  3.  Or  have  found 
that  which  was  lost,  and  lietli  concerning  it, 
and  sweareth  falsely;  in  any  of  all  these 
that  a man  doeth,  sinning  therein:  4. 
Then  it  shall  be,  because  he  hath  sinned, 
and  is  guilty,  that  he  shall  restore  that 
which  he  took  violently  away,  or  the  thing 
which  he  hath  deceitfully  gotten,  or  that 
which  was  delivered  him  to  keep,  or  the 
lost  thing  which  he  found,  5.  Or  all  that 
about  which  he  hath  sworn  falsely;  he  shall 
even  restore  it  in  the  principal,  and  shall 
add  the  fifth  part  more  thereto,  and  give  it 
unto  him  to  whom  it  appeilaineth,  in  the 
day  of  his  trespass-offering.  G.  And  he 
shall  bring  his  trespass-offering  unto  the 
Lord,  a ram  w'ithout  blemish  out  of  tlie 
flock,  with  thy  estimation,  for  a trespass- 
offering,  unto  the  priest:  7.  And  the  priest 
shall  make  an  atonement  for  him  before 
the  Lord:  and  it  shall  be  forgiven  him  for 


385 


LEVITICUS,  VI. 


any  thing  of  all  that  he  hath  done  in  tres- 
passing therein. 

This  is  the  latter  part  of  the  law  of  the  trespass- 
offering:  the  former  part,  which  concerned  tres- 
passes about  hoh"  things,  we  had  in  the  close  of  the 
foregoing  chapter;  this  concei’ns  trespasses  in  com- 
mon things.  Observe  here, 

1.  The  trespass  supposed,  v.  2,  3.  Though  all 
the  instances  relate  to  our  neighbour,  yet  it  is  called 
a tresfiass  agai/ist  the  Lord;  because,  though  the 
injury  be  done  immediately  to  our  neighbour,  yet 
an  affront  is  thereby  given  to  his  Maker,  and  our 
Master.  He  that  sfieaks  evil  of  his  brother,  is  said 
to  sfieak  evil  of  the  law,  and  consequently  of  the 
Law-Maker,  Jam.  4.  11.  Though  the  person  in- 
jured be  ever  so  mean  and  despicable,  and  every 
way  our  inferior,  yet  the  injury  reflects  upon  that 
God  who  has  made  the  command  of  loving  our 
neighbour  second  to  that  of  loving  himself.  The 
trespasses  instanced  are,  (1.)  Denying  a trust;  If  a 
man  lie  xtnto  his  neighbour  in  that  which  was  de- 
livered him  to  keeji;  or,  which  is  worse,  which  was 
lent  him  for  his  use.  If  we  claim  that  as  our  own, 
which  is  only  borrowed,  left  in  our  custody,  or  com- 
mitted to  our  care,  this  is  a trespass  against  the 
J^ord,  who,  for  the  benefit  of  human  society,  will 
have  property  and  truth  maintained.  (2.)  De- 
frauding a partner;  If  a man  lie  in  fellowship, 
claiming  a sole  interest  in  that  wherein  he  has 
but  a joint-interest.  (3.)  Disowning  a manifest 
wrong;  If  a man  has  the  front  to  lie  in  a thing 
taken  away  by  violence,  which  ordinarily  cannot  be 
hid.  (4.)  Deceiving  in  commerce;  or,  as  some 
think,  by  false  accusation;  if  a man  deceitfully 
oppressed  his  neighbour,  as  some  read  it,  either 
withholding  what  is  due,  or  extorting  what  is  not. 
(5. ) Detaining  what  is  found,  and  denying  it;  {v.  3. ) 
if  a man  have  found  that  %vhich  was  lost,  he  must 
not  call  it  his  own  presently,  but  endeavour  to  find 
out  the  owner,  to  whom  it  must  be  returned;  this 
is  doing  as  we  would  be  done  by:  but  he  that  lies 
concerning  it,  that  says  he  knows  nothing  of  it, 
when  he  does,  especially  if  he  back  that  lie  with  a 
false  oath,  he  trespasseth  against  the  Lord,  who  to 
every  thing  that  is  sa;d  is  a Witness,  but  in  an  oath 
ne  is  the  Party  appealed  to,  and  highly  affronted 
when  he  is  called  to  witness  to  a lie. 

2.  The  trespass-offering  appointed.  (1.)  In  the 
day  of  his  trespass-offering  he  must  make  satisfac- 
tion to  his  brother.  This  must  be  first  done;  if  thy 
brother  hath  aught  against  thee,  (f.  4,  5.)  Because 
he  hath  sinned  and  is  guilty,  that  is,  is  convicted  of 
his  guilt  bv  his  own  conscience,  and  is  touched  with 
remorse  for  it;  seeing  himself  guilty  before  God, 
let  him  faithfully  restore  all  that  he  has  got  by 
fraud  or  oppi’cssion,  with  a ffh  part  added,  to 
make  amends  to  the  owner  for  ttie  loss  and  trouble 
he  had  sustained  in  the  me  mtime;  let  him  account 
both  for  debt'  and  damages.  Note,  Where  wrong 
has  been  done,  restitution  must  be  made;  and  till  it 
is  made  to  the  utmost  of  our  power,  or  an  equiva- 
lent accepted  by  the  person  wronged,  we  cannot 
have  the  comfort  of  the  forgiveness  of  the  sin;  for 
the  keeping  of  what  is  unjustly  got  avows  the  taking, 
and  both  together  make  but  one  continued  act  of 
unrighteousness.  To  repent  is  to  undo  what  we 
have  done  amiss,  which  (whatever  we  pretend)  we 
cannot  be  said  to  do,  till  we  restore  what  has  been 
got  by  it,  as  Zaccheus,  (Luke  19.  8.)  and  make 
satisfaction  for  the  wrong  done.  (2. ) He  must  then 
come  and  offer  his  gift,  must  bring  his  trespass-offer-  , 
ing  to  the  Lord,  whom  he  had  offended;  and  the 
priest  must  make  an  atonement  for  him,  ■r.  6,  7. 
This  trespass-offering  could  not,  of  itself,  make 
satisfaction  for  sin,  or  reconciliation  between  God 
and  the  sinner,  but  as  it  signified  the  atonement 
"*OL.  I. — 3 C 


that  was  to  be  made  by  our  Lord  Jesus,  when  he 
should  make  his  soul  an  offering  for  sin,  a trespass- 
offering; it  is  the  same  word  that  is  here  used, 

! Isa.  53.  10.  The  trespasses  here  mentioned  are 
trespasses  still  against  the  law  of  Christ,  which 
I insists  as  much  upon  justice  and  truth  as  ever  the 
law  of  nature  or  the  law  of  Moses  did : and  though 
j now  we  may  have  them  pardoned  without  a tres- 
: pass-offering,  yet  not  without  true  repentance, 
restitution,  i eformatior^  and  an  humble  faith  in  the 
righteousness  of  Christ;  and  if  any  make  the  more 
bold  with  their  sins,  because  they  are  not  now  put 
to  the  expense  of  a trespass-oftei  mg  for  them,  they 
, turn  the  grace  op  God  into  wantonness,  and  so 
bring  upon  themselves  a swift  destruction.  The 
Lord  is  the  avenger  of  all  such,  1 Thess.  4.  6. 

i 8.  And  the  Loud  spake  unto  Moses, 
saying,  9.  Command  Aaron  and  his  sons, 
saying,  This  is  the  law  of  the  burnt-offer- 
ing: (it  is  the  burnt-offering,  because  of  the 
burning  upon  the  altar  all  night  unto  the 
morning,  and  the  tire  of  the  altar  shall  be 
burning  in  it.)  1 0.  And  the  priest  shall  put 
on  hii  linen  garment,  and  his  linen  breeches 
shall  he  put  upon  his  flesh,  and  take  up  the 
ashes  which  the  fire  hath  consumed  with  the 
burnt-offering  on  the  altar,  and  he  shall  put 
them  beside  the  altar.  11.  And  he  shall 
put  off  his  garments,  and  put  on  other  gar- 
ments, and  carry  forth  the  ashes  ithout  the 
camp,  unto  a clean  place.  12.  And  the 
fire  upon  the  altar  shall  be  burning  in  it;  it 
shall  not  be  put  out : and  the  priest  shall 
burn  wood  on  it  every  morning,  and  lay  the 
burnt-offering  in  order  upon  it,  and  he  shall 
burn  thereon  the  fat  of  the  peace-offerings. 

1 3.  The  fire  shall  ever  be  burning  upon  the 
altar:  it  shall  never  go  out. 

Hitherto,  Moses  had  given  the  people  instnic- 
tions  conceming  the  saci  ifices;  but  here  begin  the 
insti  notions  he  was  to  give  to  the  priests;-  he  must 
command  Aaron  and  his  sons,  x’.  9.  The  priests 
were  rulers  in  the  house  of  God,  but  these  rulers 
must  be  ruled;  and  they  that  had  the  command  of 
others  must  themselves  be  commanded.  Let 
ministers  remember,  that  not  only  commissions, 
but  commands,  were  given  to  Aaron  and  his  sons, 
who  must  be  in  subjection  to  them. 

In  these  verses  we  have  the  law  of  the  burnt- 
offering,  as  far  as  it  was  the  peculiar  care  of  the 
priests.  The  daily  sacrifice  of  a lamb,  which  was 
oft’ered  morning  and  evening  for  the  whole  congre- 
gation, is  here  chiefly  referred  to. 

1.  The  priest  must  take  care  of  the  ashes  of  the 
burnt-offering,  that  they  be  decently  disposed  of,  v. 
10,  11.  He  must  clear  the  altar  of  them  every 
moming,  iind  put  them  on  the  east-side  of  the  altar, 
which  was  furthest  from  the  sanctuary;  this  he 
must  do  in  his  linen  garment,  which  he  always 
wore  when  lie  did  any  service  at  the  altar;  and  then 
he  must  shift  himself,  and  put  on  other  garments, 
either  such  as  were  his  common  xvear,  or  (as  some 
think)  other  priestly  garments  less  honourable,  and 
must  carry  the  ashes  unto  a clean  place  without  the 
camp^  Now,  (1.)  God  would  have  this  done,  for 
the  honour  of  his  altar,  and  the  sacrifices  that  were 
bunit  upon  it.  Even  the  ashes  of  the  sacrifice 
must  be  presen  ed,  to  testify  the  regard  God  had  to 
it;  by  the  burnt-offering  he  was  honoured,  and 
therefore  thus  it  was  honoured.  And  some  think. 


LEVITICUS,  VI. 


iuQ 

t!i  .t  tl\is  cure,  wliich  was  taken  of  the  ashes  of  the 
sacritice,  typified  the  burial  of  our  Saviour;  his 
dead  body  (the  ashes  of  Ids  sacrifice)  was  carefully 
laid  up  in  a garden,  in  a new  sepulchre,  which  was 
a clean  /dace.  It  was  also  requisite  that  the  altar 
should  be  kept  as  clean  as  mi^ht  be,  the  fire  upon 
it  would  bum  the  better;  and  it  is  decent  in  a house 
to  have  a clean  fire-side,  (2. ) God  would  ha\  e the 
priests  themselves  to  keep  it  so,  to  teach  them  and 
us  to  stoop  to  tlie  meanest  services  for  the  honour  of 
God  and  of  his  altar.  The  priest  himself  must 
not  only  kindle  the  fire,  but  clean  the  hearth,  and 
carry  out  the  ashes.  God’s  ser\ants  must  think 
nothing  below  them  but  sin. 

2.  The  priest  must  take  care  of  the  fire  upon  the 
altar,  that  that  should  be  kept  always  burning. 
This  is  much  insisted  on  here,  (-n.  9,  12. ) and  this 
express  law  is  given,  {y.  13.)  7ne  Jire  shall  ever  be 
burning  u/ion  the  altar,  it  shall  never  go  out.  We 
may  suppose  that  no  day  passed  without  some  ex- 
traordinary sacrifices,  which  were  always  offered 
between  the  morning  and  evening  lamb;  so  that 
from  morning  to  night  the  fire  on  the  altar  was 
kept  up  of  course.  But  to  preserve  it  all  night 
unto  the  morning,  {v.  9.)  required  some  care. 
Those  that  keep  good  houses  never  let  their 
kitchen-fire  go  out;  tlu'refore  God  would  thus  give 
an  inst  mce  of  his  good  house-keeping.  The  first 
fire  upon  the  altar  came  from  heaven,  {ch.  9.  24.) 
so  that  by  keeping  that  up  continually  with  constant 
supply  of  fuel,  all  their  sacrifices  throughout  all 
their  generations  might  be  said  to  be  consumed 
with  that  fire  from  heaven,  in  token  of  (iod’s  ac- 
ceptance. If,  thi-ough  carelessness,  they  should 
ever  let  it  go  out,  they  could  not  expect  to  have  it 
so  kindled  again.  Accordingly,  the  Jews  tell  us. 
That  the  fire  never  did  go  out  upon  the  altar,  till 
the  captivity  in  Babylon.  This  is  referred  to,  Isa. 
31.  9,  where  G-od  is  said  to  have  his  Jire  in  Zion, 
and  his  furnace  in  Jerusalem.  By  this  law  we  are 
taught  to  keep  up  in  our  minds  a constant  disposi- 
tion to"  all  acts  of  piety  and  devotion,  an  habitual 
affection  to  divine  things,  so  as  to  be  always  ready 
to  every  good  word  and  work.  We  must  not  only 
not  quench  the  Sfiirit,  but  we  must  stir  ufi  the  gift 
that  is  in  us.  Though  we  lie  not  always  sacrificing, 
yet  we  must  keep  the  fire  of  holy  love  always 
burning;  and  thus  we  must  pray  always. 

14.  And  this  is  the  law  of  the  meat-offer- 
ing: the  sons  of  Aaron  sliall  of(er  it  before 
the  Lord,  before  the  altar.  15.  And  he 
shall  take  of  it  his  handful,  of  the  flour  of 
the  meat-offering,  and  of  the  oil  thereof,  and 
all  the  frankincense  which  is  upon  the  meat- 
offering, and  shall  burn  it  upon  the  altar, 
for  a sweet  savour,  even  the  memorial  of  it 
unto  the  IjOrd.  16.  And  the  remainder 
thereof  shall  Aaron  and  his  sons  eat:  with 
uideavened  bread  shall  it  be  eaten  in  the 
holy  place;  in  the  court  of  the  tabernacle 
of  the  congregation  they  shall  eat  it.  17. 
It  shall  not  be  baken  with  leaven.  I have 
given  it  nnlo  them  for  their  portion  of  my 
offerings  made  by  fire;  it  is  most  holy,  as 
IS  the  sin-offering,  and  as  the  trespass-offer- 
ing. 18.  All  the  males  among  the  children 
of  Aaron  shall  eat  of  it:  it  shall  he  a statute 
for  ever  in  your  generations,  concerning  the 
offerings  of  the  IjORD  made  by  fire:  every 
one  that  toucheth  them  shall  be  holy.  1 9. 


Ami  the  Li ord  spake  unto  Aloses,  saying, 
20.  'I'his  is  the  offering  of  Aaron  and  of  Jiis 
sons,  which  they  shall  offer  unto  the  Lofid 
in  the  day  when  he  is  anointed;  the  tenth 
part  of  an  ephah  of  fine  flour  for  a meat- 
offering  perpetual,  half  of  it  in  the  morning, 
and  half  thereof  at  night.  21.  In  a pan  it 
shall  be  made  with  oil ; and  when  it  is  baken 
thou  shalt  bring  it  in:  and  the  baken  pieces 
of  the  meat-offering  shalt  thou  offer  for  a 
sweet  savour  unto  the  Lord.  22.  And  the 
priest  of  his  sons  that  is  anointed  in  his 
stead  shall  offer  it:  it  is  a statute  for  ever 
unto  the  Lord;  it  shall  be  wholly  burnt. 
23.  For  every  meat-offering  for  the  priest 
shall  be  wholly  burnt:  it  shall  not  be  eaten 

The  meat-offermg  was  either  that  \#iich  was 
offered  by  the  people,  or  tliat  by  the  priests  at  their 
consecration.  Now, 

1.  As  to  the  common  meat-offering;  only  a hand- 
ful of  it  was  to  be  burnt  upon  tne  altar,  all  the  rest 
was  allowed  to  the  pnests  for  their  foevd.  The  law 
of  the  burnt-offerings  was  such  as  imposed  upon  the 
priests  a great  deal  of  care  and  work,  but  allowed 
them  little  profit;  for  the  flesh  was  wholly  burnt, 
and  the  priests  had  nothing  but  the  skin.  But,  to 
make  them  amends,  the  greatest  part  of  the  meat- 
offering was  their  own.  The  burning  of  a handful 
of  it  upon  the  altar,  (v.  15. ) was  ordered  before, 
ch.  2.  2,  9.  Here  the  remainder  of  it  is  consigned 
to  the  priests,  the  servants  of  God’s  house;  I have 
given  it  unto  them  for  their  fiortion  of  my  offerings, 
V.  17.  Note,  (1.)  It  is  the  will  of  God  that  his 
ministers  should  be  well  provided  for  with  food  con- 
venient; and  what  is  given  to  them  he  accepts  as 
offered  to  himself,  if  it  be  done  with  a single  eye. 
(2.)  All  Christians,  being  spiritual  priests,  do  them- 
selves share  in  the  spiritual  sacrifices  tliey  effer. 
It  is  not  God  that  is  the  Gainer  by  them ; the  hand- 
ful burnt  upon  the  altar  was  not  worth  speaking  of, 
in  comparison  with  the  priest’s  share;  we  ourselves 
are  the  gainers  by  our  religious  services.  Let  God 
have  all  the  frankincense,  and  the  priests  shall  have 
the  flour  and  the  oil;  what  we  give  to  God  the  praise 
and  glory  of,  we  may  take  to  ourselves  the  comfort 
and  benefit  of. 

The  laws  concerning  the  eating  of  it  were,  [1.] 
That  it  must  be  eaten  unleavened,  v.  16  What 
was  offered  to  God  must  have  no  leaven  in  it,  and 
the  priests  must  have  it  as  the  altar  had  it,  and  no 
otherwise.  Thus  must  we  keep  the  feasts  of  the 
Lord  with  the  unleavened  bread  of  sincerity  and 
truth.  [2.]  It  must  be  eaten  in  the  court  of  the 
tabernacle,  (here  called  the  holy  place,)  in  some 
room  j)repared  by  the  side  of  the  court  for  this 
puipose.  It  was  a great  crime  to  carry  any  of  it 
out  of  the  court.  The  very  eating  of  it  was  a sa- 
cred rite  by  which  they  were  to  honour  God;  and 
therefore  it  must  be  done  in  a religious  manner,  and 
with  a holy  reverence,  which  was  preserved  by 
confining  it  to  the  holy  place.  [3.]  The  males 
only  must  eat  of  it,  v.  18.  Of  the  lesser  holy 
things,  as  the  first-fruits  and  tithes,  and  the  shoul- 
der and  breasts  of  the  peace-offerings,  the  daugh- 
ters of  the  priests  might  eat,  for  they  might  be 
carried  out  of  the  court;  but  this  was  of  the  most 
holy  things,  which  being  to  be  eaten  only  in  the 
tabernacle,  the  sons  of  Aaron  only  might  eat  of  it. 
[4.]  The  priests  only,  that  were  clean,  might  eat 
of  it;  Every  one  that  toucheth  them  shall  be  holy, 
V.  18.  Holy  things  for  holy  persons.  Some  read 
it,  Every  thing  that  toucheth  it  shall  be  holy;  al 


LEVITICUS,  VTl 


the  furniture  of  the  table  on  which  these  holy 
things  were  eaten,  must  be  appropriated  to  that  use 
only,  and  never  after  used  as  common  things. 

2.  As  to  tlie  consecration  meat-offering,  which 
was  offered  for  the  priests  themselves,  it  was  to  be 
’wholly  burnt  and  ?ione  of  it  eaten,  v.  23.  It  comes 
in  here  as  an  exception  to  the  foregoing  law.  It 
should  seem  that  this  law  concerning  the  meat-of- 
fering of  initiation  did  not  only  oblige  the  high 
priest  to  offer  it,  and  on  that  day  only  that  he  was 
anointed,  and  so  for  his  successors  in  the  day  they 
wei-e  anointed;  but  the  Jewish  writers  say,  that,  by 
this  law,  every  priest,  on  the  day  he  first  entered 
upon  his  ministry,  was  bound  to  offer  this  meat-of- 
fering; and  that  the  high  priest  was  bound  to  offer  it 
every  day  of  his  life,  from  the  day  in  which  he  was 
anointed;  and  that  it  was  to  be  offered  beside  the 
meat-offering  that  attended  the  morning  and  eve- 
ning sacr.fice,  because  it  is  said  here  to  be  a nieat- 
dffering  fierfietual,  v.  20.  Josephus  says,  “The 
high  priest  sacrificed  twice  e\  ery  day  at  his  own 
charges,  and  this  was  his  sacrifice.  ” Note,  Those 
whom  God  has  advanced  above  others  in  dignity 
and  power,  ought  to  consider  that  he  expects  more 
from  them  than  from  others,  and  should  take  every 
intimation  of  service  to  be  done  for  him.  The  meat- 
offering of  the  priest  was  to  be  baked  as  if  it  were 
to  be  eaten,  and  yet  it  must  be  wholly  burnt. 
Though  the  priest  that  ministered  was  to  be  paid  for 
serving  the  people,  yet  there  was  no  reason  that  he 
should  be  paid  for  serving  the  high  priest,  who  was 
the  father  of  the  family  of  the  priests,  and  whom, 
therefore,  any  priest  should  take  a pleasure  in  ser- 
ving Nor  was  it  fit  that  the  priests  should 

eat  of  the  offerings  of  a priest;  for  as  the  sins  of  the 
people  were  typically  transferred  to  the  priests, 
which  was  signified  by  their  eating  of  their  offer- 
ings, (Hos.  4.  8.)  so  the  sins  of  the  priests  must  be 
typically  transferred  to  the  altar,  which  therefore 
must  eat  up  all  their  offerings.  We  are  all  undone, 
both  ministers  and  people,  if  we  must  bear  our  own 
iniyuity;  nor  could  we  have  had  any  comfort  or 
hope,  if  God  had  not  laid  on  his  dear  Son  the  ini- 
quity of  us  all,  and  he  is  both  the  Priest  and  the 
Altar. 

24,  And  ihe  Loud  spake  unto  Moses, 
saying,  25.  Speak  unto  Aaron  and  to  his 
sons,  saying.  This  is  the  law  of  the  sin-of- 
fering : In  the  place  where  the  burnt-offer- 
ing is  killed  shall  the  sin-offering  be  killed 
before  the  Lord  : it  is  most  holy.  26.  The 
priest  that  offereth  it  for  sin  shall  eat  it:  in 
the  holy  nlace  shall  it  be  eaten,  in  the  court 
of  the  tabernacle  of  the  congregation.  27. 
Whatsoever  shall  touch  the  flesh  thereof 
shall  be  holy  : and  when  there  is  sprinkled 
of  the  blood  thereof  upon  any  garment,  thou 
shalt  wash  that  whereon  it  was  sprinkled 
in  the  holy  place.  28.  But  the  earthen  ves- 
sel wherein  it  is  sodden  shall  be  broken ; and 
if  it  be  sodden  in  a brazen  pot,  it  shall  be 
both  scoured,  and  rinsed  in  water.  29.  All 
the  males  among  the  priests  shall  eat  there- 
of : it  is  most  holy.  30.  And  no  sin-offering, 
whereof  ann  of  the  blood  is  brought  into 
the  tabernacle  of  the  congregation,  to  recon- 
cile withal  in  the  holy  place,  shall  be  eaten : 
it  shall  be  burnt  in  the  fire. 

We  have  here  so  much  of  the  law  of  the  sin-of- 
jei  ing  as  did  peculiarly  concern  the  priests  that  of- 


I fered  it  As,  1.  That  it  must  be  killed,  in  the  place 
.where  the  burnt  offtring  waa  kilLd,  [v.  25.)  that 
j was  on  the  no  th  sidedjf  the  altar,  {ch.  1.  11.) 
j which  some  think  typified  the  crucifying  of  Christ 
; on  mount  Calv^iiy,  which  was  on  the  north  side  of 
Jerusalem.  2.  That  the  piiest  who  offered  it  for 
the  sinner,  was,  (with  his  sons,  or  other  priests,  v. 
29. ) to  eat  the  flesh  of  it,  after  the  blood  and  fat 
had  been  offered  to  C^cd,  in  the  court  of  the  taberna- 
cle, V.  26.  Hereby  they  were  to  bear  the  iniquity 
of  the  congregation,  as  it  is  explained,  ch.  10.  17. 
3.  The  blood  of  the  sin-cffei  ing  was  with  great  re- 
verence to  be  washed  cut  of  the  clothes  on  which 
it  happened  to  light,  {v.  27.)  which  signified  the  aw- 
ful regard  we  ought  to  ha\  e to  the  blood  of  Christ, 
not  counting  it  a common  thing;  that  blood  must  be 
sprinkled  on  the  cwisciencc,  not  on  the  raiment.  4. 
T.  he  vessel  in  which  the  flesh  of  the  sin-offering 
was  boiled,  must  be  broken,  if  it  were  an  earthen 
one;  and,  if  a brazen  one,  well-washed,  t>.  28.  This 
intimated,  that  the  deflleiiient  was  not  wholly  ta- 
ken away  by  the  offering,  but  did  r..ther  cleave  to 
it,  such  was  the  weakness  and  deficiency  cf  these 
sacrifices;  but  the  blood  cf  Christ  thoroughly  cleans- 
es from  all  sin,  and  after  it  there  needs  no  cleansing. 
5.  'I'hat  all  this  must  be  understood  of  the  common 
sin-offerings,not  of  those  for  the  priest, or  the  body  cf 
the  congregation,  either  cjccasional,  or  stated,  upon 
the  day  of  atonement:  for  it  had  been  before  ordained, 
and  was  now  ratified,  that  if  the  blood  of  the  offer- 
ing was  bi'ought  into  the  holy  place,  as  it  was  in 
those  extraordinary  cases,  the  flesh  was  not  to  be 
eaten,  but  burnt  without  the  camp,  v.  30.  Hence 
the  apostle  infers  the  advantage  we  have  under  the 
gospel,  above  what  they  had  under  the  law;  for 
though  the  blood  of  Christ  was  brought  into  the  ta- 
bernacle, to  reconcile  within  the  holy  place,  yet  we 
have  a right  by  faith  to  eat  of  the  altar,  (Heb.  13. 
10..  12.)  and  so  to  take  the  comfort  of  the  great 
Propitiation. 

CHAP.  VIT. 

Here  is,  I.  The  law  of  the  trespass-offering',  (v.  1 . . 7. ) 
with  some  further  directions  concerning  the  burnt-offer- 
ing and  the  meat-offering,  v.  8 . . 10.  II.  The  law  of  the 
peace-offering.  The  eating  of  it,  (v.  11  . .21.)  on  which 
occasion  the  prohibition  of  eating  fat  or  blood  is  repeat- 
ed, (v.  22 . . 27.)  and  the  priest’s  share  of  it,  v.  28  . . 34. 
III.  The  conclusion  of  these  institutions,  v.  35. . 38. 

1.  “I”  IKEWISEthisis  the  law  of  the  tres- 
M A pass-ofl'eiing;  it  w most  holy.  2.  In 
the  place  where  they  kill  the  burnt-ofieiing 
shall  they  kill  the  trespass-offering : and  the 
blood  thereof  shall  he  sprinkle  round  about 
upon  the  altar.  3.  And  he  shall  offer  of  it 
all  the  fat  thereof;  the  rump,  and  the  fat 
that  covereth  the  inv^’ards,  4.  And  tlie 
two  kidneys,  and  the  fat  that  is  on 
them,  which  is  by  the  flanks,  and  the  caul 
that  is  above  the  liver,  with  the  kidneys,  it 
shall  he  take  away : 5.  And  the  piiest 

shall  burn  them  upon  the  altar  ^or  an  ofier- 
ing  made  by  fire  unto  the  Lord  : it  is  a tres- 
pass-offering. 6.  Every  male  among  the 
priests  shall  eat  thereof:  it  shall  be  eaten  in 
the  holy  place:  it  is  most  holy.  7.  As  the 
sin-offering  is,  so  is  the  trespass-ofiei  ing : 
there  is  one  law  for  them  : the  piiest  that 
maketh  atonement  there^^'ith  shall  have  it. 
8.  And  the  priest  that  ofl’ereth  any  man's 
burnt-offering,  even  the  priest  shall  have  to 
himself  the  skin  of  the  burnt-offei  ing  which 


LEV  ITU 

iii'halh  ofTerecl.  9.  And  all  the  nieat-otfer- 
iiig  that  is  baken  in  the  oven,  and  all  that  is 
dressed  in  the  frying-pan,  and  in  the  pan, 
shall  be  the  priest’s  that  offereth  it.  10. 
And  eveiy  meat-offering,  mingled  with  oil, 
and  diy,  shall  all  the  sons  of  Aaron  have, 
one  as  viuch  as  another. 

OI)serve  here, 

1.  Concerning  the  tresfiass-cffering;  that  being 
much  of  the  same  nature  with  the  sin-offering,  it  | 
was  to  be  governed  by  the  same  lailes, -u.  6.  When  , 
tlie  blood  and  fat  were  ottered  to  God  to  make  j 
atonement,  the  priests  were  to  eat  the  flesh,  as  that ! 
of  tlie  sin-offering,  in  the  holy  place.  The  Jews  ! 
have  a tradition  (as  we  have  it  from  the  learned  j 
Bishop  Patrick)  cencerning  the  sprinkling  of  the  j 
blood  of  the  trespass-ottering  round  about  ufionthe  \ 
altar,  “That  there  was  a scarlet  line  which  went  | 
round  about  the  altar  exactly  in  the  middle,  and  the  ; 
blood  of  the  bunit-oflerings  was  sprinkled  round  about  j 
above  the  line,  but  that  of  the  trespass-offerings  and  ' 
peace-offerings  iviund  about  beloiv  the  line.”  As  to 
the  flesh  of  the  trespass-ottering,  the  right  to  it  be- 
longed to  the  priest  that  ottered  it,  v.  7.  He  that 
did  the  work  must  ha\  e the  wages;  this  was  an  en- 
couragement to  the  priests  to  give  diligent  atten- 
dance on  the  altar;  the  more  ready  and  busy  they 
were,  the  more  they  got.  Note,  The  more  diligent 
we  are  in  the  services  (.f  religion,  the  more  we  shall 
reap  of  the  advantages  of  it.  But  any  of  the 
priests,  and  the  males  of  their  families,  might  be  in- 
vited by  him  to  whom  it  belonged  to  partake  with 
him,  v'.  6,  Every  male  amon^  the  firiests  shall  eat 
thereof,  that  is,  may  eat  thereof,  in  the  holy  place. 
And,  no  doubt  it  was  the  usage  to  treat  one  another 
with  those  perquisites  of  their  office,  by  which 
friendship  and  fellowship  were  kept  up  among  the 
priests.  Freely  they  had  received,  and  must  freely 
gi\  e.  It  seems  the  offerer  was  not  himself  to  have 
any  share  of  his  trespass-offering,  as  he  was  to  have 
of  his  peace-offering;  but  it  was  all  divided  between 
the  altar  and  the  priest.  They  offered  peace-offer- 
ings in  thankfulness  for  mercy,  and  then  it  was  pro- 
per to  feast;  but  they  offered  trespass-offerings  in 
sorrow  for  sin,  and  then  fasting  was  more  proper, 
in  token  of  holy  mourning,  and  a resolution  to  ab- 
stain from  sin. 

2.  Conceding  the  bumt-offering;  it  is  here  ap- 
pointed that  the  priest  that  offered  it  should  have 
the  skin,  \y.  8.)  which,  no  . doubt,  he  might  make 
money  of.  “This”  (the  Jews  say)  “ is  meant  only 
for  the  burnt-offerings  which  were  offered  by  par- 
ticular persons;  for  the  i)r()fit  of  the  skins  of  the 
daily  burnt-offerings  for  the  congregation  went  to 
the  repair  of  the  sanctuary.”  Some  sugge.st,  that 
this  appointment  will  help  vis  to  understand  Go<l’s 
clothing  our  first  parents  with  coats  of  skins,  (len. 
3.  21.  It  is  probable  th;it  the  beasts  whose  skins 
they  were,  were  offered  in  sacrifice  as  whole  burnt- 
offerings,  and  that  Adam  was  the  priest  that  offer- 
ed them;  and  then  God  gave  him  the  skins,  as  his 
fee,  to  make  clothes  of  for  himself  and  his  wife,  in 
remembrance  of  which,  the  skins  ever  after  per- 
tained to  the  priest;  and  .see  Gen.  27.  16. 

3.  Concerning  the  meat-offering:  if  it  was  dress- 
ed, it  was  fit  to  be  eaten  immediately;  and  there- 
foi'e  the  priest  that  offered  it  was  to  have  it,  t.  9. 
If  it  was  dry,  there  was  not  so  much  occasion  for 
being  in  haste  to  use  it;  and  therefore  an  equal  (li\  i- 
('end  of  it  must  be  made  among  all  the  priests  that 
were  then  in  waiting,  v.  10. 

1 1.  And  this  is  tlie  law  of  the  sacrifice  of 
peace-offer»ne:s,  which  he  shall  offer  unto 


US,  Vll. 

the  Lord.  12.  If  he  offer  it  for  a thanks 
giving,  then  he  shall  ofi’er  \\  ith  the  sacrihee 
of  thanksgiving  unleavened  cakes  mingled 
with  oil,  and  unleavened  w afers  anointed 
with  oil,  and  cakes  mingled  with  oil,  of  fine 
flour,  fried.  1 3.  Besides  the  cakes,  he  shall 
oiiQx  for  his  offering  leavened  bread  with  the 
sacrifice  of  thanksgiving  of  his  peace-offer- 
ings. 1 4.  And  of  it  he  shall  offer  one  out 
of  the  whole  oblation  for  a heave-otf'ering 
unto  the  Lord,  and  it  shall  be  the  priest’s 
that  sprinkleth  the  blood  of  the  peace-ofler- 
ings.  15.  And  the  flesh  of  the  sacrifice  of 
his  peace-offerings  lor  thanksgiving  shall  be 
eaten  the  same  tlay  that  it  is  offered  : he 
shall  not  leave  any  of  it  until  the  morning. 
IG.  But  if  the  sacrifice  of  his  offering  be  a 
vow,  or  a voluntary  offering,  it  shall  be  eat- 
en the  same  day  that  he  offereth  the  sacri- 
fice : and  on  the  morrow  also  the  remainder 
of  it  shall  be  eaten  : 17.  But  the  remain- 

der of  the  flesh  of  the  sacrifice  on  the  thiid 
day  shall  be  burnt  with  fire.  18.  And  if 
any  of  the  flesh  of  the  sacrifice  of  his  peace- 
offerings  be  eaten  at  all  on  the  third  day,  it 
shall  not  be  accepted,  neither  shall  it  be  im- 
puted unto  him  that  offereth  it : it  shall  be 
an  abomination,  and  the  soul  that  eateth  of 
it  shall  bear  his  iniquity.  19.  And  the  flesh 
that  touches  any  unclean  thing  shall  not  be 
eaten  -,  it  shall  be  burnt  with  fire : and  as 
for  the  flesh,  all  that  be  clean  shall  eat  there- 
of. 20.  But  the  soul  that  eateth  of  the 
flesh  of  the  sacrifice  of  peace-offerings  that 
pertain  unto  the  Lord,  having  his  unclean- 
ness upon  him,  even  that  soul  shall  be  cut 
off  from  his  peoj)le.  2 1 . Moreover,  the  soul 
that  shall  touch  any  unclean  thing,  as  the 
uticleanness  of  man,  or  any  unclean  beast, 
or  any  abominable  unclean  thing,  and  eat  of 
the  flesh  of  the  saciifice  of  peace-offerings 
which  pertain  unto  the  Lord,  even  that 
soul  shall  be  cut  off  from  his  people.  22. 
And  the  I.ord  spake  unto  Moses,  saying, 
23.  Speak  unto  the  children  of  Israel,  say- 
ing, \ e shall  eat  no  iiianuer  of  fat,  of  ox, 
or  of  sheep,  or  of  goat.  24.  And  the  fat  of 
the  beast  that  dieth  of  itself,  and  the  fat  of 
that  which  is  torn  with  beasts,  may  be  used 
in  any  other  use ; but  ye  shall  in  no  wise 
eat  of  it.  25.  l^'or  whosoever  eateth  the 
fat  of  the  beast,  of  which  men  offer  an  of- 
fering made  by  fire  unto  the  Lord,  even  the 
soul  that  eateth  it  shall  be  cut  off  from  his 
people.  26.  xMoreover,  ye  shall  eat  no 
manner  of  \)\oo(\,n'hether  itbe  oi  fowl,  or  of 
beast,  in  any  of  your  dwellings.  27.  What- 
soever soul  it  be  that  eateth  any  manner  of 
blood,  even  that  soul  shall  be  cut  off  from 
his  people.  28.  And  the  Lord  spake  unto 


389 


LEVITICUS,  VII. 


Moses,  saying,  29.  Speak  unto  the  chil- 
dren of  Israel,  saying.  He  that  offereth  the 
sacrifice  of  his  peace-offerings  unto  the 
Lord,  shall  bring  his  oblation  unto  the 
Lord  of  the  sacrifice  of  his  peace-offerings. 
30.  His  ovyn  hands  shall  bring  the  offerings 
of  the  Lord  made  by  fire;  the  fat  with  the 
breast,  it  shall  he  bring,  that  the  breast  may  j 
be  waved  for  a wave-offering  before  the  ! 
Lord.  31.  And  the  priest  shall  burn  the 
fat  upon  the  altar;  but  the  breast  shall  be 
Aaron’s  and  his  sons’.  32.  And  the  right 
shoulder  shall  ye  give  unto  the  priest  for  a , 
heave-olTering  of  the  sacrifices  of  your  peace- 
ofierings.  33.  He  among  the  sons  of  Aaron, 
that  offereth  the  blood  of  the  peace-offer- 
ings, and  the  fat,  shall  have  the  right  shoul- 
der for  his  part.  34.  For  the  wave-breast 
and  the  heave-shoulder  have  I taken  of  the 
children  of  Israel  from  off  the  sacrifices  of 
their  peace-offerings,  and  have  given  them 
unto  Aaron  the  priest  and  unto  his  sons,  by 
a statute  for  ever  from  among  the  children 
of  Israel.  i 

All  this  relates  to  the  fieace-offerings : it  is  the 
repetition  and  explication  of  what  we  had  before, 
with  divers  additions. 

I.  The  nature  and  intention"  of  the  peace-ofFer- 
intjs  are  here  more  distinctly  opened.  They  were 
offered,  either,  1.  In  thankfulness  for  some  special 
mercy  received,  such  as  recovery  from  sickness, 
preservation  in  a journey,  deliverance  at  sea,  re- 
demption out  of  captivity,  all  which  are  specified  in 
Ps.  107.  and  for  them  men  are  called  -upon  to  offer 
the  sacrifice  of  thanksgiving,  v.  22.  Or,  2.  In  per- 
formance of  some  v ow,  which  a man  made  wl\en 
he  was  in  distress,  (i;.  16.)  and  this  was  less  ho- 
nourable than  the  former,  though  the  omission  of  it 
would  ha\  e been  more  culpable.  Or,  3.  In  suppli- 
cation for  some  special  mercy  which  a man  was  in 
the  pui’suit  and  expectation  of,  here  called  a voluri- 
tary  offering.  This  accompanied  a man’s  pray- 
ers, as  the  former  did  his  praises.  We  do  not  find 
that  men  were  liound  by  the  law,  unless  they  had 
bound  themselves  by  vow,  to  offer  these  peace-of- 
ferings, upon  such  occasions  as  those  on  which  they 
were  to  bring  their  sacrifices  of  atonement,  in  case 
of  sin  committed.  Not  but  that  prayer  and  praise 
are  us  much  our  duty  as  repentance  is;  but  here,  in 
the  express'ions  of  their  sense  of  mercy,  God  lefi 
them  more  to  their  liberty,  than  in  the  expressions 
of  their  sense  of  sin — to  try  the  generosity  of  their 
devotion,  and  that  their  sacrifices,  being  free-will 
offerings,  might  be  the  more  laudable  and  accepta- 
ble; and,  by  obliging  them  to  bring  the  sacrifices  of 
atonement,  God  will  show  the  necesshy  of  the  great 
Propitiation. 

II.  The  rites  and  ceremonies  about  the  peace-of- 
ferings are  enlarged  upon. 

1.  If  it  was  offered  for  a thanksgiving,  a meat- 
offering must  be  offered  with  it,  cakes  of  several 
sorts,  and  wafers  (v.  12.)  and  (which  was  peculiar 
to  the  peace-offerings)  leavened  bread  must  be  of- 
fered, not  to  be  burnt  upon  the  altar,  that  was  for- 
bidden, (c/i.  2.  11.)  but  to  be  eaten  with  the  flesh 
of  the  sacrifice,  that  nothing  might  be  wanting  to 
make  it  a complete  and  pleasant  feast;  for  unlea- 
vened bread  was  less  grateful  to  the  taste;  and  there- 
fore, though  enjoined  in  the  passover  for  a particu- 
lar reason,  yet  in  other  festivals,  leavened  bread. 


Avfiich  was  lighter  and  more  pleasant,  was  appoint- 
ed, that  men  might  feast  at  God’s  table  as  well  as 
at  their  own.  And  some  think  that  a meat-offer 
ing  is  required  to  be  brought  with  every  peace-of- 
fering, as  well  as  with  that  of  thanksgiving,  by  that 
law  hei'e,  (v.  29.)  which  req\iires  an  oblation  with 
it,  that  the  table  might  be  as  well-fui-nished  as  the 
altar. 

2.  The  flesh  of  the  peace-offerings,  both  tliat 
which  was  the  priest’s  share,  and  that  which  was 
the  offerer’s,  must  be  eaten  (juicklij,  and  not  kept 
long,  either  raw  or  dressed,  cold.  It  it  was  a peace- 
offering tor  thanksgiving,  it  must  be  all  eaten  the 
same  day;  {y.  15.)  if  a \ ow,  or  voluntary  offering, 
it  must  be  eaten  either  the  same  day  or  the  day  af- 
ter, V.  16.  If  any  was  left  beyond  the  time  limited, 
it  was  to  be  bui’nt;  (t^.  17.)  and  if  any  person  ate  of 
it,  it  should  be  animadverted  upon  as  a \ ery  high 
misdemeanour,  v.  18.  Though  they  were  not 
obliged  to  eat  it  in  the  holy  place  as  those  offerings 
that  are  called  most  holy,  but  might  take  it  to  their 
own  tents,  and  feast  upon  it  there,  yet  God  would 
by  this  law  make  them  to  know  a difference  be- 
tween tliat  and  other  meat,  and  religiously  to  ob- 
serve it;  that  whereas  they  might  keep  other  meat 
cold  in  the  house  as  long  as  they  thought  fit,  and 
warm  it  again  if  they  pleased,  and  eat  it  three  or 
four  days  after,  they  might  not  do  so  with  the  flesh 
of  their  peace-offerings;  that  must  be  eaten  imme- 
diately. (1. ) Because  God  would  not  ha\  e that  holy 
flesh  to  be  in  danger  of  j)utrefying,  or  being  fly- 
blown; to  prevent  which,  it  must  be  salted  with 
Jire,  (as  the  efpression  is,  Mark  9,  49.)  if  it  were 
kept  ; as,  if  it  was  used,  it  must  be  salted  with  salt. 
(2.)  Because  God  would  not  have  his  people  to  be 
niggardly  and  sparing,  and  distrustful  of  pro\  idence, 
but  cheerfully  to  enjoy  what  God  gives  them, 
(Eccl.  8.  15.)  and  to  do  good  with  it,  and  not  to  be 
anxiously  solicitous  for  the  morrow.  (3.)  The  flesh 
of  the  peace-offerings  wus  God’s  treat,  and  there- 
fore God  would  ha\  e the  disposal  of  it;  and  he  (u 
ders  it  to  be  used  generouslv  for  the  entertainment 
of  their  friends,  and  charitably  for  the  relief  of  the 
poor;  to  show  that  he  is  a bountiful  Benefactor, 
giving  us  all  things  richly  to  enjoy,  the  bread  of  the 
day  in  its  day.  If  the  sacrifice  was  a thanksgiving, 
they  were  especially  obliged  thus  to  testify  then 
holy  joy  in  God’s  goodness  by  tlieir  holy  feasting. 
This  law  is  made  \ ery  strict,’  {y.  18.)  that  if  the  of- 
ferer did  not  take  care  to  have  all  his  offering  eater 
by  himself,  or  his  family,  his  friends,  or  the  poor, 
within  the  time  limitecl  by  the  law;  and  if,  in  the 
event  of  any  part  being  left,  he  should  burn  it, 
(which  was  the  most  decent  way  of  disposing  of  it 
the  sacrifices  upon  the  altar  being  consumed  by 
fre,)  then  his  offering  should  not  be  accepted,  nor 
imputed  to  him.  Note,  All  the  benefit  of  cur  reli- 
gious services  is  lost,  if  rve  do  not  impro\  e them, 
and  manage  ourselves  aright  afterward.  They  are 
not  acceptable  to  God,  if  they  have  not  a due  influ- 
ence upon  ourselves.  If  a man  seemed  generous  in 
bringing  a peace-offering,  and  yet  afterward  proved 
sneaking  and  paltry  in  the  using  of  it,  it  was  as  if  he 
had  never  brought  it;  nay,  it  shall  be  an  abomi- 
nation. Note,  There  is  no  mean  between  God’s 
acceptance  and  his  abhorrence.  If  our  persons  anc 
performances  are  sincere  and  upright,  they  are  ac- 
cepted; if  not,  they  are  an  abomination,  Pr’ov.  15.  8. 
He  that  eats  it  after  the  time  appointed,  shall  bear 
his  inujuiiy,  that  is,  he  shall  be  cut  off  from  his  peo 
pie,  as  it  is  explained,  tch.  19.  8.)  where  this  law  is 
repeated.  This  law  or  eating  the  peace-offerings 
before  the  third  day,  that  they  might  not  putrefy, 
is  applicable  to  the  resurrection  of  Christ  after  two 
days,  that,  being  God’s  Holy  One,  he  might  not 
see  corruption,  Ps.  16.  10.  And  some  think  that  it 
instructs  us  speedily,  and  without  delay,  to  partake 


390 


LEVITICUS,  VII. 


c.f  Christ  and  his  grace;  feeding  and  feasting  there- 
upon bv  f lith,  to  day,  ’ivhile  it  is  called  to  day,  (Heb. 

3.  13,  i4.)  fo!'  it  will  be  too  late  shortly. 

3.  Both  the  Hesh  and  those  that  eat  it  must  be 
pui-e.  (1.)  The  flesh  must  touchno  unclean  thing; 
if  it  did,  it  must  not  be  eaten,  but  burnt,  v.  ,19.  If, 
in  carrying  it  from  the  altar  to  the  place  where  it 
was  eaten,  a dog  touched  it,  or  it  touched  a dead 
body  or  any  other  unclean  thin^,  it  was  then  unfit 
to  be  used  in  a religious  feast.  Lveiy  thing  we  ho- 
nour the  holy  God  with  must  be  pure,  and  carefully 
kept  from  all  pollution.  It  is  a case  adjudged, 
(Hag.  2.  12.)  that  the  holy  flesh  could  not  by  its 
touch  communicate  holiness  to  what  was  common; 
bui  by  this  law  it  is  determined,  that,  by  the  touch 
of  that  which  was  unclean,  it  received  pollution 
from  it;  which  intimates  that  the  infection  of  sin  is 
more  easily  and  more  frequently  communicated, 
than  the  savour  of  grace.  (2.)  It  must  not  be  eaten 
by  any  unclean  person.  When  a person  was  upon 
any  account  ceremonially  unclean,  it  was  at  his 
peril,  if  he  presumed  to  eat  of  the  flesh  of  the  peace- 
offerings,  V.  20,  21.  Holy  things  are  only  for  lioly 
persons;  the  holiness  of  the  food  being  ceremo- 
nial, those  were  incapacitated  to  partake  of  it  who 
lay  under  any  ceremonial  uncleanness;  but  we  are 
hereby  taught  to  preserve  ourselves  pure  from  all 
the  pollutions  of  s.n,  that  we  may  have  the  benefit 
and  comfort  of  Christ’s  sacrifice,  1 Pet.  2.  1,  2.  Our 
consciences  must  be  purged  from  dead  works,  that 
we  may  be  fit  to  serve  the  living  God,  Heb.  9.  14. 
But  if  any  dare  to  partake  of  the  table  of  the  Lord, 
under  the  pollution  of  sin  unrepented  of,  and  so  pro- 
fane sacred  things,  they  eat  and  drink  judgmeiit  to 
themselves,  as  those  did  that  ate  of  the  peace-offer- 
ings in  their  uncleanness,  1 Cor.  11.  29.  A good 
reason  for  the  strictness  of  this  law  is  intimated  in 
the'description  gi\'en  of  the  peace-offerings,  {y.  20. ) 
and  again,  (v.  21.)  that  they  pertain  unto  the  Lord: 
whatever  pertains  to  the  Lord,  is  sacred,  and  must 
be  used  with  great  reverence,  and  not  with  unhal- 
lowed hands.  “ Be  ije  holy,  for  God  is  holy,  and 
ye  pertain  to  him.” 

4.  The  eating  of  blood  and  the  fat  of  the  inwards 

is  here  again  prohibited;  and  the  prohibition  is  an- 
nexed as  before  to  the  law  of  the  peace-offerings, 
ch.  3.  17.  (1.)  The  prohibition  of  the  fat  seems  to 

be  confined  to  those  beasts  which  were  used  for  sa- 
crifice, the  beeves,  sheep,  and  goats;  but  of  the 
roe-buck,  the  hart,  and  other  clean  beasts,  they 
might  eat  the  fat;  for  those  only,  of  which  offerings 
were  brouglit,  are  nxentioned  here,  v.  23 . . 25. 
This  was  to  preserve  in  their  minds  a reverence  for 
God’s  altar,  on  which  the  fat  of  the  inwards  was 
burned.  The  Jews  s ly,  “ If  a man  eat  so  much  as 
an  olive  of  fnrl)idden  f it — if  he  do  it  presumptuous - 
Iv,  he  is  in  danger  of  being  cut  off  by  the  hand  of 
God — if  ignorantly,  he  is  to  bring  a sin-offering,  and 
so  to  pay  dear  for  his  carelessness.”  To  eat  of  the 
flesh  of  that  which  died  of  itself,  or  was  torn  of 
beasts,  was  unlawful;  bit  to  eat  of  the  fat  of  such 
was  doubly  unlawful,  v.  24.  (2.)  The  prohibition 

of  blood  is  more  general,  {v.  26,  27.)  because  the 
fat  was  offered  to  God  only  bv  way  of  acknowledg- 
ment; but  the  Iflond  made  atonement  for  the  sotil, 
and  so  typified  Christ’s  sacrifice  nuicli  more  than 
the  burning  of  the  f;t  did;  to  this,  therefore,  a 
g7’cater  reverence  must  be  T)aid,  till  these  types  had 
their  accomplishment  in  the  offering  uj)  of  the  body 
of  Christ  once  for  all.  'Pile  Jews  rightly  ex]5ound 
this  law,  as  forbidding  only  the  blood  of  the  life,  as 
thev  express  it,  not  that  which  we  call  the 

for  of  that  they  supposed  it  was  lawful  to  eat. 

5.  The  priest’s  share  of  the  peace-offerings  is 
here  cut  out  for  himself;  out  of  e\  ery  beast  that 
was  offered  for  a peace-offering,  the  priest  that  of- 
fered it  was  to  have  to  himself  the  breast  and  the 


right  shoulder,  v.  30..  34.  Observe  here,  (1.) 
That  when  the  sacrifice  was  killed,  the  offerer  him- 
self must,  with  his  own  hands,  present  God’s  part 
ol  it,  that  he  might  signify  thereby  his  cheerful  g v- 
ing  it  up  to  God,  and  his  desire  that  it  might  be  ac- 
cepted. He  v/as  with  his  own  hands  to  lift  ic  up, 
in  token  of  his  regard  to  God  as  the  Gcd  of  heaven; 
and  then  to  wave  it  to  and  fro,  in  token  of  his  re- 
gard to  God,  as  the  Lord  of  the  whole  earth ; to 
whom  thus,  as  far  as  he  could  l each,  he  offered  it, 
showing  his  readiness  and  wish  to  do  him  honoui'. 
Now,  that  which  was  thus  heaved  and  waved,  was 
the  fat,  and  the  breast,  and  the  right  shoulder,  it 
was  all  offered  to  God;  and  then  he  ordered  the  fat 
to  his  altar,  and  the  breast  and  shoulder  to  his 
priest,  both  being  his  receivers.  (2.)  That,  when 
the  fat  was  burnt,  the  priest  took  his  part,  on  which 
he  and  his  fami  y were  to  feast,  as  well  as  the  of- 
ferer and  his  family.  In  holy  joy  and  thanksgiving, 
it  is  good  to  have  our  ministers  to  go  before  us,  and 
to  be  our  mouth  to  God.  The  melody  is  then 
sweet,  when  he  th..t  sows  and  they  that  reap  re- 
joice together.  Some  observe  a sigiiificancy  in  the 
parts  assigned  to  the  priests:  the  breast  and  the 
shoulder  intimate  the  affections  and  the  actions, 
which  must  be  devoted  to  the  honour  of  God  by  all 
his  people,  and  to  the  service  also  of  the  church  by 
all  his  priests.  Christ,  our  great  Peace-offering, 
feasts  all  his  spiritual  priests  with  the  breast  end 
shoulder,  with  the  dearest  love,  and  the  sweetest 
and  strongest  supports;  for  he  is  the  Wisdom  of 
God,  and  the  Power  of  God.  When  Saul  was  de- 
signed for  a king,  Samuel  ordered  the  shoulder  of 
the  peace-offering  to  be  set  before  him,  (1  Sam.  9. 
24.)  which  gave  him  a hint  of  something  great  and 
sacred  intended  him.  Jesus  Christ  is  our  gi’eat 
Peace-offering  ; for  he  made  himself  a Sacrifice  not 
only  to  atone  for  sin,  and  to  save  us  from  the  curse, 
but  to  purchase  a blessing  for  us,  and  all  good.  By 
our  joyful  partaking  of  the  benefits  of  redemption, 
we  feast  upon  the  sacrifice;  to  signify  which,  the 
Lord’s  supper  was  instituted. 

35.  This  is  the  portion  of  the  anointing  of 
Aaron,  and  of  the  anointing  of  his  sons,  out 
of  the  offerings  of  the  Lord  made  by  fire, 
in  the  day  he  presented  them  to  minis- 
ter unto  the  Lord  in  the  priest’s  office  ; 36, 
Which  the  Lord  commanded  to  be  given 
them  of  the  children  of  Israel,  in  tlie  day 
that  he  anointed  them,  hy  a statute  for  ever 
throughout  their  generations.  37.  This  is  tlie 
law  of  the  burnt-offering,  of  the  meat-offer- 
ing, and  of  the  sin-offering,  and  of  the  tres- 
pass-offering, and  of  the  consecrations,  and 
of  the  sacrifice  of  the  peace-offerings  ; 38. 

Which  the  Lord  commanded  Moses  ii 
mount  Sinai,  in  tlie  day  that  he  commanded 
the  children  of  Israel  to  offer  their  oblations 
unto  the  Lord,  in  the  w ilderness  of  Sinai. 

Here  is  the  conclusion  of  these  laws  conceming 
the  sacrifices,  though  some  of  tliem  are  afterwaul 
repeated  and  explained.  They  ai  e lo  be  conside  - 
ed,  1.  As  a grant  to  the  jiricsts,  v.  35,  36.  In  the 
day  they  were  ordained  to  tliat  work  and  office,  tliis 
provision  was  made  foi‘  their  comfortable  mainte- 
nance. Note,  God  will  take  care  that  those  who 
are  employed  for  him  be  well  paid  and  well  pi-ovi- 
ded  for.  They  that  receiv  e the  anointing  of  the 
Spirit  to  minister  unto  the  Lord,  shall  ha\  e their 
portion,  and  it  shall  be  a worthy  portion,  out  of  the 
offei'ings  of  the  Lord;  for  God’s  woik  is  its  own 


391 


LEVITICUS,  VIII. 


V ages,  and  there  is  a present  reward  of  obedience  I 
in  obedience.  2.  As  a statute  for  ever  to  the  people, 
that  they  should  bring  these  offerings  according  to 
the  rules  prescribed,  and  cheerfully  give  the  priests 
their  share  out  of  them.  God  commanded  the  chil- 
dren of  Israel  to  offer  their  oblations,  v.  38.  Note, 
The  solemn  acts  of  religious  worehip  are  command- 
ed. They  'are  not  tlie  things  that  we  are  left  to  our 
liberty  in,  and  which  we  may  do  or  not  do  at  our 
pleasure;  but  we  are  under  indispensable  obliga- 
tions to  perform  them  in  their  season  ; tmd  it  is  at 
our  peril,  if  we  omit  t'.iein.  The  observance  of  the 
laws  ot  Christ  cannot  bfe  less  necessary  than  the  ob- 
ser ranee  of  the  laws  of  Moses  was. 

CHAP.  VIll. 

This  chapter  gives  us  an  account  of  the  solemn  consecra- 
tion of  Aaron  and  his  sons  to  the  priest’s  office.  I.  It 
was  done  publicly,  and  the  congregation  was  called  toge- 
ther to  be  witnesses  of  it,  v.  1 . .4.  II.  It  was  done  ex- 
actly according  to  God’s  appointment,  v.  5.  1.  They 

were  washed  and  dressed,  v.  1 . . 13.  2.  The  taberna- 

cle and  the  utensils  of  it  were  anointed,  and  then  the 
priests,  v.  10 . . 12.  3.  A sin-offering  was  offered  for 

them,  V.  14..  17.  4.  A burnt-offering,  v.  18..21.  5. 

The  ram  of  consecration,  v.  22  . . 30.  6.  The  continu- 

ance of  this  solemnity  for  seven  days,  v.  31 . . 36. 

And  the  Lord  spake  unto  Moses, 
saying,  2.  Take  Aaron,  and  his  sons 
with  him,  and  the  garments,  and  the  anoint- 
ing oil,  and  a bullock  for  the  sin-offering,  and 
two  rams,  and  a basket  of  unleavened  bread  ; 
3.  And  gather  thou  all  the  congregation  to- 
gether unto  the  door  of  the  tabernacle  of  the 
congregation.  4.  And  Moses  did  as  the 
Lord  commanded  him  ; and  the  assembly 
was  gathered  together  unto  the  door  of  the 
tabernacle  of  the  congregation.  5.  And 
Moses  said  unto  the  congregation.  This  is 
the  thing  which  the  Lord  commanded  to 
be  done.  6.  And  Moses  brought  Aaron 
and  his  sons,  and  washed  them  with  water. 
7.  And  lie  put  upon  him  the  coat,  and  gird- 
ed him  with  the  girdle,  and  clothed  him  with 
the  robe,  and  put  the  ephod  upon  him,  and 
he  girded  him  with  the  curious  girdle  of  the 
ephod,  and  bound  it  unto  him  therewith.  8. 
And  he  put  the  breastplate  upon  him  ; also 
he  put  in  the  breastplate  the  Urim  and  the 
Thummim.  9.  And  he  put  the  mitre  upon 
his  head : also  upon  the  mitre,  eveti  upon 
his  fore-front,  did  he  put  the  golden  plate, 
the  holy  crown ; as  the  Lord  commanded 
JVIoses.  10.  And  iVIoses  took  the  anoint- 
ing oil,  and  anointed  the  tabernacle,  and  all 
that  teas  therein,  and  sanctified  them.  1 1 . 
And  he  sprinkled  thereof  iipon  the  altar  se- 
ven times,  and  anointed  the  altar,  and  all  his 
vessels,  both  the  laver  and  his  foot,  to  sanc- 
tify them.  12.  And  he  poured  of  the  anoint- 
ing oil  upon  Aaron’s  head,  and  anointed  him, 
to  sanctify  him.  13.  And  Moses  biought 
Aaron’s  sons,  and  put  coats  upon  them,  and 
girded  them  with  girdles,  and  put  bonnets 
upon  them ; as  the  Lord  commanded  Moses. 

God  bad  gi\'en  Moses  orders  to  consecrate  Aa- 
ron and  his  sons  to  the  priest’s  office,  when  he  was 


with  him  the  first  time  upon  Mount  Sinai ; (Exod. 
28,  and  29.)  where  we  have  also  the  particular  in- 
structions he  had  liow  to  do  it.  Now  here  we  have, 

I.  The  orders  repeated ; what  was  there  com- 
manded to  be  done,  is  here  commanded  to  be  done 
nozv,  V.  2,  3.  The  tabeniacle  was  newly  set  up, 
which,  without  the  priests,  wculd  be  as  a candle- 
stick without  a candle  ; the  law  concerning  sacri- 
fices was  newly  gi\en,  but  could  not  be  observed 
without  priests  ; f r though  Aaron  and  his  sons  had 
been  nominated  to  the  office,  they  cculd  net  offi- 
ciate till  they  were  cf  nsecrated  ; which  yet  must 
not  be  done  till  the  place  o f then'  ministration  was 
prepared,  and  the  crd.nances  instituted,  that  they 
might  apply  themseh  es  to  work  as  soon  as  ever 
they  were  consecrated,  and  might  know  that  they 
were  ordained,  not  ( nly  to  the  honour  and  profit, 
but  to  the  business  cf  the  priesthood.  Aaron  and 
his  s'  ns  were  near  relations  to  Moses,  and  there 
foi'e  he  wculd  not  consecrate  them  till  he  had  fur- 
ther orders,  lest  he  shtuld  seem  too  forward  to 
bring  honour  into  his  family, 

II.  The  congregation  called  together  at  the  door, 
that  is,  in  the  court  of  the  tabernacle,  v.  4.  The 
elders  and  principal  men  of  the  congregation,  who 
represented  the  body  cf  the  people,  were  summon- 
ed to  attend  ; for  the  court  wculd  hold  but  a few  cf 
the  many  thousands  of  Israel.  It  was  done  thus 
publicly,  1.  Because  it  was  a solemn  transaction 
between  God  and  Israel ; the  priests  were  to  be 
ordained  for  men  in  things  pertaining  lo  God,  for 
the  maintainhig  of  a settled  correspondence,  and 
the  negotiating  of  all  affairs  between  the  people 
and  God  ; and  therefore  it  was  fit  that  both  sides 
should  appear  to  own  the  appointment,  at  the  door 
of  the  tabernacle  of  meeting.  2.  The  spectators  oi 
the  solemnity  could  not  but  be  possessed,  by  the 
sight  cf  it,  with  a great  \ eneration  for  the  priests 
and  their  office,  which  was  necessary  among  a peo- 
ple so  wretchedly  prone  as  these  were  to  en\  y and 
discontent  It  was  strange,  that  any  of  those  who 
were  witnesses  of  what  was  here  done,  should  after- 
ward say,  as  some  of  them  did.  Ye  take  too  much 
upon  you,  ye  sons  of  Ltvi ; but  what  would  they 
have  said,  if  it  had  been  done  clandestinely  I Note, 
It  is  very  fit,  and  of  g od  use,  that  ministers  should 
be  ordained  publicly, /i/oie  prtesente-r-in  the  pre- 
sence of  the  common  people,  according  to  the  usage 
of  the  primitive  church. 

III.  The  commission  read,  xu  5.  Moses,  who 
was  God’s  representati^  e in  this  solemnity,  pro- 
duced his  orders  before  the  congregation.  This  is 
the  thing  which  the  Lord  commanded  to  be  done. 
Though  God  had  crowned  him  king  in  Jeshurun, 
when  he  made  his  face  to  shine  in  the  sight  of  all 
Israel;  yet  he  did  not  institute  or  appoint  any  thing 
in  God’s  worship  but  what  God  himself  had  com- 
manded. The  priesthood  he  delivered  to  them, 
was  that  which  he  had  received  from  the  Lord. 
Note,  All  that  minister  about  holy  things,  must 
have  an  eye  to  God’s  command;  as  their  rule  and 
warrant ; for  it  is  only  in  the  observance  of  that, 
that  they  can  expect  to  be  owned  and  accepted  of 
God.  Thus  we  must  be  able  to  say,  in  all  acts  of 
religious  worship.  This  is  the  thing  which  the  Lord 
commanded  to  be  done. 

IV.  The  ceremony  performed  according  to  the 
di\  ine  ritual.  1.  Aaron  and  his  sons  were  washed 
with  water,  (ic  6.)  to  signify  that  they  ought  now  to 
purify  themseh  es  from  all  sinful  d spesitions  and 
inclinations,  and  ever  after  to  keep  themselves  pure. 
Christ  washes  those  from  their  sins  in  his  own  blood, 
whom  he  makes  to  our  God  kings  and  priests  ; 
(Re  . 1.  5,  6.)  and  those  that  draw  near  to  God 
must  be  washed  in  pure  water,  Heb.  10.  22. 
Though  they  were  ever  so  clean  before,  and  no 
filth  was  to  fie  seen  upon  them,  yet  they  must  bt 


LEVITICUS,  Vlll. 


o'j2 

washed,  to  s gn  ty  the'.r  purification  from  sin,  with 
whicli  tite  r sou'.s  were  polluted,  how  clean  soever 
tiieir  bwd.es  were.  2.  I'hey  were  clothed  with 
the  holy  garments ; Aaron  with  his,  (u.  7.  .9.) 
which  typdied  the  d gnity  of  Christ,  our  great 
High  Pnest ; and  his  sons  with  the.r’s,  {v.  13.) 
which  typified  the  decency  of  Christians,  who  are 
spiritual  pi’icsts.  Christ  wears  the  breant-filate  of 
judgment,  and  the  holy  crown  ; for  the  church’s 
High  Priest  is  her  Prophet  and  King.  All  believ- 
ers are  clothed  with  the  robe  of  righteousness,  and 
girt  with  the  g.rdle  of  truth,  resolution,  and  close 
apijlicat.on  ; and  tlieir  heads  are  bound,  as  the 
word  here  is,  w.th  the  bonnet  or  diadem  of  beauty, 
the  beauty  of  holiness.  3.  The  high  priest  was  an- 
ointed, and,  it  should  seem,  the  holy  things  were 
anointed  at  the  same  time  ; some  think  they  were 
anointed  before,  but  that  it  is  mentioned  here,  be- 
cause Aaron  was  anointed  with  the  same  oil  that 
they  were  anointed  with:  but  the  manner  of  rela- 
ting it  here  makes  it  more  probable  that  it  was 
done  at  the  same  time,  and  that  the  se\en  days 
employed  in  consecrating  the  altar  were  coincident 
with  the  seven  days  of  the  priests’  consecration. 
The  tabernacle,  and  all  its  utensils,  had  some  of  the 
anointing  oil  put  upon  them  with  Moses’s  finger, 
{y.  10.)  so  had  the  altar:  {y.  11.)  these  w'e^e  to 
sanctify  the  gold  and  the  gift,  (Matth.  23.  17.  .19.) 
and  therefore  must  themselves  be  thus  sanctified  ; 
but  he  poured  it  out  more  plentifully  upon  the  head 
of  Aaron,  (n.  12.)  so  that  it  ran  down  to  the  skirts 
of  his  garments,  because  his  unction  was  to  typify 
the  anointing  of  Christ  with  the  spirit,  which  was 
not  given  in  measure  to  him.  Yet  all  believers  al- 
so have  recei\  ed  the  anointing,  which  puts  an  in- 
delible character  upon  them,  1 John  2.  27. 

14.  And  he  brought  the  bullock  for  the 
sin-offering : and  Aaron  and  his  sons  laid 
their  hands  upon  the  head  of  the  bullock 
for  the  sin-offering.  1 5.  And  he  slew  it ; 
and  Aloses  took  the  blood,  and  put  it  up- 
on the  horns  of  the  altar  round  about 
with  his  finger,  and  purified  the  altar,  and 
poured  the  blood  at  the  bottom  of  the  al- 
tar, and  sanctified  it,  to  make  reconcilia- 
tion upon  it.  16.  And  he  took  all  the  fat 
that  was  upon  the  inwards,  and  the  caul 
above  the  liver,  and  the  two  kidneys,  and 
their  fat,  and  Moses  burned  it  upon  the  al- 
tar. 1 7.  13ut  the  bullock  and  his  hide,  his 
flesh  and  his  dung,  he  burnt  with  fire  with- 
out the  camp  ; as  the  Lord  commanded 
Moses.  18.  And  he  brought  the  ram  for 
the  burnt-offering : and  Aaron  and  his  sons 
laid  their  hands  upon  the  head  of  the  ram. 
19.  And  he  killed  and  Aloses  sprinkled 
the  blood  upon  the  altar  round  about.  20. 
And  he  cut  the  ram  into  pieces,  and  Moses 
burnt  the  head,  and  the  pieces,  and  the  fat. 
21.  And  he  washed  the  inwards  and  the 
legs  in  water  ; and  Moses  burnt  the  whoh' 
ram  upon  the  altar : it  icas  a burnt-sacrifice 
for  a sweet  savour,  and  an  offering  made  by 
fire  unto  the  Lord  ; as  the  Lord  com- 
manded Moses.  22.  And  he  brought  the 
nth('r  ram,  the  ram  of  consecration:  and 
Aar^'u  and  his  sons  laid  their  hands  upon 


the  head  of  the  ram.  23.  And  he  slew  itj 
and  Aloses  took  of  the  blood  of  it,  and  put 
it  upon  the  tip  of  Aaron’s  right  ear,  and  up- 
on the  thumb  of  his  right  hand,  and  up- 
on the  great  toe  of  his  right  foot.  24.  And 
he  brought  Aaron’s  sons,  and  Moses  put 
of  the  blood  upon  the  tip  of  their  right  ear, 
and  upon  the  thumbs  of  their  right  hands, 
and  upon  the  great  toes  of  their  right  feet ; 
and  Aloses  sprinkled  the  blood  upon  the  al- 
tar round  about.  25.  And  he  took  the  fat, 
and  the  rump,  and  all  the  fat  that  ivas  upon 
the  inwards,  and  the  caul  above  the  liver,  and 
the  two  kidneys,  and  their  fat,  and  the  right 
shoulder : 26.  And  out  of  the  basket  of  un- 
leavened bread,  that  was  before  the  Lord, 
he  took  one  unleavened  cake,  and  a cake 
of  oiled  bread,  and  one  wafer,  and  put  them 
on  the  fat,  and  upon  the  right  shoulder : 27. 

And  he  put  all  upon  Aaron’s  hands,  and 
upon  his  sons’  hands,  and  waved  them  for 
a wave-offering  before  the  Lord.  28.  And 
Aloses  took  them  from  off  their  hands,  and 
burnt  them  on  the  altar  upon  the  burnt-olfer- 
ing : they  were  consecrations  for  a s\A  eet  sa- 
vour; it  is  an  ofl’ering  made  by  fire  unto  the 
Lord.  29.  And  Aloses  took  the  breast, 
and  waved  it  for  a wave-offering  before  the 
Lord  : for  of  the  ram  of  consecration  it  was 
Aloses’  part;  as  the  Lord  commanded 
Moses.  30.  And  Aloses  took  of  the  an- 
ointing oil,  and  of  the  blood  which  u as  upon 
the  altar,  and  sprinkled  it  upon  Aaron,  and 
upon  his  garments,  and  upon  his  sons,  and 
upon  his  sons’  garments  \n  ith  him ; and 
sanctified  Aaron,  and  his  garments,  and  his 
sons,  and  his  sons’  garments  with  him. 

The  covenant  of  priesthood  must  be  made  by 
sacrifice,  as  well  as  other  covenants,  Ps.  50.  5.  And 
thus  Christ  was  consecrated  by  the  sacrifice  of  him-  ' 
self,  once  for  all.  Sacrifices  of  each  kind  must  be 
offered  for  the  priests,  that  they  might  with  the 
more  tenderness  and  concern  offer  the  gifts  and  sa- 
crifices of  the  people,  with  compassion  on  the  ig- 
norant, and  on  them  that  were  out  of  the  nvay,  not  in- 
sulting over  those  for  whom  sacrifices  were  cffei  ed, 
remembering  that  they  themseh  es  had  had  sacr.fi- 
ces  offered  for  them,  being  compassed  with  infirmity. 

1.  A bullock,  the  largest  sacrifice,  was  effered 
fora  sin-offering,  {v.  14.)  that  heieby  atcivement 
might  be  made,  and  they  might  not  bring  any  of 
the  guilt  of  the  sins  of  their  f rmer  state  into  the 
new  character  they  were  now  to  put  on.  M’hen 
Isaiah  was  sent  to  be  a prophet,  he  was  told  to 
his  comfort.  Thine  iniquity  is  takeji  away,  Isa.  6. 
7.  Ministers,  that  are  to  declare  the  remission  of 
sins  to  others,  should  give  diligence  to  get  it  made 
sure  to  themselves  in  the  first  jilace,  that  their  own 
sins  are  pardoned.  Those  to  whom  is  committed  the 
ministm  of  reconciliation,  must  first  be  reconciled 
to  (iod  themselves,  that  they  may  deal  for  the  souls 
of  others  as  for  their  own. 

2.  A ram  was  offered  for  a burnt  offering,  i’.  18  . . 
21.  Bv  this  they  gave  to  God  the  glory  of  this 
great  honour  which  was  now  put  upon  them,  and 
returned  him  praise  for  it,  as  Paul  thanked  Christ 


393 


LEVITICUS,  VIII. 


ifsus  for /luttmg’ him  into  the  ministry,  1 Tim.  1. 
12.  They  also  signified  the  devoting  of  them- 
selves and  all  their  ser  ices  to  the  honour  of  God. 

3.  Another  ram,  called  the  ra/n  o/"  consecration, 
was  offered  for  a peace-offering,  v.  22,  &c.  The 
blood  of  it  was  part  put  on  the  priests,  on  their  ears, 
thumbs,  and  toes,  and  part  sprinkled  upon  the  al- 
tar ; and  thus  he  did  (as  it  were)  marry  them  to 
the  altar  which  they  must  all  their  days  give  at- 
tendance upon.  All  the  ceremonies  about  this  of- 
fering, as  those  before,  were  appointed  by  the  ex- 
press command  of  God  ; and,  if  we  compare  this 
chapter  with  Exod.  29.  we  shall  find  that  the  per- 
formance of  the  solemnity  exactly  agrees  with  the 
precept  there,  and  in  nothing  varies.  Here  there- 
tore,  as  in  the  account  we  had  of  the  tabernacle  and 
its  vessels,  it  is  again  and  again  repeated,  ^s  the 
Lord  commanded  Moses.  And  thus  Christ,  when 
he  sanctified  himself  with  his  own  blood,  had  an  eye 
to  his  F ather’s  will  in  it.  As  the  Father  gave  me 
commandment,  so  Ido,  John  14.  31. — 10.  18. — 
6.  38. 

3 1 . And  Moses  said  unto  Aaron,  and  to  his 
sons.  Boil  the  flesh  at  the  door  of  the  taber- 
nacle of  the  congregation  ; and  there  eat  it 
with  the  bread  that  is  in  the  basket  of  con- 
secrations, as  I commanded,  saying,  Aaron 
and  his  sons  shall  eat  it.  32.  And  that 
which  remaineth  of  the  flesh  and  of  the 
bread  shall  ye  burn  with  fire.  33.  And  ye 
shall  not  go  out  of  the  door  of  the  taberna- 
cle of  the  congregation  in  seven  days,  until 
the  days  of  your  consecration  be  at  an  end  : 
for  seven  days  shall  he  consecrate  you.  34. 
As  he  hath  done  this  day,  so  the  Lord  hath 
commanded  to  do,  to  make  an  atonement 
for  you.  35.  Therefore  shall  ye  abide  at 
the  door  of  tlie  tabernacle  of  the  congrega- 
tion day  and  night,  seven  days,  and  keep  the 
charge  of  the  L.ord,  that  ye  die  not : for  so 
I am  commanded.  36.  So  Aaron  and  his 
sons  did  all  things  which  the  Lord  com- 
manded by  the  hand  of  Moses. 

Moses,  having  done  his  part  of  the  ceremony,  now 
leaves  Aaron  and  his  sons  to  do  their’s. 

I.  They  must  boil  the  flesh  of  their  peace-offer- 
ing, and  eat  it  in  the  court  of  the  tabernacle,  and 
wdiat  remained  they  must  burn  with  fire,  v.  31,  32. 
This  signified  their  thankful  consent  to  the  conse- 
cration: when  God  gave  Ezekiel  his  commission, 
he  bid  him  eat  the  roll,  Ezek.  3.  1,  2. 

II.  They  must  not  stir  out  of  the  court  of  the  tab- 
ernacle for  seven  days,  v.  33.  The  priesthood  be- 
ing a good  warfare,  they  must  thus  leani  to  endure 
hardness,  and  to  disentangle  themselves  from  the 
affairs  of  this  life,  2 Tim.  2.  3,  4.  Being  consecrat- 
ed to  their  service,  they  must  give  themselves 
wholly  to  it,  and  attend  continually  to  this  very 
thing.  Thus  Christ’s  apostles  were  appointed  to 
wait  for  the  promise  of  the  Father,  Acts,  1.  4.  Du- 
ring this  time  appointed  for  their  consecration,  they 
were  daily  to  repeat  the  same  sacrifices  which  were 
offered  the  first  day,  v.  34.  This  shows  the  im- 
perfection ®f  the  legal  sacrifices,  which,  because 
they  could  not  take  away  sin,  were  often  repeated, 
(Heb.  10.  1,  2.)  but  were  here  repeated  seven  times, 
(a  number  of  perfection,)  because  they  typified  that 
one  offering,  which  perfected  for  ever  them  that 
were  sanctified.  The  work  lasted  seven  days;  for 

VoL.  I. — 3 D 


it  was  a kind  of  creation;  and  this  time  was  appoint- 
ed in  honour  of  the  sabbath,  which,  probably,  was 
the  last  day  of  the  seven;  for  which  they  were  to 
prepare  during  the  six  days.  Thus  the  time  of  our 
life,  like  the  six  days,  must  be  our  preparation  for 
the  perfection  of  our  consecration  to  God  in  the  ever 
lasting  sabbath;  they  attended  day  and  night,  (v. 
35.)  and  so  constant  should  we  be  in  our  meditation 
on  God’s  law,  Ps.  1.  2.  They  attended  to  heep  the 
charge  of  the  Lord;  we  ha\  e every  one  of  us  a 
charge  to  keep,  an  eternal  God  to  glorify,  an  im- 
mortal soul  to  pro\  ide  for,  needful  dut}"  to  be  done, 
our  generation  to  serve;  and  it  must 'be  our  daily 
care  to  keep  this  charge,  for  it  is  the  charge  of  th'e 
Lord  our  Master,  who  will  shortly  call  us  to  an  ac- 
count about  it,  and  it  is  at  our  utmost  peril  if  we 
neglect  it.  Keep  it,  that  yc  die  not;  it  is  death, 
eternal  death,  to  betray  the  trust  we  are  charged 
with;  by  tlie  consideration  of  this  we  must  be  kept 
in  awe.  Lastly,  We  are  told,  (r.  36. ) that  Aaron 
and  his  sons  did  all  that  was  commanded.  Thus 
their  consecration  was  comp’eted;  and  thus  they 
set  an  example,  before  the  people,  of  an  exact  obe- 
dience to  the  laws  of  sacrifices  now  newly  given, 
and  then  they  could  with  the  better  grace  teach 
them. 

Thus  the  co7'C7?on/ q/yifccr,  (Numb.  25.  12.)  of 
life  and  peace,  (Mai.  2.  5. ) was  made  with  Aarc  n 
and  his  sons ; but,  after  all  the  ceremonies  that 
were  used  in  their  consecration,  there  was  one 
point  of  ratificatic  n which  was  reserved  to  be  the 
honour  and  establ.shment  of  Christ’s  priesthood, 
which  was  this,  that  they  were  made  priests  with- 
out an  oath,  but  Christ  with  an  oath,  (Heb.  7.  21.) 
for  neither  such  priests  nor  their  priesthood  could 
continue,  but  Christ’s  is  a perpetual  and  unchange- 
able priesthood. 

Gospel-ministers  are  compared  to  them  who 
served  at  the  altar,  for  they  minister  about  holy 
things,  (1.  Cor.  9.  13.)  they  are  God’s  mouth  to 
tlie  peojile,  and  the  pecjile’s  to  God,  the  pastors  and 
te.xhers  Christ  has  appointed  to  continue  in  the 
church  to  the  end  of  the  world:  they  seem  to  be 
meant  in  that  pri'inise  which  points  at  gospel-times, 
(Isa.  66.  21.)  I will  take  of  them  for  priests  and  for 
Levites.  No  man  mav  take  this  honour  to  himself, 
but  he  who  upon  trial  is  found  to  be  clothed  and 
anointed  by  the  Spirit  of  God  with  gifts  and  graces 
to  qualify  him  for  it;  and  who  with  purpose  o^  heart 
devotes  himself  entirely  to  the  service;  and  is  then 
by  the  word  and  prayer,  (for  so  every  thing  is  sanc- 
tified,) and  the  imposition  of  the  hands  of  those  that 
give  themselves  to  the  word  and  prayer,  set  apart 
to  the  office,  and  recommended  to  Christ  as  a ser- 
vant, and  to  the  church  as  a steward  and  guide. 
And  they  that  are  thus  solemnly  dedicated  to  God, 
ought  not  to  depart  from  his  service,  but  faithfully 
to  abide  in  it  all  their  days;  and  thev  that  do  so,  and 
continue  labouring  in  the  word  and  doctrine,  are  to 
be  accounted  worthy  of  double  honour,  double  to 
that  of  the  Old-Testament  priests. 

CHAP.  IX. 

Aaron  and  his  sons,  having  been  solemnly  consecrated  to 
the  priesthood,  are  in  this  chapter  entering  upon  the  exe- 
cution of  their  office,  the  very  next  day  after  their  con 
secration  was  completed.  I.  Moses  (no  doubt  by  direc 
tion  from  God)  appoints  ameetine  between  God  and  his 
priests,  as  I he  representatives  of  his  people,  ordering 
them  to  attend  him,  and  assuring  them  that  he  would  ap- 
pear to  them,  V.  1 . .7.  II.  The  meeting  is  held  accord- 
ing to  the  appointment.  1.  Aaron  attends  on  God  by 
sacrifice,  offering  a sin-offerinir  and  a burnt-offering  for 
himself,  (v.  8..14.)  and  then  the  offerings  for  the  people, 
whom  he  blessed  in  the  name  of  the  Lord,  v.  15.  .22 
2.  God  signifies  his  acceptance,  (1.)  Of  their  persons 
by  showing  them  his  glory,  v.  23.  (2.)  Of  their  saert 

fices,  by  consuming  them  with  fire  from  heaven,  v.  24. 


LEVITICUS,  IX. 


1.  A ND  it  came  to  pass,  on  the  eighth 
day,  Moses  called  Aaron  and 
his  sons,  and  the  elders  of  Israel ; 2.  And 

he  said  unto  Aaron,  Take  thee  a voung 
calf  for  a sin-offering,  and  a ram  for  a burnt- 
offering,  without  blemish,  and  offer  thejn  be- 
fore the  Lord.  3.  And  unto  the  children 
of  Israel  thou  shall  speak,  saying.  Take  ye 
a kid  of  the  goats  for  a sin-offering ; and  a 
calf,  and  a lamb,  both  of  the  first  year,  with- 
out blemish,  for  a burnt-offering  ; 4.  Also 

a bullock  and  a ram  for  peace-offerings,  to 
sacrifice  before  the  Lord;  and  a meat-of- 
fering mingled  with  oil : for  to-day  the  Lord 
will  appear  unto  you.  5.  And  they  l)rought 
that  which  Moses  commanded  before  tlie 
tabernacle  of  the  congregation  : and  all  the 
congregation  drew  near,  and  stood  before 
the  Lord.  6.  And  Moses  said.  This  is 
the  thing  which  the  Lord  commanded  that 
ye  should  do ; and  the  glory  of  the  Lord 
shall  appear  unto  you.  7.  And  Moses  said 
unto  Aaron,  Go  unto  the  altar,  and  offer 
thy  sin-offering,  and  thy  burnt-offering,  and 
make  an  atonement  for  thyself  and  for  the 
people : and  offer  the  offering  of  the  people, 
and  make  an  atonement  for  them ; as  the 
Lord  commanded. 

Orders  are  here  given  for  another  solemnity  upon 
the  eighth  day;  for  the  newly-ordained  priests  were 
set  to  work  immediately  after  the  days  of  their  con- 
secration were  finished,  to  let  them  know  that  they 
were  not  ordained  to  be  idle:  He  that  desires  the 
office  of  a bishop.,  desires  a good  work,  which  must 
be  looked  at  with  desire,  more  than  the  honour  and 
benefit.  The  priests  had  not  so  much  as  one  day’s 
respite  from  service  allowed  them,  that  they  might 
divert  themselves,  and  recei\  e the  compliments  of 
their  friends  upon  their  elevation,  but  were  busily 
employed  the  very  next  day  after;  for  their  conse- 
cration was  the  Jilling  of  their  hands.  God’s  spirit- 
ual priests  have  constant  work  cut  out  for  them, 
which  the  duty  of  every  day  requires;  and  they 
that  would  give  up  their  account  with  joy  must  re- 
deem time;  see  E^zek.  43.  26,  27. 

Now,  1.  Moses  raises  their  expectation  of  a glo- 
rious appeanmce  of  God  to  them  this  day;  {v.  4.) 
“ To-day  the  Lord  will  appear  to  you,  that  are  the 
priests.’’  And  when  all  the  congregation  are  ga- 
thered together,  cinA.  stand  before  the  Lord,  he  tells 
them,  (v.  6.)  The  glory  of  the  Lord  shall  appear 
to  you.  Though  they  had  reason  enough  to  belie\  e 
God’s  acceptance  of  all  that  which  they  had  done 
according  to  his  appointment,  upon  the  general  as- 
svirance  we  have,  that  he  is  the  Rewarder  of  them 
that  diligently  seek  him,  (notwithstanding  he  had 
not  given  them  any  sensible  token  of  it,)  vet,  that 
if  possible  they  and  their’s  might  be  enectually 
obliged  to  the  service  and  worship  of  (iod,  iuul 
might  Tiever  turn  aside  to  idols,  the  glory  of  God 
a])pearcd  to  them,  and  visibly  owned  what  they 
had  done.  \\"e  are  not  now  to  expect  such  appear- 
ances; we  Christians  walk  more  by  faith,  and  less 
i)v  sight,  than  they  did.  But  we  may  be  sure  that 
God  does  draw  nigh  to  those  who  draw  nigh  to  him, 
and  that  the  offerings  of  faith  are  really  acceptable 
t 'him;  though,  the  sacrifices  being  spiritual,  the 
tokens  cf  the  acceptance  ar«!,  as  it  is  fit  they  should 


be,  spiritual  likewise.  To  them  who  are  duly  con 
secrated  to  God  he  will  undoubtedly  manifest  him- 
self. 

2.  He  put  both  priests  and  people  upon  prepar- 
ing to  receive  this  favour  which  God  designed  them. 
Huron  and  his  sons,  and  the  elders  of  Israel,  are  all 
summoned  to  attend,  v.  1.  Note,  God  will  mani- 
fest himself  in  the  solemn  assemblies  of  his  people 
and  ministers;  and  those  that  would  have  the  bene- 
fit and  comfort  of  God’s  appearances,  must  in  them 
give  their  attendance. 

(1.)  Aaron  is  ordered  to  prepare  his  offerings; 
(u.  H young  calf  for  a sin-offering.  The  Jew- 
ish writers  suggest,  that  a cal f -was  appointed  for  a 
.sin-offering,  to  remind' him  of  his  sin  in  making  the 
golden  c alf,  by  which  he  had  rendered  himself  for 
ever  unworthy  of  the  honour  of  the  priesthood,  and 
which  he  had  reason  to  i eflect  upon  with  sorrow 
and  shame,  in  all  the  atonements  he  made. 

(2.)  Aaron  must  direct  tlie  people  to  get  their’s 
ready.  Hitherto  Moses  had  told  the  people  what 
they  must  do;  but  now  Aaron,  as  high  priest  over 
the  house  of  God,  must  be  their  teacher  in  things 
pertaining  to  God;  (t.  3. ) Unto  the  children  o f Is- 
rael thou  shult  speak.  Now  that  he  was  to  speak 
from  them  to  God  in  the  sacrifices,  (the  language 
of  which  he  that  aj)]  ointed  them  very  well  under- 
stood,) he  must  speak  from  God  to  them  in  the 
laws  about  the  sacrifices.  Thus  Moses  would  en- 
gage the  people’s  respect  and  obedience  to  him,  as 
one  that  was  set  over  them  in  the  Lord,  to  admon 
ish  them. 

(3. ) Aaron  must  offer  his  own  first,  and  then  the 
people’s,  V.  7.  Aaron  must  now  go  to  the  altar, 
Moses  having  showed  him  the  way  to  it;  and  there, 
[1.]  He  must  waA'c  <2/7  atonement  for  himself ; for 
the  high  priest,  being  compassed  with  infirmity, 
ought,  as  for  the  people,  so  also  for  himself,  to  offer 
for  sins,  (Heb.  5.  2,  3.)  and  for  himself  first;  for 
how  can  we  expect  to  be  accepted  in  our  praj’ers 
for  others,  if  we  ourselves  be  not  reconciled  to  God  ^ 
Nor  is  any  service  pleasing  to  God,  till  the  guilt  of 
sin  be  removed  by  our  interest  in  the  great  Propi- 
tiation. Those  that  have  the  care  of  the  souls  of 
others,  are  also  hereby  taught  to  look  to  their  own 
in  the  first  place;  this  charity  must  begin  at  home, 
though  it  must  not  end  there.  P 'S  the  charge  to 
Timothy,  to  take  care  to  save  himself  first,  and  then 
those  that  heard  him,  1 Tim.  4.  16.  The  high 
priest  made  atonement  for  himself,  as  one  that  was 
joined  with  sinners;  but  we  have  a High  Priest  that 
was  separated  from  sinners,  and  needed  it  not : 
when  Messiah  the  Prince  was  cut  off  as  a sacrifice, 
it  was  not  for  himself;  for  he  knew  no  sin.  [2.] 
He  must  make  an  atonement  for  the  people,  by  of- 
fering their  sacrifices.  Now  tliat  he  was  made  a 
high  i)riest,  he  must  lay  to  heart  the  concerns  of 
the  people,  and  this  as  their  gi-eat  concern,  their 
reconciliation  to  God,  and  the  putting  away  of  sin 
which  had  separated  between  them  and  God.  He 
must  make  atonement  as  the  Lord  commanded. 
See  here  the  wonderfid  condescension  of  the  mercy 
of  God,  that  he  not  only  allows  an  atonement  to  be 
made,  but  commands  it;  not  only  admits,  but  re- 
quires us  to  be  reconciled  to  him.  No  room  there- 
fore is  left  to  doubt,  Init  that  the  atonement  which 
is  commanded  will  be  accepted. 

8.  Aaron  therefore  went  unto  the  altar, 
and  slew  the  calf  of  the  sin-offering,  which 
7/’r/5  for  himself.  9.  And  the  sons  of  Aaron 
brought  the  blood  unto  him  ; and  he  dipped 
his  finger  in  the  blood,  and  put  it  upon  the 
horns  of  the  altar,  and  poured  out  the  blood 
at  the  bottom  of  the  altar.  10.  Rut  the  fat, 


395 


LEVITICUS,  IX, 


and  the  kidneys,  and  the  caul  above  tlie 
liver  of  the  sin-otfering,  he  burnt  upon  the 
altar;  as  the  Lord  commanded  Moses, 
n.  And  the  flesh  and  the  hide  he  burnt 
with  tire  without  the  camp.  12.  And  he 
slew  the  burnt-offering ; and  Aaron’s  sons 
presented  unto  him  the  blood,  which  he 
sprinkled  round  about  upon  the  altar.  13. 
And  they  presented  the  burnt-offering  unto 
him,  with  the  pieces  thereof,  and  the  head  ; 
and  he  burnt  them  upon  the  altar.  14.  And 
he  did  wash  the  inwards  and  the  legs,  and 
burnt  them  upon  the  burnt-offering  on  the 
altar.  15.  And  he  brought  the  people’s  of- 
fering, and  took  the  goat,  which  teas  the  sin- 
offering  for  the  people,  and  slew  it,  and  of- 
fered it  for  sin,  as  the  first.  16.  And  he 
brought  the  burnt-offering,  and  offered  it  ac- 
cording to  the  manner.  1 7.  And  he  brought 
the  meat-offering,  and  took  a handful  there- 
of, and  burnt  it  upon  the  altar,  beside  the 
bui'nt-sacritice  of  the  morning.  18.  He 
slew  also  the  bullock  and  tlie  iam,ybr  a sa- 
crifice of  [leace-offerings,  which  ims  for  the 
people : and  Aaron’s  sons  presented  unto 
him  the  blood,  which  he  sprinkled  upon  tlie 
altar  round  about,  1 9.  And  the  fat  of  the 
bullock  and  of  the  ram,  the  rump,  and  that 
which  covereth  the  mwards,  and  the  kid- 
neys, and  tlie  caul  abcjve  the  liver  : 20.  Anti 
they  put  the  fat  upon  the  breasts,  and  he 
burnt  the  fat  upon  the  altar : 21.  And  the 

breasts  and  the  right  shoulder  Aaron  waved 
for  a wave-olfering  before  the  Lord  ; as 
Moses  commanded,  22.  And  Aaron  lift 
up  his  hand  toward  the  people,  and  blessed 
them ; and  came  down  from  offering  of 
the  sin-offering,  and  the  burnt-offeiing,  and 
peace-offerings. 

These  being  the  first  offerings  that  ever  were  of- 
fered by  the  levitical  priesthood,  according  to  the 
newly-enacted  law  of  sacrifices,  the  manner  of  of- 
fering them  is  particularly  related,  that  it  might  ap- 
pear how  exactly  they  agreed  with  the  institution. 
1.  Aaron  with  his  own  hands  slew  the  offering,  (-u. 
8.)  and  did  tlie  work  of  the  inferior  priests;  for, 
great  as  he  was,  he  must  not  think  any  service  be- 
Idw  him  which  he  could  do  for  the  honour  of  God: 
and  as  Moses  had  s’lowed  him  how  to  do  this  work 
decently  and  dexterouslv,  so  he  showed  his  sons, 
that  they  might  do  likewise:  for  that  is  the  best 
way  of  teaching;  and  thus  jiarents  should  instruct 
their  children  liy  examjile.  Therefore  as  Moses 
before,  so  Aaron  now,  offered  some  of  each  of  the 
several  sorts  of  sacrifices  that  were  appointed, 
whose  rites  differed,  that  they  might  be  thoroughly 
furnished  for  ex’ery  good  wo}'h.  2.  He  offered  these 
beside  the  burnt-sacrifice  of  the  morning,  which  was 
every  day  offered  first,  v.  \7.  Note,  Our  accus- 
tomed devotions  morning  and  evening,  alone,  and 
in  our  families,  must  not  be  omitted  upon  any  pre- 
tence whatsoever,  no,  not  when  extraordinary  ser- 
vices are  to  be  perfom  ed;  whatever  is  added,  ! 
those  must  not  be  diminished.  3.  It  is  not  clear,  I 
whether,  when  it  is  said  that  he  burnt  such  and  ' 


I such  parts  of  the  sacrifices  upon  the  altar,  {v. 

: 10  . . SO. ) the  meaning  is  that  he  burnt  them  imme- 
diately with  ordinary  fire,  as  formerly,  or  that  he 
laid  them  upon  the  altar  ready  to  be  burnt  with  the 
fii-e  from  heai  en,  which  they  expected;  (xi.  24.)  or 
whether,  as  Bishop  Patrick  thinks,  he  burnt  the 
offerings  for  himself  with  ordinary  fiie,  but,  when 
they  were  burnt  out,  he  laid  the  people’s  sacrifices 
upon  the  altar,  which  were  kindled  and  consumed 
by  the  fire  of  the  Lord.  I would  rather  conjecture, 
because  it  is  said  of  all  these  sacrifices,  that  he 
burnt  them,  (except  tlie  burnt-offering  for  the  peo- 
ple, of  which  it  is  said  that  he  ( ffered  it  according 
to  the  manner,  (v.  16.)  which  seems  to  be  equiva- 
lent,) th  t he  did  nt  t k ndle  the  fire  to  burn  them, 
but  that  then  the  fire  fn  m the  Lord  fastened  upon 
them,  ])nt  < ut  the  fire  that  he  had  k ndled,  (as  we 
know  a gre  cer  fire  yuts  ' ut  a lesser,)  and  sudden- 
ly emsu  ned  the  veni.iinder,  which  the  fire  he  had 
kindled  would  ha\  e ci  nsumed  slowly.  4.  When 
Aan  n had  done  all  that  • ::  his  ])art  was  to  be  done 
abotit  the  sa  rifi^  es,  ho  Hfcd  if  his  hand  toward 
the  peofile,  and  blessed  them,  v.  22.  This  was  one 
part  of  the  pi-iest’s  work,  in  which  he  was  a type 
of  Christ,  who  canie  into  the  world  to  bless  us;  and 
when  he  was  parted  from  his  d sciples  at  his  ascen- 
sion, lifted  ufi  his  hands  and  blessed  them,  and  in 
them  his  whole  church,  rf  which  thev  were  the 
elders  and  representatives,  as  the  great  High  Priest 
of  our  profession.  Aaron  lifted  if  his  hands,  in 
blesshig  them,  to  intimate  Avhence  he  desired  and 
exj^ected  the  blessing  to  come,  e\  en  from  heaven, 
which  is  God’s  throne;  Aaron  could  but  crave  a 
blessing,  it  is  God’s  prerogative  to  command  it. 
j Aaron,  when  he  had  blessed,  came  down;  Christ, 
when  he  blessed,  went  up. 

23.  And  Moses  and  Aaron  went  into  the 
tabernacle  of  the  congregation,  and  came 
out,  and  blessed  the  people  : and  the  glory 
of  the  Lord  appeared  unto  all  the  people. 
24.  And  there  came  a fire  out  from  before 
the  Lorp,  and  consumed  upon  the  altar  the 
burnt-offering  and  the  fat : irhich  when  all 
the  people  saw,  they  shouted,  and  fell  on 
their  faces. 

We  are  not  told  what  Moses  and  Aaron  went  into 
the  tabernacle  to  do,  v.  23.  Some  of  the  Jewish  wri- 
ters say,  “ They  went  in  to  pray  for  the  appearance 
of  the  divine  glory;”  most  probably  they  went  in, 
that  Moses  might  instruct  Aaron  how  to  do  the  ser- 
vice that  was  to  be  done  there — bum  incense,  light 
the  lamps,  set  the  show-bread,  &c.  that  he  might  in- 
struct his  sons  in  it.  But  when  they  ca.me  out,  they 
both  joined  in  blessing  the  people,  who  stood  ex- 
pecting the  promised  appearance  of  the  divine  glo- 
ry: and  it  Avas  now  (when  Moses  and  Aaron  con- 
curred in  prying)  that  they  had  what  they  waited 
for.  Note,  God’s  manifestations  of  himself  and  his 
glory  and  grace  are  commonly  given  in  answer  to 
prayer.  When  Christ  was  i)raying,  the  heavens 
were  opened,  Luke  3.  21.  The  glory  of  God  ap- 
peared, not  while  the  sacrifices  Avei-e  in  effering, 
but  when  the  priests  prayed,  (as  2 Chron.  5.  13.) 
when  they  praised  God;  which  intimates  that  the 
prayers  and  praises  of  God’s  sp'ritual  priests  are 
more  pleasing  to  G'd  than  all  l)urnt-offerings  and 
sacrifices. 

When  the  solemnity  was  finished,  the  blessing 
pronounced,  and  the  congregation  ready  to  be  dis- 
missed, in  the  close  of  the  dav,  then  God  testified 
his  acceptance,  which  gave  them  such  satisfaction 
as  was  Avell  worth  waiting  for. 

1.  The  glory  of  the  Lord  apfiearcd  unto  all  the 


39G 


LEVITICUS,  X. 


fieo  T-.  23.  What  the  appearance  of  it  was  wc 
are  not  t -;lcl;  no  doubt,  it  was  such  as  carried  its  own 
evidence  along  with  it.  The  glory  \s\\\c\\  filled  the 
tabernacle,  (Exod.  40.  34.)  now  showed  itself  at  the 
door  of  the  tabernacle  to  those  that  attended  there, 
as  a prince  shows  himself  to  the  expecting  crowd  to 
gratify  them.  God  hereby  testified  of  their  gifts, 
and  showed  them  that  he  was  worthy  for  whom 
they  should  do  all  this.  Note,  Those  that  diligently 
attend  upon  God  in  the  way  he  has  appointed,  shall 
have  such  a sight  of  his  glory  as  shall  be  abundantly 
to  their  satisfiiction.  They  that  dwell  in  God’s 
house,  with  an  eye  of  faith,  may  behold  the  beauty 
of  the  Lord. 

2.  There  came  a fire  out  from  before  the  Lord, 
and  consumed  the  sacrifice,  v.  24.  Here  the  learn- 
ed Bishop  Patrick  has  a very  probable  conjecture, 
that  Moses  and  Aaron  staid  In  the  tabernacle,  till  it 
was  time  to  offer  the  evening  sacrifice,  which  Aaron 
did,  but  it  is  not  mentioned,  because  it  was  done  of 
course,  and  that  was  it  which  the  fire  that  came  out 
from  the  Lord  consumed.  Whether  this  fire  came 
from  heaven,  or  out  of  the  most  holy  place,  or  from 
that  visible  appearance  of  the  glory  of  God  which 
all  the  people  saw,  it  was  a manifest  token  of  God’s 
acceptance  of  their  service,  as,  afterward,  of  Solo- 
mon^ sacrifice,  2 Chron.  7.  1.  and  Elijah’s,  1 
Kings,  18.  38.  This  fire  did,  (1.)  Consume  (or,  as 
the  word  is,  eat  up)  the  present  sacrifice.  And  two 
days  this  was  a testimony  of  acceptance.  [1.]  It 
signified  the  turning  away  of  God’s  wrath  fr'^m 
them.  God’s  wrath  is  a consuming  fil  e;  this  fire 
might  justly  have  fastened  upon  the  peojjle,  and 
consumed  them  for  their  sins;  but  its  fastening  upon 
the  sacrifice,  and  consuming  that,  signified  G d’s 
acceptance  of  that,  as  an  atonement  for  the  sinner. 
[2.]  It  signified  God’s  entering  into  covenant  and 
communion  with  them:  they  ate  their  part  of  the 
sacrifice,  and  the  fire  of  the  Lord  ate  up  his  part; 
and  thus  he  did,  as  it  wee,  sup  with  them,  and  they 
with  him.  Re*'.  3.  20.  (2.)  This  fire  did,  as  it  wei-e, 
t ike  possession  of  the  altar.  The  fire  was  thus 
kindled  in  God’s  house,  which  was  to  continue  as 
long  as  the  house  stood,  as  we  read  before,  ch.  6.  13. 
This  also  Avas  a figure  of  good  things  to  come:  The 
Spirit  descended  upon  the  apostles  m fij-e,  (Acts  2. 

3. ) so  ratifying  their  commission,  as  this  spoken  of 
here  did  the  priests’.  And  the  descent  of  this  holy 
fire  into  our  souls,  to  kindle  in  them  pious  and  de- 
vout affections  toward  God,  and  such  a holy  zeal  as 
burns  up  the  flesh  and  the  lusts  of  it,  is  a certain  to- 
ken of  God’s  gracious  acceptance  of  our  persons 
and  performances.  That  redounds  to  God’s  glory, 
which  is  the  work  of  his  own  grace  in  us.  Hereby 
ive  know  that  we  dwell  in  God,  and  God  in  us,  be- 
cause he  hath  thus  given  us  of  his  Spirit,  1 John  4. 
13.  Now  from  henceforward,  [1.]  All  their  sacri- 
fices and  incense  must  be  offered  with  this  fire. 
Note,  Nothing  goes  to  God  but  what  comes  from 
him.  We  must  have  grace,  that  holy  fire,  from 
the  Cied  of  gra''e,  else  we  cannot  serxw  him  accept- 
ably, Hcb.  12.  28  [2.]  The  priests  must  keep  it 

burning  with  a constant  supply  of  fuel,  and  the  fuel 
must  be  wood,  the  cleanest  of  fuel,  i'hus  those  to 
whom  God  has  given  grace,  must  take  heed  of 
cpienching  the  Spirit. 

J.asthi,  \\'e  are  here  told  how  the  people  were 
affected,  with  this  discoverv  of  God’s  glory  and 
grace;  they  received  it,  (1.)  With  the  highest  joy, 
I'hev  shouted;  so  stirring  up  themselves,  and  one 
another,  to  a holy  triumph  in  the  assurance  now 
rben  them,  that  thev  had  God  nigh  unto  them; 
Avhich  is  spoken  of  the  gr.mdeur  of  their  nation, 
Dent.  4.  7.  (2.)  With  the  lowest  reverence;  they 

f I'  on  their  faces,  humbly  adoiing  the  majesty  of 
that  God  who  vouchsafed  thus  to  manifest  himself 
to  them.  T hat  is  a sinful  fear  of  Gad,  which  drives 


us  from  him;  a gracious  fear  makes  us  bow  befuie 
him.  Very  good  impressions  were  made  upon  their 
minds  for  the  present,  but  they  soon  wore  off,  as 
those  commonly  do  which  are  made  by  that  which 
is  only  sensible;  while  the  influences  of  faith  are 
durable. 

CHAP.  X. 

The  story  of  this  chapter  is  as  sad  an  interruption  to  the 
institutions  of  the  levitical  law,  as  that  of  the  golden 
calf  was  to  the  account  of  the  erecting  of  the  tabernacle. 
Here  is,  I.  The  sin  and  death  of  Nadab  and  Abihu,  the 
sons  of  Aaron,  v.  1,2.  II.  The  quieting  of  Aaron  under 
this  sore  affliction,  v.  3.  III.  Orders  given  and  observ- 
ed about  the  funeral  and  mourning,  v.  4 . . 7.  IV.  A 
command  to  the  priests  not  to  drink  wine  when  they  went 
in  to  minister,  v.  8. . 11.  V.  The  care  Moses  took  that 
they  should  go  on  with  their  ivork,  notwithstanding  the 
agitation  produced  by  this  event,  v.  12. . 20. 

1.  and  Nadab  and  Abihu,  the  sons  of 
jTjl  Aaron,  took  either  of  them  his  cen- 
ser, and  put  fire  therein,  and  put  incense 
thereon,  and  offered  strange  fire  before  the 
Lord,  which  lie  commanded  them  not.  2. 
And  there  went  out  fire  from  the  Lord, 
and  devoured  tliem ; and  they  died  before 
' the  Lord. 

1 Here  is, 

I.  The  great  sin  that  Nadab  and  Abihu  were 
guilty  of;  and  a great  sin  Ave  must  call  it,  hoAV  little 
I soever  it  appeal’s  in  our  eye;  because  it  is  evident, 

I by  the  punishment  of  it,  that  it  was  highly  provok- 
! ing  to  the  God  of  heaven,  whose  judgment,  we  are 
sure,  is  according  to  truth.  But  what  was  their  sin.> 
All  the  account  here  given  of  it,  is,  that  they  offer 
ed  strange  fire  before  the  Lord,  which  he  com 
manded  them  not,'{v.  1.)  and  the  same.  Numb.  3. 

4.  1.  It  does  not  appear  that  they  had  any  orders 

to  burn  incense  at  all  at  this  time.  It  is  tnie,  their 
consecration  Avas  completed  the  day  before,  and  it 
was  part  of  their  Avork,  as  priests,  to  serve  at  the 
altar  of  incense;  but,  it  should  seem,  the  whole  ser- 
vice of  this  solemn  day  of  inauguration  Avas  to  be 
performed  by  Aaron  himself,  for  he  slew  the  sacri- 
fices, {ch.  9.  8,  15,  18.)  and  his  sons  Avere  only  to 
attend  him;  (r’.  9,  12,  18.)  therefore  Moses  and 
Aaron  only  7vent  into  tJie  tabernacle,  xk  23.  But 
Nadab  and  Abihu  Avere  so  proud  of  the  honour  they 
Avere  ncAvly  advanced  to,  and  so  ambitious  of  doing 
the  highest  and  most  honourable  part  of  their  AVork 
immediately,  that  though  the  service  of  this  day 
Avas  extraordinary,  and  all  done  by  particular  direc- 
tion from  Moses,  yet  without  receiving  orders,  or 
so  much  as  asking  leave  from  him,  they  took  their 
censers,  and  they  would  enter  into  the  tabernacle, 
at  the  door  of  Avliich  they  thought  they  had  attend- 
ed long  enough,  and  Avould  burn  incense.  And  then 
their  offering  strange  fire  is  the  same  with  offering 
strange  incense,  which  is  expressly  forbidden,  Exod. 
30.  9.  Moses,  Ave  may  sup])ose,  had  the  custody  of 
the  incense  Avhich  Avas  prepared  for  the  purpose, 
(Exod.  39.  38.)  and  they,  doing  this  Avithout  his 
leave,  had  none  of  the  incense  Avhich  should  have 
been  offered,  but  common  incense,  so  that  the  smoke 
of  their  incense  came  from  a strange  fire.  God  had 
indeed  required  the  priests  to  Inirn  incense,  but,  at 
this  time,  it  Avas  Avhathe  commanded  them  not;  and 
so  their  crime  w's  like  that  of  Uzziah  the  king,  2 
Chron.  26,  16.  The  priests  were  to  burn  incense, 
only  Avhen  it  xvas  their  lot,  (Luke  1.  9.)  and,  at  this 
time  it  was  not  their’s.  2.  Presuming  thus  to  burn 
incense  of  their  oavii  withovit  order,  no  marvel  that 
they  made  a further  blunder,  and  instead  of  taking 
of  the  fire  from  the  altar,  Avhic.h  Avas  neAvly  kindled 
i from  before  the  Lord,  and  Avhich  from  hencefor- 
i ward  must  be  used  in  offering  both  s.  crifice  and 


397 


LEVITICUS,  X 


inrense,  (Rev.  8.  5.)  they  took  common  fire,  pro- 
bably,  from  that  with  which  the  flesh  of  the  peace- 
offerings  was  boiled,  and  this  they  made  use  of  in 
burning  incense;  not  being  holy  fire,  it  is  called 
strange  fire;  and  though  not  expressly  forbidden,  it 
was  crime  enough  that  God  commanded  it  not.  For, 
(as  Bishop  Hall  well  observes  here,)  “It  is  a dan- 
gerous thing,  in  the  service  of  God,  to  decline  from 
his  own  institutions;  we  have  to  do  with  a God  who 
is  wise  to  prescribe  his  own  worship,  just  to  require 
what  he  has  prescribed, and  powerful  to  revenge  what 
he  has  not  prescribed.  ” 3.  Incense  was  always  to 

be  burned  by  only  one  priest  at  a time,  but  here 
they  would  both  go  in  together  to  do  it.  4.  They 
did  it  rashly,  and  with  precipitation.  They  snatch- 
ed their  censers,  so  some  read  it,  in  a light  careless 
way,  without  due  re\  erence  and  seriousness:  when 
all  the  people  ufion  their  faces,  before  ihe  glory 
of  the  Lord,  they  thought  the  dignity  of  their  office 
was  such  as  to  exempt  them  from  such  abasements. 
The  familiarity  they  were  admitted  to,  bred  a con- 
tempt of  the  divine  Majesty;  and  now  that  they 
were  priests,  they  thought  they  might  do  what  they 
pleased.  5.  There  is  I'eason  to  suspect  that  they 
were  drunken  when  the}-  did  it,  because  of  the  law 
which  was  given  upon  this  occasion,  v.  8.  They 
had  been  feasting  upon  the  peace-offerings,  and  the 
drink-offerings  that  attended  them,  and  so  their 
heads  were  light,  or,  at  least,  their  hearts  were 
merry  with  wine,  they  drank  and  forgot  the  law, 
(Prov.  31.  5.)  and  were  guilty  of  this  fatal  miscar- 
riage. 6.  No  doubt,  it  was  done  presumptuously; 
for  if  it  had  been  done  through  ignorance,  they  had 
been  allowed  the  benefit  of  the  law  lately  made, 
even  for  the  priests,  that  they  should  bring  a sin- 
offering,  ch.  4.  2,  3.  But  the  soul  that  doth  aught 
jiresumfituously,  and  hi  contempt  of  God’s  majesty, 
authoritv,  and  justice,  that  soul  shall  be  cut  off. 
Numb.  15.  30. 

II.  The  dreadful  punis’^ment  of  this  sin,  v.  2, 
There  went  out  fire  from  the  Tord,  and  dex'oured 
them.  This  fire,  which  consumed  the  sacrificers, 
came  the  same  way  with  that  which  had  consumed 
the  sacrifices,  {ch.  9.  24.)  which  showed  what  jus- 
tice would  have  done  to  all  the  guilty  people,  if  infi- 
nite mercy  had  not  found  and  accepted  a ransom; 
and  if  that  fire  struck  such  an  awe  upon  the  people, 
much  more  w-ould  this.  Observe,  1.  They  died. 
Might  it  not  have  sufficed,  if  they  had  been  only 
struck  with  a leprosy,  as  Uzziah,  or  struck  dumb, 
as  Zechariah,  and  both  by  the  altar  of  incense? 
No;  they  were  both  struck  dead.  The  wages  of 
this  sin  was  death.  2.  They  died  suddenly,  in  the 
very  act  of  their  sin,  and  had  not  time  so  much  as  to 
cry,  “Lord,  have  mercy  upon  us!”  Though  God 
is  long-suffering  to  us-ward,  yet  sometimes  he 
makes  quick  work  with  sinners;  sentence  is  execut- 
ed speedily:  presumptuous  sinners  bring  upon  them- 
selves a swiff  (iesti’iiction,  and  are.  justly  denied 
even  space  to  repent.  3.  They  died  before  the 
Lord;  that  is,  before  the  vail  that  covered  the  mercy- 
seat;  for  even  mercy  itself  will  not  suffer  its  own 
glory  to  be  affr  nted.  They  that  sinned  before  the 
Lord,  died  before  him.  Damned  sinners  are  said 
to  be  tormented  m the  presence  of  the  Lamb,  inti- 
mating that  he  does  not  interpose  in  their  behalf. 
Rev.  14.  10.  4.  They  died  by  fire,  as  by  fire  they 

sinned.  They  slighted  the  fire  that  came  from  be- 
fore the  Lord  to  consume  the  sacrifices,  and  thought 
other  fire  would  do  every  jot  as  well ; and  now  God 
justly  made  them  feel  the  power  of  that  fire  which 
they  did  not  reverence.  Thus  they  that  hate  to  be 
refined  by  the  fire  of  divine  grace,  will  undoubtedly 
be  ruined  by  the  fire  of  divine  wrath.  The  fire  did 
not  bum  them  to  ashes,  as  it  had  done  the  sacrifi- 
ces, nor  so  much  as  singe  their  coats,  (i’.  5.)  but, 
like  lightning,  struck  them  dead  in  an  instant:  by 


these  different  effects  of  the  same  fire,  God  would 
show  that  it  was  no  common  fire,  but  kindled  by  the 
breath  of  the  Almighty,  Isi.  30.  33.  5.  It  is  twice 

taken  notice  c f in  scripture,  that  they  died  childless. 
Numb.  3.  4.  and  1 Chron.  24.  2.  By  their  pre 
sumption  they  had  reproached  God’s  name,  and 
God  justly  blotted  out  their  names,  and  laid  that 
honour  in  the  dust  which  they  were  proud  of. 

But  whv  did  the  Lord  deal  thus  severely  with 
them?  Were  they  not  the  sons  of  Aaron,  the  saint 
< f the  Lord,  nephews  to  Moses,  the  great  favourite 
rf  Heaven?  Was  not  the  holy  anointing  oil  sprin- 
kled upon  them,  as  men  whom  God  had  set  apart 
for  himself?  H,.d  they  not  diligently  attended  dur- 
ing the  seven  days  of  their  consecration,  and  ke/it 
the  charge  of  the  Lord,  and  might  not  that  atone 
for  this  rr.shness?  Would  it  not  excuse  them,  that 
they  were  young  men,  as  yet  unexperienced  in 
these  services;  that  it  was  the  first  offence,  and  done 
in  a transpoit  of  joy  for  their  elevation?  And  be- 
sides, never  could  men  be  worse  spared:  a great 
deal  of  work  was  now  lately  cut  out  for  the  priests 
to  do,  and  the  priesthood  was  confined  to  Aaron  and 
his  seed:  he  has  but  four  sons;  if  two  of  them  die, 
there  will  not  be  hands  enough  to  do  the  service  ct 
the  tabernacle:  if  they  die  childless,  the  house  of 
Aaron  will  become  weak  and  little,  and  the  priest- 
hood will  be  in  danger  of  being  lost  for  want  of 
heirs.  But  none  of  all  these  considerations  shall 
serve  either  to  excuse  the  offence,  or  bring  off  the 
offenders. 

For,  (1.)  The  sin  was  greatly  aggravated.  It 
was  a manifest  contempt  cf  Moses,  and  the  divine 
law  that  was  given  by  Moses.  Hitherto  it  had  been 
expressly  observed  concerning  every  thing  that  was 
done,  that  they  did  it  as  the  Lord  commanded  Mo- 
ses; in  opposition  to  which  it  is  here  said,  they  did 
that  which  the  Lord  commanded  them  not,  but  they 
did  it  of  their  own  heads.  Gcd  was  now  teaching 
his  people  obedience,  and  to  do  every  thing  by  ru’e, 
as  become  servants;  for  priests  therefore  to  break 
rules,  and  disobey,  was  such  a provocatiem  as  must 
by  no  means  go  unpunished.  Their  character  made 
their  sin  more  exceeding  sinful;  for  the  sons  of 
Aaron,  his  eldest  sons,  whom  God  had  chosen  to  be 
immediate  attendants  upon  him,  for  them  to  be 
guilty  of  such  a piqce  of  presumption,  it  cannot  be 
suffered.  There  was  in  their  sin  a contempt  of 
God’s  glory,  which  had  now  newly  appeared  in  fire; 
as  if  that  hre  were  needless,  they  had  as  good  of 
their  own  before. 

(2. ) Their  punishment  was  a piece  of  necessary 
justice,  now  at  the  first  settling  of  the  ceremonial 
institutions.  It  is  often  threatened  in  the  law,  that 
such  and  such  offenders  should  be  cut  off  from  the 
people;  and  here  Gcd  explained  the  threatening 
with  a witness.  Now  that  the  laws  concerning  sa- 
crifices w'ere  newly  made,  lest  any  should  be  tempt- 
ed to  think  lightly  of  them,  because  they  descended 
to  many  circumstances  which  seemed  very  minute, 
these  that  were  the  first  transgressors  were  thus 
punished,  for  warning  to  others,  and  to  show  how 
jealous  God  is  in  the  matters  of  his  worship:  Thus 
he  magnified  the  law,  and  made  it  honourable:  and 
let  his  priests  know  that  the  caution  w hich  so  often 
occurs  in  the  laws  conceniing  them,  that  they  must 
do  so,  that  they  die  not,  was  not  a mere  bugbear, 
but  fair  warning  of  their  danger,  if  they  did  the 
work  of  the  Lord  negligently.  And  no  doubt  this 
exemplary  piece  of  justice  at  first  prevented  many 
irregularities  afterward.  Thus  Ananias  and  Sap- 
phira  were  punished,  wher  they  presumed  to  lie  to 
the  Holy  Ghost,  that  newly  descended  fire. 

Lastly,  As  the  people’s  falling  into  idolatry,  pre- 
sently after  the  moral  law  was  given,  shows  the 
weakness  of  the  law,  and  its  insufficiency  to  take 
away  sin;  so  the  sin  and  punishment  of  these  priests 


398 


LEVITICUS,  X. 


showed  the  impertection  of  that  priesthood  from  the  j 
\ ery  beginning,  and  its  inability  to  shelter  any  from  | 
the  fire  of  God’s  wrath,  otherwise  than  as  it  was 
typical  of  Christ’s  priesthood,  in  the  execution  of 
which  there  never  was,  nor  can  be,  any  irregularity 
or  false  step  taken. 

3.  Then  Moses  said  unto  Aaron,  Thts  is 
It  that  the  Lord  spake,  saying,  I will  be 
sanctified  in  them  that  come  nigh  me,  and 
before  all  the  people  J will  be  glorified. 
And  Aaron  held  his  peace.  4.  And  Moses 
called  Mishael  and  Elzaphan,  the  sons  of 
Uzziel  the  uncle  of  Aaron,  and  said  unto 
them.  Come  near,  carry  your  brethren  from 
before  the  sanctuaiy  out  of  the  camp.  5. 
So  they  went  near,  and  carried  them  in 
their  coats  out  of  the  camp  ; as  Moses  had 
said.  6.  And  Moses  said  unto  Aaron,  and 
unto  Eleazar,  and  unto  Ithamar,  his  sons. 
Uncover  not  your  heads,  neither  rend  your 
clothes ; lest  you  die,  and  lest  wrath  come 
upon  all  the  people : but  let  your  brethren, 
the  whole  house  of  Israel,  bewail  the  burn- 
ing which  the  Lord  hath  kindled.  7.  And 
ye  shall  not  go  out  from  the  door  of  the  ta- 
liernacle  of  the  congregation,  lest  you  die : 
for  the  anointing  oil  of  the  Lord  is  upon 
you.  And  they  did  according  to  the  word 
of  Moses. 

We  may  well  think,  when  Nadab  and  Abihu 
were  struck  with  death,  all  about  them  were  struck 
with  horror,  and  every  face,  as  well  as  their’s, 
gathered  blackness:  consternation,  no  doubt,  seized 
them,  and  they  were  all  full  of  confusion;  but, 
whate\  er  the  rest  were,  Moses  was  composed,  and 
knew  what  he  said  and  did,  not  being  displeased, 
as  David  was  in  like  case,  2 Sam.  6.  8.  But  though 
it  touched  him  in  a very  tender  part,  and  was  a 
dreadful  damp  to  one  of  the  greatest  joys  he  ever 
knew,  yet  he  kept  possession  of  his  own  soul,  and 
took  care  to  keep  good  order,  and  a due  decorum 
in  the  sanctuary. 

I.  He  endeavours  to  pacify  Aaron,  and  to  keep 
him  in  a good  frame  under  this  sad  dispensation,  v. 
3.  Moses  was  a brother  that  was  born  for  adver- 
sity, and  has  taught  us,  by  his  example,  with  sea- 
sonable counsels  and  comforts,  to  support  the  weak, 
and  strengthe?!  the  feeble-minded. 

Observe  here,  1.  What  it  was  that  Moses  sug- 
gested to  his  poor  brother  upon  this  occasion.  This 
is  it  that  the  Lord  spake.  Note,  (1.)  The  most 
Huieting  considerations  under  affliction  are  those 
that  are  fetched  from  the  word  of  God.  So  and  so 
the  Lord  hath  said,  and  it  is  not  for  us  to  gainsay  it. 
(2.)  In  all  God’s  providences  it  is  good  to  observe 
the  fulfilling  of  scripture,  and  to  compare  God’s 
word  and  his  works  together;  which  if  we  do,  we 
shall  find  an  admirable  harmony  and  agreement 
netween  them,  and  that  they  mutually  explain  and 
illustrate  each  other.  But,  [1.]  Where  did  God 
ipeak  this?  We  do  not  find  the  very  words;  but  to 
this  pui-])ort  he  had  said,  (Exod.  19.  22.)  Let  the 
firiests  which  come  near  to  the  I.,ord  sanctify  them- 
selves. lest  the  l.ord  break  forth  upon  them.  Indeed 
tlie  whole  scopo  and  tenor  of  his  law  spake  this, 
that  being  a holy  God,  and  a sovereign  Lord,  he 
must  always  be  worshipped  with  holiness  and 
reverence,  and  exactly  according  to  liis  own  ap- 
pointment; and  if  any  jest  with  him,  it  is  at  their 


peril.  Much  had  been  said  to  this  puiport,  as 
i Exod.  29.  43,  44. — 34.  14.  ch.  8.  35.  [2.]  What 

was  it  that  God  spake?  It  is  this,  (tne  Loidby  his 
grace  spake  it  to  all  our  hearts ! ) I will  he  sanctifiea 
in  them  that  come  nigh  me,  whoever  they  are, 
and  before  all  the  peofde  I will  be  glorified.  Note, 
First,  Whenever  we  worship  God,  we  come  nigh 
unto  him  as  spii-itual  priests.  This  consideration 
ought  to  make  us  very  reverent  and  serious  in  all 
acts  of  devotion,  that  in  them  we  approach  to  God, 
and  present  ourselves  before  him.  Secondly,  It 
concerns  us  all,  when  we  come  nigh  to  God,  to 
sanctify  him,  that  is,  to  give  him  the  praise  of  his 
holiness,  to  perform  every  religious  exercise,  as 
those  that  believe  that  the  God  with  whom  we  have 
to  do  is  a holy  God,  a God  of  spotless  purity  and 
transcendent  perfection,  Isa.  8.  13.  Ihirdly, 

When  we  sanctify  God,  we  glorify  him,  for  his  ho- 
liness is  his  glory;  and  when  we  sanctify  him  in  our 
solemn  assemblies,  we  glorify  him  before  all  the 
people,  confessing  our  own  belief  of  his  glory,  and 
desiring  that  others  also  may  be  affected  with 
it.  Fourthly,  If  God  be  not  sanctified  and  glorified 
by  us,  he  will  be  sanctified  and  glorified  upon  us. 
He  will  take  vengeance  on  those  that  profane  his 
sacred  name  by  trifling  with  him.  If  his  rent  be 
not  paid,  it  shall  be  distrained  for.  [3.]'  But  what 
was  this  to  the  present  case?  What  was  there  in 
this  to  quiet  Aaron?  Two  things.  First,  This  must 
silence  him,  that  his  sons  deserved  their  death;  fer 
they  were  thus  cut  off  from  their  people,  because 
they  did  not  sanctify  and.  glorify  God.  The  acts  of 
necessary  justice,  how  hard  soever  they  may  seem 
to  bear  upon  the  persons  concerned,  are  not  to  be 
complained  of,  but  submitted  to.  S<condly,  This 
must  satisfy  him,  that  the  death  of  his  sons  i-e- 
dounded  to  the  honour  of  G«d,  and  his  impartial 
justice  would  for  it  be  adored  thr.  ughout  all  ages 
2.  What  good  effects  they  had  upon  him;  Aaror. 
held  his  peace,  that  is,  he  patiently  submitted  to  the 
holy  will  of  God  in  this  sad  providence,  was  dumb, 
and  opened  not  his  mouth,  because  God  did  it. 
Something  he  was  ready  to  say  by  way  of  com- 
plaint, (as  losers  think  they  may  have  leave  to 
speak,)  but  he  wisely  suppressed  it,  laid  his  hand 
upon  his  mouth,  and  said  notliing,  for  fear  lest  he 
should  offend  with  his  tongue,  now  that  Iris  heart 
was  hot  within  him.  Note,  (1.)  When  God  cor- 
rects us  or  our’s  for  our  sin,  it  is  oui’  duty  to  be 
silent  under  the  coiTection,  not  to  quarrel  with  God, 
arraign  his  justice,  or  charge  him  with  follv,  but  to 
acquiesce  in  all  that  God  does;  not  only  bearing, 
but  accepting,  the  punishment  of  iniqu  ty,  and  say- 
ing, as  Eli,  in  a case  not  much  unlike  this  here.  It 
is  the  Lord,  let  him  do  what  seemeth  him  good,  1 
Sam.  3.  18.  If  our  children  have  sinned  against 
God,  (as  Bildad  puts  the  case.  Job  8.  4.)  and  he 
have  cast  them  away  for  their  transgression, 
though  it  must  needs  be  grievous  to  think  that  the 
children  of  our  love  should  be  the  children  of  God’s 
wrath,  vet  we  must  awfully  adore  the  divine  jus- 
tice, and  make  no  exceptions  against  its  processes. 
(2.)  The.  most  effectual  arguments  to  quiet  a gra- 
cious spirit  under  afflictions,  arc  those  that  are 
fetched  from  God’s  glory;  this  silenced  Aaron.  It 
is  true,  he  is  a loser  in  his  comforts  by  this  severe 
execution,  but  Moses  has  showed  him  that  God  is  a 
Gainer  in  his  glory,  and  therefore  he  has  not  a word 
to  say  against  it;  if  (rod  be  sanctified,  Aaron  is 
satisfied.  Far  be  it  from  him  that  he  should  honour 
his  sons  more  than  God,  or  wish  that  God’s  name, 
or  house,  or  law,  should  be  exposed  to  reproach,  or 
contempt,  for  the  preserving  of  the  reputation  of 
his  family.  No;  now,  as  well  rs  in  the  matter  of 
the  golden  calf,  Levi  does  not  acknowledge  his 
brethren,  nor  know  his  own  children;  and  therefore 
they  shall  teach  Jacob  thy  judgments,  and  Israel 


399 


LEVITICUS,  X. 


thy  law,  Deut.  33.  9,  10.  Ministers  and  their  fami- 
lies arc  s<  nietiincs  exercised  witu  sore  trials,  that 
they  may  be  e-xamj)les  t ) Uie  Ijelie  ers  of  patience 
and  resignation  to  God,  and  may  comfort  otliers 
with  tiiat  with  which  they  tliemsehcs  have  been 
comforted. 

II.  Moses  gives  orders  about  the  de..d  bodies. 

It  was  not  fit  that  they  should  be  left  to  lie  where 
they  fell;  yet  their  own  father  and  biethren,  the 
ilmuzed  spectators  of  this  dismal  tragedy,  durst  not 
offer  to  lift  them  up,  no  not  to  see  whether  there 
were  any  life  left  in  them;  they  must  neither  be 
diverted  from,  nor  unfitted  for,  the  great  work  that 
was  now  upon  their,  hands.  Let  the  dead  bury 
their  dead,  but  they  must  go  on  with  their  service; 
“Rather  let  the  dead  be  unburied,  if  there  be  no- 
body else  to  do  it,  than  that  work  for  God  should 
be  left  undone  by  those  whom  he  has  called  to 
it.”  But  Moses  takes  care  of  this  matter,  that 
though  they  died  by  the  hand  of  justice,  in  the  act 
of  sin,  yet  they  should  be  decently  buried,  and  they 
were  so,  v.  4,  5.  1.  Some  c-f  their  nearest  relations 

were  employed  in  it,  who  were  cousin-germans  to 
their  father,  and  are  here  named,  who  would  per- 
form tills  office  with  tenderness  and  respect.  1 hey 
were  Levites  only,  and  might  not  have  come  into 
the  sanctuary,  no  not  upon  such  an  occasion  as  this, 
if  they  had  not  had  a special  command  for  it.  2. 
They  carried  them  out  of  the  camp  to  be  buried, 
so  far  were  they  from  burying  them  in  the  place 
of  worship,  or  the  court  of  it,  according  to  our 
modern  usage,  though  they  died  there,  that  they 
did  not  bury  them,  nor  any  of  their  dead,  w.thin 
the  lines  of  their  camp;  as  afterward  their  Irurying 
places  were  out  of  their  cities.  The  tabernacle 
was  pitched  in  the  midst  of  the  camp,  so  that  they 
could  not  carry  these  dead  priests  to  their  grai  es, 
without  carrying  them  through  one  of  the  squad- 
rons of  the  camp;  and  doubtless  it  was  a very  awful 
and  affecting  sight  to  the  people.  The  names  of 
Nadab  and  Abihu  were  become  very  great  and 
honourable  among  them;  none  more  talked  of,  none 
more  expected  to  apjiear  abroad  after  the  days  of 
their  consecration,  to  receive  the  honours  ancl  ca- 
resses of  the  crowd,  whose  manner  it  is  to  adore 
the  rising  sun;  and,  next  to  Moses  and  Aaron,  who 
were  old  and  going  off,  Nadab  and  Abihu  (who  had 
been  in  the  mount  with  God,  Exod.  24.  1.)  were 
looked  upon  as  the  great  favourites  of  Heaven,  and 
the  hopes  of  their  people;  and  now  on  a sudden, 
when  the  tidings  of  the  event  had  scarcely  reached 
their  ears,  to  see  them  both  carried  out  dead,  with 
the  visible  marks  of  di\  ine  vengeance  upon  them,  as 
sacrifices  to  the  justice  of  God,  they  could  not  choose 
but  cry  out,  ]l  ho  is  able  to  stand  before  this  hohi 
Lord  God?  1 Sam.  6.  20.  3.  They  can  ied  them 

out  (and,  probably,  buried  them)  in  their  coats,  the 
garments  of  their  priesthood,  which  they  had  lately 
put  on,  and  perhaps  were  too  proud  of.  Thus  the 
impartiality  of  God’s  justice  was  pr  claimed,  and 
all  the  people  were  made  to  know  that  even  priests’ 
garments  would  not  protect  an  offender  from  the 
wrath  of  God.  And  it  was  easy  to  argue,  “If  they 
escape  not  when  they  transgress,  can  we  expect  to 
go  unpunished?  And  the  priests’  clothes  being  so 
soon  made  grave-clothes,  might  intimate  both  that 
the  law  worketh  death,  and  that  in  process  of  time 
that  priesthood  itself  should  be  abolished,  and  bu  - 
ried in  the  grave  of  the  Lord  Jesus. 

III.  He  gives  directions  about  the  mourning: 

1.  That  the  priests  must  not  mourn;  Aaron  and 
his  two  surviving  sons,  though  sad  in  spirit,  must 
not  use  any  outward  expressions  of  sorrow  upon 
this  sad  occasion,  nor  so  much  as  follow  the  corpse 
one  step  from  the  door  of  the  tabernacle,  v.  7.  It 
was  afterward  forbidden  to  the  high  priest  to  use 
the  ceremonies  of  mourning  for  the  death  of  any 


friend  whatsoever,  though  it  were  a father  or 
nu.tlier;  {ch.  21.  11.)  yet  it  was  allowed  at  the  same 
time  to  the  inferior  jiriests  to  mourn  fi  r their  near 
relations,  v.  2,  3.  but  here  it  was  forbidden  botb 
to  Aai\  11  ana  his  siais,  l)ec..use,  (^1.)  They  were 
now  ai  tually  m waiting,  dcing  a great  work,  which 
must  by  no  means  cease;  (Neh.  6.  3.)  and  it  was 
very  muc.i  for  the  honour  of  God  that  their  attend- 
ance (.11  him  should  take  place  of  their  respects  to 
their  nearest  relations,  and  that  all  services  should 
give  w'ay  to  those  of  their  ministry.  By  this  they 
must  make  it  to  appear  that  they  had  a greater 
value  and  affection  fi  r their  God  and  their  work, 
than  for  the  best  friend  they  had  in  the  world;  as 
Christ  did.  Matt.  12.  47,  48.  And  we  are  hereby 
taught,  when  we  are  serving  God  in  holy  duties,  to 
keep  our  minds,  as  much  as  may  be,  intent  and 
engaged,  and  not  to  suffer  them  to  be  diverted  by 
any  worldly  thoughts,  or  cares,  or  passions.  Let  us 
always  attend  upon  the  Lord  without  distraction. 
(2.)  Their  brethren  were  cut  off  for  their  trans- 
gression by  the  immediate  liand  of  God,  and  there- 
fore they  must  not  mourn  for  them,  lest  they  should 
seem  to  countenance  the  sin,  or  impeach  the  justice 
of  God  in  the  punishment.  Instead  of  lamenting 
the.r  own  loss,  they  must  be  wholly  taken  up  in  ap- 
j plauding  the  sentence,  and  subscribing  to  the  equity 
of  .t.  Note,  The  public  concerns  of  Gi.d’s  glory 
ought  to  lie  nearer  our  hearts  than  any  private 
; aft'cctions  of  our  own.  Oliserve  how  Moses  fright- 
1 ens  them  into  this  submission,  and  holds  the  rod 
' o\er  them  to  still  their  crying,  6.)  '■'Lest  ye  die 
likew'ise,  and  lest  wrath  come  upon  all  the  people, 
who  may  be  in  danger  of  suffering  for  your  irrever- 
ence, and  disobedience,  and  uiigoverned  passions;” 
and  again,  7.)  lest  ye  die.  See  here  what  use 
we  are  to  make  of  the  judgments  of  God  upon 
others,  we  must  double  our  guard  over  ourselves, 
lest  W!'  likewise  perish.  The  death,  especially  the 
sudden  death,  of  others,  instead  of  moving  oui 
passion,  should  compose  us  into  a holy  reverence 
of  God,  a cautious  separation  from  all  sin,  and  a 
serious  expectation  of  our  own  death.  The  reast  n 
given  them  is,  because  the  anointing  oil  of  your 
God  is  upion  you,  the  honour  of  which  must  be 
carefully  preserved  by  your  doin^  the  duty  of  your 
office  with  cheerfulness.  Note,  T.  hose  that  through 
gr.ice  have  received  the  anointing,  ought  net  to  dis- 
turb themselves  with  the  sorrow  the  world, 
which  worketh  death.  It  was  very  hard,  no  doubt, 
for  Aaron  and  his  sons  -.0  restrain  themsel  > es,  upon 
such  an  extraordinary  occasion,  from  inordinate 
gi’ief,  but  reason  and  grace  masterc'd  the  passion, 
and  they  bore  the  affliction  with  an  obedient  pa- 
tience, they  did  according  to  the  tvord  of  Moses, 
because  they  knew  it  to  be  the  word  of  God. 
Happy  they  who  thus  are  themselves  under  God’s 
government,  and  have  their  jiassions  under  their 
own  government. 

2.  The  people  must  mourn.  Let  the  whole  house 
of  Israel  bewail  the  burning  which  the  Lord  has 
kindled.  The  congregation  must  lament,  not  only 
the  loss  of  their  priests,  but  especially  the  dis- 
pleasure of  God  which  appeared  in  it.  They  must 
bewail  the  burning  that  was  kindled,  that  it  might 
not  burn  further.  Aaron  and  his  sons  were  in  dan- 
ger of  being  too  much  affected  with  the  providence, 
and  therefore  they  are  forbidden  to  mom-n;  the 
house  of  Israel  were  in  danger  of  being  too  little 
affected  with  it,  and  therefore  they  are  commanded 
to  lament.  Thus  nature  must  always  be  governed 
by  grace,  according  as  it  needs  to  be  either  con 
strained  or  restrained. 

8.  And  the  Lord  spake  unto  Aaron, 
saying,  9.  Do  not  drink  wine,  nor  strong 
drink,  thou,  nor  thy  sons  with  thee,  when 


400 


LEVITICUS,  X. 


ye  go  into  the  tabernacle  of  the  congrega- 
tion, lest  ye  die:  it  shall  be  a statute  for 
ever  throughout  your  generations;  10. 
And  that  ye  may  put  difference  between 
holy  and  unholy,  and  between  unclean  and 
clean ; 11.  And  that  ye  may  teach  the 

children  of  Israel  all  the  statutes  which  the 
Lord  hath  spoken  unto  them  by  the  hand 
of  Moses. 

Aaron  ha\'ing  been  very  obsen^ant  of  what  God 
said  to  him  by  Moses,  now  God  does  him  the  honour 
to  speak  to  him  immediately;  (i'.  8. ) I'/ie  Lord  spake 
unto  Aaron,  and  the  rather  because  what  was  now 
to  be  said,  Aaron  might  perhaps  have  taken  amiss, 
from  Moses,  as  if  he  had  suspected  him  to  have 
been  a gluttonous  man  and  a wine-bibber;  so  apt  are 
we  to  resent  cautions  as  accusations;  therefore  God 
saith  it  himself  to  him.  Do  not  drink  wine  nor 
strong  drink,  when  ye  go  into  the  tabernacle,  and 
this  at  their  peril,  lest  ye  die,  v.  9.  Probably  they 
had  seen  the  ill  effect  of  it  in  Nadab  and  Abihu, 
and  therefore  must  take  warning  by  them. 

Observe  here,  1.  The  prohibition  itself,  Do  not 
drink  wine  nor  strong  drink.  At  othe’*  times  they 
were  allowed  it,  (it  was  not  expected  that  every 
priest  should  be  a Nazarite,)  but  during  the  time 
of  their  ministration  they  were  forbidden  it.  This 
was  one  of  the  laws  in  Ezekiel’s  temple,  (Ezek.  44. 
21.)  and  so  it  is  required  of  gospel-mini-ters,  that 
they  be  not  given  to  wine,  1 Tim.  3.  _3.  Note, 
Drunkenness  is  bad  in  any,  but  it  is  especially  scan- 
dalous and  pernicious  in  ministers,  who  of  all  men 
ought  to  have  the  clearest  heads  and  the  cleanest 
hearts. 

2.  The  penalty  annexed  to  the  prohibition,  Lest 
ye  die;  lest  ye  die  when  ye  are  in  drink,  and  so  that 
day  come  upon  you  unawares,  Luke  21.  34.  Or, 
“Lest  ye  do  that  which  will  make  you  liable  to  be 
cut  off  Sy  the  hand  of  God.  ” The  danger  of  death 
we  are  continually  in,  should  engage  us  to  be  sober, 
1 Pet.  4.  7.  It  is  pity  that  it  should  ever  be  used 
for  the  support  of  licentiousness,  as  it  is  by  those 
who  argue,  Let  us  eat  and  drink,  for  to-morrow  we 
die. 

3.  The  reasons  assigned  for  this  prohibition. 

They  must  needs  be  sober,  else  they  could  not  duly 
discharge  their  office;  they  will  be  in  danger  of 
erring  through  wine,  Isa.  28.  7.  They  must  be 
sure  to  keep  sober,  (1.)  That  they  might  be  able 
to  distinguish  themselves,  in  their  ministrations, 
between  that  which  was  sacred  and  that  which  was 
common,  and  might  never  confound  them,  v.  10. 
It  concerns  the  Lord’s  ministers  to  put  a difference 
between  holy  and  unholy,  both  things  and  persons, 
that  thev  may  separate  between  the  precious  and 
the  vile,  'Jcv.  15.  19.  (2.)  Tluit  they  might  be  able 

to  teach  the  people,  (v.  11.)  for  that  was  a part  of 
the  priests’ work,  (Dent.  33.  10.)  and  those  that 
are  addicted  to  drunkenness  are  very  unfit  to  teach 
people  God’s  statutes,  both  because  thev  that  live 
after  the  flesh  can  have  no  ex])erimcntal  acquaint- 
ance with  the  things  of  the  Spirit,  and  because  such 
teachers  pull  down  with  one  hand  what  they  build 
up  with  the  other. 

12.  And  Moses  spake  unto  Aaron,  and 
unto  Eleazar,  and  unto  Tthamar,  his  sons 
that  vt^ere  left,  Take  the  meat-offering  that 
rernaineth  of  the  offerings  of  the  Lord 
made  by  fire,  and  eat  it  without  leaven  be- 
side the  altar ; for  it  is  most  holy.  1 3.  And 
ye  shtdl  eat  it  in  the  holy  place,  because  it 


IS  thy  due,  and  thy  sons’  due,  of  the  sacri- 
fices of  the  Lord  made  by  fire:  for  so  1 am 
commanded.  1 4.  And  the  wave-breast 
and  heave-shoulder  shall  ye  eat  in  a clean 
place ; thou,  and  thy  sons,  and  thy  daugh- 
ters with  thee : for  they  be  thy  due,  and  thy 
sons’  due,  lohicli  are  given  out  of  the  sacri- 
fice of  peace-olferings  of  the  children  of 
Israel.  15.  T,’he  heave-shoulder  and  the 
wave-breast  shall  they  bring,  with  the  offer- 
ings made  by  fire  of  the  tat,  to  wave  it  for 
a wave-offering  before  the  Lord;  and  it 
shall  be  thine,  and  thy  sons’  with  thee,  by  a 
statute  for  ever;  as  the  Lord  hath  com- 
manded. 16.  And  Moses  diligently  sought 
the  goat  of  the  sin-offering,  and,  behold,  it 
was  burnt:  and  he  was  angry  with  Eleazai 
and  Ithamar,  the  sons  of  Aaron  tohich  were 
left  alive,  saying,  1 7.  Wherefore  have  ye 
not  eaten  the  sin-otfering  in  the  holy  place, 
seeing  it  is  most  holy,  and  God  hath  given 
it  you  to  bear  the  iniquity  of  the  congrega- 
tion, to  make  atonement  for  them  before 
the  Lord?  18.  Behold,  the  blood  of  it 
was  not  brought  in  within  the  holy  place: 
ye  should  indeed  have  eaten  it  in  the  holy 
place,  as  I commanded.  19.  And  Aaron 
said  unto  Moses,  Behold,  this  day  have 
they  offered  their  sin-offering  and  their 
burnt-offering  before  the  Lord;  and  such 
things  have  befallen  me:  and  if\  had  eaten 
the  sin-offering  to-day,  should  it  have  been 
accepted  in  the  sight  of  the  Lord?  20. 
And  when  Moses  heard  that,  he  was  con- 
tent. 

Moses  is  here  directing  Aaron  to  go  on  with  his 
service  after  this  interruption.  Afflictions  should 
rather  quicken  us  to  ( ur  duty  than  take  us  ( ff  from 
it.  Observe,  (v.  12.)  he  spake  unto  Aaron  and  to 
his  sons  that  were  left.  The  notice  taken  cf  their 
survivorship  intimates,  1.  That  Aaron  should  take 
comfort  under  the  loss  of  two  of  his  sons,  from  this 
consideration,  that  God  had  graciously  spared  him 
the  other  two,  and  that  he  had  reason  to  be  thank- 
ful for  the  remnant  that  was  left,  that  all  his  sons 
were  not  dead,  and,  in  token  of  his  thankfulness  to 
God,  to  go  on  cheerfully  in  his  work.  2.  That 
God’s  sparing  of  them  should  be  an  engagement 
upon  them  to  proceed  in  bis  ser\  ir,e,  »Tid  not  to  fly 
off  from  it.  Here  were  four  priests  consecrated  to- 
gether, two  were  taken  away,  and  two  left;  there- 
fore the  two  that  were  left  should  endeavour  to  fill 
up  the  places  of  them  that  were  gone,  by  double 
care  and  diligence  in  the  services  of  the  priesthood. 

Now, 

I.  Moses  repeats  the  directions  he  had  formerly 
given  them  about  eating  their  share  of  the  sacrifi- 
ces, V.  12,  14,  15.  The  ])riests  must  learn,  not  cn- 
ly  to  put  a difference  between  the  holy  and  the  unho- 
ly, as  they  had  been  Uiught,  (r.  10. ) but  also  to 
distinguish  between  that  which  was  most  holy,  and 
that  which  was  only  holy,  of  the  things  they  were 
to  eat.  That  part  of  the  meat-offering  which  re- 
mained to  the  priest,  was  most  holy,  and  therefore 
must  be  eaten  m the  courts  of  the  tabernacle,  and 
by  Aaron’s  fi072S  only;  (n.  12,  13.)  but  the  breast 
and  shoulder  of  the  peace-offerings  might  be  eaten 


401 


LEVITICUS,  XL 


in  anv  dec,cnt  place  out  of  the  courts  of  the  taber- 
nacle, and  by  the  daughters  cf  their  families.  The 
meat-offerings,  being  annexed  to  the  burnt-offerings, 
were  intended  cnly  and  wholly  for  the  glory  of 
God;  but  the  peace-offerings  were  ordained  for  the 
furtherance  of  men’s  joy  and  comfort;  the  former 
therefore  were  the  more  sacred,  and  to  be  had  more 
in  veneration.  This  distinction  the  priests  must 
carefully  observe,  and  take  heed  of  making  any 
blunders.  Moses  does  not  pretend  to  give  any  rea- 
sons far  this  difference,  but  refers  himself  to  his 
instructions;  for  so  am  I commanded,  v.  13.  That 
was  reason  enough ; he  had  received  of  the  Lord  all 
that  he  delivered  unto  them,  1 Cor.  11.  23. 

II.  He  inquires  concerning  one  deviation  from  the 
appointment,  which,  it  seems,  had  happened  upon 
this  occasion,  which  was  this;  there  was  a goat  to 
be  sacrificed  as  a sin-offering  for  the  people,  ch.  9. 
15.  Now  the  law  of  the  sin-offering  was,  that  if 
the  blood  of  them  was  br  ought  into  the  holy  place, 
as  that  of  the  sin-offering  for  the  priest  was,  then 
the  flesh  was  to  be  burnt  without  the  camp;  other- 
wise it  was  to  be  eaten  by  the  priest  in  the  holy 
place,  ch.  6.  30.  The  meaning  of  which  is  here 
explained,  (n.  17.)  that  the  priests  did  hereby  bear 
the  iniquity  of  the  congregation,  that  is,  they  were 
t}q)es  of  him  who  was  to  be  made  sin  for  us,  and  on 
svhom  God  would  lay  the  iniquity  of  us  all.  Now 
the  blood  of  this  goat  was  not  brought  into  the  holy 
place,  and  yet,  it  seems,  it  was  burnt  without  the 
camp. 

Now  obser  ve  here,  1.  The  gentle  reproof  Moses 
gives  to  Aai’on  and  h;s  sons,  for  this  irregularity. 
Here  again  Aaron’s  sons  are  said  to  be  those  that 
were  left  alive,  (ro  16. ) who  therefore  ought  to  take 
warning;  and  Moses  was  angry  with  them.  Though 
he  was  the  meekest  man  in  the  world,  it  seems  he 
could  be  angry;  and  when  he  thought  God  was  dis- 
obeyed and  dishonoured,  and  the  priesthord  endan- 
gered, he  Taaa/i  be  angry.  Yet  observe  how  \ ery 
mildly  he  deals  with  Aaron  and  his  sons,  consider- 
ing their  present  affliction.  He  on’y  tells  them. 
They  should  indeed  have  eaten  it  in  the  holy  place, 
but  is  willing  to  hear  what  they  ha',  e to  say  for 
themselves,  being  loath  to  speak  to  the  grief  of  those 
whom  God  had  wounded. 

2.  The  plausible  excuse  which  Aaron  makes  for 
this  mistake.  Moses  cha-ged  the  fau’t  u])''n  Elea- 
zar  and  Ithamvr,  (u.  16.)  but  it  is  probable  that 
what  they  did  was  by  Aaron’s  direction,  and  there- 
fore he  apologized  for  it.  He  might  have  pleaded 
that  this  was  a sin-.-'ffering  for  the  congregation,  and 
if  it  had  been  a bullock  it  must  have  been  wholly 
burnt,  {ch.  4.  21.)  and  therefore  why  not  now 
that  it  was  a goat?  But  it  seems  it  was  otherwise 
ordered  at  this  time,  and  therefore  he  makes  his  af- 
fliction his  excuse,  v'.  19.  Observe,  (1.)  How  he 
speaks  of  affliction,  Such  things  have  befalleti  me, 
such  sad  thmg':,  vhich  cruld  net  but  go  nonv  bio 
heart,  and  m.ike  it  very  heavy.  He  was  a high 
priest  taken  from  among  men,  and  could  not  put 
off  natural  affection  wlien  he  put  on  the  holy  gar- 
ments. He  held  his  peace,  {x'.  3. ) yet  his  sorrow 
was  stirred,  as  David’s,  Ps.  39.  2.  Note,  There 
may  be  a deep  sense  of  affliction  even  where  there 
is  a sincere  resignation  to  the  will  of  God  in  the  af- 
fliction. “ Such  things  as  never  befell  me  before, 
and  as  I little  expected  now.  My  spirits  cannot 
but  sink,  when  I see  mv  family  sinking;  I must 
needs  be  heavy  when  God  is  angin';”  thus  it  is  easy 
to  say  a great  deal  to  aggravate  ah  affliction,  but  it 
is  better  to  say  little.  (2.)  How  he  makes  that  an 
excuse  for  his  varying  from  the  appointment  about 
the  sin-offering.  He  could  not  have  eaten  it  but  in 
his  mourning,  and  with  a sorrowful  spirit;  and 
would  that  have  been  accepted?  He  does  not  plead 
that  his  heart  was  so  full  of  grief  that  he  had  no 

Voi..  I.— 3 E 


stomach  to  it,  but  that  lie  feared  it  would  not  be  ac 
cepted.  Note,  [1.]  Acceptance  with  God  is  the 
great  thing  we  should  desire  and  aim  at  in  all  our 
religious  services,  particularly  In  the  Lord’s  supper, 
which  is  our  eating  of  the  sin-offering.  [2.]  The 
sorrow  of  the  world  is  a vei’y  great  hinderance  to 
our  acceptable  performance  of  holy  duties;  as  it  is 
discomposing  to  ourselves,  takes  oft'  our  charict 
wheels,  and  makes  us  drive  heavily,  (iSam.  1.  7, 
8.)  and  as  it  is  displeasing  to  God,  whose  will  it  is 
that  we  should  serve  him  cheerfully,  Deut.  12.  7. 
Mourners’  bread  was  polluted,  Hos.  9.  4.  See  Mai. 
2.  14. 

3.  Moses  acquiesces  in  the  excuse,  (r.  20. ) He 
was  content.  Perhaps  he  thought  it  justified  what 
they  had  done.  God  had  provided  that  what  could 
not  be  eaten  might  be  burnt.  Our  unfitness  for  du- 
ty, when  it  is  natural  and  not  sinful,  will  have  great 
allowances  made  for  ,t;  and  God  will  have  mercy 
and  not  sacr.fice.  At  least  he  thought  it  did  very 
much  extenuate  the  fault;  the  spirit  indeed  was  will- 
ing, but  the  flesh  was  weak.  God  by  Moses  show- 
ed that  he  considered  his  frame.  It  appeared 
that  Aaron  sincerely  aimed  at  God’s  acceptance  ; 
and  those  that  do  so  with  an  upright  heart,  shall 
find  he  is  not  extreme  to  mark  what  they  do  amiss 
Nor  must  we  be  severe  in  our  animadversions uprr 
every  mistake  concerning  ourselves,  lest  we  also  bt 
tempted. 

CHAP.  XL 

The  ceremonial  law  is  described  by  the  apostle  (Tfei.  9,  9 
10.)  to  consist,  not  only  in  gtfls  and  sacrifices,  which 
hitherto  have  been  treated  of  in  this  book,  but  hi  meats, 
and  drinks,  and  divers  washings  from  ceremonial  un- 
cleanness : the  laws  concerning  which  begin  with  this 
chapter,  which  puts  a difference  between  some  sorts  of 
flesh-meat  and  others,  allowing  some  to  be  eaten  as 
clean,  and  forbidding  others  as  unclean.  There  is  one 
kind  of  flesh  of  men.  Nature  startles  at  the  thought  of 
eating  that,  and  none  do  it  but  such  as  are  arrived  at  the 
highest  degree  of  barbarity,  and  are  become  but  one  re- 
move from  brutes  ; therefore  there  needed  no  law  against 
that.  But  there  is  another  kind  of  flesh  of  beasts,  con- 
cerning which  the  law  directs  here,  (v.  1.  .8  ) another 
of  fishes,  (v.  9.  .12.)  another  of  birds,  (v.  13. .19.)  and  an- 
other of  creeping  things,  which  are  distinguished  into'two 
sorts,  flying  creeping  things,  (v.  20. . 28. ) and  creeping 
things  upon  the  earth,  v.  29. . 43.  And  the  law  conclmks 
with  the  general  rule  of  holiness,  and  reasons  for  it,  v. 
44 . .47. 

1.  A ND  the  Lord  spake  unto  iVloses, 
f\.  and  to  Aaron,  saying  unto  them, 

2.  Speak  unto  the  children  of  Israel,  saying. 
These  are  the  beasts  which  ye  shall  eat 
among  all  the  beasts  that  are  on  the  earth. 

3.  Whatsoever  parteth  the  hoof,  and  is  clo- 
ven-footed, and  cheweth  the  cud  among  the 
beasts,  tha.1  shall  ye  eat.  4.  Nevertheless, 
these  shall  ye  not  eat,  of  them  that  chew 
the  cud,  or  of  them  that  divide  the  hoof:  as 
the  camel,  because  he  cheweth  the  cud,  but 
divideth  not  the  hoof;  he  is  unclean  unto 
you.  5.  And  the  coney,  because  he  chew- 
eth the  cud,  but  divideth  not  the  hoof;  he  is 
unclean  unto  you.  6.  And  the  hare,  be- 
cause he  cheweth  the  cud,  but  divideth  not 
the  hoof ; he  is  unclean  unto  you.  7.  And 
the  swine,  though  he  divide  the  hoof,  and  be 
cloven-footed  ; yet  he  cheM’eth  not  the  cud  ; 
he  is  unclean  to  you.  8.  Of  their  flesh 
shall  ye  not  eat,  and  their  carcase  shall  ye 
not  touch : they  are  unclean  to  you. 


402 


LEVITICUS,  XI. 


Xow  that  Aaron  was  consecrated  a high  priest  ' 
f er  the  house  of  God,  God  spake  to  him  with  Mo- 
>es,  and  appoints  them  br.th  as  joint-commissioners  1 
'o  deliver  his  will  to  the  people.  He  spake  both  to 
Moses  and  to  Aaron  about  this  matter;  for  it  was 
particularly  required  of  the  priests,  that  they  should 
put  a difference  between  clean  and  unclean,  and 
teach  the  people  to  do  so.  After  the  flood,  God  en- 
tered into  covenant  with  Noah  and  his  sons,  he  al- 
lowed them  to  eat  flesh,  (Gen.  9.  3.)  whereas  before 
they  were  confined  to  the  productions  of  the  earth. 
But  the  liberty  allowed  to  the  sons  of  Noah,  is  here 
limited  to  the  sons  of  Israel.  They  might  eat  flesh, 
but  not  all  kinds  of  flesh;  some  they  must  look  upon  ; 
as  unclean  and  forbidden  to  them,  others  as  clean 
and  allowed  them.  The  law  in  this  matter  is  both 
v ery  particular  and  very  strict.  But  what  reason  | 
can  be  given  for  this  law?  Why  may  not  God’s  [ 
people  have  as  free  a use  of  all  the  creatures  as  i 
other  people? 

1.  It  is  reason  enough,  that  God  would  have  it  so: 

his  will,  as  it  is  law  sufficient,  so  it  is  reason  suffi- 
cient; for  his  will  is  wisdom.  He  saw  good  thus  to 
try  and  exercise  the  obedience  of  his  people,  not 
only  in  the  solemnities  of  his  altar,  but  in  matters 
of  daily  occurrence  at  their  own  table,  that  there 
they  might  remember  they  were  under  authority. 
Thus  God  had  tried  the  obedience  of  man  in  inno- 
cency,  by  forbidding  him  to  eat  of  one  particular 
tree.  ! 

2.  Most  of  the  meats  forbidden  as  unclean  are 
such  as  were  really  unwholesome,  and  not  fit  to  be 
eaten;  and  those  of  them  that  we  think  wholesome  ! 
enough,  and  use  accordingly,  as  the  cony,  the  hare,  ! 
and  the  swine,  perhaps  in  those  countries,  and  to  j 
t leir  bodies,  might  be  hurtful.  And  then  God  in  ; 
this  law  did  by  them  but  as  a wise  and  loving  father  ■ 
does  by  his  children,  whom  he  restrains  from  eating 

h at  which  he  knows  will  make  them  sick.  Note, 
the  Lord  is  for  the  body,  and  it  is  not  only  folly,  but 
sin  against  God,  to  prejudice  our  health  for  the 
pleasing  of  our  appetite. 

3.  God  would  thus  teach  his  people  to  distin- 
guish themselves  from  other  people,  not  only  in  ■ 
their  religious  worship,  but  in  the  common  actions  - 
of  life.  Thus  he  would  show  them  that  they  must  ! 
not  be  numbered  among  the  nations.  It  should 
seem  there  had  been,  before  this,  some  difference  ■ 
between  the  Hebrews  and  other  nations  in  their  | 
food,  kept  up  by  tradition,  for  the  Egyptians  and  ' 
they  would  not  eat  together,  Gen.  43.  42.  And  even 
before  the  flood  there  was  a distinction  of  beasts  in- 
to clean  and  not  clean,  (Gen.  7.  2.)  which  distinc- 
tion was  quite  lost,  with  many  other  instances  of  re- 
ligion, among  the  Gentiles.  But  by  this  law  it  was  i 
reduced  to  a certainty,  and  ordered  to  be  kept  up  ■ 
among  the  Jews;  that  thus,  by  having  a diet  pecu- 
liar to  themselves,  they  might  be  kept  from  lamil-  i 
iar  conversation  with  their  idolatrous  neighbours,  ' 
and  might  typify  God’s  spiritual  Israel,  who,  not  in 
these  little  things,  but  in  the  temper  of  their  spirits,  i 
and  the  course  of  their  lives,  should  l)e  governed  by 
a sober  singularity,  and  not  be  conformed  to  this 
world.  The  learned  observe  further.  That  most  of 
the  creatures  which  by  this  law  were  to  be  abomi- 
nated as  unclean,  were  such  as  were  had  in  high 
veneration  among  the  heathen,  not  so  much  for 
food,  as  for  div  ination  and  sacrifice  to  their  gods; 
and  therefore  those  ai'e  here  mentioned  as  unclean, 
and  an  abomination,  which  yet  thev  would  not  be 
in  any  temptation  to  eat,  that  they  might  keep  jp  a 
religious  loathing  of  that  which  the  G-entiles  had  a 
superstitious  value  for.  The  swine,  with  the  later 
Gentiles,  was  sacred  to  Venus,  the  owl  to  Minerva, 
the  eagle  to  Jupiter,  the  dog  to  Hecate,  &:c.  and  all 
these  are  here  made  unclean. 

As  to  the  beasts,  there  is  a general  nde  laid  down. 


that  those  beasts  which  both  part  the  href  and  chew 
the  cud  were  clean,  and  those  cn.y:  they  aie  ]-..r- 
liculany  mentioned  in  the  repetition  of  this  law, 
(Dent.  14.  4,5.)  where  it  appears  that  tney  h.id 
variety  enough  allowed  theui,  and  needed  not  to 
compL.in  of  the  confinement  they  were  under. 
Those  beasts  that  did  not  both  cht%v  the  cud  and  di- 
vide the  ho'.f  were  unclean;  by  whxh  rule  the  flesh 
of  swjne,  arid  of  hai'es,  and  of  rabbits,  was  prch.bii- 
ed  to  them,  though  commonly  used  among  us. 
Thei'efui'c,  particularly  at  the  eating  of  any  cf 
these,  we  slu  uld  gi\  e thanks  for  the  liberty  granted 
us  in  this  matter  by  the  gospel,  which  teaches  us 
that  every  creature  of  God  is  good,  and  we  are  to 
ca/l  nothing  common  or  unclean.  Some  observe  a 
significancy  in  the  rule  laid  down  here  for  them  to 
distinguish  by,  or,  at  least,  think  it  may  be  alluded 
to.  Meditation,  and  other  acts  of  devoticn  done  by 
the  hidden  man  of  the  heart,  may  be  signified  by 
the  chewing  of  the  cud,  digesting  our  spiritual  foed; 
justice  and  charity  toward  men,  and  the  acts  of  a 
good  con\  ersation,  may  be  signified  by  the  dividing 
of  the  hoof  Now  either  of  these,  wuheut  the  oth- 
er, will  not  serve  to  I'ecommend  us  to  God,  but 
both  must  go  together;  good  afi'ectiens  in  the  heart, 
and  good  works  in  the  life:  if  either  be  wanting, 
we  are  not  clean,  surely  we  ar  e not  clean.  Of  all 
the  creatures  here  forbidden  as  unclean,  none  has 
been  more  dreaded  and  detested  by  the  pious  Jews 
than  swine’s  flesh.  Many  were  put  to  death  by 
Antiochus,  because  they  would  not  eat  it.  This, 
pi’obabiy,  they  were  most  in  danger  of  Ireing  tempt- 
ed to,  and  therefore  possessed  themselves  and  their 
children  with  a particular  antipathy  to  it,  calling  it 
not  by  its  proper  name,  but  a strange  thing.  It 
should  seem  the  Gentiles  used  it  superstiticusly, 
(Isa.  65.  4.)  they  eat  swine’s  Jiesh;  and  therefore 
God  forbids  all  use  of  it  to  his  jieople,  lest  they 
should  learn  cf  their  neighbours  to  make  that  ill 
use  of  it.  Some  suggest  that  the  pr’chibiticn  cf  these 
beasts  as  unclean  was  intended  to  be  a cavrtion  to 
the  people  aga  nst  the  bad  qualities  of  these  crea- 
tures. We  must  not  be  filthy,  ncr  wallow  in  the 
mire  as  swine,  nor  be  timorous  and  faint-hearted  , v 
hares,  nor  dwell  in  the  earth  as  rabbits;  let  net 
man,  that  is  in  honour,  make  himself  like  these 
beasts  that  perish.  The  law  forbade,  not  only  the 
eating  of  them,  but  the  very  touching  of  them;  for 
those  that  would  be  kept  from  any  sin  must  be 
careful  to  avoid  all  temptations  to  it,  and  everv 
thing  that  looks  towards  it,  or  leads  to  it. 

9.  These  shall  ye  eat,  of  all  that  are  in 
the  waters:  whatsoever  hath  fins  and  scales 
in  the  waters,  in  the  seas,  and  in  the  rivers, 
them  shall  ye  eat.  1 0.  And  all  that  have 
not  fins  nor  scales  in  the  seas,  and  in  the 
rivers,  of  all  that  move  in  the  waters,  anrl 
of  any  living  thing  which  is  in  the  waters, 
they  shall  be  an  abomination  unto  you.  11. 
They  shall  be  even  an  abomination  unto 
you;  ye  shall  not  eat  of  their  flesh,  but  ye 
shall  have  their  carcases  in  abomination. 
12.  Whatsoever  hath  no  fins  nor  scales  in 
the  waters,  that  shall  be  an  abomination 
unto  you.  13.  And  these  are  theyichich  ye 
shall  have  in  abomination  among  the  fowls; 
they  shall  not  be  eaten,  they  are  an  abomi- 
nation ; the  eagle,  and  the  ossifrage,  and  the 
ospray,  14.  And  the  vulture,  and  the  kite, 
after  his  kind;  15.  Every  raven  after  his 
kind;  IG.  And  the  owl,  : r.d  i)::'  ’ •y;’ !- 


LEVITICUS,  XL 


riawk,  and  the  cuckoo,  and  the  hawk  after 
his  kind,  17.  And  the  little  owl,  and  the 
cormorant,  and  the  great  owl,  18.  And 
the  swan,  and  the  pelican,  and  the  gier-' 
eagle,  19.  And  the  stork,  the  heron  after 
her  kind,  and  the  lapwing,  and  the  bat. 

Here  is, 

1.  A general  rule  concerning  fishes,  which  were 
clean,  and  which  not.  All  that  had  fins  and  scales 
they  might  eat,  and  woe  forbidden  only  those  odd 
sort  of  water-aii'inals  that  have  not,  z>.  9,  10.  The 
ancients  accounted  fish  the  most  delicate  food;  (so 
fai-  were  they  from  allowing  it  on  fasting-days,  or 
making  it  an  instance  of  mortification  to  eat  fish;) 
therefore  God  did  not  lay  much  restraint  upon  his 
people  in  them;  for  he  is  a Master  that  allows  his 
servants  not  only  for  necessity  but  for  delight. 
Concerning  the  prohibited  fish,  it  is  said,  77iey 
shall  be  an  abomination  to  you,  {y.  10.  . 12.)  that 
is  “Ye  shall  count  them  unclean,  and  not  only  not 
eat  of  them,  but  keep  at  a distance  from  them.” 
Note,  Whatever  is  unclean  should  be  to  us  an 
abom illation;  touch  not  the  unclean  thing.  But  ob- 
serve, it  was  to  be  an  abomination  only  to  Jews;  the 
neighbouring  nations  were  under  none  of  these  ob- 
ligations, nor  are  they  to  be  an  abomination  to  us 
Christians.  The  Jews  were  honoured  with  pecu- 
liar privileges,  and  tlierefore,  lest  they  should  be 
proud  of  those,  Transeunt  cum  onere — They  were 
likewise  laid  tinder  /leculiar  restraints.  Thus  God’s 
spiritual  Israel,  as  thev  are  dignified  above  others 
by  the  gospel-coveuaitt  of  adoption  and  friendship, 
so  they  must  be  mortified  more  than  others  by  the 
gospel-commands  of  self-den  al  and  bearing  the 
cross. 

2.  Concerning  fowls  here  is  no  general  rale 
gi\en,  but  a particular  en  imei\.tion  of  those  fowls 
that  they  must  abstain  from  as  unclean,  which  im- 
plies an  allowance  of  all  oihe  s.  The  crit.es  here 
have  their  hands  full,  to  find  out  what  is  the  true 
signification  of  the  Hebrew  woixls  here  used,  some 
of  which  St  11  remain  uncertain;  some  sort  f f fowls 
being  j)articul..r  to  some  cc.untrics.  Were  the  law 
in  force  now,  we  should  be  concerned  to  know  for 
certain  w'h  it  are  prohibited  by  it;  and  perhaps  if 
we  did,  and  were  better  acquainted  with  the  nature 
of  the  fowls  here  mentioned,  we  shcu.d  admire  the 
knowledge  of  Adam  in  giving  them  names  expres- 
sive of  their  natures,  Gen.  2.  20.  But  the  law 
being  repealed,  and  the  learning  in  a great  measure 
lost,  it  is  sufficient  for  us  to  observe,  that  of  the 
fowls  here  forbidden,  (1.)  Some  are  birds  of  prey, 
as  the  eagle,  \ uUure,  &c.  and  God  would  have  his 
people  to  abhor  every  thing  that  is  barbarous  and 
cruel,  and  not  to  live  by  blood  and  rajhne.  Doves, 
that  are  preyed  upon,  were  fit  to  be  food  for  man, 
and  offerings  to  God;  but  kites  and  hawks,  that 
prey  upon  them,  must  be  looked  upon  as  an  abomi- 
nation to  God  and  man;  for  the  condition  cf  those 
that  are  persecuted  for  righteousness’  sake,  appears 
to  an  eye  of  faith  every  way  better  than  that  of 
their  persecutors.  (2. ) Others  of  them  are  solitary- 
birds,  that  abide  in  dark  and  desolate  places,  as  the 
owl  and  the  pelican,  (Ps.  102.  6.)  and  the  cormo- 
rant and  raven;  (Isa.  .34.  11.)  for  God’s  Israel 
should  not  be  a melanchdly  people,  nor  affect  sad- 
ness and  const  nt  solitude.  (3.)  Others  of  them 
feed  upon  that  which  is  impure,  as  the  stork  cn 
serpents,  others  of  them  on  worms;  and  we  must 
not  only  abstain  from  all  impurity  ourselves,  but 
from  communion  with  those  that  allow'  themselves 
in  it.  (4.)  Others  of  them  were  used  by  the 
Egyptians  and  other  Gentiles  in  their  divinations. 
Some  birds  were  rftkoned  fortunate,  others  cmin- 
' us:  and  their  soothsayers  had  gi-eat  regard  to  the 


flight  of  these  birds,  all  which  therefore  must  ! e an 
abomination  to  God’s  people,  w'ho  must  not  learn 
the  way  of  the  heathen. 

20.  All  fowls  that  creep,  going  upon  all 
four,  shall  be  an  iihomination  unto  you.  21. 
Vet  these  may  ye  eat,  of  every  flying 
creeping  thing  that  goeth  upon  all  lour, 
which  have  legs  above  their  feet,  to  leap 
withal  upon  tlie  earth;  22.  Kven  these  ol 
them  ye  may  eat;  the  locust  after  his  kind, 
and  the  bald  locust  after  his  kind,  and  the 
beetle  alter  his  kind,  and  the  grasshopper 
alter  his  kind,  2.’.  But  all  other  flying 
creeping  things,  w hich  have  four  feet,  shall 
be  an  abomination  unto  you.  24.  And  for 
these  ye  shall  be  unclean:  w hosoever  toucli* 
eth  the  carcase  of  tlu'm  shall  be  unclean 
until  the  even.  25.  And  whosoever  bear- 
eth  avght  of  the  carcase  of  them  shall 
wash  his  clothes,  and  be  unclean  until  the 
even.  26.  The  carcases  of  every  beast 
which  divideth  the  hoof,  and  is  not  cloven- 
footed, nor  cheweth  the  cud,  are  unclean 
unto  you:  every  one  that  toucheth  them 
shall  be  unclean.  27.  And  whatsoever 
goeth  upon  his  paws,  among  all  manner  of 
beasts  that  go  on  all  four,  those  are  unclean 
unto  you:  whoso  toucheth  their  carcase 
shall  be  unclean  until  the  even.  28.  And 
he  that  beareth  the  carcase  of  them  shall 
wash  his  clothes,  and  be  unclean  until  the 
even:  they  are  unclean  unto  you.  29. 
These  also  shall  be  unclean  unto  you 
among  the  creeping  things  that  creep  upon 
the  earth;  the  weasel,  and  the  mouse,  and 
the  tortoise  after  his  kind,  30.  And  the 
ferret,  and  the  chameleon,  and  the  lizard, 
and  the  snail,  and  the  mole.  31 . These  are 
unclean  to  you  among  all  that  creep : who- 
soever doth  touch  them,  when  the}^  be  dead, 
shall  be  unclean  until  the  even.  32.  And 
upon  whatsoever  any  of  them,  when  they 
are  dead,  doth  fall,  it  shall  be  unclean ; 
whether  it  be  an}'  vessel  of  wood,  or  rai- 
ment, or  skin,  or  sack,  whatsoever  vessel  it 
be,  wherein  any  work  is  done,  it  must  be 
put  into  water,  and  it  shall  be  unclean  until 
the  even ; so  it  shall  be  cleansed.  33.  And 
every  earthen  vessel,  whereinto  any  of  them 
falleth,  whatsoever  is  in  it  shall  be  unclean  ; 
and  ye  shall  break  it.  34;  Of  all  meat 
which  may  be  eaten,  that  on  w hich  such 
water  cometh  shall  be  unclean : and  all 
drink  that  may  be  drunk  in  every  such  ves- 
sel shall  be  unclean.  35.  And  ever}’  thing 
whereupon  any  part  of  their  carcase  falleth 
shall  be  unclean ; tchether  it  he  oven,  or 
ranges  for  pots,  they  shall  be  broken  down: 
for  they  are  unclean,  and  shall  be  unclean 
unto  you.  36.  Nevertheless,  a fountain  or 


404 


LEVITICUS,  XL 


pit,  v)herem  there  is  plenty  of  water,  shall 
be  clean : but  that  which  toucheth  their 
carcase  shall  be  unclean.  37.  And  if  ani/ 
part  of  their  carcase  fall  upon  any  sowing 
seed  which  is  to  be  sown,  it  shall  be  clean. 
38.  But  if  auj/  water  be  put  upon  the  seed, 
and  (auj  part  of  their  carcase  fall  thereon, 
it  shall  unclean  unto  3'ou.  39.  And  if 

any  beast,  of  which  ye  may  eat,  die ; he 
that  touchetli  the  carcase  thereof  shall  be 
unclean  until  the  even.  40.  And  he  that 
eateth  of  the  carcase  of  it  shall  wash  his 
clothes,  and  be  unclean  until  the  even : he 
also  that  beareth  the  carcase  of  it  shall 
wash  his  clothes,  and  be  unclean  until  the 
even.  41.  And  every  creeping  thing  that 
creepeth  upon  the  earth  shall  he  an  abomi- 
nation ; it  shall  not  be  eaten.  42.  What- 
soever goeth  upon  the  belly,  and  whatsoever 
goeth  upon  all  four,  or  whatsoever  hath 
more  feet  among  all  creeping  things  that 
creep  upon  the  earth,  them  ye  shall  not 
eat ; for  they  are  an  abomination. 

Here  is  the  law,  1.  Concerning  flying  insects,  as 
flies,  wasps,  bees,  &c.  these  they  might  not  eat, 
{v.  20.)  nor  indeed  are  they  fit  to  be  eaten;  but 
there  were  several  sorts  of  loCusts,  which  in  those 
countries  were  very  good  meat,  and  much  used; 
John  Baptist  lived  upon  them  in  the  desert,  and 
they  are  here  allowed  them,  v.  21,  22.  2.  Con- 

cerning the  creeping  things  on  the  earth,  these 
were  all  forbidden,  (v.  29,  30,  and  again,  v.  41. 
42.)  for  it  was  the  curse  of  the  serpent,  that  upon 
/its  belly  he  should  go;  and  therefore  between  him 
and  man  there  was  an  enmity  put,  (Gen.  3.  15.) 
which  was  preserved  by  this  law.  Dust  is  the 
meat  of  the  creeping  things,  and  therefore  they 
are  not  fit  to  be  man’s  meat.  3.  Concerning  tlie 
dead  carcasses  of  all  these  unclean  animals:  (1.) 
Every  one  that  pouched  them  was  to  be  unclean 
imtil  the  even,  v.  24 . . 28.  This  law  is  often  re- 
peated, to  possess  them  with  a dread  of  every  thing 
that  was  prohibited,  though  no  particular  reason 
for  the  prohibition  did  appear,  but  only  the  will  of 
the  Law-Maker.  Not  that  they  were  to  be  looked 
upon  as  defiling  to  the  conscience,  or  that  it  was  a 
sin  against  God  to  touch  them,  unless  done  in  con- 
tempt of  the  law:  in  many  cases,  somebody  must, 
of  necessity,  touch  them,  to  remove  them;  but  it 
was  a ceremonial  uncleanness  they  contracted, 
which  for  the  time  forbade  them  to  come  into  tlie 
tabernacle,  or  to  eat  of  anv  of  the  holv  things,  or  so 
much  as  to  converse  familiarly  with  their  neigli- 
bours.  But  the  uncleanness  continued  only  till  the 
even,  to  signify  that  all  ceremonial  pollutii  ns  were 
to  come  to  an  end,  by  the  death  of  Christ,  in  the 
evening  of  the  world.  And  we  must  learn,  by 
daily  renewing  our  repentance  every  night  for  the 
sins  of  the  day,  to  cleanse  ourselves  from  the  pollu- 
tion we  contracted  by  them,  that  we  may  not  lie 
down  in  our  uncleanness.  I*iven  unclean  animals 
they  might  touch  while  they  were  alive,  without 
contracting  any  ceremonial  uncleanness  by  it,  as 
Iiorses  and  dogs,  because  they  were  allowed  to  use 
them  for  service;  but  they  might  not  touch  them 
when  they  were  dead,  because  they  might  not  eat 
their  flesh:  and  what  must  not  be  eaten  must  not 
he  touched,  Gen.  3.  3.  (2.)  Even  the  vessels,  or 

other  things,  they  fell  upon,  were  therebv  made 
unclean  until  the  even,  (y.  32.)  and,  if  it  was  an 


earthen  vessel,  it  must  be  broken,  v.  33.  Tliis 
taught  them  carefully  to  avoid  e\  ery  thing  that  was 
polluting,  even  in  their  common  actions.  Not  only 
the  vessels  of  the  sanctuary,  but  every  pet  in  Jeru- 
salem and  Judah,  must  be  Holiness  to  the  Lord, 
Zech.  14.  30,  21.  The  laws  in  these  cases  arc 
very  critical,  and  the  observance  of  them  would  be 
difticult,  we  should  think,  if  every  thing  that  a 
dead  mouse  or  rat,  for  instance,  falls  upon,  must  be 
unclean;  if  it  were  an  oven,  or  ranges  for  l)tts,  they 
must  all  be  broken  down,  v.  35.  The  exceptions 
also  are  very  nice,  v.  36,  See.  All  which  was  de- 
signed to  exercise  them  to  a constant  care  and  ex- 
actness in  their  obedience;  and  to  teach  us,  who,  by 
Christ,  are  delivered  from  these  burthensome  ob- 
ser\  ances,  not  to  be  less  circumspect  in  the  more 
weighty  matters  c f the  law.  W e ( light  as  indus- 
triously to  preserie  our  precious  souls  from  the 
pollutions  of  sin,  and  as  speedily  to  cleanse  them 
when  they  are  jiolluted,  as  they  were  to  preserve 
and  cleanse  their  bodies  and  hcusehcld  goods  from 
those  ceremonial  pollutions. 

43.  Ye  shall  not  make  yourselves  abomi- 
nal)le  with  any  creeping;  thing  that  creepeth, 
neither  shall  ye  make  youi  selves  unclean 
with  them,  that  ye  should  be  defiled  there- 
by. 44.  For  I aw  the  Lord  your  God : ye 
shall  therefore  sanctify  yourselves,  and  ye 
shall  be  hol^^ ; for  I am  holy ; neither  shall 
ye  defile  yourselves  with  any  maimer  of 
creeping  thing  that  creepeth  upon  the  earth. 
45.  For  I am  the  Lord  that  biingeth  you 
up  out  of  the  land  of  F.gy  pt,  to  be  your 
God : ye  shall  therefore  be  holy,  for  1 am 
holy.  46.  This  is  the  law  of  the  beasts, 
and  of  the  fowl,  and  of  eveiy  living  creature 
that  moveth  in  the  waters,  and  of  eveiy 
creature  that  creepeth  upon  the  earth;  47. 
To  make  a difference  between  the  unclean 
and  the  clean,  and  lietween  the  beast  that 
may  be  eaten  and  the  beast  that  may  not 
be  eaten. 

Here  is, 

1.  The  exposition  of  this  law,  <'r  a key  to  let  us 
into  the  meaning  of  it.  It  was  not  intended  merely 
for  a bill  of  fare,  or  as  the  dii'ections  cf  a physician 
about  their  diet,  but  God  would  hereby  teach  them 
to  sanctify  themselves,  and  to  be  h(4y,  t.  44.  That 
is,  (1.)  They  must  hereby  learn  to  put  a difference 
between  good  and  evil,  • nd  to  reckon  it  could  not 
be  all  alike  what  they  did,  when  it  was  not  all  alike 
what  thev  ate.  (2.)  To  maintain  a constant  ob- 
servance of  the  divine  law,  and  to  govern  them- 
selves by  that  in  all  their  actions,  e\  en  those  that 
are  common,  w'hich  ought  to  be  performed  after  a 
godly  sort,  3 John  6.  Even  eating  and  drinking 
must  be  by  rule,  and  to  the  glory  of  (lod,  1 Cor. 
10.  31.  (3.)  To  distinguish  themselves  from  all 

their  neighbours,  as  a people  set  apart  for  God,  and 
obliged  not  to  walk  as  other  Gentiles:  and  all  this  is 
holiness.  Thus  these  rudiments  of  the  world  were 
their  tutors  and  governors,  (Gal.  4.  2,  3.)  to  bring 
them  to  that  which  is  the  revival  of  our  first  state 
in  Adam,  and  the  earnest  of  our  best  state  with 
Christ,  that  is  holiness,  without  wdiich  no  man  shad 
see  the  Lord.  This  is  indeed  the  great  design  of 
all  the  ordinances,  that  by  them  we  may  sanctify 
ourseh  es,  and  learn  to  be  hol^  Even  this  la  ' 

. conceniing  their  food,  which  seemed  to  stoop  so 
! very  low,  aimed  thus  high,  for  it  was  the  statute- 


405 


LEVITICUS,  XIL 


law  of  heaven  under  the  Old  Testament  as  well  as 
the  New,  that  without  holiness  no  man  shall  see  the 
hard.  I'he  caution  therefore,  {y.  43. ) is.  Ye  shall 
not  make  youi'selves  abominable.  Note,  By  having 
fellowship  with  sin,  which  is  abominable,  we  make 
ourselves  abominable.  That  man  is  truly  misera- 
ble who  is  in  the  sight  of  God  .ibominable;  and  none 
are  so  but  those  that  make  themselves  so.  The 
Jewish  writers  themselves  suggest,  that  the  inten- 
tion of  this  law  wiis  to  forbid  them  all  communion 
bv  mari  iage,  or  otherwise,  with  the  heathen,  Deut. 
7.  2,  3.  And  thus  the  moral  of  it  is  obligatory  on 
ns,  forbidding  us  to  ha-oc  fellowshili  with  the  un- 
fruitful works  of  darkness;  and,  without  this  real 
holiness  of  the  heart  and  life,  he  that  offereth  an 
oblation  is  as  if  he  offered  swine's  blood;  (Isa.  66. 
3.)  and,  if  it  were  such  a ])rovoration  for  a man  to 
eat  swine’s  flesh  himself,  much  more  it  must  be  so 
to  offer  swine’s  blood  at  God’s  altar:  see  Prov.  15.  S. 

2.  The  reasons  of  thh;  law;  and  they  are  all  taken 
from  the  Law-Maker  himself,  to  whom  we  must 
have  vespect  .n  all  acts  of  obedience.  (1.)  I am  the 
Lord  your  God,  (y.  44.)  “Therefore  you  are 
bound  to  do  thus,  in  pure  obedience.”  God’s  sove- 
reignty over  us,  and  propriety  in  us,  oblige  us  to  do 
whatever  he  commands  us,  how  much  soever  it 
crosses  our  inclinations.  (2. ) / am  holy,  {y.  44. ) 
and  again,  v,  45.  If  God  be  lioly,  we  must  be  so, 
else  we  cannot  expect  to  be  accepted  of  him.  His 
holiness  is  his  glory,  (Exod.  15.  11.)  and  therefore 
it  becomes  his  house  forever,  Ps.  93.  5.  This  great 
precept,  thus  enforced,  though  it  comes  in  here  in 
the  Jiiidst  of  abrogated  laws,  is  quoted  and  stamped 
for  a gospel-prece])t,  (1  Pet.  1.  16.)  where  it  is  in- 
timated that  all  these  ceremonial  restraints  were 
designed  to  teach  us  that  we  must  not  fashion  our- 
selves according  to  our  former  lusts  in  our  igno- 
rance, V.  14.  (3.)  I am  the  Lord  that  bringeth  you 
out  of  the  land  of  Egypt,  v.  45.  This  was  a rea- 
son why  they  should  cheerfully  submit  to  distin- 
guishing laws,  who  liad  of  late  been  so  wonderfully 
dignifiecl  with  distinguishing  favours.  He  that  had 
done  more  for  them  than  for  any  other  people,  might 
justly  expect  more  from  them. 

3.  The  conclusion  of  this  statute,  (i^.  46,  47.) 
This  is  the  law  of  the  beasts,  and  of  the  fowl,  &c. 
'Phis  law  was  to  them  a statute  for  ever,  that  is,  as 
long  as  that  economy  lasted ; but  under  the  gospel 
we  find  it  expressly  repealed  by  a voice  from  hea- 
ven to  Peter,  (Acts  10.  15.)  as  it  had  before  been 
virtually  set  aside  by  the  death  of  Christ,  with  the 
other  oi'dinances  that  perished  in  the  using;  Touch 
not,  taste  not,  handle  not.  Col.  2.  21,  22.  And  now 
we  are  sure  that  meat  cotnmends  us  not  to  God, 
(1  Cor.  8.  8.)  and  iXxxt  nothing  is  unclean  of  itself  , 
(Rom.  14.  14.)  nor  does  that  defile  a man  which 
goes  into  his  mouth,  but  that  which  comes  out  from 
the  heart,  Matth.  15.  11. 

Let  us  therefore,  (1.)  Give  thanks  to  God  that 
we  are  not  under  this  yoke,  but  that  to  us  every 
creature  of  God  is  allowed  as  good,  and  nothing  to 
ne  refused.  (2.)  Stand  fast  in  the  liberty  wherewith 
Christ  has  made  us  free,  and  take  heed  of  those 
doctrines  which  command  to  abstain  front  meats, 
and  so  would  revive  Moses  again,  1 Tim.  4.  3,  4 
(3.)  Be  strictly  and  conscientiously  temperate  in  the 
use  of  the  good  creatures.  God  has  allowed  us.  If 
God’s  law  has  given  us  liberty,  let  us  lay  restraints 
upon  ourselves,  and  never  feed  ourselves  without 
fear,  lest  our  table  be  a snare.  Set  a knife  to  thy 
throat,  if  thou  he  a man  given  to  appetite',  and  be 
not  desirous  of  dainties  or  varieties,  Prov.  23.  2,  3. 
Nature  is  content  with  a little,  grace  with  less,  but 
lust  with  nothing. 

CHAP.  XIL 

After  the  laws  concerning  clean  and  unclean  food,  come 

the  laws  concerning  clean  and  unclean  persons;  and  the 


first  is  in  this  chapter  concerning  the  ceremonial  unclean- 
ness of  women  in  child-birth,  v.  1..5.  And  concerning 
their  purification  from  that  uncleanness,  v.  6.  .8. 

1.  4 ND  the  Lord  spake  unto  Moses, 
l\.  saying,  2.  Speak  unto  the  children 
of  Israel,  saying,  If  a woman  have  con- 
ceived seed,  and  borne  a man-child,  then 
she  shall  be  unclean  seven  days ; accord- 
ing to  the  days  of  the  separation  for  her 
infirmity  shall  she  be  unclean.  3.  And  in 
the  eighth  day  the  fiesh  of  his  foreskin  shall 
be  circumcised.  4.  And  she  shall  then  con- 
tinue in  the  blood  of  her  purifying  three  and 
thirty  days : she  shall  touch  no  hallowed 
thing,  nor  come  into  the  sanctuary,  until  the 
days  of  her  purifying  be  fulfilled.  5.  But  if 
she  bear  a maid-child,  then  she  shall  be  un- 
clean two  weeks,  as  in  her  separation : and 
she  shall  continue  in  the  blood  of  her  puri- 
fying threescore  and  six  days. 

The  law  here  pronounces  women  Iving-in  cere- 
monially unclean.  The  Jews  say,  “ The  law  ex- 
tended even  to  an  abortion,  if  the  child  was  so  form- 
ed as  that  the  sex  was  distinguishable.  ” 1.  There 

was  some  time  of  strict  separation  immediately  after 
the  birth,  which  continued  seven  days  for  a son, 
and  fourteen  days  for  a daughter,  m 2,  5.  During 
tliese  days  she  was  separated  from  her  husband  and 
friends,  and  those  that  necessarily  attended  her 
were  ceremonially  unclean;  which  was  one  reason 
why  the  males  were  not  circumcised  till  the  eighth 
day,  because  they  participated  of  the  mother’s  pol- 
lution, during  the  days  ( f her  separation.  2.  There 
was  also  a longer  time  appointed  for  their  purifying; 
thirty-three  days  more,  (forty  in  all,)  if  the  birth 
were  a male,  and  double  that  time  if  a female,  v. 
4,  5.  During  this  time,  they  were  ( nly  separated 
from  the  sanctuary,  and  forbidden  to  eat  of  the 
passover,  or  peace-offerings,  or,  if  a piiest’s  wife, 
to  eat  of  any  tiling  that  was  holy  to  the  Lord.  Why 
the  time  of  both  those  was  double  for  a female  to 
what  it  was  for  a male,  I can  assign  no  reason  but 
the  will  of  the  Law-Maker;  in  Christ  Jesus  no  dif- 
ference is  made  of  male  and  female.  Gal.  3.  28. 
Col.  3.  11.  But  this  ceremonial  uncleanness,  which 
the  law  laid  women  in  childbed  under,  was  to  signi- 
fy the  pollution  of  sin,  which  we  are  all  conceived 
and  born  in,  Ps.  51.  5.  For  if  the  root  be  impure, 
so  is  the  branch,  It'ho  can  bring  a clean  thing  out 
of  an  unclean  ? If  sin  had  not  entered,  nothing  but 
purity  and  honour  had  attended  all  the  productions 
of  that  great  blessing.  Be  fruitful  and  multiply,  but 
now  that  the  nature  of  man  is  degenerated,  the  pro- 
pagation of  that  nature  is  laid  under . these  marks 
of  disgrace,  because  of  the  sin  and  cornaption  that 
are  propagated  with  it,  and  in  remembrance  of  the 
curse  upon  the  woman  that  was  first  in  the  trans- 
gression, That  in  sorrow  (to  which  it  is  here  fur- 
ther added,  m shame)  she  should  bring  forth  chil- 
dren. And  the  exclusion  of  the  woman  for  so  many 
days  from  the  sanctuary,  and  all  participation  of  the 
holy  things,  signified  that  our  original  corruption 
(that  sinning  sin  which  we  brought  into  the  world 
with  us)  would  have  excluded  us  for  ever  from  the 
enjoyment  of  God  and  his  favours,  if  he  had  not  gra- 
ciously provided  for  our  purifying. 

6.  And  when  the  days  of  her  purifying;  are 
fulfilled,  for  a son,  or  for  a daughter,  she  shall 
bring  a lamb  of  the  first  year  for  a burnt-of- 
fering, and  a young  pigeon,  or  a turtle-dove 


106 


LEVITICUS,  xm. 


Ibr  a sln-ofifering,  unto  the  door  of  the  taber- 
nacle of  the  congregation,  unto  the  priest ; 
7.  Who  shall  olfer  it  before  the  Lord,  and 
make  an  atonement  for  her,  and  she  shall 
be  cleansed  from  the  issue  of  her  blood. 
This  is  the  law  of  her  that  hath  borne  a 
male  or  a female.  8.  And  if  she  be  not 
able  to  bring  a lamb,  then  she  shall  bring 
two  turtles,  or  two  young  pigeons  ; the  one 
for  the  burnt-offering,  and  the  other  for  a I 
sin-offering : and  the  priest  shall  make  an 
atonement  for  her,  and  she  shall  be  clean. 

A woman  that  had  lain-in,  when  the  time  set  for 
her  return  to  the  sanctuary  was  come,  was  not  to 
attend  thei'e  empty,  but  must  bring  her  offerings, 
r.  6.  1.  A burnt -off taring;  a lamb,  if  she  wasaljle; 

if  poor,  a pigeon.  This  she  was  to  offer  in  thank- 
fulness to  God  for  his  mercy  to  her,  in  bringing  her 
safely  through  tire  pains  of  child-bearing,  and  all  the 

Eerils  of  child-bed  ; and  in  desire  and  liopes  of 
lod’s  further  favour  both  to  her  and  to  the  child. 
When  a child  is  born,  there  is  joy  and  there  is  hope, 
and  therefore  it  was  proper  to  bring  this  offering, 
which  was  of  a general  nature;  for  what  we  rejoice 
in  we  must  give  thanks  for,  and  what  we  are  in 
tiopes  of  we  must  pray  for.  But  beside  this,  2.  She 
must  offer  a sin-offering,  which  must  be  the  same 
for  poor  and  rich,  a turtle-dove,  or  a young  pigeon; 
for  whatever  difference  there  may  be  between  rich 
and  poor  in  the  sacrifices  of  acknowledgment,  that 
of  atonement  is  the  same  for  both.  This  sin-offering 
was  intended,  either,  (1.)  To  coihplete  her  purifi- 
cation from  that  ceremonial  uncleanness,  which, 
though  it  was  not  in  itself  sinful,  yet  was  typical  of 
moral  pollution:  or,  (2.)  To  make  atonement  for 
that  which  was  really  sin,  either  an  inordinate  desire 
of  the  blessing  of  children,  or  discontent  or  impa- 
tience under  the  pains  of  child-beai  ing.  It  is  only 
by  Christ,  the  great  Sin-Offering,  that  the  cornip- 
tion  of  our  nature  is  done  away,  and  to  tliat  it  is  ow- 
ing that  we  are  not  for  ever  excluded  by  it  from  the 
sanctuaiy,  and  from  eating  the  holy  things. 

According  to  this  law,  we  find  that  the  mother  of 
our  blessed  Lord,  though  he  was  not  conceived  in 
sin  as  others,  yet  accoinfilished  the  days  of  purifica- 
tion, and  then  presented  her  son  to  the  Lord,  being 
a first-born,  and  br  uight  Iter  own  offering,  a pair 
of  turtle-doves,  Luke  2.  22  . . 24.  So  poor  were 
Christ’s  ]tarents,  th  t they  were  not  able  to  bring  a 
laml)  for  a burnt-offering';  and  so  early  was  Christ 
tnade  under  the  law  to  redeem  them  that  were  under 
it.  The  morality  of  this  law  oltliges  those  women 
that  have  receit  ed  mercy  from  God  in  child-bear- 
ing, vvith  all  thankfulness  to  own  God’s  goodness  to 
them,  acknowledging  themselves  unworthy  of  it, 
and  (which  is  the  best  ])urificatien  of  women  that 
liave  been  saved  in  child-bearing,  1 I im.  2.  15.)  to 
continue  in  faith,  and  charity,  and  liolineHS,  with  so- 
briety; for  this  shall  pie  ise  the  Loi'd  Itetter  than 
the  turtle-doves,  or  the  young  ])igeons. 

CHAP.  xur. 

Tin  iiRXt  ceremonial  uncleann^ss  is  that  of  the  leprosy; 
concerning  which  thclaw  wa^  very  lare'c  aiui  particular; 
the  discovery  of  it.  in  this  chapter,  and  the  cleaiisin<r  of 
the  leper  in  ihenext.  Scarcely  any  one  Ihiin^  in  all  the 
•evit.ical  law  takes  ni>  so  much  room  as  his;  1.  Rules 
arc  here  n,  by  which  the  prie.st  must  jiidare  whether 
a maniiud  the  leprosy  or  no,  according  as  the  symptom 
was  that  appea)T?d.  1.  Il'it  was  a swelliicj,  a scab,  or  a 
bright  spot,  v.  1 . . 17.  2.  Ifit  ivas  a boil,  v.  18.  .23.  3.  If 
it  was  an  inflammation,  v.  2t,.  -28.  4.  Ifit  was  in  the 

head  or  beard,  v.  29  . . 37.  5.  If  it  was  a bright  spot,  v.  38, 


39.  6.  If  it  was  a bald  head,  v.  40-  .44.  II.  Direction  is 

given  how  the  leper  must  be  disposed  of,  v.  45,  4f>.  hi. 
Concerning  the  leprosy  in  garments,  v.  47  . . 59. 

I.  A ND  the  Lord  spake  unto  Moses  and 
-ijL  Aaron,  saying,  2.  When  a man 

shall  have  in  the  skin  of  his  llesh  a rising, 
a scab,  or  bright  spot,  and  it  be  in  the  skin 
of  his  flesh  like  the  plague  of  leprosy' ; then 
I he  shall  be  biought  unto  Aaron  the  priest, 

: or  unto  one  of  his  sons  the  priests : 3.  And 
the  priest  shall  look  on  the  plague  in  tlie 
i skin  of  the  flesh  ; and  iclien  the  hair  in  the 
plague  is  turned  white,  and  the  plague  in 
sight  be  deeper  than  the  skin  of  his  flesh,  it 
is  a plague  of  leprosy : and  the  priest  shall 
look  on  him,  and  pronounce  him  unclean. 
4.  If  tlie  bright  spot  he  white  in  the  skin  of 
I his  flesh,  and  in  sight  be  not  deeper  than  the 
skin,  and  the  hair  thereof  be  not  turned 
white ; then  the  priest  sliall  shut  u}i  him 
I that  hath  the  plague  seven  days  : 5.  And 

j the  priest  shall  look  on  him  the  seventh  day  : 
and,  behold,  the  plague  in  his  sight  be  at 
a stay,  and  the  plague  spread  not  in  tlie 
skin,  then  the  priest  shall  shut  him  up  seven 
days  more  : 6.  And  the  priest  shall  look 

on  him  again  the  seventh  day  ; and, behold, 
if  the  plague  be  somewhat  dark,  atid  the 
plague  spread  not  in  the  skin,  the  priest  shall 
pronounce  him  clean  ; it  is  but  a scab  : and 
he  shall  wash  his  clothes,  a.nd  be  clean. 
7.  But  if  the  scab  spread  much  abroad  in 
the  skin,  after  that  he  hath  been  seen  of  the 
priest  for  his  cleansing,  he  shall  be  seen  of 
the  priest  again  : 8.  And  //  the  priest  see 

that,  behold,  the  scab  spri'adeth  in  tlie  skin, 
then  the  priest  shall  pronounce  him  urn  lean : 
it  is  a leprosy.  9.  When  the  plague*  of  leu- 
rosy  is  in  a man,  I'leu  lu*  shall  be  brought 
unto  the  prie'st ; 10.  And  the  piicst  shall 

see  him:  and,  Ixsiold,  if  the*  ii;>i.  ‘'iie*, 

in  the  skin,  and  it  have  turned  the*  hair  u bite, 
and  there  be  quick  raw  flesh  in  the  rising; 

II.  It  is  an  old  lejirosy  in  the  skin  of  his 
flesh ; and  the  priest  shall  pionounce  him 
unclean,  and  shall  not  shut  him  up : for  he 
is  unclean.  1 2.  And  if  a Icpi  osy  break  out 
abroad  in  the  skin,  and  the  leprosy  cover  all 
the  skin  of  him  that  hath  the  jilague*  from 
his  head  even  to  his  foot,  wheresoever  the 

j priest  looketh  ; 13.  Then  the  priest  shall 

i consider:  and,  behold,  if  the  leprosy  l)a\e 
j covi'red  all  his  flesh,  he  shall  iironounce  him 
I clean  that  hath  the  plague;  it  is  all  turned 
white:  he  A clean.  1 4.  But  when  raw  flesh 
appeareth  in  him,  he  shall  be  unclean.  15. 
And  the  priest  shall  see  the  raw  flesh,  and 
pronounce  him  to  be  unclean  ; for  the  raw 
i flesh  is  unclean  : it  is  a leprosy.  16.  Or  if 
1 the  raw  flesh  turn  again,  and  be  thanged 


407 


LEV  [TIC  LIS,  XIII. 


•into  white,  he  shall  come  unto  the  piiest ; 

1 7.  And  the  priest  shall  see  him  : and,  be- 
hold, if  the  plague  be  turned  into  white,  then 
the  priest  shall  pronounce  him  clean  that 
hath  tlie  plague  : he  is  clean. 

Ooncernmg  the  plague  of  leprosy  we  may  observe 
in  general, 

1.  Th  it  it  was  rather  an  uncleanness  than  a dis- 
ease; or,  at  least,  so  the  law  considered  it;  and 
therefoi-e  employed  not  the  physicians  but  the 
priests  about  it.  Christ  is  said  to  cleanse  lepers,  not 
to  cure  them.  VV'e  do  not  read  of  any  that  died  of 
the  leprosy,  but  it  rather  buried  them  alive,  by  ren- 
dering them  unfit  for  conversation  with  any  but 
such  as  were  infected  like  themselves.  Yet  there 
is  a tradition,  that  Pharaoh,  who  sought  to  kill  Mo- 
ses, was  the  first  that  ever  was  str  uck  with  this  dis- 
ease, and  that  he  died  of  it.  It  is  said  to  have  be- 
gun first  in  Egyjit,  from  whence  it  sjiread  into  Syria. 
It  was  very  well  known  to  Moses,  when  he  put  his 
own  hand  into  his  bosom,  and  took  it  out  lejirous. 

2.  That  it  was  a plague  infiictcd  immediately  by 
the  hand  of  God,  and  came  not  from  natural  causes, 
as  other  diseases;  and  therefore  must  be  managed 
according  to  a divine  law.  Miriam’s  leprosy,  and 
Gehazi’s,  and  king  Uzziah’s,  were  all  the  punish- 
ments of  particular  sins:  and  if  genera’ly  it  was  so, 
no  mar'i  el  tliei'e  w'as  so  much  care  taken  to  distin- 
guish it  from  a common  distemper,  that  none  miglit 
be  looked  upon  us  lying  under  this  extraordinary 
token  of  divine  displeasure,  but  those  that  rearv 
were  so. 

3.  That  it  is  a plague;  now  not  known  in  the  world; 
what  is  comm''nly  called  the  lefirosu  is  of  quite  a 
different  nat\ire;  this  seems  reserved  as  a nart  cu- 
lar  scourge  fw  the  sinners  of  those  times  and  places; 
the  Jews  retained  the  idolatrous  customs  they  had 
learnt  in  Egypt,  and  therefore  God  justly  caused 
this  with  some  other  of  the  diseases  of  Egyi)t  to  follow 
them.  Yet  we  read  of  Naaman  the  Syi-ian,  who 
was  a leper,  2 Kings  5.  1. 

4.  That  there  were  other  breakings-out  in  the 

body,  which  d'd  \erv  much  resemble  the  leprosy, 
but  were  not  it;  which  might  make  a man  sore 
and  loathsome,  and  yet  not  ceremonially  unclean. 
Justly  are  our  bodies  called  -vile  bodies,  which  have  j 
in  them  the  seeds  of  so  many  diseases,  by  which  the  j 
lives  of  so  many  are  made  bitter  to  them.  | 

5.  That  the  judgment  of  it  was  referred  to  the 
priests.  Lepers  were  looked  iqjon  as  stigmatized 
nv  the  justice  of  God,  and  therefore  it  was  left  to 
his  servants  the  priests,  who  might  be  presumed  to 
know  his  mark  best,  to  prono\ince  who  were  lepers 
and  who  were  not.  And  the  Jews  say,  “ .\nv 
priest,  though  disabled  by  a blemish  to  attend  the 
sanctuary,  might  be  judge  of  the  le]u-osy,  provided 
the  blemish  were  not  in  his  eye.  .\nd  he  might” 
(they  say)  “take  a common  person  to  assist  him  in 
the  search,  but  the  priest  only  must  pronounce  the 
judgment.” 

6.  That  it  was  a figure  of  the  moral  pollutions  of 
men’s  minds  by  sin,  which  is  the  leprosy  of  the  soul, 
defiling  to  the  conscience,  and  from  which  Christ 
alone  can  cleanse  us;  for  herein  the  power  of  his 
crace  infinitely  transcend-s  that  of  the  legal  priest- 
hood, that  the  priest  could  only  convict  the  leper, 
(for  by  the  law  is  the  knowledge  of  sin,)  but  Christ 
can  cure  the  leper,  he  can  take  away  sui;  Lord,  if 
thou  wilt,  thou  canst  make  me  clean;  which  was 
more  than  the  priests  could  do,  Matth.  8,  2.  Some 
think  that  the  leprosv  signified,  not  so  much  sin  in 
general,  as  a state  of  sin,  by  which  men  are  separa- 
ted from  God,  their  spot  not  being  the  spot  of  God’s 
children;  and  scandalcus  sin,  for  which  men  are  to 
be  shut  out  from  the  communion  of  the  faithful.  It 


is  a work  of  great  importance,  but  of  great  difficulty, 
to  judge  of  our  spiritual  state:  we  have  all  cause  "to 
suspect  ourselves,  being  conscious  to  cursehesof 
sores  and  spots,  but  whether  clean  or  unclean,  is 
the  question.  A man  might  have  a scab,  {v.  6.) 
and  yet  be  clean;  the  best  have  their  infirmities; 
but  as  there  were  certain  marks  by  which  to  know 
that  it  was  a leprosy,  so  there  are  characters  of  such 
as  are  in  the  gall  of  bitterness;  and  the  work  of 
ministei  s jsto  declare  the  judgment  of  leprosy,  and 
to  assist  those  that  suspect  themselves,  in  the  trial  of 
their  spiritual  state,  remitting  or  retaining  sin.  And 
hence  the  keys  of  the  kingdom  of  heaven  are  said  to 
be  given  them,  because  they  are  to  separate  be- 
tween the  precious  and  the  vile,  and  to  judge  who 
are  fit,  as  clean,  to  partake  of  the  holy  things,  and 
who,  as  unclean,  to  be  debarred  them. 

Now,  (1.)  Several  rules  are  here  laid  down,  by 
Avhich  the  priest  must  go,  in  making  his  judgment. 
[1.]  If  the  sore  were  but  skin  deefi,  it  was  to  be 
hoped  it  was  not  the  lefirosy,  v.  4.  But  if  it  was 
deeper  than  the  skin,  the  man  must  be  pronounced 
unclean,  v.  3.  The  infirmities  that  consist  with 
gvace,  do  not  sink  dee])  into  the  soul,  but  the  mind 
still  serves  the  law  of  God,  and  the  inward  man  de- 
lights in  it,  Rom.  7.  22,  25.  But  if  the  matter  be 
really  worse  than  it  shows,  and  the  inwards  be  in- 
fected, the  case  is  dangerous.  [2.]  If  the  sore  be 
at  a stay,  and  do  not  spread,  it  is  no  leprosy,  v.  5, 
6.  ^\.\t  \i  spread  much  abroad,  and  continue  to 

do  so  after  several  inspections,  the  case  is  bad,  v,  7, 
8.  If  men  do  not  grow  worse,  but  a stop  be  j)ut 
to  the  course  of  their  sins,  and  their  corruptions  be 
checked,  it  is  to  be  hoped  they  will  grow  better; 
but  if  sin  get  ground,  and  they  become  worse  eA'ery 
day,  they  are  going  down-hill.  [3.]  Ifthei  e were 
proud  raw  flesh  in  the  rising,  the  priest  needed  net 
to  wait  any  longer,  it  was  certainly  a leprosy,  t'.  10, 
11.  Nor  is  there  any  surer  ind’eation  of  the  bad- 
I ness  of  a man’s  spiritual  state,  than  the  heart’s  ri- 
sing in  self-conceit,  confidence  in  the  flesh,  and  re- 
s'stance  of  the  reproofs  of  the  word,  and  strivings  of 
the  spir't.  [4.]  If  the  eruption,  whatever  it  was, 
covered  all  the  skin  from  head  to  foot,  it  was  no  lep- 
i-osy,  (v.  12,  13.)  for  it  was  an  evidence  that  the 
vit  ils  were  sound  and  strong,  and  nature  hereby 
helped  itself,  throwing  out  Avhat  was  burthensome 
and  pernicious.  There  is  hope  in  the  small-pox 
when  they  come  out  well;  so  if  men  freely  confess 
their  sins,  and  hide  them  not;  there  is  no  danger 
comparal)le  to  their’s  that  coz>er  their  sins.  Some 
gather  this  from  it,  that  there  is  more  hc])e  of  the 
profane  than  the  hypocrites.  The  Pul)licans  and 
Harlots  went  into  the  kingdom  of  hea^  en  before 
Scribes  and  Phai-isees.  In  one  respect,  the  sudden 
breakings-out  of  ])assion,  though  bad  enough,  are 
not  so  dangerous  as  malice  concealed.  Others 
gather  this,  That  if  we  judge  ourseh  es,  we  shall 
not  be  judged;  )f  w'e  see  and  own  that  there  is 
no  health  in  us,  no  soit?idness  in  our  flesh,  by  reason 
of  sin,  we  shall  find  grace  in  the  eyes  of  the  Lord. 

(2.)  The  priest  must  take  time  in  making  his 
judgment,  and  not  give  it  rashly.  If  the  matter 
looked  suspicious,  he  must  shut  up  the  patient  sex'en 
days,  and  then  seven  days  more,  that  his  judgment 
might  be  according  to  truth.  This  teaches  all, 
both  ministers  and  people,  not  to  be  hasty  in  their 
censures,  nor  to  judge  any  thing  before  the  time.  II 
sotne  men's  sins  go  before  unto  judginent,  the  sins 
of  others  /b//o7a  after,  and  so  men’s  good  works; 
therefore  let  nothing  be  done  suddenly,  1 Tim.  5. 
22,  24,  25. 

(3.)  If  the  person  suspected  were  found  to  be 
clean,  vet  he  must  wo.?/)  his  clothes,  (u.  6.)  because 
he  had  been  under  the  suspicion,  and  there  had 
been  in  him  that  which  gave  ground  for  the  suspi- 
cion. Even  the  prisoner  that  is  acquitted  must  go 


iC8  LEVITICUS,  XIII. 


d'  wii  on  h'.s  knees.  We  have  need  to  be  washed 
in  ihe  blood  of  Christ  from  our  spots,  though  they 
be  lu  t lepn  sy  spots;  for  who  can  say,  I am  fiure 
from  sin;  though  there  are  those  who  through 
grace  are  innocent  from  the  great  transgression. 

18.  The  flesh  also,  in  which,  even  in  the 
skin  tlieieof,  was  a boil,  and  is  healed;  19. 
And  in  the  place  of  the  boil  there  be  a white 
rising,  or  a bright  spot,  white,  and  somewhat 
reddish,  and  it  be  showed  to  the  priest ; 20. 

And  if,  when  the  priest  seeth  it,  behold,  it  be 
in  sight  lower  than  the  skin,  and  the  hair 
thereof  be  turned  white ; the  priest  shall 
pronounce  him  unclean : it  is  a plague  of 
leprosy  broken  out  of  the  boil.  21.  But  if  i 
the  priest  look  on  it,  and,  behold,  there  he  no  i 
white  hairs  therein,  and  if  it  be  not  lower 
than  the  skin,  but  be  somewhat  dark,  then  ! 
the  priest  shall  shut  him  up  seven  clays  : 

22.  And  if  it  spread  much  abroad  in  the 

skin,  then  the  priest  shall  pronounce  him 
unclean  : it  is  a plague.  23.  But  if  the 
bright  spot  stay  in  his  place,  and  spread  not, 
it  is  a burning  boil ; and  the  priest  shall  pro- 
nounce him  clean.  24.  Or  if  there  be  amj 
flesh,  in  the  skin  whereof  there  ?5ahot  lim  n- 
ing, and  the  quick  flesh  that  burneth  have 
a white  bright  spot,  somewhat  reddish  or 
white,  25.  Then  the  priest  shall  look  upon 
it : and,  behold,  if  the  hair  in  the  bright  spot 
be  turned  white,  and  it  be  in  sight  deep- 1 
er  than  the  skin,  it  is  a leprosy  broken  out , 
of  the  burning : wherefore  the  priest  shall  i 
pronounce  him  unclean : it  is  the  plague  of  i 
leprosy.  26.  But  if  the  priest  look  on  it, 
and,  behold,  there  be  no  white  hair  in  the 
bright  spot,  and  it  be  no  lower  than  the 
other  skin,  but  he  somewhat  dark,  then  the 
priest  shall  shut  him  up  seven  days : 27. 

And  the  priest  shall  look  upon  him  the  se- 1 
venth  day  *,  andiiiX.  be  spread  much  abroad  I 
in  the  skin,  then  the  priest  shall  })ronouncc  i 
him  unclean : it  is  the  plague  of  leprosy.  | 

23.  And  if  the  bright  spot  stay  in  his  place,  i 
and  spread  not  in  the  skin,  but  it  be  some- : 
what  dark,  it  is  a rising  of  the  burning,  and  j 
the  priest  shall  pronounce  him  clean  ; for  it 

an  inflammation  of  the  burning.  29.  If 
a man  or  woman  liath  a })lague  upon  the 
head  or  the  beard.  30.  Then  the  priest 
shall  see  the  plague  : and,  behold,  if  it  he  in 
sight  deeper  than  the  skin,  and  there  be  in  it 
a yellow  thin  hair,  then  the  priest  shall  pro- 
nounce him  unclean  ; it  is  a dry  scall,  even 
a leprosy  upon  the  head  or  beard.  31.  And 
if  the  priest  look  on  the  plague  of  the  scall, 
and,  behold,  it  be  not  in  sight  deeper  than  the 
skin,  and  that  there  is  no  black  hair  in  it, 
then  the  priest  shall  shut  up  him  that  hath 
the  plague  of  the  scall  seven  days : 32.  And 
in  the  seventh  day  the  priest  shall  look  on 


the  plague  : and,  behold,  if  the  scall  spre  ad 
not,  and  there  be  in  it  no  yellow  hair,  and 
the  scall  be  not  in  sight  deeper  than  tl.e 
skin,  33.  He  shall  be  shaven,  but  the  scall 
shall  he  not  shave ; and  the  priest  shall  shut 
up  him  that  hath  the  scall  seven  days  more : 
34.  And  in  the  seventh  day  the  priest  shall 
look  on  the  scall ; and,  behold,  f the  scall 
be  not  spread  in  the  skin,  nor  be  in  sight 
deeper  than  the  skin,  then  the  priest  sliall 
pronounce  him  clean  ; and  he  shall  wash 
his  clothes,  and  be  clean.  35.  But  if  the 
scall  spread  much  in  the  skin  after  his 
cleansing,  36.  Then  the  priest  shall  look 
on  him  : and,  behold,  if  the  scall  be  spread 
in  the  skin,  the  priest  shall  not  seek  for  yel- 
low hair ; he  is  unclean.  37.  But  if  "the 
scall  be  in  his  sight  at  a stay,  and  that  there 
is  black  hair  grown  up  therein,  the  scall  is 
healed,  he  is  clean  ; and  the  priest  shall 
pronounce  him  clean. 

The  priest  is  here  instnicted  wh  t judgment  to 
make  if  there  were  any  appearance  of  a lepresv, 
either,  1.  In  an  old  ulcer,  or  boil,  that  has  been 
healed,  v.  18,  8cc.  When  old  sores,  that  seemed 
to  have  been  cured,  break  out  again,  it  is  to  be  fear- 
ed there  is  a leprosy  in  them;  such  is  the  danger  cf 
those  who,  having  escaped  the  pcllutions  of  the 
world,  are  again  entangled  therein,  and  overcome. 
Or,  2.  In  a burn  by  accident,  for  that  seems  to  be 
meant,  v.  24,  &c.  The  burning  cf  strife  and  con- 
tention often  proves  the  occasion  of  the  rising  up  and 
breaking  out  of  that  corruption,  which  witnesses  to 
men’s  faces  that  they  are  unclean.  3.  In  a scali- 
head.  And  in  this  commonly  the  judgment  turned 
upon  a veiy  small  matter.  If  the  hair  in  the  scall 
was  black,  it  was  a sign  of  soundness;  if  yellow,  it 
was  an  indication  of  a leprosy,  v.  30..  37.  The 
other  rules  in  these  cases  are  the  same  with  those 
mentioned  befoi-e. 

In  leading  these  several  sf  rts  ( f ailments,  it  will 
be  good  for  us,  (1.)  To  lament  the  calamitous  state 
of  human  life,  which  lies  expc  sed  to  so  many  griei  - 
ances.  What  troops  of  diseases  are  we  beset  with 
on  every  side;  and  they  all  entered  by  sin.  (2.)  To 
give  thanks  to  God,  if  he  has  never  afflicted  us  with 
any  of  these  sores;  if  the  constitution  is  healthful, 
and  the  body  lively  and  easy,  we  aie  b<  und  to  glo- 
rify God  with  our  bodies. 

38.  If  a man  also  or  a woman  liave  in 
the  skin  of  their  flesh,  bright  spots,  even 
white  briglit  spots,  39.  Then  the  priest 
shall  look  : and,  behold,  if  the  bright  spots 
in  the  skin  of  their  flesli  be  darkish  wliitt*,  it 
is  a freckled  spot  that  grovveth  in  the  skin  ; 
he  ?'s  clean.  40.  And  the  man  whose  hair  is 
fallen  ol'f  his  head,  he  is  bald ; yet  is  he  clean. 
41.  And  he  that  hath  his  hair  fallt'ii  off  from 
the  part  of  his  head  toward  his  face,  he  is 
foreliead-bald  : yet  is  lie  clean.  42.  And  if 
tliere  be  in  the  bald  head,  or  bald  forehead,  a 
while  reddish  sore;  it  is  a leprosy  sprung  up 
in  his  bald  head,  or  his  bald  forehead  : 43. 

Then  the  priest  shall  look  upon  it : and,  he- 
hold,  if  the  rising  of  the  sore  be  while  red- 
dish in  his  bald  head, or  in  his  bald  forehead, 


400 


LEVITICUS,  XIII. 


as  the  leprosy  appeareth  in  the  skin  of  the 
Hesh,  44.  He  is  a leprous  man,  he  is  un- 
clean: the  priest  shall  pronounce  him  utterly 
unclean;  ills  plague  win  his  head.  45.  x\nd 
tlie  leper  in  whom  the  plague  is,  his  clothes 
shall  be  rent,  and  his  head  bare,  and  he  shall 
put  a covering  upon  his  upper  lip,  and  shall 
cry.  Unclean,  unclean.  46.  All  the  days 
wherein  the  plague  shall  be  in  him  he  shall  be 
(.etiled  ; he  is  unclean : he  shall  dwell  alone  ; 
w itliout  the  camp  shall  his  habitation  be. 

We  have, 

1.  Provisos,  that  neither  a freckled  skin  nor  a bald 
head  should  be  mistaken  for  a leprosy,  v.  38..  41. 
Every  deformity  must  not  forthwith  be  made  a ce- 
remonial defilement.  Elisha  was  jeered  for  his  bald 
head,  (2  Kings  2.  23.)  but  they  were  the  children 
of  Bethel  who  turned  it  to  his  reproach,  that  knew 
not  the  judgments  of  their  God. 

2.  A particular  brand  set  upon  the  leprosy,  if  at 
any  time  it  did  appear  in  a bald  head,  v.  44.  The 
filague.  is  in  his  head,  he  is  utterhj  unclean.  If  the 
leprosy  of  sin  have  seized  the  head,  if  the  judgment 
be  corrupted,  and  wicked  principles,  which  coun- 
tenance and  support  wicked  practices,  be  embra- 
ced, it  is  an  utter  uncleanness,  from  which  few  are 
ever  cleansed.  Soundness  in  the  faith  keeps  the 
leprosy  from  the  head,  and  saves  conscience  from 
being  shipwrecked. 

3.  Directions  what  must  be  done  with  the  con- 
victed leper.  When  the  priest,  upon  mature  de- 
liberation, had  solemnly  pronounced  hinv  unclean, 
1.)  he  must  pronounce  himself  so,  i;.  45.  He  must 
put  himself  into  the  posture  of  a mourner,  and  cry 
Unclean,  unclean.  The  leprosy  was  not  itself  a 
sin,  but  it  was  a sad  token  of  God’s  displeasure,  and 
a sore  affliction  to  him  that  was  under  it.  It  was  a 
reproach  to  his  name,  put  a full  stop  to  his  business 
in  the  world,  cut  him  off  from  conversation  with  his 
friends  and  relations,  condemned  him  to  banish- 
ment till  he  was  cleansed,  shut  him  out  from  the 
s .nctuary,  and  was,  in  effect,  the  ruin  of  all  the 
comfort  he  could  have  in  this  world.  Heman,  it 
would  seem,  either  was  a leper,  or  alludes  to  the 
melancholy  condition  of  a leper,  Ps.  88.  8,  &c.  He 
must  therefore,  [1.]  Humble  himself  under  the 
mighty  hand  of  God,  not  insisting  upon  his  clean- 
ness, when  the  priest  had  pronounced  him  unclean, 
but  justifying  God,  and  accepting  the  punishment 
of  his  iniquity.  He  must  signify  this,  by  rending 
his  clothes,  uncovering  his  head,  and  covering  his  up- 
per lip  ; all  tokens  ot  shame  and  confusion  of  face, 
and  very  significant  of  that  self-loathing  and  self- 
abasement  which  should  fill  the  hearts  ol  penitents, 
the  language  of  which  is  self-judging.  Thus  must 
we  take  to  ourselv  es  the  shame  that  belongs  to  us, 
and  with  broken  hearts  call  ourselves  by  our  own 
name,  unclean,  uncleari',  heart  unclean,  life  un- 
clean; unclean  by  original  corruption,  unclean  by 
actual  transgression;  unclean,  and  therefore  wor- 
thy to  be  for  ever  excluded  from  communion  with 
God,  and  all  hope  of  happiness  in  him.  IVe  are  all 
as  an  unclean  thing;  (Isa.  64.  6.)  unclean,  andthefe- 
foi'e  undone,  if  infinite  mercy  do  not  interpose.  [2.  ] 
He  must  give  warning  to  otliers  to  take  heed  of  com- 
ing near  him.  Wherever  he  went,  he  must  cry  to 
those  he  saw  at  a distance,  “ lam  unclean,  unclean, 
.ake  heed  of  touching  me.”  Not  that  the  leprosy 
ivas  catching,  but  by  the  touch  of  a leper  ceremoni- 
•al  uncleanness  was  contracted.  Every  one  there- 
fore was  concerned  to  avoid  it;  and  the  leper  him- 
self must  give  notice  of  the  danger.  And  this  was 
all  the  law  coidd  do,  in  that  it  was  weak  through  the 
flesh;  it  taught  the  leper  to  cr\’.  Unclean,  unclean, 

VoL.  I. — 3 F 


but  the  gospel  has  put  another  cry  into  the  kpei  s’ 
mouths,  (Luke  17.  12,  13.)  whei ewe  find  ten  le- 
pers crying  with  a loud  voice,  Jesus,  Master,  /uivc 
7nercy  on  us.  The  law  only  shows  us  our  disease, 
the  gospel  shows  us  our  help  in  Christ.  (2. ) He 
must  then  be  shut  out  of  the  camp,  and  afterward, 
when  they  came  to  Canaan,  out  of  the  city,  town, 
or  village,  where  he  lived,  and  dvjell  alone,  {v.  46.) 
associating  with  none  but  those  that  were  lepers  like 
himself.  When  king  Uzziah  became  a leper,  he  was 
banished  his  palace,  and  dwelt  in  a several  house,  2 
Chron.  26.  21.  And  see  2 Kings  7.  3.  This  typi- 
fied the  purity  which  ought  to  be  preserved  in  the 
gospel-church,  by  the  solemn  and  authoritative  ex- 
clusion of  scandalous  sinners,  that  hate  to  be  reform- 
ed, from  the  communion  of  the  faithful;  Put  away 
from  among  yourselves  that  wicked  person,  1 Cor. 
5.  13. 

47.  The  garment  also  that  the  plague  of 
leprosy  is  in,  ivhether  it  be  a woollen  gar- 
ment or  a linen  garment,  48.  Whether  it 
be  in  the  warp  or  wool’,  of  linen,  or  of  wool- 
len ; whether  in  a skin,  or  in  any  thing  made 
of  skin;  49.  And  if  the  plague  be  green- 
ish or  reddish  in  the  garment,  or  in  the  skin, 
eitiier  in  the  warp,  or  in  the  woof,  or  in  any 
thing  of  skin;  it  is  a plague  of  leprosy,  and 
shall  be  showed  unto  the  priest:  50.  And 
the  priest  shall  look  upon  the  plague,  and 
shut  up  it  that  hath  the  plague  seven  days : 
51.  And  he  shall  look  on  the  plague  on  the 
seventh  day:  if  the  jilague  be  spread  in  the 
garment,  either  in  the  warp  or  in  the  woof, 
or  in  a skin,  or  in  any  work  that  is  made  of 
skin,  the  plague  is  a fretting  leprosy;  it  is 
unclean.  52.  He  shall  therefore  burn  that 
garment,  wliether  warp  or  woof,  in  woollen 
or  in  linen,  or  any  thing  of  skin,  wherein 
the  plague  is:  for  it  is  a fretting  leprosy;  it 
shall  be  burnt  in  the  fire.  53.  And  if  the 
priest  shall  look,  and,  behold,  the  plague  be 
not  spread  in  the  garment,  either  in  the 
warp  or  in  the  woof,  or  in  any  thing  of  skin ; 

54.  Then  the  priest  shall  command  that 
they  wash  the  thing  wherein  the  plague  is, 
and  he  shall  shut  it  up  seven  days  more : 

55.  And  the  priest  shall  look  on  the  plague 
after  that  it  is  washed : and,  behold,  if  the 
plague  have  not  changed  his  colour,  and 
the  plague  be  not  spread,  it  is  unclean;  thou 
shalt  burn  it  in  the  fire;  it  is  fret  inward, 
whether  it  be  bare  within  or  without.  56. 
xAnd  if  the  priest  look,  and,  behold,  the 
plague  he  somewhat  dark  after  the  washing 
of  it,  then  he  diall  rend  it  out  of  the  gar- 
ment, or  out  of  the  skin,  or  out  of  the  warp, 
or  out  of  the  woof:  57.  And  if  it  appear 
still  in  the  garment,  either  in  the  warp  or  in 
the  woof,  or  in  any  thing  of  skin,  it  is  a 
spreading  plague;  thou  shalt  burn  that 
wherein  the  plague  is  with  fire.  58.  And 
the  gamient,  either  warp  or  woof,  or  what- 
soever thing  of  skin  it  be  which  thou  shalt 


410 


LEVITICUS,  XV. 


wash,  if  the  plague  be  departed  from  them, 
then  it  shall  be  washed  the  second  time, 
and  shall  be  clean.  59.  This  is  the  law  of 
the  plague  of  leprosy  in  a garment  of  wool- 
len or  linen,  either  in  the  warp  or  woof,  or 
any  thing  of  skins,  to  pronounce  it  clean, 
or  to  pronounce  it  unclean. 

This  is  the  law  concerning  the  plague  of  leprosy 
in  a garment,  whether  linen  or  woollen.  A leprosy 
in  a garment,  with  discernible  indicaticns  of  it,  the 
colour  changed  by  it,  the  garment  fretted,  the  nap 
worn  off,  and  this  in  some  one  particular  part  of  the 
garment,  and  increasing  when  it  was  shut  up,  and 
not  to  be  got  out  by  washing,  is  a thing  whicli  to  us 
now  is  altogether  unaccountable.  The  learned 
confess  that  it  was  a sign  and  a miracle  in  Israel,  an 
extraordinary  punishment  inflicted  by  the  divine 
power,  as  a token  of  great  displeasure  against  a 
person  or  family.  1.  The  process  was  much  the 
same  with  that  concerning  a leprous  person.  The 
garment  suspected  to  be  tainted  was  not  to  be  l)urnt 
immediately,  though,  it  may  be,  there  would  have 
been  no  great  loss  of  it;  for  in  no  case  must  sentence 
be  given  merely  upon  a surmise,  but  it  must  be 
showed  to  the  firiest.  If,  upon  search,  it  was  found 
that  there  was  a leprous  spot,  (the  Jews  say,  no 
bigger  than  a bean,)  it  must  be  burnt,  (>r,  at  least, 
that  part  of  the  garment  in  which  the  spot  was,  i’. 
52,  57.  If  the  cause  of  the  suspicion  was  gone,  it 
must  be  washed,  and  then  might  be  used,  -v.  58. 
2.  The  signification  also  was  much  the  same,  to  in- 
timate the  great  malignity  there  is  in  sin:  it  not 
only  defiles  the  sinner’s  conscience,  but  it  brings  a 
stain  upon  all  his  employments  and  enjoyments,  all 
he  has,  and  all  he  does.  To  them  that  are  defiled 
and  unbeliexnng  is  nothing  pure.  Tit.  1.  15.  And 
we  are  taught  hereby  to  hate  even  the  garments 
spotted  with  the  fiesh,  Jude,  -v.  23.  Tnose  that 
make  their  clothes  servants  to  their  pride  and  lust, 
may  see  them  thereby  tainted  with  a leprosy,  and 
doomed  to  the  fire,  Isa.  3.  18 . . 24.  But  the  orna- 
ment of  the  hidden  man  of  the  heart  is  incorruptible, 
1 Pet.  3.  4.  The  robes  of  righteousness  never  fret, 
nor  are  moth-eaten. 

CHAP.  XIV. 

The  former  chapter  directed  the  priests  how  to  convict  a 
leper  of  ceremonial  uncleanness ; no  prescriptions  are 
given  for  his  cure ; but,  when  God  had  cured  him,  the 
priests  are  in  this  chapter  directed  how  to  cleanse  him 
The  remedy  here  is  only  adapted  to  the  ceremonial  part 
of  his  disease  ; but  the  authority  Christ  gave  to  his  mi- 
nisters, was,  to  cure  the  lepers,  and  so  to  cleanse  tlieni. 
We  have  here,  I.  The  solemn  declaration  of  the  leper’s 
being  clean,  with  the  significant  ceremony  attending  it, 
V.  1 . . 9.  II.  The  sacrifices  ivhich  he  was  to  offer  to 
God  eight  days  after,  V.  10. . 32.  III.  The  management 
of  a house  in  which  appeared  signs  of  a leprosy,  v. 
33  . . 53.  And  the  conclusion  and  summary  of  this  whole 
matter,  v.  54  . . 57. 

1.  4 ND  the  Lord  spake  unto  Moses, 
jTIl  saying,  2.  This  shall  be  the  law 
of  the  leper  in  the  day  of  his  cleansing:  he 
shall  be  brought  unto  the  priest:  3.  And 
the  priest  shall  go  forth  out  of  the  camp; 
and  the  priest  shall  look,  and,  behold,  if  tlie 
plague  of  leprosy  be  healed  in  the  lep(*r, 
4.  Then  shall  the  priest  command  to  take 
for  him  that  is  to  be  cleansed  two  birds 
alive  and  clean,  and  cedar-wood,  and  scar- 
let, and  hys«op:  5.  And  the  priest  shall 
command  that  one  of  the  birds  be  killed  in 


an  earthen  vessel  over  running  water : 6. 

As  for  the  living  bird,  he  shall  take  it,  and 
the  cedar-wood,  and  the  scarlet,  and  the 
hyssop,  and  shall  dip  them  and  the  living 
bird  in  the  blood  of  the  bird  that  was  killed 
over  the  running  water : 7.  And  he  shall 

sprinkle  upon  him  that  is  to  be  cleansed 
from  the  leprosy  seven  times,  and  shall  pro- 
nounce him  clean,  and  shall  let  the  living 
bird  loose  into  the  open  field.  8.  And  he 
that  is  to  be  cleansed  shall  wash  his  clothes, 
and  shave  off  all  his  hair,  and  wash  him- 
self in  water,  that  he  may  be  clean : and 
after  that  he  shall  come  into  the  camp,  and 
shall  tariy  abroad  out  of  his  tent  seven 
days.  9 But  it  shall  be  on  the  seventh 
day,  that  he  shall  shave  all  his  hair  off  hi.s 
head,  and  his  beard,  and  his  eyebrows,  even 
all  his  hair  he  shall  shave  off:  and  he  shall 
wash  his  clothes,  also  he  shall  wash  his 
flesh  in  water,  and  he  shall  be  clean. 

1 Here, 

I.  It  is  supposed  that  the  plague  of  the  leprosy 
was  not  an  incurable  disease.  Uzziah’s  indeed  con- 
tinued to  the  day  of  his  death,  and  Gehizah’s  was 
entailed  upon  his  seed;  but  Miriam’s  lasted  only 
seven  days:  we  may  suppose  that  it  often  wore  off 
in  process  of  time;  though  God  contend  long,  he 
will  not  contend  for  ever. 

II.  The  judgment  of  the  cure,  as  well  as  that  of 
the  disease,  was  referred  to  the  priest.  He  must 
go  out  of  the  camp  to  the  leper,  to  see  whether  his 
leprosy  was  healed,  v.  3.  And  we  may  suppose 

I the  priest  did  not  contract  any  ceremonial  unclean- 
' ness  by  coming  near  the  leper,  as  another  person 
would"  It  was  in  mercy  to  the  poor  lepers  that  the 
priests  particularly  had  orders  to  attend  them,  for 
the  priests’  lips  should  keep  knowledge;  and  those  in 
affliction  had  need  to  be  instructed,  both  how  to 
bear  their  afflictions,  and  how  to  reap  benefit  by 
them;  had  need  of  the  word  in  concurrence  with 
the  rod  to  bring  them  to  repentance:  therefore  it  is 
well  for  those  that  are  sick,  if  they  have  these 
messengers  of  the  Lord  of  Hosts  with  them,  these 
interpreters,  to  show  unto  them  God’s  uprightness. 
Job  33.  23.  When  the  leper  was  shut  out,  and 
could  not  go  to  the  priests,  it  was  well  that  the 
priests  might  come  to  him.  Is  any  sick?  Let  him 
send  for  the  elders,  the  ministers.  Jam.  5.  14.  If 
we  apply  it  to  the  spiritual  leprosy  of  sin,  it  inti- 
mates, that,  when  we  withdraw  from  those  who 
' walk  disorderly,  that  they  may  be  ashamed,  we 
must  not  count  them  as  enemies,  but  admonish 
them  as  brethren,  2 Thess.  3.  15;  and  also  that 
when  God  by  his  grace  has  brought  those  to  re- 
j pentance  who  were  shut  out  of  communion  for 
scandal,  they  ought,  with  tenderness,  and  joy,  and 
sincere  affection,  to  be  received  in  again.  Thus 
Paul  orders  concerning  the  excommunicated  Co- 
rinthian, that,  when  he  had  given  evidences  of  his 
repentance,  they  should  forgive  him,  and  comfort 
him,  and  confirm  their  love  towards  him,  2 Cor.  2. 
7,  8.  And  ministers  are  intrusted  by  our  Master 
with  the  declarative  power  of  loosing  as  well  as 
binding;  both  must  be  done  with  gieat  caution  and 
deliberation,  impartially  and  without  respect  of 
persons,  with  eaniest  prayer  to  God  for  directi'  n, 
and  a sincere  regard  to  the  edification  of  the  body 
of  Christ;  due  care  being  always  taken  that  sinners 
may  not  be  encouraged  by  an  excess  of  hmity,  nor 


411 


LEVITICUS,  XIV. 


penitents  discouraged  by  an  excess  of  severity. 
Wisdom  and  sincerity  are  profitable  to  direct  in  this 
case. 

III.  If  it  were  found  that  the  leprosy  was  healed, 
the  priest  must  declare  it  with  a particular  solem- 
nity. The  leper  or  his  friends  were  to  get  ready 
two  birds  caught  for  this  purpose,  (any  sort  of  wild 
birds  that  were  clean,)  and  cedar- wood,  and  scarlet, 
and  hyssop;  for  all  these  were  to  be  used  in  the 
ceremony.  i 

1.  A preparation  was  to  be  made  of  blood  and  ! 
water,  with  which  the  leper  must  be  sprinkled,  j 
One  of  the  birds  (and  the  Jews  say,  if  there  was  any  j 
difference,  it  must  be  the  larger  and  better  of  the  j 
two)  was  to  be  killed  over  an  earthen  cup  of  spring  | 
water,  so  that  the  blood  of  the  bird  might  discolour  j 
the  water.  This  (as  some  other  types)  had  its  j 
accomplishment  in  the  death  of  Christ,  when  out 
of  his  pierced  side  there  came  nvater  and  blood, 
John  19.  34.  Thus  Christ  comes  into  the  soul  for 
its  cure  and  cleansing,  7iot  by  water  only,  but  by 
water  and  blood,  1 John  5.  6. 

2.  'I'he  living  bird,  with  a little  scarlet  wool,  and 
a bunch  of  hyssop,  must  be  fastened  to  a ccdar- 
stick,  dipped  in  the  water  and  blood,  which  must 
be  so  s^nkled  upon  him  that  was  to  be  cleansed,  v. 
6,  7.  The  cedar-wood  signified  the  restoring  of 
the  leper  to  his  strength  and  soundness,  for  that  is 
a sort  of  wood  not  apt  to  putrefy.  The  scarlet 
wool  signified  his  recovering  a florid  colour  again, 
tor  the  leprosy  made  him  white  as  snow.  And  the 
hyssop  intimated  the  removing  of  the  disagreeable 
scent  which  commonly  attended  the  leprosy.  The 
cedar  the  stateliest  plant,  and  hyssop  the  meanest, 
are  here  used  together  in  this  service:  (see  1 Kings 
4.  38. ) for  those  of  the  lowest  rank  in  the  church 
may  be  of  use  in  their  place,  as  well  as  those  that 
are  most  eminent,  1 Cor.  12.  21.  Some  make  the 
slain  bird  to  typify  Christ  dying  for  our  sinfi,  and 
the  living  bird  Christ  rising  agam  for  our  justifica- 
tion. The  dipping  of  the  living  bird  in  the  blood  i 
of  the  slain  bird  intimated  that  the  merit  of  Christ’s 
death  was  that  which  made  his  resurrection  effec- 
tu  il  for  our  justification.  He  took  his  blood  with 
him  into  the  holy  jilace,  and  there  appeared  a lamb 
as  it  had  been  slain.  The  cedar,  scarlet,  and  hys- 
sop, must  all  be  dipped  in  the  blood;  for  the  word 
and  ordinances,  and  all  the  operations  of  the  Spirit, 
receive  their  efficacv  for  our  cleansing  from  the 
blood  of  Christ.  The  lejier  must  be  sprinkled 
seven  times,  to  signify  a complete  purification;  in 
allusion  to  which  David  prays,  Wash  me  thoroughly , 
Ps.  51.  2.  Naum  an  WdS  bid  to  wash  sex^en  times, 

2 Kings  5.  10. 

3.  The  living  bird  was  then  to  be  let  loose  in  the  I 
open  field,  to  signify  that  the  leper,  being  cleansed,  j 
was  now  no  longer  under  restraint  and  confinement, 
but  might  take  his  liberty  to  go  where  he  ])leased. 
But  this  being  signified  by  the  flight  of  a bird  to- 
ward heaven,  was  an  intimation  to  him  hencefor- 
ward to  seek  the  things  that  are  above,  and  not  to 
spend  this  new  life,  to  which  (iod  had  restoi-ed 
him,  merely  in  the  pursuit  of  earthly  things.  This 
typified  that  glorious  liberty  of  the  children  of  God, 
which  they  are  advanced  to  who  thi’ough  grace  are 
sprinkled  from  an  evil  conscience.  They  whose 
souls  before  (ioTm/  dowyi  to  the  dust,  (Ps.  44.  25.) 
in  grief  and  fear,  now  fly  in  the  open  firmament  of 
heaven,  and  soar  upwards  ui)on  the  wings  of  faith 
and  hope,  and  holy  love  and  joy. 

4.  The  priest  must,  u])on  this,  pronounce  him 
clean.  It  was  requisite  that  this  should  be  done 
with  solemnity,  that  the  leper  n^ight  himself  be  the 
more  effected  with  the  mercy  of  God  to  him  in  his 
recovery,  and  that  others  might  he  satisfied  to  con- 
verse with  him.  Christ  is  our  Priest,  to  whom  the 
Father  has  committed  all  judgment,  and  jiarticu-  i 


larly  the  judgment  of  the  leprosy.  By  his  definitive 
sentence  impenitent  sinners  will  have  their  e\  er- 
lasting  portion  assigned  them  with  the  unclean, 
(Job  36.  14. ) out  of  the  holy  city;  and  all  that  by  his 
grace  are  cured  and  cleansed,  shall  be  received 
into  the  camp  of  his  saints,  into  which  no  unclean 
I thing  shall  enter.  I'hose  are  clean  indeed  whom 
j Christ  pronounces  so,  and  they  need  not  regaid 
what  men  say  of  them.  But  though  Christ  was  the 
I JE,nd  of  this  law  for  righteousyiess,  yet  being  in  the 
! days  of  his  flesh  made  under  the  law,  which  as  yet 
j stood  unrepealed,  he  ordered  those  lepers  whom  he 
j had  cured  miraculously,  to  go  and  show  themselves 
I to  the  priest,  and  offer  for  their  cleansing  according 
I to  the  law,  Matth.  8.  4.  ‘Luke  17.  14.  The  type 
j must  be  kept  up  till  it  was  answered  by  its  aiiti- 
itype. 

: Lastly,  When  the  leper  was  pronounced  clean, 

I he  must  wash  his  body  and  his  clothes,  and  shave 
' off  all  his  hair,  {v.  8.)  must  still  taiTy  seven  days 
out  of  the  camp,  and  on  the  seventh  day  must  do  it 
: again,  v.  9.  The  priest  having  pronounced  him  clean 
I from  the  disease,  he  must  make  himself  as  clean  as 
I ever  he  could  from  all  the  remains  of  it,  and  from  all 
! other  defilements,  and  he  must  take  time  to  do  this. 
Thus  they  who  have  the  comfort  of  the  remissicn 
of  their  sins,  by  the  sprinkling  of  the  blocd  of 
Christ  upon  their  consciences,  must  with  the  utmost 
care  and  caution  cleanse  themselves  from  all  filthi- 
ness both  of  flesh  and  spirit,  and  thoroughly  purge 
themselves  from  their  old  sins:  for  every  one  that 
hath  this  hope  in  him  will  be  concerned  to  purify 
himself 

10.  And  on  the  eightli  day  he  shall  take 
two  he-lanihs  without  blemish,  and  one 
ewe-lamb  of  the  first  year  without  blemish, 
and  three  tenth  deals  of  fine  Hour  for  a 
meat-offering,  mingled  with  oil,  and  one  log 
of  oil.  11.  And  the  priest  that  maketh 
him  clean  shall  present  the  man  that  is  to 
be  made  clean,  and  those  things,  before  the 
Lord,  at  the  door  of  the  tabernacle  of  the 
congregation:  12.  And  the  priest  shall 

take  one  he-lamb,  and  offer  him  for  a ties- 
pass-oftering,  and  the  log  of  oil,  and  ave 
them  for  a wave-offering  before  the  Lord: 
13.  And  he  shall  slay  the  lamb  in  the  place 
where  he  shall  kill  the  sin-offering  and  the 
burnt-oliering,  in  the  holy  place  : for  as  the. 
sin-otfering  is  the  priest’s,  so  is  the  trespass- 
offering;  it  is  most  holy.  14.  And  the 
priest  shall  take  some  of  the  blood  of  the 
tres[)ass-otfering,  and  the  priest  shall  put  it 
ujwn  the  tip  of  the  right  ear  of  him  that  is 
to  be  cleansed,  and  upon  the  thumb  of  his 
right  hand,  and  upon  the  great  toe  of  his 
right  foot:  15.  And  the  priest  shall  lake 
some  of  the  log  of  oil,  and  pour  it  into  the 
jialm  of  his  own  left  hand:  16.  And  the 
1)1  iest  shall  dip  his  right  finger  in  the  oil  that 
is  in  his  left  hand,  and  shall  sprinkle  of  the 
oil  with  his  finger  seven  times  before  the 
Lord:  17.  And  of  the  rest  of  the  oil  that 
is  in  his  hand  shall  the  priest  put  upon  the 
tip-,  of  the  right  ear  of  him  that  is  to  be 
cleansed,  and  upon  the  thumb  of  his  right 
i hand,  and  upon  the  great  toe  of  h.is  right 


412 


LEVITICUS,  XIV 


foot,  upon  the  blood  of  the  trespass-offer- 
ing: 18.  And  the  remnant  of  the  oil  that 
is  in  the  priest’s  hand  he  shall  pour  upon  the 
head  of  him  that  is  to  be  cleansed ; and  the 
priest  shall  make  an  atonement  for  him  be- 
fore the  Lord.  19.  And  the  priest  shall 
offer  the  sin-otfering,  and  make  an  atone- 
ment for  him  that  is  to  be  cleansed  from  his 
uncleanness;  and  afterward  he  shall  kill 
the  burnt-offering.  20.  And  the  priest  shall 
offer  the  burnt-olfering,  and  the  meat-offer- 
ing, upon  the  altar'  and  the  priest  shall 
make  an  atonement  for  him,  and  he  shall 
be  clean. 

To  complete  the  purification  of  the  leper,  on  the 
eighth  day,  after  the  former  solemnity  performed 
without  the  camp,  and,  as  it  should  seem,  before  he 
returned  to  his  own  habitation,  lie  was  to  attend  at 
the  door  of  the  tabernacle,  and  was  there  to  be  fire- 
sented  to  the  Lord,  with  his  offerings,  xk  11.  Ob- 
serve here,  1.  That  the  mercies  of  God  oblige  us  to 

g resent  ourselves  to  him,  Rom.  12.  1.  2.  When 

lod  has  restored  us  to  the  liberty  of  ordinances 
again,  after  restraint  by  sickness,  distance,  or  oth- 
erwise, we  should  take  the  first  opportunity  of  testi- 
fying our  respect  to  God,  and  our  affection  to  his 
sanctuary,  by  a diligent  improvement  of  the  liberty 
we  are  restored  to.  When  Christ  had  healed  the 
impotent  man,  he  soon  a.{X.e.v  found  him  in  the  tem- 
ple, John  5.  14.  When  Hezekiah  asks.  What  is 
the  sign  that  I shall  go  up  to  the  house  of  the  Lord? 
He  means,  “What  is  the  sign  that  I shall  recov- 
er?” Intimating,  that,  if  God  restored  him  his 
health,  so  that  he  should  be  able  to  go  abroad,  the 
house  of  the  Lord  should  be  the  fi'  St  place  he  would 
go  to.  3.  When  we  preseiit  ourselves  before  the 
I.ord,  we  must  present  our  offerings,  devoting  to 
God  with  ourselves  all  we  ha\  e and  can  do.  4. 
Both  we  and  our  offerings  must  be  presented  btfore 
the  Lord,  by  the  Priest  that  made  us  clean,  even 
our  Lord  Jesus,  else  neither  we  nor  they  can  be  ac- 
cepted. 

Three  lambs  the  cleansed  leper  was  to  bring, 
with  a meat-offenng,  and  a log  rf  oil,  which  was 
about  half  a pint. 

Now, 

(1.)  Most  of  the  ceremony  peculiar  to  this  case  was 
about  the  trespass-offering,  the  Lamb  for  which  was 
offered  first,  xk  12.  And,  beside  the  usual  rites 
with  which  the  trespass-offering  was  offered,  some 
of  the  blood  was  to  be  put  upon  the  ear,  and  thumb, 
and  great  toe  of  the  leper  that  was  to  be  cleansed, 
XK  14.  The  very  same  ceremony  that  was  used  in 
the  consecration  of  the  priests,  ch.  8.  23,  24.  It  was 
a mortification  to  them  to  see  the  same  purification 
necessary  for  them  that  was  for  a leper.  The  Jews 
sav,  that  the  leper  stood  without  the  gate  of  the  ta- 
bernacle, and  the  priest  within,  and  thus  the  cere- 
mony was  performed  through  the  gate,  signifying 
that  now  he  was  admitted  with  other  Israelites  to 
attend  in  the  courts  of  the  Lord’s  house  again,  and 
was  as  welcome  as  ever;  though  he  h id  been  a le- 
per, and  though  perhaps  the  name  might  stick  by 
liim  as  long  as  he  lived,  (as  we  read  of  one  who, 
pvobably,  was  cleansed  by  our  Lord  Jesus,  who  yet 
afterward  is  called  Sitnon  the  leper,  Matth.  26.  6.) 
yet  he  was  as  freely  admitted  as  ever  to  communion 
with  God  and  man.  After  the  blood  of  the  offering 
had  been  put  with  the  priest’s  finger  upon  the  ex- 
tremities of  the  body,  to  include  the  whole,  some  of 
the  oil  that  he  brought,  which  was  first  waved, 
and  then  sprinkled  before  the  Lord,  was  in  like 
manner  put  in  the  same  places  upon  the  blood. 


“The  blood”  (says  the  learned  Bishop  Patrick) 
“seems  to  h.i\e  been  a token  of  forgiveness;  the  oil, 
of  healing;”  for  God  first  forgiveth  our  iniquities, 
and  then  healeth  our  diseases,  Ps.  103.  3.  See  Isa. 
38.  17.  Whenever  the  blood  of  Christ  is  applied 
for  justification,  the  oil  c f the  Spirit  is  applied  for 
sanctification;  for  these  two  are  inseparable,  and 
both  necessary  to  our  acceptance  with  God.  Nor 
shall  our  former  leprosy,  if  it  be  healed  by  repent- 
ance, be  any  bar  to  these  glorious  privileges. 
Cleansed  lepers  are  as  welcome  to  the  blood  and 
the  oil  as  consecrated  priests.  Such  were  some  of 
you,  but  ye  are  washed.  When  the  leper  was 
sprinkled,  the  water  must  have  blood  in  it;  {y.  5.) 
when  he  was  anointed,  the  oil  must  have  blood  un- 
der it,  to  signify  that  all  the  graces  and  comforts  of 
the  Spirit,  all  his  purifying  dignifying  influences, 
are  owing  to  the  death  of  Christ:  it  is  by  his  blood 
alone  that  we  are  sanctified. 

(2.)  Beside  this,  there  must  be  a sin-offering  and 
a burnt-offering,  a lamb  for  each,  v.  19,  20.  By 
each  of  these  offerings,  it  is  said,  the  priest  shall 
make  an  atonement  for  him.  [1.]  His  moral  guilt 
shall  be  removed;  the  sin  for  which  the  leprosy  was 
sent  shall  be  pardoned,  and  all  the  sins  he  had  been 
guilty  of  in  his  afflicted  state.  Note,  The  removal 
of  any  outward  trouble  is  then  doubly  comfortable 
to  us,  when  at  the  same  time  God  gives  us  some  as- 
surance of  the  forgiveness  of  our  sins.  If  we  receive 
the  atonement,  we  have  reason  to  rejoice,  Rom.  5. 
11.  [2.  ] His  ceremonial  pollution  shall  be  removed, 
which  had  kept  him  from  the  participation  of  the 
holy  things.  And  this  is  called  making  an  atone- 
ment for  him,  because  our  restoration  to  the  privi- 
leges of  God’s  children,  typified  hereby,  is  owing 
purely  to  the  great  Propitiation.  When  the  atone- 
ment is  made  for  him,  he  shall  be  clean,  both  to  his 
own  satisfaction,  and  to  his  reputation  among  his 
neighbours;  he  shall  retrieve  both  his  credit  and  his 
comfort;  and  both  these  true  penitents  become  enti- 
tled to,  both  ease  and  honour,  their  interest  in 
the  at.^nement.  The  burnt-offering,  beside  the 
atonement  that  was  made  by  it,  was  a thankful  ac- 
knowledgment of  God’s  mercy  to  him:  and  the  more 
immediate  the  hand  of  God  was  both  in  the  sickness 
and  in  the  cure,  the  more  reason  he  had  thus  to  give 
glory  to  him:  and  thus,  as  our  Saviour  speaks, 
(Mark,  1.  44.)  to  offer  for  his  cleansing  all  those 
things  which  Moses  commanded  for  a testimony 
unto  them. 

21.  And  if  he  be  poor,  and  cannot  get  so 
much ; then  lie  shall  take  one  lamb  for  a 
trespass-offering  to  be  waved,  to  make  an 
atonement  for  him,  and  one  tenth  deal  of 
fine  flour  mingled  with  oil,  for  a meat-offer- 
ing, and  a log  of  oil ; 22.  And  two  turtle- 
doves, or  two  young  pigeons,  such  as  he  is 
able  to  get ; and  the  one  shall  be  a sin-offer- 
ing, and  the  other  a burnt-offering.  23. 
And  he  shall  bring  them  on  the  eighth  day, 
for  his  cleansing,  unto  the  priest,  unto  the 
door  of  the  tabernacle  of  the  congregation, 
before  the  Lord.  24.  And  the  priest  shall 
take  the  lamb  of  the  trespass-offering,  and 
the  log  of  oil,  and  the  priest  shall  wave  them 
for  a wave-offering  before  the  Lord.  25. 
And  he  shall  kill  the  lamb  of  the  trespass- 
offering, and  the  priest  shall  take  some  of  the 
blood  of  the  trespass-offering,  and  put  il 
upon  the  tip  of  ihe  right  car  of  him  that  is  to 
be  cleansed,  and  upon  the  thumb  of  his 


413 


LEVITICUS,  XIV. 


right  hand,  and  upon  the  great  toe  of  his 
right  foot : '2Q.  And  the  priest  shall  pour 

of  the  oil  into  the  palm  of  his  own  left  hand. 
27.  And  the  priest  shall  sprinkle  with  his 
right  finger  some  of  the  oil  that  is  in  his  left 
hand,  seven  times  before  the  Lord  : 28. 

And  the  priest  shall  put  of  the  oil  that  is 
in  his  hand  upon  the  tip  of  the  right  ear  of 
him  that  is  to  be  cleansed,  and  upon  the 
thumb  of  his  right  hand,  and  upon  the  great 
toe  of  his  right  foot,  upon  the  place  of  the 
blood  of  the  trespass-olfering : 29.  And  the 

rest  of  the  oil  that  is  in  the  priest’s  hand  he 
shall  put  upon  the  head  of  him  that  is  to  be 
cleansed,  to  make  a«  atonement  for  him  be- 
fore the  Lord.  30.  And  he  shall  ofl'er  the 
one  of  the  turtle-doves,  or  of  the  young 
pigeons,  such  as  he  can  get ; 31.  Even 

such  as  he  is  able  to  get,  the  one  for  a sin- 
offering,  and  the  other  for  a burnt-offering, 
with  the  meat-offering  : and  the  priest  shall 
make  an  atonement  for  him  that  is  to  be 
cleansed  before  the  Lord.  32.  This  is  the 
law  of  him  in  whom  is  the  plague  of  lepro- 
sy, whose  hand  is  not  able  to  get  that  which 
pertaineth  to  his  cleansing. 

We  have  here  the  gracious  provision  which  the 
law  made  for  the  cleansing  of  fioor  lepers.  If  they 
were  not  able  to  bring  three  lambs,  and  three  tenth- 
deals  of  flour,  they  must  bring  one  lamb,  and  one 
tenth-deal  of  flour;  and,  instead  of  the  other  two 
lambs,  two  turtle-doves,  or  two  young  p-geons,  v. 
21,  22.  Here  see,  1.  That  the  poverty  of  the  pei- 
son  concerned  would  not  excuse  him,  if  he  brought 
no  offering  at  all.  Let  none ' think,  tliat,  because 
they  are  poor,  God  requires  no  service  from  them, 
since  he  has  considered  them,  and  demands  that 
which  it  is  in  the  power  of  the  poorest  to  give. 
'‘My  son,  give  me  thy  heart,  and  with  that  the 
calves  of  thy  lifis  shall  be  acc^ted  instead  of  the 
calves  of  the  stall.”  2.  That  God  expected  from 
those  who  were  poor  only  according  to  their  ability; 
his  commandments  are  not  grievous,  nor  does  he 
make  us  to  se-rve  with  an  offering.  The  poor  are 
as  welcome  to  God’s  altar  as  the  rich;  and  if  there 
be  first  a willing  mind,  and  an  honest  heart,  two 
pigeons,  when  they  are  the  utmost  a man  is  able  to 
get,  are  as  acceptable  to  God  as  two  lambs;  for  he 
requires  according  to  what  a man  has,  and  not  ac- 
cording to  what  he  has  not.  But  it  is  observable, 
that  though  a meaner  sacrifice  wa,s  accepted  from 
the  poor,  yet  the  very  same  ceremtiny  was  used  for 
them  as  was  for  the  rich;  for  their  souls  are  as  pre- 
cious, and  Christ  and  his  gospel  are  the  same  to 
both.  Let  not  us  therefore  have  the  faith  of  our 
Lord  Jesus  Christ  with  respect  of  persons.  Jam.  2.  1. 

33.  And  the  Lord  spake  unto  Moses  and 
unto  Aaron,  saying,  34.  When  ye  be  come 
into  the  land  of  Canaan,  which  I give  to 
you  for  a possession,  and  I put  the  plague 
of  leprosy  in  a house  of  the  land  of  your  pos- 
session ; 35.  And  he  that  owneth  the  house 
shall  come,  and  tell  the  priest,  saying.  It 
seemei  ii  to  me  there  is  as  it  were  a plague 
in  the  house;  36.  Then  the  priest  shall 
ritminaud  that  they  empty  the  house,  before 


the  priest  go  into  it  to  see  the  plague,  that 
all  that  IS  in  the  house  be  not  made  unclean ; 
and  afterward  the  priest  shall  go  in  to  see  the 
house : 37.  And  he  shall  look  on  the 

plague,  and,  behold,  if  the  plague  be  in  the 
walls  of  the  house,  with  hollow  strakes, 
greenish  or  reddish,  which  in  sight  are 
lower  than  the  wall ; 38.  I'hen  the  priest 

shall  go  out  of  the  house,  to  the  door  of  the 
house,  and  shut  up  tlie  house  seven  days  ■ 
39.  And  the  priest  shall  come  again  the 
seventh  day,  and  shall  look : and,  behold, 
tf  the  plague  be  spread  in  the  walls  of  the 
house,  40.  I'hen  the  priest  shall  command 
that  they  take  away  the  stones  in  \\  Inch  the 
plague  w,  and  they  shall  cast  them  into  an 
uncleafi  place  without  the  city:  41.  And 
he  shall  cause  the  house  to  be  scraped  with- 
in round  about,  and  they  shall  pour  out  the 
dust  that  they  scrape  olf  without  the  city, 
into  an  unclean  place  : 42.  And  they  shall 

take  other  stones,  and  put  them  in  the  place 
of  those  stones ; and  he  shall  take  other  mor- 
tar, and  shall  plaster  the  house.  43.  And 
if  the  plague  come  again,  and  break  out  in 
the  house,  after  that  he  hath  taken  away  the 
stones,  and  after  he  hath  scraped  the  house, 
and  after  it  is  plastered;  44.  Then  the 
priest  shall  come  and  look,  and,  behold,  if 
the  plague  be  spread  in  the  house,  it  is  a 
fretting  leprosy  in  the  house : it  is  unclean. 
45.  And  he  shall  break  down  the  house,  the 
stones  of  it,  and  the  timber  thereof,  and  all 
the  mortar  of  the  house ; and  he  shall  carry 
them  forth  out  of  the  city,  into  an  unclean 
place.  46.  Moreover,  he  that  goeth  into 
the  house,  all  the  while  that  it  is  shut  up, 
shall  be  unclean  until  the  even.  47.  And 
he  that  lieth  in  the  house  shall  wash  his 
clothes ; and  he  that  eateth  in  the  house 
shall  wash  his  clothes.  48.  And  if  the  priest 
shall  come  in,  and  look  upon  it.,  and,  behold, 
the  plague  hath  not  spread  in  the  house,  af- 
ter the  house  was  plastered ; then  the  priest 
shall  pronounce  the  house  clean,  because 
the  plague  is  healed.  49.  And  he  shall  take 
to  cleanse  the  house  two  birds,  and  cedar- 
wood,  and  scarlet,  and  hyssop : 50.  And 

he  shall  kill  the  one  of  the  birds  in  an  ear- 
then vessel  over  running  water:  51.  And 
he  shall  take  the  cedar-wood,  and  the  hys- 
sop, and  the  scarlet,  and  the  living  bird,  and 
dip  them  in  the  blood  of  the  slain  bird,  and  in 
the  running  water,  and  sprinkle  the  house 
seven  times  : 52.  And  he  shall  cleanse  the 

house  with  the  blood  of  the  bird,  and  with 
the  running  water,  and  with  the  living  bird, 
and  with  the  cedar-wood,  and  with  the  hys- 
sop, and  with  the  scarlet : 53.  But  he  shall 

let  go  the  living  bird  out  of  the  city  into  the 


414 


LEVITJCUS.  XV. 


open  fields,  and  make  an  atonement  Ibr  the 
house  : and  it  shall  be  clean. 

This  is  the  law  concerning  the  leprosy  in  a liouse. 
Now  that  they  were  in  the  wilderness,  they  dwelt 
in  tents,  and  had  no  houses;  and  therefore  this  Liw 
is  made  only  an  appendix  to  the  former  laws  con- 
cerning the  leprosy,  because  it  related,  not  to  their 
present  state,  but  to  their  future  settlement. 

The  leprosy  in  a house  is  as  unaccountable  as  the  j 
leprosy  in  a garment;  but,  if  we  see  not  what  natu-  | 
r.d  causes  of  it  can  be  assigned,  we  may  resolve  it  j 
into  the  power  of  the  God  of  nature,  who  here  says,  | 
I put  the  leprosy  hi  a house,  [v.  34.)  as  his  curse  is  I 
said  to  enter  into  a house,  and  consume  it  with  the  \ 
timber  and  stones  thereof,  Zech.  5.  4.  i 

Now,  1.  It  is  supposed,  that,  even  in  Canaan  it-  | 
self,  the  land  of  promise,  their  houses  might  be  in-  | 
fccted  with  a leprosy.  Though  it  was  a holy  land, 
that  would  not  secure  them  from  this  plague,  while 
“the  inhabitants  were  many  of  them  so  unholy,  i 
Thus,  a place  and  a name  in  the  visible  church  will  | 
not  secure  wicked  people  from  God’s  judgments. 

2.  It  is  likewise  taken  for  granted  that  the  owner 
of  the  house  will  make  the  priest  acquainted  with 
it,  as  soon  as  he  sees  the  least  cause  to  suspect  the 
leprosy  in  his  house;  {v.  35.)  It  seemeth  to  me  there 
is  as  it  were  a plague  in  the  house.  Sin,  where  that 
reigns  in  a house,  is  a plague  there  as  it  is  in  a heart.  I 
And  masters  of  families  should  be  aware  and  afraid 
of  the  first  appearance  of  gross  sin  in  their  families, 
and  put  away  the  iniquity,  whatever  it  is,  far  from 
their  tabernacles.  Job  22.  23.  They  should  be 
jealous  with  a godly  jealousy  concerning  those  under 
tlieir  charge,  lest  they  be  drawn  into  sin,  and  take 
early  advice,  if  it  but  seem  that  there  is  a plague  in 
the  house,  lest  the  contagion  spread,  and  many  be 
by  it  defiled  and  destroyed. 

3.  If  the  priest,  upon  search,  find  that  the  lepro- 
sy is  got  into  the  house,  he  must  try  to  cure  it,  by 
taking  out  that  part  of  the  building  that  was  infect- 
ed, x\  40,  41.  This  was  like  cutting  off  a gangrened 
limb,  for  the  preservation  of  the  rest  of  the  body. 
Corruption  should  be  purged  out  in  time,  before  it 
spread  ; for  a little  leaven  leaveneth  the  whole  lump. 
Jf  thy  right  hand  offend  thee,  cut  it  off. 

4.  If  yet  it  remained  in  the  house,  the  whole 
house  must  be  pulled  down,  and  all  the  materials 
carried  to  the  dunghill,  v.  44,  45.  The  owner  had 
better  be  without  a dwelling,  than  live  in  one  that 
was  infected.  Note,  The  leprosy  of  sin,  if  it  be  ob-  ; 
stinate  under  the  methods  of  cure,  will  at  last  be  the  1 
ruin  of  families  and  churches.  If  Babylon  will  not 
be  healed,  she  shall  be  forsaken  and  abandoned,  | 
and  (according  to  the  law  respecting  the  leprous 
house)  they  shall  not  take  of  her  a stone  for  a cor- 
ner, nor  a stone  for  foundations,  Jer.  51.  9,  26. 
The  remainders  of  sin  and  corruption  in  our  mortal 
bodies  are  like  this  lej)rosy  in  the  house  ; after  all 
our  pains  in  scraping  and  plastering,  we  shall  never 
be  quite  clear  of  it  till  the  earthly  house  of  this  ta- 
bernacle be  dissolved  and  taken"  down  ; when  we 
are  dead,  we  shall  be  free  from  sin,  and  not  till 
then,  Rom.  6.  7. 

5.  If  the  taking  out  of  the  infected  stones  cured 
the  house,  and  the  leprosy  did  not  spread  any  fur- 
ther, then  the  house  must  be  cleansed;  not  only 
aired,  that  it  m'ght  be  healthful,  but  purified  from 
the  ceremonial  pollution,  that  it  might  be  fit  to  be 
the  habitation  of  an  Israelite.  The  ceremony  of  its 
clermsing  was  much  the  same  with  that  of  cleansing 
a leprous  ])erson,  v.  49,  See.  This  intimated  that 
the  house  was  smitten  for  the  man’s  sake,  (as  Bish- 
o])  Patrick  expresses  it,)  and  he  was  to  look  upon 
himself  as  preserved  by  divine  mercy.  The  houses 
of  Israelites  are  said  to  be  dedicated,  (Deut.  20.  5.) 
for  they  were  a holy  nation,  and  therefore  they 


ought  to  keep  their  houses  pure  from  all  ceremonial 
pollutions,  that  they  might  be  fit  fer  tlie  ser  .ice  of 
that  God  to  whom  they  were  devoted.  And  tlie 
same  care  should  be  taken  to  reform  whatevei  is 
amiss  in  our  families,  that  we  and  our  houses  may 
serve  the  Lord:  see  Gen.  35.  2. 

Some  have  thought  the  leprosy  in  the  house  was 
typical  of  the  idolatry  of  the  Jewish  church,  which 
did  strangely  cleave  to  it;  for,  though  some  of  the 
refijrming  kings  took  away  the  infected  stones,  yet 
still  it  broke  out  again,  till,  by  the  captivity  of  Ba- 
bylon, (4od  took  down  the  house,  and  carried  it  to 
an  unclean  land;  and  that  proved  an  effectual  cure 
of  their  inclination  to  idols  and  idolatrous  wor- 
ships. 

54.  This  is  the  law  for  all  manner  of 
plague  of  lejirosy,  and  scall,  55.  And  for 
the  leprosy  of  a garment,  and  of  a house, 
56.  .And  for  a rising,  and  for  a scab,  and  for 
a bright  spot;  57.  To  teach  when  it  is  un- 
clean, and  when  it  is  clean : this  is  the  law 
of  le})rosy. 

This  is  the  conclusion  of  this  law  concerning  the 
lep  rosy.  'I'liere  is  no  repetition  of  it  in  Deuterono- 
my, only  a general  memorandum  given,  (Deut.  24. 
8.)  Take  heed  in  the  plague  of  leprosy.  We  may 
see  in  this  law,  1.  'riie  gracious  care  God  took  of 
his  people  IsVciel,  for  to  them  only  his  law  pertain- 
ed, and  not  to  the  Gentiles.  W hen  Naainan  the 
Syrian  was  cured  of  his  leprosy,  he  was  not  bidden 
to  show  himself  to  the  priest,  though  he  was  cured 
in  Jordan,  as  the  Jews  that  were  cured  by  our 
Saviour  were.  Thus  they  who  are  intiaisted  with 
the  key  of  discipline  in  the  church,  judge  them  only 
that  arc  within;  but  them  that  are  without,  God 
judgeth,  1 Cor.  5.  12,  13.  2.  The  religious  care 

we  ought  to  take  of  ourselves,  to  keep  our  minds 
from  the  dominion  of  all  sinful  affections  and  dispo- 
sitions, which  arc  both  their  disease  and  their  defile- 
ment, that  we  may  be  fit  for  the  ser\  ice  of  God. 
\\'e  ought  also  to  "avoid  all  bad  company,  and,  as 
much  as  may  be,  to  avoid  coming  within  the  danger 
of  being  infected  by  it.  Touch  not  the  unclean 
thing,  saith  the  Lord,  and  I will  receive  you,  2 
Cor.  6.  17. 


CHAP.  XV. 

In  this  chapter,  we  have  laws  concerning  other  ceremonial 
uncleannesses  contracted,  either  by  bodily  disease  like 
that  of  the  leper,  or  some  natural  incidents;  and  this 
either,  1.  In  men,  v.  1..18.  Or,  II.  In  women,  v. 
19  . .33.  We  need  not  be  at  all  curious  in  e.xplaining 
these  antiquated  laws,  it  is  enough  if  we  observe  the 
general  intention  ; but  we  have  need  to  be  very  cautious, 
lest  sin  take  occasion  by  the  eommaiulnient  to  become 
more  e.xeceding  sinful ; and  e.xceediiig  sinful  it  is,  when 
lust  is  kindled  uy  sparks  of  fire  from  (lod's  altar.  The 
case  is  bad  with  tlie  soul  when  it  is  putrefied  by  that 
which  should  purify  it. 

1 . 4 ND  the  Lord  spake  unto  Moses  and 
J\.  to  Aaron,  saying,  2.  Speak  unto  the 
children  of  Israel,  and  say  unto  them.  When 
any  man  hath  a running  issue  out  of  his 
flesh,  because  o/^his  issue  he  ts  unclean.  3. 
And  this  shall  be  his  uncloanness  in  his  is 
sue  : whether  his  flesh  run  with  his  issue,  oi 
his  flesh  be  stopi)cd  from  his  issue,  it  is  his 
uucleanness.  4.  Every  bed  whereon  he 
lieth  that  hath  the  issue  is  unclean : and 
everj'^  thing  whereon  he  sitteth  shall  be  un- 
clean. 5.  And  whosoever  toucheth  his  bed 


415 


LEVITICUS,  XV. 


shall  wash  hi^.  jlothes,  and  bathe  himself 'm 
water,  and  be  unclean  until  the  even.  6. 
And  he  that  sitteth  on  any  thing  whereon 
he  sat  that  hath  the  issue  shall  wash  his 
clothes,  and  bathe  Iwiisef  'm  water,  and  be 
unclean  until  the  even.  7.  And  he.  that 
toucheth  the  flesh  of  him  that  hath  the  issue 
shall  wash  his  clothes,  and  bathe  himself  m 
water,  and  be  unclean  until  the  even.  8. 
And  if  he  that  hath  the  issue  spit  upon  him 
that  is  clean,  then  he  shall  wash  his  clothes, 
and  bathe  himsef  'in  water,  and  be  unclean 
until  the  even.  9.  And  what  saddle  soever 
he  rideth  upon  that  hath  the  issue  shall  be 
unclean.  1 0.  And  whosoever  toucheth  any 
thing  that  was  under  him  shall  be  unclean 
until  the  even  : and  he  that  beareth  aiiy  of 
those  things  shall  wash  his  clothes, and  bathe 
himsef  in  water,  and  be  unclean  until  the 
even.  1 1 . And  whomsoever  he  toucheth  that 
hath  the  issue,  and  hath  not  rinsed  his  hands 
in  water,  he  shall  wash  his  clothes,  and  bathe 
himsef  in  water,  and  be  unclean  until  the 
even.  12.  Anil  the  vessel  of  earth  that  he 
toucheth  which  hath  the  issue  shall  be 
broken  : and  every  vessel  of  wood  shall  be 
rinsed  in  water.  13.  And  when  he  that 
hath  an  issue  is  cleansed  of  his  issue,  then 
he  shall  number  to  himself  seven  days  for 
his  cleansing,  and  wash  his  clothes,  and 
bathe  his  flesh  in  running  water,  and  shall 
be  clean.  14.  And  on  the  eighth  day  he 
shall  take  to  him  two  turtle-doves,  or  two 
young  pigeons,  and  come  before  the  Lord 
unto  the  door  of  the  tabernacle  of  the  con- 
gregation, and  give  them  unto  the  priest : 
15.  And  the  priest  shall  offer  them,  the  one 
for  a sin-offering,  and  the  other /or  a burnt- 
offering;  and  the  priest  shall  make  an 
atonement  for  him  before  the  Lord  for  his 
issue.  16.  And  if  any  man’s  seed  of  copu- 
lation go  out  from  him,  then  he  shall  wash 
all  his  flesh  in  water,  and  be  unclean  until 
the  even.  17.  And  every  garment,  and 
every  skin,  whereon  is  the  seed  of  copula- 
tion, shall  be  washed  with  water,  and  be 
unclean  until  the  even.  18.  Tlie  woman 
also  with  whom  man  shall  lie  with  seed 
of  copulation,  they  shall  both  bathe  them- 
selves in  water,  and  be  unclean  until  the 
even. 

We  have  here  the  law  concerning  the  ceremonial 
uncleanness  that  was  contracted  by  running  issues 
in  men.  It  is  called  in  the  margin,  {v.  2.)  the  run- 
ning of  the  reins  : a very  grievous  and  loathsome 
disease,  which  was,  1.  Usually  the  effect  and  con- 
sequent of  wantonness  and  uncleanness,  and  a dis- 
solute course  of  life,  filling  men’s  bones  with  the 
sins  of  their  youth,  and  leaving  them  to  mouni  at 
the  last,  when  all  the  pleasures  of  their  wickedness 
are  vanished  and  gone,  and  nothing  remains  but  the 
pain  and  anguish  of  a rotten  carcase,  and  a wound- 


ed conscience.  And  what  fruit  has  the  sinner,  then, 
of  those  things  whereof  he  has  so  much  reason  to 
be  ashamed  t Rom.  6.  21.  As  modesty  is  an  or?ia- 
ment  of  grace  to  the  head  and  chains  about  the  neck; 
so  chastity  is  health  to  the  navel  and  marrow  to  the 
bones;  but  uncleanness  is  a wound  and  dishonour, 
the  consumption  of  the  flesh  and  the  body,  and  a 
sin  which  is  often  its  own  punishment  more  than 
any  other.  2.  It  was  sometimes  inflicted  by  the 
righteous  hand  of  God  for  other  sins,  as  appea!  s by 
Da\  id’s  imprecation  of  a curse  upon  the  family  of 
Joab,  for  the  murder  of  Abner,  (2  Sam.  3.  29.)  Let 
there  not  fail  from  the  house  of  Joab  one  that  hath 
an  issue  or  is  a lefier:  a vile  disease  for  vile  de- 
serts. 

Now,  whoever  had  this  disease  upon  him,  (1.) 
He  was  himself  unclean,  v.  2.  He  must  not  dare 
to  come  near  the  sanctuary,  it  was  at  his  peril  if  he 
did,  nor  might  he  eat  of  the  holy  things.  This  sig- 
nified the  filthiness  of  sin,  and  of  all  the  productions 
of  our  corrupt  nature,  which  renders  us  odious  to 
God’s  holiness,  and  utterly  unfit  for  communion 
with  him.  Out  of  a pure  heart  well  kept  are  the 
issues  of  life,  (Prov.  4.  23. ) but  out  of  an  unclean 
heart  comes  that  which  is  defiling,  Matth.  12.  34, 
35.  (2. ) He  made  every  person  and  thing  unclean 

that  he  toucl  id,  or  that  touched  him,  v.  4 . . 12. 
His  bed,  and  bis  chair,  and  his  saddle,  and  every 
thing  that  belonged  to  him,  could  not  be  touched 
without  a ceremonial  uncleanness  contracted,  which 
' a man  must  remain  conscious  to  himself  of  till  sun- 
set, and  from  which  he  could  not  be  cleansed  with- 
out washing  his  clothes,  and  bathing  his  flesh  in 
water.  This  signified  the  contagion  of  sin,  and  the 
dtmger  we  are  in  of  being  polluted  by  conversing 
with  those  that  are  polluted,  and  the  need  we  have, 
with  the  utmost  circumspection,  to  save  ourselves 
from  this  untoward  generation.  (3. ) 'W'hqn  he  was 
cured  of  the  disease,  yet  he  could  not  be  cleansed 
from  the  pollution  without  a sacrifice,  for  which  he 
was  to  prepare  himself  by  seven  days’  expectation 
after  he  was  perfectly  clear  from  his’distemper,  and 
by  bathing  him  in  spring  waters,  v.  13.  . 15.  This 
signified  the  great  gospel-duties  of  faith  and  repent- 
ance, and  the  great  gospel-pri\  ileges  of  the  appli- 
cation of  Christ’s  blood  to  our  souls  for  our  justifica- 
tion, and  his  grace  for  our  sanctification.  God  has 
promised  to  sprinkle  clean  water  upon  us,  and  to 
cleanse  us  from  all  our  filthiness,  and  has  appoint- 
ed us  by  repentance  to  wash  us,  and  make  us  clean: 
he  has  also  provided  a sacrifice  of  atonement,  and 
requires  us  by  faith  to  interest  ourselves  in  that 
sacrifice,  for  it  is  the  blood  of  Christ  his  Son  that 
cleatises  us  from  all  sin,  and  by  which  atonement  is 
made  for  us,  that  we  may  have  admission  into  God’s 
presence,  and  may  partake  of  his  favour. 

19.  And  if  a woman  have  an  issue,  and 
her  issue  in  lier  flesh  be  blood,  she  shall  be 
put  apart  seven  days  ; and  whosoever  touch- 
eth her  shall  be  unclean  until  the  even. 
20.  And  every  thing  that  she  lieth  upon  in 
her  separation  shall  be  unclean;  every 
thing  also  that  she  sitteth  upon  shall  be  un- 
clean. 21.  And  whosoever  toucheth  her 
bed  shall  wash  his  clothes,  and  bathe  him- 
sef in  water,  and  be  unclean  until  the  even. 
22.  And  whosoever  toucheth  any  thing  that 
she  sat  upon,  shall  wash  his  clothes,  and 
bathe  himsef  m water,  and  be  unclean  un- 
til the  even.  23.  And  if  it  he  on  her  bed,  or 
on  any  thing  whereon  she  sitteth,  when  he 
toucheth  it,  he  shall  be  unclean  until  the 


416 


LEVITICUS,  XV. 


even.  24.  And  if  any  man  lie  with  her  at 
all,  and  lier  flowers  be  upon  him,  he  shall 
ne  unclean  seven  days;  and  all  the  bed 
whereon  he  lietli  shall  be  unclean.  25.  And 
if  a woman  have  an  issue  of  her  blood  many 
days  out  of  the  time  of  her  separation,  or  if 
it  run  beyond  the  time  of  her  separation ; all 
the  days  of  the  issue  of  her  uncleanness 
shall  be  as  the  days  of  her  separation  ; she 
shall  be  unclean.  26.  Eveiy  bed  whereon 
she  lieth  all  the  days  of  her  issue  shall  be 
unto  her  as  the  bed  of  her  separation  : and 
whatsoever  she  sitteth  upon  shall  be  un- 
clean, as  the  uncleanness  of  her  separation. 
27.  And  whosoever  touclieth  those  things 
shall  be  unclean,  and  shall  wash  his  clothes, 
and  bathe  himself  m water,  and  be  unclean 
until  the  even.  28.  But  if  she  be  cleansed 
of  her  issue,  then  she  shall  number  to  her- 
self seven  days,  and  after  that  she  shall  be 
clean.  29.  And  on  the  eighth  day  she  shall 
take  unto  her  two  turtles,  or  two  young  pi- 
geons, and  bring  them  unto  the  priest,  to 
the  door  of  the  tabernacle  of  the  congrega- 
tion. 30.  And  the  priest  shall  offer  the  one 
for  a sin-offering,  and  the  other  for  a 
burnt-offering;  and  the  priest  shall  make 
an  atonement  for  her  before  the  Lord,  for 
the  issue  of  her  uncleanness.  31.  Thus 
shall  ye  separate  the  children  of  Israel  from 
their  uncleanness,  that  they  die  not  in  their 
uncleanness,  when  they  defile  my  taberna- 
cle that  is  among  them.  32.  This  is  the 
law  of  him  that  hath  an  issue,  and  of  him 
whose  seed  goeth  from  him,  and  is  defiled 
therewith ; 33.  And  of  her  that  is  sick  of 

her  flowers,  and  of  him  that  hath  an  issue, 
of  the  man,  and  of  the  woman,  and  of  him 
that  lieth  with  her  which  is  unclean. 

This  is  conceniing  the  ceremonial  uncleanness 
which  women  lay  under  from  their  issues,  both 
those  that  were  regular  and  healthful,  and  ac- 
cording to  the  course  of  nature,  (y.  19 . . 24. ) and 
those  that  were  unseasoiiable,  excessive,  and  the 
disease  of  the  body;  such  was  the  bloody  issue  of 
that  poor  woman  who  was  suddenly  cured  by  touch- 
ing the  hem  of  Chnst.’s  mn-mi'iit,  after  she  had  lain 
twelve  years  under  her  distemper,  and  had  spent 
her  estate  upon  physicians  and  physic  in  vain.  This 
made  the  woman  that  was  afflicted  with  it  unclean, 
(v.  25.)  and  every  thing  she  touched  unclean,  v.  26, 
27.  And  if  she  was  cured,  and  found,  by  seven 
days’  trial,  that  she  was  perfectly  free  from  her 
issue  of  blood,  she  was  to  be  cleansed  by  the  offering 
of  two  turtle  doves,  or  two  young  pigeons,  to  make 
an  atonement  for  her,  v.  28,  29.  All  wicked  courses, 
particularly  idolatries,  are  con^ared  to  the  unclean- 
ness of  a.  removed  •woman,  (Ezek.  36.  17.)  and,  in 
allusion  to  this,  it  is  said  of  Jerusalem,  (Lam.  1.  9.) 
Her  Jilthiness  is  in  her  skirls,  so  that  (as  it  follows, 
V.  17. ) she  was  sJmnned  as  a menstruous  woman. 

The  reasons  given  for  all  these  laws  (which,  we 
are  ready  to  think,  might  very  well  have  been 
.sparecH  we  have,  x*.  31. 

1.  Thus  shall  ye  separate  the  children  of  Israel 


(for  to  them  only,  and  their  servants  and  proselytes, 
these  laws  pertained) yrom  their  uncleanness:  that 
is,  (1.)  By  these  laws  they  were  taught  their  privi- 
lege and  honour,  that  they  were  purified  unto 
God  a peculiar  people,  and  were  intended  by  the 
holy  God  for  a kingdom  of  pinests,  a holy  nation; 
for  that  was  a defilement  to  them  which  was  not  so 
to  others.  (2.)  They  were  also  taught  their  duty, 
which  was  to  preserve  the  honour  of  their  purity, 
and  to  keep  themseh  es  from  all  sinful  pollutions. 
It  was  easy  for  them  to  argue,  that,  if  those  pollu- 
tions which  were  natural,  unavoidable,  involuntary, 
their  affliction  and  not  their  sin,  rendered  them  for 
the  time  so  odious,  that  they  were  not  fit  for  com- 
munion either  with  God  or  man,-  much  more  abomi- 
nable and  filthy  were  they,  if  they  sinned  against 
the  light  and  law  of  nature,  by  drunkenness,  adul- 
tery, fraud,  and  the  like  sins,  which  defile  the  very 
mind  and  conscience.  And  if  these  ceremonial  pol- 
lutions could  not  be  done  away  but  by  sacnfice  and 
offering,  something  greater  and  much  more  valua- 
ble must  be  expected  and  depended  upon  for  the  pu- 
rifying of  the  soul  from  the  uncleanness  of  sin. 

2.  Thus  shall  ye  prevent  their  dying  in  their  un- 
cleanness by  the  hand  of  God’s  justice,  if,  while 
they  were  under  any  of  these  defilements,  they 
should  come  near  the  sanctuary.  Note,  It  is  a dan- 
gerous thing  to  die  in  our  uncleanness;  and  it  is  our 
fault  if  we  do,  since  we  ha\  e not  only  fair  warning 
given  us,  by  God’s  law,  against  those  things  that 
will  defile  us,  but  also  such  gracious  provision  made 
by  his  gospel  for  our  cleansing,  if  at  any  time  we  be 
defiled. 

3.  In  all  these  laws  there  seems  to  be  a special 
regard  had  to  the  honour  of  the  tabernacle,  which 
none  must  approach  to  in  their  uncleanness,  that 
they  defile  not  my  tabernacle.  Infinite  Wisdom 
took  this  course  to  preserve  in  the  minds  of  that 
careless  people  a continual  dread  of,  and  veneration 
for,  the  manifestations  of  God’s  gloiy  ani presence 
among  them  in  his  sanctuary.  Now  that  the  taber- 
nacle of  God  was  w'ith  men,  familiarity  would  be 
apt  to  breed  contempt,  and  therefore  the  law  made 
so  many  things  of  frequent  incidence  to  be  ceremo- 
nial pollutions,  and  to  involve  an  incapacitv  of  draw- 
ing near  to  the  sanctuary,  (making  death  the  pe- 
nalty,) that  so  they  might  approach  with  great 
caution  and  reverence,  and  serious  preparation,  and 
fear  of  being  found  unfit.  Thus  they  were  taught 
never  to  draw  near  to  God  but  with  an  awful  hum- 
ble sense  of  their  distance  and  danger,  and  an  exact 
observance  of  every  thing  that  was  required,  in 
order  to  their  safety  and  acceptance. 

And  what  duty  must  we  learn  from  all  thisi’  (1.) 
Let  us  bless  God  that  we  are  not  under  the  yoke  of 
these  carnal  ordinances;  that,  as  nothing  can  de- 
stroy us,  so  nothing  can  defile  us,  but  sin.  They 
may  now  partake  of  the  Lord’s  supper  who  durst 
not  then  eat  of  the  peace-offennge.  a nd  Die  defile- 
ment we  contract  by  our  sins  of  daily  infinnity,  we 
may  be  cleansed  from  in  secret  by  the  renewed  acts 
of  repentance  and  faith,  without  bathing  in  water, 
or  bringing  an  offering  to  the  doer  of  the  tabeniacle. 
(2.)  Let  us  carefully  abstain  fron\  all  sin,  as  defiling 
to  the  conscience,  and  particularly  from  all  fleshly 
possessing  our  vessel  in  sanctification  and  ho- 
nour, and  not  in  the  lusts  of  uncleanness,  which 
not  only  pollute  the  soul,  but  tear  against  it,  and 
threaten  its  ruin.  (3.)  Let  us  all  see  how  indispen- 
sably necessary  real  holiness  is  to  our  future  happi- 
ness, and  get  our  hearts  purified  bv  faith,  that  wc 
may  see  God.  Perhaps  it  is  in  allusion  to  these 
laws,  which  forbade  the  unclean  to  approach  the 
sanctuary,  that,  when  it  is  asked,  JVho shall  stand 
in  God's  holy  place?  it  is  answered.  He  that  hath 
clean  hands  and  a pure  heart;  (Ps.  24.  3,  -1.)  for 
I'  -without  holiness  no  man  shall  see  the  Lord. 


LEVITICUS,  XVI. 


417 


CHAP.  XVI. 

In  this  chapter,  we  have  the  institution  of  the  annual  so- 
lemnity of  the  day  of  atonement,  or  expiation,  which 
had  as  much  gospel  in  it  as  perhaps  any  of  the  appoint- 
ments of  the  ceremonial  law,  as  appears  by  the  reference 
the  apostle  makes  to  it,  Heb.  9.  7,  &c.  We  had,  before, 
divers  laws  concerning  sin-ofiering's  for  particular  per- 
sonSj  and  to  be  offered  upon  particular  occasions;  but 
this  IS  concerning  the  stated  sacrifice,  in  which  the  whole 
nation  was  interested.  The  whole  service  of  the  day  is 
committed  to  the  high  priest.  I.  He  must  never  come 
into  the  most  holy  place  but  upon  this  day,  v.  1,  2.  II.  He 
must  come  dressed  in  linen  garments,  v.  4.  III.  He  must 
bring  a sin-ofiering  and  a burnt-offering  for  himself,  (v. 
3.)  offer  his  sin-ofl‘ering,  (v.  6 . . 11.)  then  ^o  within  the 
vail  with  some  of  the  blood  of  his  sin-offering,  burn  in- 
cense, and  sprinkle  the  blood  before  the  mercy-seat,  v. 
12.  .14.  IV.  Two  goats  must  be  provided  for  the  people, 
lots  cast  upon  them,  and,  1.  One  of  them  must  be  a sin- 
offering  for  the  people,  (v.  5,  7 . . 9.)  and  the  blood  of  it 
must  be  sprinkled  before  the  mercy-seat;  (v.  15..  17.) 
and  then  some  of  the  blood  of  both  the  sin-oflerings  must 
be  sprinkled  upon  the  altar,  v.  18,  19.  2.  The  other 

must  be  a scape-goat,  (v.  10.)  the  sins  of  Israel  must  be 
confessed  over  him,  and  then  he  must  be  sent  away  into 
the  wilderness,  (v.  20.  .22.)  and  he  that  brought  him 
away  must  be  ceremonially  unclean,  v.  26.  V.  The  burnt- 
offerings  were  then  to  be  offered,  the  fat  of  the  sin-ofter- 
ings  burnt  on  the  altar,  and  their  flesh  burnt  without  the 
camp,  V.  23 . . 25^  27,  28.  VI.  The  people  were  to  ob- 
serve the  day  religiously  by  a holy  rest,  and  holy  mourn- 
ing for  sin;  and  this  was  to  be  a statute  for  ever,  v. 
29..  34. 

1.  A ND  the  Lord  spake  unlo  Moses 
i\.  after  tlie  deatli  of  the  two  sons  of 
Aaron,  when  they  offered  before  the  Lord, 
and  died;  2.  And  the  Lord  said  unto 
Moses,  Speak  unto  Aaron  thy  brother,  that 
he  come  not  at  all  times  into  the  holy  place 
within  the  vail,  before  the  mercy-seat  which 
is  upon  the  ark,  tliat  he  die  not : for  1 will 
appear  in  the  cloud  upon  the  mercy-seat.  3. 
I’hus  shall  Aaron  come  into  the  holy  place ; 
With  a young  bullock  for  a sin-offering,  and 
a ram  for  a burnt-offering.  4.  He  shall  put 
on  the  holy  linen  coat,  and  he  shall  have 
the  linen  breeches  upon  his  flesh,  and  shall 
be  girded  with  a linen  girdle,  and  with  the 
linen  mitre  shall  he  be  attired : these  are 
holy  garments ; therefore  shall  he  wash  his 
Hesh  in  vA  ater,  and  so  put  them  on. 

Here  is, 

The  diite  of  this  law  ccncerning  the  day  of  atone- 
ment: it  was  after  the  death  of  the  two  sons  of 
Aaron,  (t;.  1.)  which  we  read,  ch.  10.  1.  (1.)  Lest 
Aaron  should  fear  that  any  remaining  guilt  of  that 
sin  should  cleave  to  his  family,  or  (seeing  tlie  priests 
were  so  apt  to  offend)  that  some  after  sin  of  his 
other  sons  should  be  the  ruin  of  his  family,  he  is  di- 
rected how  to  7nake  atonement  for  his  house,  that  it 
might  keep  in  with  God;  for  the  atonement  for  it 
would  be  the  establishment  of  it,  and  preserve  the 
entail  of  the  blessing  upon  it.  (2.)  The  priests 
being  warned,  by  the  death  of  Nadab  imd  Abihu, 
to  approach  God  with  reverence  and  godly  fear, 
(without  which  they  came  at'their  peril,)  directions 
are  here  given  now  the  nearest  approach  might  be 
made,  not  only  without  peril,  but  to  unspeakable  ad- 
vantage and  comfort,  if  the  directions  were  observ^ed. 
When  they  were  cut  off  for  an  undue  approach,  the 
rest  must  not  say,  “ Then  we  will  not  draw  near  at 
all,”  but,  “ Then  we  will  do  it  by  rule.”  They 
died  for  their  sin,  therefore  God  graciously  provides 
for  the  rest,  that  they  die  not.  Thus  God’s  judg- 
ments on  some  should  be  instructions  to  others. 

VoL.  I. — 3 G 


2.  The  design  of  this  law.  One  intention  cf  it 
was  to  ju’csers  e a \ enerution  for  the  most  holy  place , 
within  the  vail,  where  the  Shechmah,  or  divine 
gloiy,  was  pleased  to  dwell  between  the  cherubims; 
(v.  2.)  Speak  unto  Ac&on  that  he  come  not  at  all 
times  into  the  holy  place.  Before  the  \ ail  some  of 
the  priests  came  e\  ery  day  to  burn  incense  upon  the 
golden  altar,  but  within  the  vail  none  must  ever 
come  but  the  high  priest  only,  and  he  but  cn  one 
day  in  the  year,  and  with  gre..t  ceremony  and  cau- 
tion. That  place  where  God  manifested  his  special 
presence  must  not  be  made  cc  mmrn.  If  none  must 
come  into  the  presence-chambei-  ( f an  earthly  king 
uncalled,  no,  not  the  queen  herself,  upon  pain  of 
death,  (Esth.  4.  11.)  was  it  not  requisite  that  the 
same  sacred  respect  should  be  paid  to  the  King  of 
kings.^  But  see  what  a blessed  change  is  made  by 
the  gospel  of  Christ;  all  good  Christians  have  now 
boldness  to  enter  into  the  holiest,  through  the  vail, 
every  day;  (Heb.  10.  19,  20.)  and  we  come  boldly 
(not  as  Aaron  must,  with  fear  and  trembling)  to  the 
I throne  of  grace,  or  mercy-seat,  Heb.  4.  16.  While 
the  manifestations  of  God’s  presence  and  gi-ace  were 
sensible,  it  was  reejuisite  that  they  should  thus  be 
confined,  and  upon  the  reserve,  because  the  objects 
of  sense,  the  more  familiar  they  are  made,  the  less 
awful  or  delightful  the}-  become;  but  now  that  they 
are  purely  spiritual,  it  is  otherwise;  for  the  objects 
I of  faith,  the  more  they  are  conversed  with,  the 
1 more  do  they  manifest  cf  their  greatness  and  good- 
ness: now,  therefore,  we  are  welcome  to  come  at 
all  times  into  the  holy  place  not  made  with  hands, 
for  we  are  made  to  sit  together  with  Christ  in  hea- 
venly places  by  faith,  Eph.  2.  6.  Then  Aaron  must 
not  come  near  at  ;;11  times,  lest  he  die;  we  now  must 
come  near  at  all  times,  that  we  may  live:  it  is  dis- 
tance only  that  is  our  death.  Then  God  appeared 
in  the  cloud  upon  the  mei  cy-seat,  but  now  -ftith  open 
face  we  behold,  not  in  a dark  c loud,  but  in  a clear 
glass,  the  glory  of  the  Lord,  2 Cor.  3.  18. 

3.  The  person  to  whom  the  work  of  this  day  was 
committed;  and  that  was  tlie  high  priest  only; 
(t’.  3.)  Thus  shall  Aaron  come  into  the  holy  place. 
He  was  to  do  all  himself  ui)on  the  day  of  atonement; 

, only  there  was  a second  provided  to  be  his  substi- 
tute or  supporter,  in  case  any  thing  should  befall 
^ him,  either  of  sickness  or  ceremonial  uncleanness, 

I that  he  could  not  j^erform  the  service  of  the  day. 

I All  Christians  are  spiritual  priests,  but  Christ  only 
! is  the  High  Priest,  and  he  alone  it  is  that  makes 
I atonement,  nor  needed  he  either  assistant  or  substi- 
! tute. 

4.  The  attire  of  the  high  priest  in  this  service:  he 
I was  not  to  be  dressed  up  in  his  rich  garments,  that 
j were  peculiar  to  himself:  he  was  not  to  put  cn  the 
; ephod,  with  the  precious  stones  in  it,  but  only  the 
[ linen  clothes,  which  he  wore  in  common  with  the 

inferior  priests,  t>.  4.  That  meaner  dress  did  best 
become  him  on  this  day  of  humiliation;  and,  being 
thinner  and  lighter,  he  would  in  them  be  more  ex- 
pedite for  the  work  and  service  of  the  day,  which 
were  all  to  go  through  his  hands.  Christ,  our  High 
Priest,  made  atonement  for  sin  in  our  nature;  not  in 
the  robes  of  his  gwn  peculiar  glory,  but  the  linen 
garments  of  our  mortality,  clean  indeed,  but  mean. 

5.  And  he  shall  take  of  the  congregation 
of  the  children  of  Israel  two  kids  of  the  goats 
for  a sin-offering,  and  one  ram  for  a burnt- 
offering.  6.  And  Aaron  shall  offer  his  bullock 
of  tbe  sin-offering  which  is  for  himself,  and 
make  an  atonement  for  himself,  and  for  his 
house.  7.  And  he  shall  take  the  two  goats, 
and  present  them  before  the  Lord  at  the 
door  of  the  tabernacle  of  the  congregation 


418 


LEVITICUS,  XVI. 


0.  .Lid  Aaron  shall  cast  lots  upon  the  two 
goats;  one  lot  for  the  Lord,  and  the  other 
lot  for  the  scape-goat.  9.  And  Aaron  shall 
bring  the  goat  upon  which  the  Lord’s  lot 
fell,  and  offer  him  for  a sin-offering : 1 0. 
But  the  goat,  on  which  the  lot  fell  to  be  the 
scape-goat,  shall  be  presented  alive  before 
the  Lord,  to  make  an  atonement  with  him, 
and  to  let  him  go  for  a scape-goat  into  the 
wilderness.  11.  And  Aaron  shall  bring  the 
bullock  of  the  sin-offering  which  is  for  him- 
self, and  shall  make  an  atonement  for  him- 
self, and  for  his  house,  and  shall  kill  the 
bullock  of  the  sin-offering  which  is  for  him- 
self. 12.  And  he  shall  take  a censer  full 
of  burning  coals  of  fire  from  off  the  altar 
before  the  Lord,  and  his  hands  full  of  sweet 
incense  beaten  small,  and  bring  it  within 
the  vail.  13.  And  he  shall  put  the  incense 
upon  the  fire  before  the  Lord,  that  the 
cloud  of  the  incense  may  cover  the  mercy- 
seat  that  is  upon  the  testimony,  that  he  die 
not : 14.  And  he  shall  take  of  the  blood  of 
the  bullock,  and  sprinkle  it  with  his  finger 
upon  the  mercy-seat  eastward  : and  before 
the  mercy-seat  shall  he  sprinkle  of  the  blood 
with  his  finger  seven  times. 

The  Jewish  writers  say,  that,  for  seven  days  be- 
fore the  day  of  expiation,  the  high  priest  was  to  re- 
tire from  his  own  house,  and  to  dwell  in  a chamber 
rf  the  temple,  that  he  might  prepare  himself  for 
the  service  of  this  great  day.  During  those  seven 
days,  he  himself  did  the  work  of  the  inferior  priests 
about  the  sacrifices,  incense,  &c.  that  he  might  have 
his  hand  in  for  this  day;  he  must  have  the  institu- 
tion read  to  him  again  and  again,  that  he  m ght 
be  fully  apprized  of  the  whole  method.  1.  He 
was  to  begin  the  service  of  the  day  very  early, 
with  the  usual  morning  sacrifice,  after  he  had  first 
washed  his  whole  body  before  he  dressed  him,  and 
his  hands  and  feet  again  after.  He  then  burned  the 
daily  incense,  dressed  the  lamps,  and  offered  the 
extraordinary  sacrifice  appointed  for  this  day,  (not 
here,  but  Numb.  29.  8.)  a bullock,  a ram,  and  seven 
lambs,  all  for  burnt-offerings.  ’I'his  he  is  supposed 
to  have  done  in  his  high  priest’s  garments.  2.  He 
must  now  put  off  his  rich  robes,  bathe  himself,  put 
on  the  linen  garments,  and  present  unto  the  Lord 
his  own  bullock,  which  was  to  be  a sin-offering  for 
himself  and  his  house,  v.  6.  The  bullock  was  set 
between  the  temple  and  the  altar,  and  the  offering 
of  him  mentioned  in  this  verse  was  the  making  of 
a solemn  confession  of  his  sins,  and  the  sins  of  his 
house,  earnestly  praying  for  the  forgiveness  of 
them,  and  this  with  his  hands  on  the  head  of  the 
bullock.  3.  He  must  then  cast  lots  upon  the  two 
goats,  w hich  were  to  make  (both  together)  one  sin- 
offering  for  the  congregation.  One  of  these  goats 
must  be  slain,  in  token  of  a satisfaction  to  be  made 
to  God’s  justice  for  sin,  the  other  must  be  sent 
away,  in  token  of  the  remission  or  dismission  of  sin 
by  the  mercy  of  (f  od.  Both  must  be  presented  to- 
gether to  God,  (i  7. ) before  the  lot  was  cast  upon 
them,  and  afterward  the  scape-goat  by  itself,  v.  10. 
Some  think  that  goats  were  chosen  for  the  sin- 
offering,  because,  by  the  disagreeableness  of  their 
smell,  the  offensiveness  of  sin  is  represented:  others 
think,  because  it  was  said  that  the  demons  which 
the  heathens  then  worshipped,  often . appeared  to 


their  worshippers  in  the  form  cf  goats,  God  there 
fore  obliged  liis  people  to  sacrifice  goals,  i!u.t  they 
might  never  be  tempted  to  sacrifice  to  goats.  4. 
The  next  thing  to  be  done,  was,  to  kill  the  bullock 
for  the  sin-offering,  for  himself  and  his  house,  v.  11. 
“ Now,”  say  the  Jews,  “ he  must  again  put  Ids 
hand  on  the  head  of  the  bullock,  and  repeat  t% 
confession  and  supplication  he  had  before  nmde,  and 
kill  the  bullock  with  his  own  hands,  to  make  atone- 
ment for  himself  fii  st,  (for  how  could  he  make  re- 
conciliation for  the  sins  of  the  people,  till  he  was 
himself  first  reconciled?)  and  tor  his  house,  not 
only  his  own  family,  but  all  the  priests,  which  ai’e 
called  the  house  oj  Aaron”  Ps.  135.  19.  This  cha- 
rity must  begin  at  home,  though  it  must  not  end 
there.  The  bullock  being  killed,  he  left  one  of  the 
priests  to  stir  the  blood,  that  it  might  not  thicken, 
and  then,  5.  He  took  a censer  of  buming  coals 
(that  would  not  smoke)  in  one  hand,  and  a dish  full 
of  the  sweet  incense  in  the  other,  and  then  went 
into  the  holy  of  holies  through  the  vail,  went  up 
toward  the  ark,  set  the  coals  down  upon  the  floor, 
and  scattered  the  incense  upon  them,  so  that  the 
room  was  immediately  filled  with  smoke.  The 
Jews  say  that  he  was  to  go  in  side-way,  that  he 
might  not  look  directly  upon  the  ark  where  the 
Divine  Glory  was,  till  it  was  covered  with  smoke; 
that  then  he  must  come  cut  backward,  out  of  re\’er- 
eiice  to  the  Divine  Majesty;  and,  after  a short 
prayer,  he  was  to  hasten  out  of  the  sanctuary,  to 
show  himself  to  the  people,  that  they  might  not  sus- 
pect that  he  had  misbehaved  himself,  and  died  be- 
fore the  Lord.  6.  He  then  fetched  the  blood  of  the 
bullock  from  the  priest  whom  he  had  left  stirring 
it,  and  took  that  in  with  him  the  second  time  into 
the  holy  of  holies,  which  was  now  filled  with  the 
smoke  of  the  incense,  and  sprinkled  with  his  finger 
of  that  blood  upon,  or  rather  toward,  the  mercy- 
seat,  once  over  against  the  top  of  it,  and  then  seven 
times  toward  the  lower  part  cf  it,  v.  14.  But  the 
dropgvof  blood  (as  the  Jews  expound  it)  all  fell  imon 
the  ground,  and  none  touched  the  mercy-seat.  Hav- 
ing dene  this,  he  came  out  of  the  most  holy  place,  set 
the  basin  of  blood  down  in  the  sanctuary,and  went  out. 

15.  Then  shall  he  kill  the  goat  ol’ the  sin- 
offering,  tliat  is  for  the  people,  and  bring  his 
blood  within  the  vail,  and  do  with  that  blood 
as  he  did  with  the  blood  of  the  bullock,  and 
sprinkle  it  upon  the  niercy-seat,  and  belbre 
the  mercy-seat.  16.  And  he  shall  make  an 
atonement  for  the  holy  place^  because  of 
the  uncleanness  of  the  children  of  Israel, 
and  because  of  their  transgressions  in  all 
their  sins:  and  so  shall  he  do  for  the  taber- 
nacle of  the  congregation  that  remaineth 
among  them  in  the  midst  of  their  unclean- 
ness. 1 7.  And  there  shall  be  no  man  in  the 
tabernacle  of  the  congregation  when  he 
goeth  in  to  make  an  atonement  in  the  holy 
place,  until  he  come  out,  and  have  made 
an  atonement  for  himself,  and  for  his 
household,  and  for  all  the  congregation 
of  Israel.  18.  And  he  shall  go  out  unto 
the  altar  that  is  before  the  Lord,  and 
make  an  atonement  for  it ; and  shall  take 
of  the  blood  of  the  bullock,  and  of  the  blood 
of  the  goat,  and  put  it  ui)on  the  horns  of  the 
altar  rouiul  about.  19.  And  he  shall  sprin- 
kle of  the  blood  upon  it  with  his  finger  seven 


LRVmCLIS  X\  L 


419 


times,  and  cleanse  it,  and  liallow  it  fioin 
tht  uncleanness  of  the  children  of  Israel. 

When  the  priest  was  come  out  from  sprinkling  the 
blood  of  the  bullock  before  the  mercy-seat,  1.  He 
n>u5t  next  kill  the  goat  which  was  the  sin-offering 
for  the  people,  (v.  15.)  and  go  the  third  time  into 
t'ne  holy  of  holies,  to  sprinkle  the  blood  of  the 
goat,  as  he  had  done  that  of  the  bullock;  and  thus 
lie  was  to  make  atonement  for  the  holy  place;  (v. 
16.)  that  is,  whereas  the  people  by  their  sins  had 
provoked  God  to  take  away  those  tokens  of  his  fa- 
\ curable  presence  with  them,  and  rendered  even 
that  holy  place  unfit  to  be  the  habitation  of  the  holy 
God,  atonement  was  hereby  made  for  sin,  that  God, 
being  reconcile  to  them,  might  continue  with 
them.  2.  He  must  then  do  the  same  for  the  out- 
ward part  of  the  tabernacle,  that  he  had  done  for 
the  inner  room,  by  sprinkling  the  blood  of  the  bul- 
lock first,  and  then  of  the  goat,  without  the  vail, 
there  where  the  table  and  incense-altar  stood,  eight 
times  each,  as  before.  The  reason  intimated  is, 
because  the  tabernacle  remained  among  them  in  the 
midst  of  their  uncteariness,  v.  16.  God  would  here- 
by show  them  how  much  their  hearts  needed  to  be 
purified,  wh^n  e\  en  the  tabernacle,  only  by  stand- 
ing in  the  niidst  of  such  an  impure  and  sinful  peo- 
ple, needed  this  expiation;  and  also  that  even  their 
devotions  and  religious  performances  had  much 
amiss  in  them,  for  which  it  was  necessary  that 
atonement  should  be  made.  During  this  solemnity, 
none  of  the  inferior  priests  must  come  into  the 
tabernacle,  (xi.  17. ) but,  by  standing  without,  must 
own  themselves  unworthy  and  unfit  to  minister 
there,  because  their  follies,  and  defects,  and  mani- 
fold impurities  in  their  ministry,  had  made  this  ex- 
piation of  the  tabernacle  necessary.  3.  He  mu.st 
then  put  some  of  the  blood,  both  of  the  bullock  and 
of  the  goat,  mixed  (f)gether,  upt  n the  honis  of  the 
altar  that  is  before  the  Lord,  v.  18,  19.  It  is  certain 
that  the  altar  of  incense  had  this  blood  put  u])on  it, 
for  so  it  is  expressly  ordered;  (Exod.  30.  10.)  but 
some  think  that  this  directs  the  high  priest  to  the 
altar  of  burnt-offerings,  for  that  also  is  here  called 
ihe.  altar  before  the  Lord,  (y.  12.)  because  he  is  said 
to  go  out  to  it,  and  because  it  may  be  presumed, 
that  that  also  had  need  of  an  expiation;  for  to  that 
the  gifts  and  offerings  of  the  children  of  Israel  were 
all  brought,  from  whose  uncleanness  the  altar  is 
here  said  to  be  hallowed. 

20.  And  when  lie  hath  made  an  end  of 
reconciling  the  holy  place,  and  the  taber- 
nacle of  the  congregation,  and  the  altar,  he 
sliall  bring  the  live  goat;  21.  And  Aaron 
shall  lay  both  his  hands  upon  the  head  of 
the  live  goat,  and  confess  over  him  all  the 
iniquities  of  the  children  of  Israel,  and  all 
their  transgressions  in  all  their  sins,  putting 
them  upon  the  head  of  the  goat,  and  shall 
send  him  away  by  the  hand  of  a fit  man 
into  the  wilderness.  22.  And  the  goat  shall 
bear  upon  him  all  their  iniquities  unto  a land 
not  inhabited ; and  he  shall  let  go  the  goat 
in  the  wilderness.  2.3.  And  x\aron  shall 
come  into  the  tabernacle  of  the  congrega- 
tion, and  shall  put  olf  the  linen  garments 
which  he  put  on  when  he  went  into  the 
holy  place,  and  shall  leave  them  there ; 24. 
\nd  he  shall  wash  his  flesh  \^ith  water  in 
the  holy  *place,  and  put  on  his  garments, 
and  come  forth,  and  offer  his  burnt-offering, 


and  the  bunit-otlcring  of  tlie  people,  and 
make  an  atonement  for' himself,  and  for  the 
people.  25.  Anfl  tlie  fat  of  the  sin-offering 
shall  he  burn  upon  the  altar.  26.  And  he 
that  let  go  tlie  goat  for  the  scape-goat,  shall 
wash  his  clothes,  and  bathe  his  flesh  in  wa- 
ter, and  afterward  come  into  the  camp.  27. 
And  the  bullock  for  tlie  sin-offering,  and  the 
goat  for  the  sin-offering,  whose  blood  ^vas 
brought  in  to  make  atonement  in  the  holy 
place,  shall  one  cairy  forth  without  the 
camp ; and  they  shall  burn  in  the  fire  their 
skins,  and  their  flesh,  and  their  dung.  28. 
And  he  that  burnetii  them  shall  wash  his 
clothes,  and  bathe  his  flesli  in  water,  and 
‘ afterward  he  shall  come  into  the  camp. 

The  high  priest  having  presented  unto  the  Lord 
ihe  expiatory  sacrifice.s,  by  the  sprinkling  of  their 
blc,od,  the  remainder  of  which,  it  is  prolrable,  he 
! poured  out  at  the  foot  of  the  brazen  altar, 

; 1.  He  is  next  to  confess  the  sins  of  Israel,  with 

j both  his  hands  upon  the  head  of  the  scape-goat:  (r. 

I 20,  21.)  and  whenever  hands  were  imposed  upon 
! the  head  of  any  sacrifice,  it  was  always  done  with 
confessir.n,  according  as  the  nature  of  the  sacrifice 
Was;  and  this  being  a sin-olfering,  it  must  be  a con- 
j fession  of  sin.  In  the  latter  and  more  degenerate 
ages  of  the  Jewish  church,  they  had  a set  form  of 
confession  prepared  for  the  high  priest,  but  God 
j here  prescribed  none;  for  it  might  be  supposed  that 
the  high  priest  was  so  well  acquainted  with  the 
state  of  the  people,  and  had  such  a tender  concern 
, for  them,  that  he  needed  not  any  form.  The  con- 
fessi  n must  be  as  particular  as  he  could  make  it, 
p not  only  of  all  the  iniquities  of  the  children  of  Israel, 
h but  all  their  transgressions  in  all  their  sins;  in  one 
sin  there  may  be  many  transgressions  from  the  seve- 
r.il  aggravating  circumstances  of  it:  and  in  our  con- 
fessions we  should  take  notice  of  them;  and  not  only 
say,  / have  sinned,  but,  with  Achan,  “Thus  anti 
thiis  have  I done.”  By  this  confession,  he  must  put 
the  sins  of  Israel  upon  the  head  of  the  goat;  that  is, 
acting  faith  upon  the  divine  appointment  which 
constituted  such  a translation,  he  must  transfer  the 
punishment  incurred  fi-om  the  sinners  to  the  sacri- 
fice: which  had  been  but  a jest,  nay,  an  affront  to 
God,  if  he  himself  had  not  ordained  it. 

2.  The  goat  was  then  to  be  sent  away  immedi- 
ately by  the  hand  of  a fit  person,  pitched  upon  for 
the  pinpose,  into  a wildeniess,  aland  not  inhabited; 
and  God  allowed  them  to  make  this  construction  of 

j it,  that  the  sending  away  of  the  goat  was  the  sending 
' away  of  their  sins  by  a free  and  full  remission;  (tc 
22.)  He  shall  bear  upon  him  all  their  iniquities 
The  losing  of  the  goat  was  a sign  to  them,  that  the 
sins  of  Israel  should  be  sought  for,  and  not  found, 
i Jer.  50.  20.  The  later  Jews  had  a custom  to  tie 
i one  shred  of  scarlet  cloth  to  the  horns  of  the  goat, 
and  another  to  the  gate  of  the  temple,  or  to  the  top 
of  the  rock  where  the  goat  was  lo^,  and  they  con- 
cluded that  if  they  tumed  white,  as  it  saw  it  usually 
did,  the  sins  of  Israel  were  forgiven,  as  it  is  wntten, 
Though  your  sins  have  been  as  scarlet,  they  shall 
be  as  ’ivool:  and  they  add,  that,  for  forty  years  be- 
fore the  destruction  of  Jerusalem  by  the  Romans, 
the  scarlet  cloth  never  changed  colour  at  all;  which 
is  a fair  confession,  that,  having  rejected  the  sub- 
stance, the  shadow  stood  them  in  no  stead. 

3.  The  high  priest  must  then  put  off  his  liner, 
garments  in  the  tabernacle,  and  leave  them  there, 
the  Jew’s  say,  never  to  be  wom  more  by  himself  or 

I any  other,  for  they  made  new  ones  ever)’  year;  anc' 


420 


LEVITICUS,  XVl. 


lie  must  bathe  himself  in  water,  put  on  his  nch 
clothes,  and  then  offer  both  his  own  and  the  peo- 
jjle’s  burnt-offerings,  v.  23,  24.  When  we  have 
the  comfort  of  our  pardon,  God  must  have  the  glory 
of  it.  If  we  have  the  benefit  of  the  sacrifice  of 
atonement,  we  must  not  grudge  the  sacrifices  of  ac- 
Knowledgment.  And  it  should  seem  the  burning 
of  the  fat  of  the  sin-offering  was  deferred  till  now 
(t;.  25.)  that  it  might  be  consumed  with  the  burnt- 
offerings. 

4.  The  flesh  of  both  those  sin-offerings,  whose 
blood  was  taken  within  the  vail,  was  to  be  all  bunit, 
not  upon  the  altar,  but  at  a distance  without  the 
camp,  to  signify  both  our  putting  away  of  sin  by 
true  repent,  mce,  and  the  spirit  of  burning,  and 
G-od’s  putting  it  away  by  a full  remission,  so  that  it 
shall  ne  ^er  rise  up  in  judgment  against  us. 

5.  He  that  took  the  scape-goat  into  the  wilder- 
ness, and  they  that  burned  the  sin-offering,  were  to 
be  looked  upon  as  ceremonially  unclean,  and  must 
not  come  into  the  camp  till  they  had  washed  their 
clothes,  and  bathed  their  flesh  in  water.  Which 
signified  the  defiling  nature  of  sin;  even  the  sacri- 
fice, which  was  but  made  sin,  was  defiling;  also  the 
imperfection  of  the  legal  sacrifices;  they  were  so  far 
from  taking  away  sin,  that  even  they  left  some  stain 
v.pon  those  that  touched  them. 

Laatly,  When  all  this  was  done,  the  high  pnest 
went  again  into  the  most  holy  place  to  fetch  his 
censer,  and  so  retumed  to  his  own  house  with  joy, 
because  he  had  done  his  duty,  and  died  not. 

29.  And  this  shall  be  a statute  for  ever 
unto  you,  that  in  the  seventh  month,  on  the 
tenth  day  of  the  month,  ye  shall  afflict  your 
souls,  and  do  no  work  at  all,  whether  it  be 
one  of  your  own  country,  or  a stranger  that 
sqjourneth  among  you.  30.  For  on  that 
day  shall  the  priest  make  an  atonement  for 
you,  to  cleanse  you,  that  ye  may  be  clean 
from  all  your  sinS  before  the  Lord.  31.  It 
shall  be  a sabbath  of  rest  unto  you,  and  ye 
shall  afflict  your  souls,  by  a statute  for  ever. 

32.  And  the  priest,  whom  ye  shall  anoint, 
and  whom  he  shall  consecrate  to  minister 
in  the  priest’s  office  in  his  father’s  stead, 
shall  make  the  atonement,  and  shall  put  on 
the  linen  clothes,  even  the  holy  garments  : 

33.  And  he  shall  make  an  atonement  for 
the  holy  sanctuai^,  and  he  shall  make  an 
atonement  for  the  tabernacle  of  the  congre- 
gation, and  for  the  altar ; and  he  shall  make 
an  atonement  for  the  priests,  and  liir  all  the 
people  of  the  congregation.  34.  And  this 
shall  be  an  everlasting  statute  unto  you,  to 
make  an  atonement  for  the  children  of  Is- 
rael, for  all  their  sins,  once  a year.  And  he 
did  as  the  Lo^u)  commanded  Moses. 

Here  is,  1.  The  day  appointed  for  this  solemnity. 
It  must  be  observed  yearly  on  the  tenth  day  of  the 
seventh  month,  v.  29.  The  seventh  had  been 
reckoned  the  first  month,  till  God  appointed  that 
the  month  in  which  the  children  of  Israel  came  out 
'f  Egypt,  should  from  thenceforward  be  accounted 
■ nd  called  the  first  month.  Some  have  fancied  that 
•^his  tenth  day  of  the  seventh  month  was  the  day  of 
I he  year  on  which  our  first  parents  fell,  and  that  it 
A IS  kept  as  a fast  in  remembrance  of  that.  Dr. 
Lightfoot  computes  that  this  was  the  day  on  which 
Moses  came  the  last  time  down  from  the  mount. 


when  he  brought  with  him  the  reneAved  tables,  and 
the  assur.ances  of  God’s  being  reconciled  to  Isr,  el, 
and  his  face  shcr.e:  that  day  must  be  a day  of  atone- 
ment throughout  their  generations;  for  the  remem- 
brance of  God’s  forgiving  them  their  sin  about  the 
golden  calf  might  encourage  them  to  hope  that,  up- 
on their  repentance,  he  would  forgive  them  all 
trespasses.  2.  The  duty  of  the  people  on  this  day. 
(1.)  They  must  rest  from  all  their  labours;  It  shall 
he  a sabbath  of  rest,  v.  31.  The  work  of  the  day 
was  itself  enough,  and  a good  day’s  work  if  it  Avas 
I done  Avell,  therefore  they  must  do  no  other  Avork  at 
: all.  The  Avoik  of  hum  liation  for  sin  requires  such 
a close  application  of  mind,  and  such  a fixed  engage- 
I ment  of  the  Avhole  man,  as  Avill  not,alloAv  us  to  tu  n 
j aside  to  any  other  work.  I'he  day  of  atonement 
' seems  to  he  that  sabbath  spoken  of  by  the  prophet, 
(Isa.  58.  13.)  for  it  is  the  same  Avith  the  fast  spoken 
I of  in  the  verses  before.  (2.)  They  must  afflict  their 
j souls.  They  must  refrain  from  all  bodily  refresh- 
j ments  and  delights,  in  teken  of  inAvard  humiliatii  n 
! and  contrition  of  soul  for  their  sins.  They  all  fasted  on 
I this  day  from  food,  (except  the  sick  and  children,) 

I and  laid  aside  their  ornaments,  and  did  anoint  them- 
selves, as  Daniel,  ch.  10.  3,  12.  David  chastened 
his  soul  with  fasting,  Ps.  35.  13,  And.  it  signified 
j the  mortifying  of  sin,  and  turning  from  it,  loosing 
j the  bands  of  wickedness,  Isa.  58.  6,  7.  The  JcAvish 
Doctors  ad\  ised  that  they  should  not  on  that  day 
read  those  portions  of  Scripture  Avhich  Avere  proper 
to  affect  them  Avith  delight  and  joy,  because  it  Avas 
a day  to  afflict  their  souls.  3.  The  pei-petuity  of 
this  institution;  It  shall  be  a statute  for  ever,  v.  29, 
34.  It  must  not  be  intermitted  any  year,  nor  ever 
let  fall  till  that  constitution  should  be  dissolved,  and 
the  type  should  be  superseded  by  the  antitype.  As 
long  as  we  are  continually  sinning,  we  must  be  con- 
tinually repenting,  and  recei\ing  the  atonement. 
The  laAv  of  afflicting  our  souls  for  sin,  is  a statute 
for  eAX'r,  Avhich  Avill  continue  in  force  till  we  arrive 
there  Avhere  all  tears,  even  those  of  repentance,  Avill 
be  Aviped  from  our  eyes.  The  apostle  obser\  es  it 
as  am  evidence  of  the  insufficiency  of  the  legal  saci  i- 
fices  to  take  aAvay  sin,  and  purge  the  conse'ence 
from  it,  that  in  them  there  Avas  a remembrance 
made  of  sin  every  near,  upon  the  day  of  atonement, 
Heb.  10.  1 . . 3.  The  anmr  1 reiietition  of  the  sac;  ifi- 
ces  shoAved  that  there  Avas  in  them  rnly  a faint  and 
feeble  efibi  t toward  making  atonement,  it  could  be 
done  effectually  only  by  offering  up  of  the  body  of 
Christ  once  for  all,  and  that  once  Avas  sufficient; 
that  sacrifice  needed  net  to  be  repeated. 

Let  us  therefore  see  Avhat  there  was  of  gospel  in 
all  this. 

I.  Here  are  tyinfied  tlie  tAvo  great  gospel-privile- 
ges, of  the  remission  of  sin,  and  access  to  God,  both 
Avhich  we  OAve  to  the  mediation  of  our  Lord  Jesus. 

Here  then  let  us  see,  1.  The  expiation  of  guilt 
Avhich  Christ  made  for  us.  He  is  himself  both  the 
Make;’  and  the  Matter  of  the  atonement;  for  he  is, 
(1.)  The  Priest,  the  High  Priest,  that  makes  recon- 
ciliation for  the  sins  of  the  people,  Heb.  2.  17.  He, 
and  he  only,  is  par  negotio—ft  for  the  work,  and 
worthy  of  the  honour:  he  is  appointed  by  the 
Father  to  do  it,  Avho  sanctified  him,  and  sent  him 
into  the  Avorld  for  this  purpose,  that  God  might  in 
him  reconcile  the  world  to  hhnself  He  undertook 
it,  and  for  our  sakes  sanctified  himself,  and  set  him- 
self apart  for  it,  John  17.  19.  The  high  priest’s 
fi’equent  bathing  himself  on  this  day,  and  perform- 
ing the  service  of  it  in  fine  linen  cle  n and  Avhite, 
signified  the  holiness  of  the  Lord  Jesus,  his  perfect 
freedom  fi-cm  all  sh,  and  his  being  beautified  and 
adoi-ned  Avith  all  grace.  No  man  Avas  to  be  Avith 
the  high  priest  Avhen  he  made  atonemen^  (r.  17.) 
for  our  Ijord  Jesus  Avas  to  tread  the  wine-press 
alone,  and  of  the  people  there  must  be  none  with 


421 


LEVITICUS,  XVI. 


him;  (Isa.  63.  3.)  therefore,  when  he  entered  upon 
Ixis  sufferings,  all  his  disci/iles  forsook  him  and Jied; 
f(jr  if  any  of  them  had  been  taken  and  put  to  death 
with  h.m,  it  would  have  looked  as  if  they  had 
assisted  in  making  the  atonement;  none  but  thieves, 
ccncei  ning  whom  there  could  be  no  such  suspicion, 
must  suffer  with  him.  And  observe  what  the  ex- 
tent of  the  atonement  was,  which  the  high  priest 
made;  it  was  for  the  holy  sanctuary,  for  the  taber- 
nacle, fbr  the  altar,  for  the  fniests,  and  for  all  the 
peofxle,  V.  33.  Christ’s  satisfaction  is  that  which 
atones  for  the  sins  both  of  ministei  s and  people,  the 
inujuities  of  our  holy  ( nd  our  unholy)  things;  the 
title  we  h .ve  to  tlie  priv, leges  of  ordinances,  our 
comfort  in  them,  and  benefit  by  them,  are  all  owing 
to  the  atonement  Christ  made.  But  whereas  the 
atonement  which  the  high  priest  made,  pei  tained 
only  to  the  congregation  of  Israel,  Christ  is  the 
Propitiation,  not  for  ou"  sins  only,  that  are  Jews, 
but  for  the  sins  of  the  whole  Gentile  world.  And 
in  this  also  Christ  infinitely  excelled  Aaron,  that 
Aaron  needed  to  offer  sacrifice  for  his  own  sin  first, 
which  he  was  to  make  confession  of  upon  the  head 
of  his  sin-offering;  but  our  Lord  Jesus  had  no  sin  of 
his  own  to  answer  for;  such  a High  Priest  became 
us,  Heb.  7.  26.  And  therefore,  when  he  was  bap- 
tized in  Jordan,  whereas  others  stood  in  the  water 
confessing  their  sins,  (Matth.  3.  6.)  he  went  up 
straightway  out  of  the  water,  (y.  16.)  having  no 
sins  to  confess.  (2.)  As  he  is  the  High  Priest,  so 
he  is  the  Sacrifice  with  which  atonement  is  made; 
f r he  is  all  in  all  in  our  reconciliation  to  God. 
Thus  he  was  prefigured  by  the  two  goats,  which 
l)oth  made  one  offering:  the  slain  goat  was  a type 
ff  Christ  dying  for  our  sins;  the  scape-goat  a type 
of  Christ  rising  again  for  our  justification.  It  was 
dii-ected  by  lot,  the  disposal  whereof  was  of  the 
Lord,  which  goat  should  be  slain;  for  Christ  was 
delivered  by  the  determinate  counsel  and  fore- 
knowledge of  God.  [1.]  The  atonement  is  said  to 
be  completed  by  putting  the  sins  of  Israel  upon  the 
head  (f  the  goat:  they  deserved  to  have  been 
abandoned  and  sent  into  a land  of  forgetfulness,  but 
that  pun'shment  was  here  transferred  to  the  go, it 
that  bore  their  sins;  with  reference  to  which  God  is 
said  to  ha\  e laid  upon  our  Lord  Jesus  (the  Sub- 
stance of  all  these  shadows)  the  iniquity  of  us  all, 
Isa.  53.  6.  And  he  is  said  to  have  borxxe  our  sins, 
even  the  punishment  of  them,  in  his  own  body  upon 
the  tree,  1 Pet.  2.  24.  Thus  w.  s he  made  sin  for 
us,  that  is,  a Sacrifice  for  sin,  2 Cor.  5.  21.  He 
suffered  and  died,  not  only  for  our  good,  but  in  our 
stead,  and  was  forsaken,  and  seemed  to  be  forgot- 
ten for  a time,  that  we  might  not  be  forsaken  and 
forgotten  for  ever.  Some  learned  men  have  com- 
puted that  our  Lord  Jesus  was  baptized  of  John  in 
Jordan  upon  the  tenth  day  of  the  seventh  month, 
wlii.  h was  the  very  day  of  atonement;  then  he  en- 
tered upon  his  offiVe  as  Mediator,  and  was  imme- 
diately driven  of  the  Spirit  into  the  wilderness,  a 
land  not  inhabited.  [2.]  Tire  consequence  of  this 
was,  that  all  the  iniquities  of  Israel  were  carried 
into  a land  of  forgetfulness.  Thus  Christ,  the 
Lamb  of  G-^d,  takes  away  the  sin  of  the  world,  by 
taking  h upon  himself,  Jolr  1.  29.  And  when  God 
fo”gives  sin,  he  is  said  to  remember  it  no  more, 
(Heb.  8.  12.)  to  cast  it  behind  his  back,  (Isa.  38.  17.) 
into  the  defxths  of  the  sea,  (Mic.  7.  19.)  and  to  sepa- 
rate it  as  far  as  the  east  is  from  the  west,  Ps.  103.  12. 

2.  The  entrance  into  heaven,  which  Christ  made 
I'U'  us,  is  here  tyjrifiedby  the  high  priest’s  entrance- 
into  the  most  holv  plare.  This  the  a])ostle  has  ex- 
P''unded,  (Heb.  9.  7,  See.)  and  he  shows,  (1.)  That 
heaven  is  the  holiest  of  all,  but  not  of  that  building, 
and  that  the  way  into  it  by  faith,  hope,  and  prayer, 
through  a Mediator,  was  not  then  so  clear’ y mani- 
fested as  it  is  to  us  now  by  the  gospel.  (2. ) That 


Christ  our  High  Priest  entered  into  hear  en  at  his 
ascension  once  for  all,  and  as  a public  Person  in  the 
name  of  all  his  spiritual  Israel,  and  through  the 
vail  of  his  ffesh,  which  was  rent  for  that  purpose, 
Heb.  10.  20.  (3.)  That  he  entered  by  his  own 

blood,  (Heb.  9.  12.)  taking  with  him  to  heaven  the 
virtues  of  the  sacrifice  he  offered  on  earth,  and  so 
sprinkling  his  blood,  as  it  were,  before  the  mercy- 
seat,  where  it  speaks  better  things  than  the  blood 
of  bulls  and  goats  could^o.  Hence  he  is  said  to 
appear  in  the  midst  of  tTO  throne  as  a lamb  thaC 
had  been  slain.  Rev.  5.  6.  And  though  he  had  no 
sin  of  his  own  to  expiate,  yet  it  was  by  his  own 
merit  that  he  obtained  for  himself  a restoration  to 
his  own  ancient  glory,  (John  17.  4,  5.)  as  well  as  an 
eternal  redemption  for  us,  Heb.  9.  12.  (4.)  I'he 

high  priest  in  the  holy  place  bumed  incense,  which 
typified  the  intercession  that  Christ  er  er  lives  to 
make  for  us  within  the  r ail,  in  the  virtue  of  his 
satisfaction.  And  we  could  not  expect  to  live,  no, 
not  before  the  mercy-seat,  if  it  were  not  covered 
with  the  cloud  of  this  incense.  Mere  mercy  itself 
will  not  save  us,  without  the  interposal  of  a Media- 
tor. The  intercession  of  Christ  is  there  set  forth 
before  God  as  incense,  as  this  incense.  And  as  the 
high  priest  interceded  for  himself  first,  then  for  his 
household,  and  then  for  all  Israel,  so  our  Lord  Je- 
sus, in  the  l7th  of  St  John,  (which  was  a specimen 
of  the  intercession  he  makes  in  heaven,)  recom- 
mended himself  first  to  his  father,  then  his  disci- 
ples who  were  his  household,  and  then  all  that 
should  believe  on  him  through  their  word,  as  all 
Israel;  and  having  thus  adveited  to  the  uses  and  in- 
tentions of  his  offering,  he  was  immediately  seized 
and  crucified,  pursuant  to  these  intentions.  (5.) 
Herein  the  entry  Christ  made  far  exceeded  Aaron’s, 
that  Aaron  could  not  gain  admission,  no  net  for  his 
own  sons,  into  the  most  holy  place;  but  our  Lord 
Jesus  has  conseci-ated  for  us  also  a new  and  living 
way  into  the  holiest,  so  that  we  also  have  boldness 
to  enter,  Heb.  10.  19,  20.  And,  lastly.  The  high 
priest  was  to  come  out  again,  bu:  our  Lord  Jesus 
ever  lives,  making  intercession,  and  always  appears 
in  the  presence  of  God  for  us,  whither  as  the  Fore- 
ninner  he  is  for  us  entered,  and  where  as  Agent  he 
continues  for  us  to  reside. 

II.  Here  arc  likewise  typified  the  two  great  gfs- 
pel-duties  of  faith  and  repentance,  by  which  we 
are  qualified  for  the  atonement,  and  come  to  be  en- 
titled to  the  benefit  of  it.  1.  By  faith  we  must  put 
our  hands  upon  the  head  of  the  Offering,  relying  on 
Christ  as  the  Lord  our  Righteousness,  pleading  his 
satisfaction,  as  that  which  was  alone  able  to  atone 
for  our  sins,  and  procure  us  a pardon;  “ Thou  shalt 
answer  Lord,  for  me.  This  is  all  I have  to  say  fer 
myself,  Christ  has  died,  yea,  rather  has  risen  again; 
to  his  grace  and  government  I entirely  submit  mv- 
self,  and  in  him  I receive  the  atonement,”  Rom.  5. 
11.  2.  By  repentance  we  must  afflict  our  souls;  not 

only  fasting  for  a time  from  the  delights  of  the 
body,  but  inwardly  sorrowing  for  our  sins,  and  liv- 
ing a life  of  self-denial  and  mortification.  We 
must  also  make  a penitent  confession  of  sin,  and 
this  with  an  eye  to  Christ,  whom  we  have  pierced, 
and  mourning  because  of  him;  and  with  a hand  of 
faith  upon  the  atonement,  assuring  ourselves,  that 
if  we  confess  our  sins,  God  is  faithful  and  just  to 
forgh'e  us  our  sins,  and  to  cleanse  us  from  all  un- 
righteousness. Lastly,  In  the  year  ot  jubilee,  the 
trumpet  which  proclaimed  the  liberty,  was  ordered 
to  be  sounded  in  the  close  of  the  day  of  atonement, 
ch.  25.  9.  For,  the  remission  of  our  debt,  release 
from  our  bondage,  and  our  return  to  our  inheritance, 
are  all  owing  to  the  mediation  and  intercession  of 
Jesus  Christ.  By  the  atonement  we  obtain  rest  for 
our  souls,  and  all  the  glorious  liberties  of  the  chil- 
dren of  God. 


LEVITICUS,  xvn. 


CHAP.  xvn. 

After  the  law  concerning  the  atonement  to  be  made  for  all 
Israel  by  the  high  priest,  at  the  tabernacle,  with  the 
blood  of  bulls  and  goats  ; in  this  chapter  we  have  two 
prohibitions  necessary  for  the  preservation  of  the  honour 
of  that  atonement.  1.  That  no  sacrifice  should  be 
ofl’ered  by  any  other  than  the  priests,  nor  any  where  but 
at  the  door  of  the  tabernacle,  and  this  upon  pain  of 
death,  v.  1 . . 9.  II.  That  no  blood  should  be  eaten,  and 
this  under  the  same  penalty,  v.  10. . 16. 

1.  A ND  the  Lor-d  spake  unto  Moses, 
TjL  saying,  2.  Speak  unto  Aaron,  anti 
unto  his  sons,  and  unto  all  the  children  o! 
Israel,  and  say  unto  'them,  This  is  the  thing 
which  the  Lord  hath  commanded,  saying, 
3.  What  man  soever  there  he  of  the  house 
of  Israel  that  killeth  an  ox,  or  lamb,  or 
goat,  in  the  camp,  or  that  killeth  it  out  of 
the  camp,  4.  And  bringeth  it  not  unto  the 
door  of  the  tabernacle  of  the  congregation, 
to  offer  an  offering  unto  the  Lord,  before 
the  tabernacle  of  the  Lord,  blood  shall  be 
imputed  unto  that  man ; he  hath  shed  blood ; 
and  that  man  shall  be  cut  off  from  among 
his  people:  5.  To  the  end  that  the  chil- 
dren of  Israel  may  bring  their  sacrifices, 
which  they  offer  in  the  open  field,  even  that 
they  may  bring  them  unto  the  Lord,  unto 
the  door  of  the  tabernacle  of  the  congrega- 
tion unto  the  priest,  and  offer  them  for 
peace-offerings  unto  the  Lord.  6.  And 
the  priest  shall  sprinkle  the  blood  upon  the 
altar  of  the  Lord,  at  the  door  of  the  taber- 
nacle of  the  congregation,  and  burn  the  fat 
for  a sweet  savour  unto  the  Lord.  7.  And 
they  shall  no  more  offer  their  sacrifices  unto 
devils,  after  whom  they  have  gone  a whor- 
ing. This  shall  be  a statute  for  ever  unto 
them  throughout  their  generations.  8.  And 
thou  shalt  say  unto  them.  Whatsoever  man 
there  he  of  the  house  of  Israel,  or  of  the 
strangers  wliich  sojourn  among  you,  that 
offereth  a burnt-offering  or  sacrifice,"  9. 
And  bringeth  it  not  unto  the  door  of  the 
tabernacle  of  the  congregation,  to  offer  it 
unto  the  Lord,  even  that  man  shall  be  cut 
off  fi'om  among  his  people. 

This  statute  obliged  all  the  people  of  Israel  to 
bring  all  their  sacrifices  to  Clod’s  altar,  to  l)e  offer- 
ed there.  And  as  to  this  matter  we  must  consider, 
I.  How  it  stood  before.  1.  It  was  allowed  to  all 
peojde  to  ljuild  altars,  and  offer  saci’ifices  to  (Jod, 
where  tliey  pleased.  Wherever  Abraham  had  a 
tent,  he  built  an  altar,  and  every  master  of  a family 
was  a priest  to  his  own  family,  as  Job,  ch.  1.  5.  2. 

Til’s  liberty  had  been  -’n  occasion  of  idolatry. 
When  every  man  was  his  own  jii’iest,  and  had  an 
alt  ir  of  lus  own,  by  degrees,  as  they  liecame  vain 
in  their  im  igiiuitirns,  they  invented  Gods  of  their 
own,  and  offiT'd  their  sacrifices  nnto  demons,  v.  7. 
Tiie  word  signifies  rough  or  haint  goats,  because  it 
is  probable  that  in  that  shape  the  evil  spirits  often 
appeared  to  them,  to  invite  their  sacrifices,  and  to 
signify  their  acceptance  of  them.  For  the  Devil, 
ever  since  he  became  a revolter  from  God,  and  a 
rebel  against  him,  has  set  up  for  a rival  with  him, 


I and  coveted  to  hav  e divine  honours  paid  him ; hs 
had  the  impudence  to  solicit  our  blessed  Saviour  to 
fall  do-um  and  vjorshiji  him.  The  Israelites  them- 
selves had  learnt  in  Egypt  to  sacrifice  to  demons. 
And  some  of  them,  it  should  seem,  practised  it 
even  since  the  Crod  of  Israel  had  so  gloriously  ap- 
peared for  them,  and  with  them.  I'hey  are  said 
to  go  a whoring  after  these  demons;  for  it  was  such 
a breach  of  their  covenant  with  God,  as  adultery  is 
ctf  the  marriage  covenant:  and  they  were  as'stron'giy 
addicted  to  their  idolatrous  worships,  and  as  hardly 
reclaimed  from  them,  as  those  that  have  given 
themselves  over  to  fornication,  to  work  all  uncltan- 
ness  with  greediness;  and  therefore  it  is  with  refer- 
ence to  this  that  God  calls  himself  a jealous  God. 

II.  How  this  law  settled  it.  1.  Some  think  that 
the  children  of  Israel  were  by  this  law  forbidden, 
while  they  were  in  the  wilderness,  to  kill  any  beef, 
or  mutton,  or  veal,  or  lamb,  or  goat,  even  for  their 
common  eating,  but  at  the  door  of  the  tabernacle; 
where  the  blood  and  the  fat  were  to  be  offered  to 
God  upon  the  altar,  and  the  flesh  to  be  returned 
back  to  the  offerer,  to  be  eaten  as  a peace-ofleriiig, 
according  to  the  law.  And  the  statute  is  so  wo;  u- 
ed,  {v.  3,  4.)  as  to  favour  this  opinion,  fer  it  speaks 
generally  of  killing  any  ox,  or  lamb,  or  goat.  Tlie 
learned  Dr.  Cudworth  puts  this  sense  upon  it,  ar.d 
thinks  that  while  they  had  their  tabernacle  so  ne.'.r 
them  in  the  midst  of  their  camp,  they  ate  no  flesh 
but  what  had  first  been  offered  to  CJcd;  but  that, 
when  they  were  entering  Canaan,  this  ccnsiitutic  u 
was  altered,  (Deut.  12.  21.)  and  they  w-ere  allowed 
to  kill  their  beasts  of  the  flock  and  herd  at  home, 
as  well  as  the  roebuck  and  the  hart;  only  thrice  a 
year  they  were  to  see  God  at  his  tabernacle,  and  to 
eat  and  drink  before  him  there.  And  it  is  probable 
that  in  the  wildeniess  they  did  not  eat  much  flesh, 
but  that  of  their  peace-offerings,  preserving  what 
cattle  they  had,  for  breed,  against  they  came  to 
Canaan;  therefore  they  murmured  for  flesh,  being 
weary  of  manna;  an&  Moses  on  th;  t cccasicn 
speaks  as  if  they  were  very  sparing  of  the  focks 
and  herds.  Numb.  11.  4,  22.  Yet  it  is  hard  to  con- 
strue this  as  a temporary  law,  when  it  is  expressly 
said  to  be  a statute  for  ever,  v.  7.  And  therefoi  e, 
2.  It  should  seem  rather  to  forbid  only  the  killing 
of  beasts  for  sacrifice  any  where  but  at  God’s  altar. 
They  must  not  offer  sacrifice,  as  they  had  done,  in 
the  ofien  fields,  {v.  5.)  no  not  to  the  true  God,  but 
it  must  be  brought  to  the  priest,  to  be  offered  ( u the 
altar  of  the  Lord:  and  the  solemnity  they  had  lately 
witnessed  of  consecrating  both  the  priests  and  the 
altar,  would  serve  for  a good  reason  why  they 
should  confine  themselves  to  both  these,  that  (Joel 
had  so  signally  appointed  and  owned.  This  law 
. obliged  not  only  the  Israelites  themselves,  but  the 
proselytes,  or  strangers  that  were  circumcised  and 
sojourned  among  them,  who  were  in  d.mger  of  re- 
taining an  affection  to  their  old  ways  of  worship. 
If  any  should  transgress  this  law,  and  offer  sacrifice 
any  where  but  at  the  tabernacle,  (1.)  The  guilt  was 
great;  blood  shall  be  imputed  to  that  man,  he  hath 
shed  blood,  xk  4.  Though  it  was  but  a beast  he  had 
killed,  yet,  killing  it  otherwise  than  God  had  ap- 
pointed, he  was  looked  uj)on  as  a murderer.  It  is 
by  the  divine  grant  that  we  have  liberty  to  kill  the 
inferior  creatures,  which  we  i re  not  entitled  to  the 
I)enefit  of,  unless  we  submit  to  the  limitations  of  it, 
which  arc,  that  it  be  not  done  either  with  csaielty 
or  with  sujjerstition,  Cien.  9.  3,  4.  Nor  was  there 
ever  any  greater  abuse  done  to  the  inferior  crea- 
tures, than  when  they  vvere  made  either  false  gods, 
or  sacrifices  to  false  gods,  which  the  apostle  per- 
haps has  sj)ecial  reference  to,  when  he  s])eaks  of 
the  vanity  and  Iiondage  of  corruption  which  the 
; creature  was  made  subject  to,  Rom.  8.  20,  21,  com- 
i pare  ch.  1.  23,  25.  Idolatrous  sacrifices  were 


LEVITICUS,  xvn. 


423 


ooked  upon,  not  only  as  adultery,  but  as  murder; 
he  that  cffereth  them  is  as  if  he  sleiv  u man,  Isa. 
66.  3.  (2.)  The  punishment  should  be  severe. 

That  man  shall  be  cut  off  from  among  his  fieofile. 
Either  the  magistrate  must  do  it,  if  it  were  manifest 
and  notorious,  or,  if  not,  God  would  take  the  work 
into  his  own  hands,  and  the  offerer  should  be  cut  j 
off  by  some  immediate  stroke  of  divine  j\istice.  ; 
The  reasons  why  God  thus  strictly  ordered  all  their  } 
s icrifices  to  be  offered  at  one  place  were,  [1.]  For  ‘ 
the  preventing  of  idolatry  and  superstition:  that  ' 
sacrifices  might  be  offered  to  God,  and  according  to  ' 
the  rule,  and  without  innovations,  they  must  always  j 
be  offered  by  the  hands  of  the  priests,  who  were  | 
servants  in  God’s  house,  and  under  the  eye  of  the  j 
high  priest,  who  was  ruler  of  tiie  house,  and  took  \ 
care  to  see  every  thing  done  according  to  God’s  i 
ordinance.  [2.]  For  the  securing  of  the  honour  of  ^ 
God’s  temple  ;uid  altar;  the  jteculiar  dignity  of  : 
which  would  be  endange-ed,  if  they  might  offer 
their  sacrifices  any  where  else  as  well  as  t’aere. 
[3.]  For  the  preserving  of  un'ty  and  brotherly 
love  among  the  Israelites;  that,  meeting  all  at  one 
altar,  as  all  the  children  of  the  family  meet  daily  at 
cn-^  t ible,  they  might  live  and  love  as  brethren,  aiid 
be  .s  one  man,  of  one  mind  in  the  Lord. 

III.  How  this  law  was  observed.  I.  While  the 

Israelites  kept  their  integrity,  they  had  a tender  , 
and  very  jealous  regard  to  this  law,  as  appears  by  ; 
their  zeal  against  the  altar  which  was  erected  by  ! 
the  two  tribes  and  a half,  which  they  would  by  no 
means  have  left  standing,  if  they  had  not  been  satis-  : 
tied  that  it  was  never  designed,  noi’  should  ever  be 
used,  for  sacrifice  or  offering.  Josh.  22.  12,  &c.  2.  ; 

The  breach  of  this  law  was  for  many  ages  the  sc.m-  ! 
dalous  and  incurable  corruption  of  the  Jewish  church;  [ 
witness  that  complaint  wh'ch  so  often  occurs  in  the  ; 
history  even  of  the  good  kings,  Honvbeit  the  high  ; 
filaceswere  not  taken  await;  and  it  was  an  inlet  to  j 
the  grossest  idolatries.  Yet  this  law  was,  in  extra- 
ordinary cases,  dispensed  with;  Gideon’s  sa  -rifire, 
fJudg.  6.  26.)  Manoah’s,  (Judg.  13.  19. ) Samuel’s,  ] 
(iSim.  7.9. — 9.  13. — 11.  15.)  David’s,  (2  Sam.  i 

24.  18.)  and  Elijah’s.  (1  Kings  18.  23.)  were  ac- 
cepted, though  not  offered  at  the  usual  place;  but 
these  were  all  either  ordered  by  angels,  or  offered 
by  prophets;  and  some  think,  tliat,  after  the  deso- 
lation of  Shiloh,  and  before  the  building  of  the  tem- 
ple, while  the  ark  and  altar  were  unsettled,  it  was 
more  allowable  to  offer  sacrifice  elsewhere. 

IV.  How  this  matter  stands  now,  and  what  use 
we  are  to  make  of  this  law.  1.  It  is  certain  that 
the  spiritual  sacrifices  we  are  now  to  offer,  are  not 
confined  to  any  one  place.  Our  Sa\ dour  has  made 
th's  clear,  (John  4.  21.)  and  the  apostle,  (iTim. 

2.  8.)  according  to  the  prophecy,  that  in  every 
place  incense  should  be  offered,  Mai.  1.  11.  W'e 
have  now  no  temple  or  altar  that  sanctifies  the  gift, 
nor  does  the  gospel-unity  lie  in  one  place,  but  in 
one  heart,  and  the  unity  of  the  spirit.  2.  Christ  is 
our  Altar,  and  the  we  Tabernacle;  (Heb.  8.  2. — 
13.  10.)  in  him  God  dwells  among  us,  and  it  is  in 
him  that  our  sacrifices  are  acceptable  to  God,  and 
in  him  only,  1 Pet.  2.  5.  To  set  up  other  media- 
tors, or  other  altars,  or  other  expiatory  sacrifices,  is, 
in  effect,  to  set  up  other  gods.  He  is  the  Centre  of 
unity,  in  whom  all  God’s-  Israel  meet.  3.  Yet  we 
are  to  have  respect  to  the  public  worship  of  God, 
not  forsaking  the  assemblies  of  his  people,  Heb.  10. 

25.  The  lord  loves  the  gates  of  7.ijn  more  than  all 
the  dwellings  of  Jacob,  and  so  should  we;  see  Ezek. 
20.  40.  Though  God  will  graciously  accept  our 
family-offerings,  we  must  not  therefore  neglect  the 
door  of  the  tabernacle. 

10.  And  whatsoever  man  there  he  of  the 
house  of  Israel,  or  of  the  strangers  tliat  so- 


journ among  you,  that  eateth  any  manner 
of  blood,  1 will  even  set  my  face  against  tiiat 
soul  that  eateth  blood,  and  will  cut  him  off 
from  among  his  peoph;.  1 1 . For  tlie  life  ol 
the  flesh  in  in  the  blood ; and  I have  given 
it  to  you  upon  the  altar,  to  make  an  atone- 
ment for  your  souls ; for  it  is  the  blood  Lhai 
maketh  an  atonement  for  the  soul.  12. 
'J’herefore  I said  unto  tlie  children  of  Is- 
ra<d,  No  soul  ol  you  siiall  eat  blood,  nei- 
tner  shall  any  stranger  that  sojourneth 
among  you  eat  l)lood.  1 3.  And  whatsoev- 
ei-  iiian  there  be  ol  the  children  of  Israel,  or 
of  the  strangers  that  sojourn  among  you. 
Wiiich  hunteth,  and  catcheth  any  beast  or 
Ibvvl  that  may  be  eaten ; he  shall  even  pom- 
out  the  blood  thereof,  and  cover  it  with  dust. 
14.  I'or  it  is  the  life  of  all  flesh  ; the  blood 
of  it  is  for  the  life  thereof : therefore  I said 
unto  the  children  of  Israel,  Ye  shall  eat  the 
blood  of  no  manner  of  flesh  : for  the  life  of 
all  flesh  is  the  blood  thereof;  whosoever 
eateth  it  shall  be  cut  ofl'.  1 5.  And  every  soul 
that  eateth  that  which  died  of  itself  or  that 
which  was  torn  with  beasts,  ivhether  it  be  one 
of  your  own  country,  or  a stranger,  he  shall 
both  wash  his  clothes,  and  bathe  himself  in 
water,  and  be- unclean  until  the  even;  then 
shall  he  be  clean.  16.  But  if  he  wash 
them  not,  nor  bathe  his  flesh,  then  he  shall 
bear  his  iniquity. 

M'e  have  here, 

A repetition  and  confirmation  of  the  law  against 
eating  blood.  We  have  met  with  this  prohibition 
twice  before  here  in  the  levitical  law,  {ch.  3.  17. — 
7.  26.)  beside  the  place  it  had  in  the  precepts  of 
Noah,  Gen.  9.  4.  But  here, 

1.  The  prohibition  is  repeated  again  and  again,  and 
reference  had  to  the  former  laws  to  this  purport;  (v. 
12.)  I said  to  the  children  of  Israel,  A'o  soul  of  ijou 
shall  eat  blood;  and  again,  (ro  14.)  Ye  shall  eat  the 
*j  blood  of  no  manner  of  fiesh.  A great  stress  is  laid 
j upon  ic,  as  a law  which  has  more  in  it  than,  at  fii  st 
!,  vie  .v,  one  would  think. 

ij  2.  It  is  made  biiKiing,  not  only  on  the  house  of 
1|  Israel,  but  on  the  strangers  that  sojourned  among 
ji  them,  {y.  10.)  which  perhaps  was  one  reason  why 
i!  it  was  thought  advisable,  for  a time,  to  forbid  blood 
I to  the  Gentile  converts.  Acts  15.  29. 

3.  The  penalty  annexed  to  this  law  is  very  ^vere, 
(i’.  10.)  I will  even  set  my  face  against  that  soul 
that  eateth  blood,  if  he  do  it  presumptuously,  and 
will  cut  him  off;  and  again,  (v.  14.)  He  shall  be 
cut  off.  Note,  God’s  wrath  will  be  the  sinner’s 
ruin.  Write  that  man  undone,  for  ever  undone, 
against  whom  God  sets  his  face;  for  what  creature 
ii  able  to  confront  the  Creator.^ 

4.  A reason  is  given  for  this  law,  {v.  11.)  because 
it  is  the  blood  that  makes  atonement  for  the  soul; 
and  therefore  it  was  appointed  to  make  atonement 
with,  because  the  life  of  the  flesh  is  the  blood:  the 
sinner  deserved  to  die,  therefore  the  sacrifice  must 
die;  now  the  blood  being  so  the  life,  that  ordina- 
rilv  beasts  were  killed  for  man’s  use  by-  the  draw- 
ing out  of  all  their  blood,  God  appointed  the  sprink- 
ling or  pouring  out  of  the  blood  of  the  sacrifi-e  upon 
the  altar,  to  signify  that  the  life  of  Uie  sacrifice  was 


•124 


LL:\  iTK'US,  XVIIL 


given  to  (lod  insiej'l  4 the  sinner’s  lite,  arid  as  a ; 
ransom  or  counter-jn-ice  i'er  it;  therefore  ivithout  \ 
sheddini'  of  blood  there  tjuh  no  remission,  Heb.  9.  I 
22.  For  this  reason  the)'  must  eat  no  blood,  and, 

1.  It  was  then  a very  good  reason;  for  God  would 
by  this  means  preserve  the  honour  of  that  way  of 
atonement  which  he  had  instituted,  and  keep  up  m 
the  minds  of  the  people  a reverent  regard  to  it. 
The  bleed  of  the  covenant  being  then  a sensible  ob- 
ject, no  blood  must  be  either  eaten,  or  trodden  un- 
der foot  as  a common  thing;  as  they  must  have  no 
ointment  or  perfume  like  that  which  God  ordered 
them  to  make  for  himself.  But,  (2.)  This  reason 
is  now  superseded,  which  intimates  that  the  law  it- 
self was  ceremonial,  and  is  now  no  longer  in  force; 
the  blood  of  Christ,  who  is  come,  (and  we  are  to 
look  for  no  other,)  is  that  alone  which  makes  atone- 
ment for  the  soul,  and  of  which  the  blood  of  the  sa- 
crifices was  an  imperfect  type:  the  coming  of  the 
substance  does  away  the  shadow.  The  blood  of 
beasts  is  no  longer  the  ransom,  but  Christ’s  blood 
only;  and  therefore  there  is  not  now  that  reason  for 
abstaining  from  blood  that  was  then;  and  we  cannot 
suppose  it  was  the  will  of  God,  that  the  law  should 
survive  the  reason  of  it.  The  blood,  pro\  ided  it  be 
so  prepared  as  not  to  be  unwholesome,  is  now  al- 
lowed for  the  nourishment  of  our  bodies,  because  it 
is  no  longer  appointed  to  make  an  atonenient  for 
the  soul.  (3.)  Yet  it  has  still  a useful  significancy: 
the  life  is  in  the  blood;  it  is  the  vehicle  of  the  ani- 
mal spirits,  and  God  would  have  his  people  to  re- 
gard the  life  even  of  their  beasts,  and  not  to  be  cruel 
and  hard-hearted,  nor  to  take  delight  in  any  thing  ' 
that  is  barbarous.  They  must  not  be  a blood-thirsty  j 
people.  The  blood  then  made  atonement  figura- 
tively; now,  the  blood  of  Christ  makes  atonement 
really  and  effectually;  to  that  therefore  we  must  j 
have  a reverent  regard,  and  not  use  it  as  a common 
thing;  for  he  will  set  his  face  against  those  that  do 
so,  and  they  shall  be  cut  off,  Heb.  10.  29. 

5.  Some  other  precepts  are  here  given  as  ap- 
pendages to  this  law,  and  hedges  about  it.  (1.) 
They  must  cover  the  blood  of  that  which  they  took 
in  hunting,  v.  13.  They  must  not  only  not  eat  it, 
but  give  it  a decent  burial,  in  token  of  some  myste- 
r)'  which  they  must  believe  lay  hid  in  this  consti- 
tution. The  Jews  look  upon  this  as  a very  weighty 
precept,  and  appoint  that  the  blood  should  be  co- 
\ ered  with  these  words.  Blessed  be  he  that  hath 
sanctified  us  by  his  precepts,  and  commanded  us  to 
cover  blood.  (2.)  They  must  not  eat  that  which! 
died  of  itself,  or  was  torn  of  beasts,  {v.  15.)  for  the 
blood  was  either  not  at  all,  or  not  regularly  drawn  ' 
out  of  them.  God  would  have  them  to  be  curious 
in  their  diet,  not  with  the  curiosity  that  gratifies  the 
sensual  appetite,  but  with  that  which  checks  and 
restrains  it.  God  would  not  allow  his  children  to 
eat  everv  thing  that  came  in  their  way  with  greedi- 
ness, l)ut  to  consider  diligently  what  was  before 
themi  that  they  migltt  learn  in  other  things  to  ask 
ijuestions  for  conscience-sake.  They  that  Jii  nv  up- 
on the  spoil,  s-nned,  1 Sam.  14.  32,  33.  If  a man 
did,  through  ignorance  or  inconsideration,  eat  the 
Hesh  of  any  beast  not  duly  slain,  he  must  wash  him- 
S’-lf  and  his  clothes,  else  he  bore  his  iniquity,  v.  15, 
I'i.  The  pollution  was  ceremonial,  so  was  the  puri- 
fic  .tion  from  it;  l3ut  if  a man  slighted  the  prescrib- 
t 1 method  of  cleansing,  or  would  not  submit  to  it, 
he  thereby  contracted  moral  guilt.  See  the  nature 
r f a remedial  law  ; he  that  obeys  it,  has  the  benefit 
of  it;  he  that  docs  not,  not  only  remains  under  his 
former  guilt,  but  adds  to  that  the  guilt  of  contemn- 
ing the  ])rovisions  made  by  divine  grace  for  his  re-  | 
lief,  and  sins  against  the  remedv.  I 

CHAP.  XV! I r. 

ilere  is,  I.  A general  law  against  all  conformity  to  the 
corrupt  usages  of  the  heathen,  v.  1 . . 5.  II.  Particular 


laws,  1.  Against  incest,  v.  6..  18.  2.  Against  beastly 

lusts,  and  barbarous  idolatries,  v.  19.  .23.  III.  Tlieen' 

forcenient  of  these  laws  from  the  ruin  of  the  Canaanites, 

V.  24  . . 30. 

1.  A ND  the  Lord  spake  unto  Aloses, 
-/jL  saj'ing,  2.  Speak  unto  the  children 
of  Israel,  and  say  unto  them,  I am  the 
Lord  your  God.  3.  xAfter  the  doings  of 
the  land  of  Egypt,  wherein  ye  dwelt,  shall 
ye  not  do : and  after  the  doings  of  the  land 
of  Canaan,  whither  I bring  you,  shall  ye 
not  do ; neither  shall  ye  walk  in  their  ordi- 
nances. 4.  Ye  shall  do  my  judgments,  and 
keep  mine  ordinances,  to  walk  therein : 1 
am  the  Lord  your  God.  5.  Ye  shall  there- 
fore keep  my  statutes  and  my  jurigments ; 
which  if  a man  do,  he  shall  live  in  them : I 
am  the  Lord. 

After  divers  ceremonial  institutions,  God  here  re- 
turns to  give  them  moral  precepts.  The  former 
are  still  of  use  to  us  as  types,  the  latter  still  binding 
as  laws.  We  have  here, 

1.  The  sacred  authority  by  which  these  laws  are 
enacted;  / am  the  Lord  your  God,  (r’.  1,4,  30.) 
and  I am  the  l^ord,  v.  5,  6,  21.  The  Lord  whe 
has  a right  to  iule  all,  your  God  who  has  a peculiai- 
l ight  to  rule  you.  Jehovah  is  the  Fountain  of  being, 
and  therefore  the  Fountain  of  power,  whose  we  are, 
whom  we  are  bound  to  serve,  and  who  is  able  to 
punish  all  disobedience.  Your  God,  to  wlu  m you 
have  consented,  in  whom  you  are  happy,  to  wlrcm 
you  lie  under  the  liighest  obligadicns  imaginable, 
and  to  whom  you  are  accountable. 

2.  A strict  caution  to  take  heed  of  retaining  the 
relics  of  the  idolatries  of  Egypt,  w’nere  they  had 
dwelt,  and  of  receiving  the  infect.cn  c.f  the  idola- 
tries of  Canaan,  whither  they  were  nc>w  going,  xn  3. 
Now  that  God  was  by  Moses  teaching  them  his  or- 
dinances, there  was  aliquid  dedisctndum — some- 
thnig  to  be  unlearned,  which  they  had  sucked  in 
with  their  milk  in  Egypt,  a country  n;  ted  for  idola- 
try; Ye  shall  not  do  after  the  doings  tf  the  land  oj 
Egypt.  It  would  be  the  gre  test  absurdity  in  it- 
self, to  retain  such  an  affection  for  their  house  of 
bondage,  as  to  be  governed  in  their  devotions  by  the 
usages  of  it;  and  the  greatest  ingratitude  to  God, 
who  had  so  wonderfully  and  graciously  delivered 
them.  Nay,  being  governed  by  a spirit  of  contra- 
diction, e\  en  after  they  had  received  these  ordinan- 
ces of  God,  they  would  be  in  danger  of  admitting 
the  wicked  usages  of  the  Canaanites,  and  of  inher- 
iting their  vices  with  their  land.  Of  this  danger 
thev  are  here  warned.  Ye  shall  7iot  walk  in  their 
ordinances.  Such  a tyrant  is  custom,  that  their 
practices  are  called  ordinances,  and  the\-  became 
rivals  even  with  God’s  ordinances,  and  God’s  pro- 
fessing people  were  in  danger  of  receiving  law  fr<  m 
them. 

3.  A solemn  charge  to  them  to  keep  God's  judg- 
ments, statutes,  and  ordinances,  v.  4,  5.  'Fo  this 
charge,  and  many  similar  ones,  Da\  id  seems  to  re- 
fer, in  the  many  prayers  and  jirofessions  he  makes 
relating  to  God’s  laws  in  the  119th  Psalm.  Ob- 
serve here,  (l.)The  great  rule  cf  our  obedience; 
God’s  statutes  and  judgments.  Those  we  muse 
keep  to  xvalk  therein.  VVe  must  keep  them  in  on  • 
books,  and  keep  them  in  our  hands,  that  we  may 
jiractise  them  in  our  hearts  and  li'  es.  Remember 
God’s  commaijdments  to  do  them;  (Ps.  103.  18. ) we 
must  keep  in  them,  as  our  way  to  travel  in;  keep  to 
them,  as  our  rule  to  work  by;  keej)  them  as  cur 
treasure,  as  the  ap])le  of  our  eye,  tvith  the  utmost 
care  and  value.  (2. ) The  great  advantage  of  our 


LEVITICUS,  XVJII. 


42.5 


obedience;  Which  if  a man  do,  he  shall  live  in  them, 
that  is,  “ he  shall  be  happy  here  and  hereafter.” 
We  have  reason  to  thank  God,  [1.]  That  this  is 
still  in  force  as  a promise,  with  a very  favourable 
construction  of  the  condition.  If  we  keep  God’s 
commandments  in  s'ncerity,  though  we  come  short 
of  a sinless  perfection,  we  shall  find  that  the  way  of 
duty  is  the  way  of  comfort,  and  will  be  the  w'ay  of 
happiness.  Godliness  has  the  promise  of  life,  1 
Tim.  4.  8.  Wisdom  has  said.  Keep  my  command- 
ments, and  live;  and  if  through  the  Spirit  we  morti- 
fy the  deeds  of  the  body,  (which  are  to  us  as  the 
usages  of  Egypt  were  to  Israel,)  ive  shall  live.  [2.] 
That  it  is  not  so  in  force  'n  the  nature  of  a cove- 
nant, as  that  the  least  trimsgression  shall  for  ever 
exclude  us  fr.im  this  life.  The  apostle  quotes  this 
twice,  as  opposite  to  the  faith  which  the  gospel  re- 
veals. It  is  t!ie  description  of  the  righteousness 
which  is  by  the  law,  the  man  that  doeth  them  shall 
live  it  a.uTol; — in  them,  (Rom.  10.  5.)  and  is  urg- 
etl  to  prove,  that  law  is  not  of  faith.  Gal.  3.  12. 
'I'he  alteration  which  the  gospel  has  made,  is  in  the 
last  word;  still  the  man  that  doeth  them  shall  live, 
ljut  not  li\  e in  them.:  for  the  law  could  not  give  life, 
because  we  couhl  not  i)crfectly  keep  it:  it  was  weak 
through  the  flesh,  not  in  itself;  but  now  the  man  that 
doeth  them  shall  live  by  the  faith  of  the  Son  of  God. 
He  shall  owe  his  life  to  the  grace  of  Christ,  and 
not  to  the  merit  of  his  works;  see  Gal.  3.  21,  22. 
V'he  just  yfiull  live,  but  they  shall  live  by  faith,  by 
virtue  of  their  union  with  Christ,  who  is  their  Life. 

6.  None  of  you  slmll  approach  to  any 
that  Is  near  of  kin  to  liini,  to  uncover  their 
nakcdiu'ss:  1 am  the  Lord.  7.  The  na- 
kcilness  of  tliy  fath(*r,  or  tlie  nakedness  of 
t!i_v  mother,  shalt  tliou  not  uncover:  she  is 
lily  motlier  ; thou  shalt  not  uncover  her  na- 
kediK'ss,  8.  'J'he  nakedness  of  thy  father’s 
wift*  shall  thou  not  uncover : it  is  thy  fa- 
ther’s nakedness.  9.  The  nakedness  of  thy 
sister,  th('  daughter  of  thy  father,  or  daugh- 
ter of  thy  mother,  irhether  she  be  born  at 
home,  or  horn  abroad,  even  their  nakedness 
thou  shalt  not  uncover.  10.  The  naked- 
ness of  thy  son’s  daughter,  or  of  thy  daugh- 
ter’s daughter,  even  their  nakedness  thou 
shalt  not  uncover:  for  theirs  is  thine  own 
nakedness.  11.  The  nakedness  of  thy  fa- 
ther’s wife’s  daughter,  begotten  of  thy  fa- 
ther, (she  is  thy  sister,)  thou  shalt  not  un- 
cover her  nakedness.  1 2.  Thou  shalt  not 
uncover  the  nakedness  of  thy  father’s  sister : 
she  is  thy  father’s  near  kinswoman.  13. 
Thou  shalt  not  uncover  the  nakedness  of 
thy  mother’s  sister : for  she  is  thy  mother’s 
near  kinsw’oman.  14.  Thou  shalt  not  un- 
cover the  nakedness  of  thy  father’s  brother, 
thou  shalt  not  approach  to  his  wife  : she  is 
tiiine  aunt.  15.  Thou  shalt  not  uncover 
the  nakedness  of  thy  danghter-in-law:  she 
is  thy  son’s  wife  ; thou  shalt  not  uncover  her 
nakedness.  16.  Thou  shalt  not  uncover 
the  nakedness  of  thy  brother’s  wife:  it  fs 
thy  brother’s  nakedness.  17.  Thou  shalt 
not  uncover  the  nakedness  of  a woman  and 
her  daughter,  neither  shalt  thou  take  her 
''*OL.  I. — 3 H 


son’s  daughter,  or  her  daughter’s  daughter, 
to  uncover  her  nakedness ; for  they  are  her 
near  kinswomen  : it  is  wickedness.  1 8. 
Neither  shalt  thou  take  a wdfe  to  her  sister, 
to  vex  her,  to  uncover  her  nakedness,  be- 
sides the  other  in  her  life-^me. 

These  laws  relate  to  the  seventh  commandment, 
and,  no  doubt,  are  obligatory  on  us  under  the  gos- 
pel, for  they  are  consonant  to  the  very  light  and  law 
of  nature:  one  of  the  articles,  that  of  a man’s  hav- 
ing his  father’s  wife,  tlie  apostle  speaks  of  as  a sin 
not  so  much  as  named  among  the  Gentiles,  iCor.  5. 
1.  Though  some  of  the  incests  here  forbidden  were 
practised  by  some  particular  persons  among  the  hea- 
then, yet  they  were  disallowed  and  detested.  Unless 
among  those  nations  who  were  become  barbarous, 
and  were  quite  given  up  to  vile  affections. 

Observe,  1.  That  which  is  forbidden  as  to  the  re- 
lations here  specified,  is  approaching  to  them  to  un- 
cover their  nakedness,  v.  6.  (l.)ltis  chiefly  in- 
tended to  forbid  the  marrying  of  any  of  these  rela- 
tions. Marriage  is  a divine  institution ; that,  and  the 
sabbath,  the  eldest  of  all  others,  of  equal  standing 
with  man  upon  the  earth:  it  is  intended  for  the  com- 
fort of  human  life,  and  the  decent  and  honourable 
pi’opagation  of  the  human  race,  such  as  became 
the  dignity  of  man’s  nature,  above  that  of  the 
beasts.  It  is  honourable  in  all,  and  these  laws  are 
for  the  support  of  the  honour  of  it.  It  w’as  requisite* 
that  a di\ine  ordinance  should  be  subject  to  di\ine 
rules  and  restraints,  especially  because  it  concerns 
a thing  wlierein  the  corrupt  nature  cf  man  is  as  apt 
as  in  any  thing  to  be  wilful  and  impetuous  in  its  de- 
sires, and  impatient  of  check.  Yet  these  prohibi- 
tions, beside  their  being  enacted  by  an  incontestable 
authority,  are  in  themselves  highly  reasonable  and 
equitable,  [l.j  By  marri  ge  two  were  to  become 
one  flesli,  therefore  those  that  before  were  in  a sense 
one  flesh  by  Jiature,  could  not,  without  the  greatest 
absurdity,  become  .one  flesh  by  institution;  for  the 
institution  was  designed  to  unite  those  who  before 
were  not  united.  [2.]  Marriage  puts  an  equality 
between  husband  and  wife;  “Is  she  not  tliy  com- 
panion taken  out  of  thy  sicle.^”  Therefore  if  these 
who  before  were  superior  and  inferior,  should  inter- 
marry, (which  is  the  case  in  most  of  the  instances 
here  laid  down,)  the  order  ( f nature  would  be  taken 
away  by  a positive  institution,  which  must  by  no 
means  be  allowed.  The  inequality  between  master 
and  servant,  noble  and  ignoble,  is  founded  in  con- 
sent and  custom,  and  there  is  no  harm  done  if  that 
be  taken  away  by  the  equality  of  marriage;  but  the 
inequality  between  parents  and  children,  uncles  and 
nieces,  aunts  and  nephews,  either  by  blood  or  mar- 
riage, is  founded  in  nature,  and  is  therefore  peipetu- 
al,  and  cannot  without  confusion  be  taken  away  by 
the  equality  of  marriage,  the  institution  of  which, 
though  ancient,  is  subsequent  to  the  order  of  nature. 
[3.]  No  relations  that  are  equal  are  forbidden,  ex- 
cept brothers  and  sisters,  either  by  the  whole  blood, 
or  half  blood,  or  by  marriage;  and  in  this  there  is 
not  the  same  natural  absurdity  as  in  the  former,  for 
Adam’s  sons  must  of  necessity  have  married  their 
own  sisters;  but  it  was  requisite  that  it  should  be 
made  by  a positive  law  unlawful  and  detestable, 
for  the  preventing  of  sinful  familiarities  between 
those  that  in  the  days  of  their  youth  are  supposed 
to  li . e in  a house  together,  and  yet  cannot  intennar- 
ry  without  defeating  one  cf  the  intentions  of  mar 
riage,  which  is  the  enlargement  of  friendship  and 
interest.  If  e\  er}'  man  mamed  his  own  sister,  (as 
they  would  be  apt  to  do,  from  generation  to  genera- 
tion, if  it  were  lawful,)  each  family  would  be  a 
world  to  itself,  and  it  would  be  forgotten  that  we 
are  members  one  of  another.  It  is  certain  that  this 


426 


LEVITICUS,  XVIII. 


has  always  been  looked  upon  by  the  more  sober 
heathen  as  a most  infamous  and  abominable  thing; 
and  tliey  who  had  not  this  law,  yet  wei'e  herein  a 
law  to  themsel\es.  The  making  use  of  the  ordi- 
nance of  marriage  for  the  patronising  of  incestuous 
mixtures,  is  so  far  from  justifying  them  or  extenua- 
ting their  guilt,  that  it  adds  tl\e  guilt  of  profaning 
an  ordinance  of  God,  and  prostituting  that  to  the 
vilest  purposes,  which  was  instituted  for  the  no- 
blest ends.  But,  (2-)  Uncleanness,  committed  with 
any  of  these  relations  out  of  marriage,  is  likewise, 
without  doubt,  forliidden  here,  and  no  less  intended 
than  the  former;  as  also,  all  lascivious  carriage, 
wanton  dalliance,  <.nd  eveiy  thing  that  has  the  ap- 
pearance of  this  e\  il.  Relations  must  love  one  an- 
other, and  are  to  h .ve  free  and  familiar  converse 
with  each  other,  but  it  must  be  with  all  purity;  and 
the  less  it  is  suspected  of  evil  by  others,  the  more 
care  oagc.t  the  persons  themselves  to  take,  that  Sa- 
tan do  not  get  advantage  against  them,  for  he  is  a 
very  subtle  enemy,  and  seeks  all  occasions  against 
us. 

2.  The  relations  forbidden  are  most  of  them 
plainly  desc  ribed;  and  it  is  generally  laid  down  as  a 
rule,  th  .t  what  relations  of  a man’s  own  he  is  bound 
up  from  marrying  with,  the  same  relations  of  his 
wife  he  is  likewise  forbidden  to  marry  with,  for 
they  two  are  ; ne.  That  law  which  forbids  marry- 
ing a brother’s  wife,  {v.  16.)  had  an  exception  pe- 
culiar to  the  Jewish  state,  that  if  a man  died  with- 
out issue,  his  Irrother,  or  next  of  kin,  should  marry 
the  widow,  and  raise  up  seed  to  the  deceased, 
(Deut.  25.  5.)  for  reasons  which  held  good  only  in 
that  coiniiionwealth;  and  therefore  now  that  those 
reasons  have  ceased,  the  exception  ceases,  and  the 
law  is  in  foive,  that  a man  must  in  no  case  marry 
his  brother’s  widow.  That  article,  (n.  18.)  which 
forbids  a m..n  to  take  a ivife  to  her  sister,  supposes 
a connivance  at  polygamy,  as  some  other  laws  then 
did,(Exod.  21.  10.  Deut.  21.  15.)  but  forbids  a man’s 
marrying  two  sisters,  as  Jacob  did,  because  between 
them  who  had  before  been  equal,  there  would  be 
apt  to  arise  greater  jealousies  and  animosities  than 
between  wives  that  were  not  so  nearly  related.  If 
the  sister  of  the  wife  be  taken  for  the  concubine,  or 
secondary  wife,  nothing  can  be  more  vexing  in  her 
life,  or  as  long  as  she  liv  es. 

19.  Also,  thou  shall  not  approach  unto  a 
woman,  to  uncover  her  nakedness,  as  long  as 
she  is  put  ajjart  for  her  uncleanness.  20. 
Moreover,  thou  shalt  not  lie  carnally  with 
thy  neighbour’s  wife,  to  defile  thyself  with 
her.  21.  .\nd  thou  shalt  not  let  any  of  thy 
seed  jiass  through  the  fire  to  Moloch,  neither 
shalt  thou  profane  the  name  of  thy  God:  I 
am  the  Lord.  22.  Thou  shalt  not  lie  with 
mankind  as  with  womankind : it  u abom- 
ination. 23.  Neither  shalt  thou  lie  with 
any  beast,  to  defile  thyself  therewith;  nei- 
ther shall  any  woman  stand  before  a beast 
to  lie  down  thereto  : it  h confusion.  24.  De- 
file not  you  yourselves  in  any  of  these 
things:  for  in  all  these  the  nations  are  defil- 
ed which  I east  out  before  you : 25.  And 

the  land  is  defiled  : therefore  I do  visit  the 
iniquity  thereof  upon  it,  and  the  land  itself 
vomiteth  out  her  inhabitants.  26.  Ye 
shall  therefore  keep  my  statutes  and  my 
judgments,  and  shall  not  commit  amj  of 
these  abominations ; neither  any  of  your 


own  nation,  nor  any  stranger  that  sojourn 
eth  among  you;  27.  (For  all  these  abo 
minations  have  the  men  of  the  land  done 
which  were  before  you,  and  the  land  is  de- 
filed ;)  28.  I’hat  the  land  spue  not  you  ou! 

also,  when  ye  defile  it,  as  it  spued  out  the 
nations  that  were  before  you.  29.  F or  who- 
soever shall  commit  any  of  these  abomina- 
tions, even  the  souls  that  commit  them  shall 
be  cut  ofi'  from  among  their  people.  30. 
Therefore  shall  ye  keep  mine  ordinance, 
that  ye  commit  not  any  one  of  these  abo- 
minable customs,  which  were  committed 
belbie  you,  and  that  ye  defile  not  yourselves 
therein  : I am  the  Lord  your  God. 

Here  is, 

I.  A law  to  preserve  the  honour  of  the  marriage- 
bed,  that  it  should  not  be  unseasonably  used,  {y. 

19.  ) nor  invaded  by  an  adulterer,  v.  20. 

II.  A law  against  that  which  was  the  most  unna- 
tural idolatiy,  causing  their  children  to  fiass  through 
the  fire  to  Moloch,  v.  21. 

Moloch  (as  some  think)  was  the  idol  in  and  by 
which  they  worshipped  the  sun,  that  great  fire  of 
the  world;  ; nd  therefore  in  the  worship  of  it,  they 
made  their  own  (.hildren  either  sacrifices  to  tliis 
idol,  burning  them  to  death  before  it;  or  devotees  to 
it,  causing  them  to  pass  between  two  fires,  as  some 
think,  or  to  be  thrown  through  one,  to  the  honour 
of  this  pretended  deity;  imagining  that'  the  conse- 
crating of  but  one  of  their  children  in  this  manner 
to  Moloch  would  procure  good  fortune  for  all  the 
rest  of  their  children.  Did  idolaters  thus  give  their 
own  children  to  false  gods,  and  shall  we  think  any 
thing  too  dear  to  be  dedicated  to,  or  to  be  parted 
with  for,  the  true  God  t See  how  this  sin  of  Israel 
(which  they  were  afterward  guilty  of,  notwithstan- 
ding this  law)  is  aggravated  by  the  relation  which 
they  and  their  children  stood  in  to  Gcd,  (Ezek.  16. 

20.  ) Thou  hast  taken  thy  sons  and  thy  daughters, 
whom  thou  hast  born  unto  me,  and  these  thou  hast 
sacrificed.  Therefore  it  is  here  called  profaning 
the  name  of  their  God;  for  it  looked  as  if  they  thought 
they  were  under  greater  obligations  to  Moloch  than 
to  Jehovah;  for  to  him  they  offered  their  cattle 
only,  but  to  Moloch  their  children. 

HI.  A law  against  unnatural  lusts,  sodomy,  and 
bestiality,  sins  not  to  be  named  or  thought  of  with- 
out the  utmost  abhorrence  imaginable,  x*.  22,  23. 
Other  sins  level  men  with  the  beasts,  but  these 
sink  them  much  low'er.  That  ever  there  should 
have  been  occasion  for  the  making  of  these  laws, 
and  that,  since  they  are  published,  they  should  ever 
have  been  broken,  is  the  perpetual  reproach  and 
scandal  of  the  human  nature;  the  giving  of  men 
up  to  these  vile  affections  was  frequently  the  pun- 
ishment of  their  idolatries;  so  the  apostle  shows, 
Rom.  1.  24. 

IV.  Arguments  against  these  and  the  like  abom- 
inable wickednesses.  He  that  has  an  indisputable 
right  to  command  us,  yet  because  he  will  deal  with 
us  as  men,  and  drawsvith  the  cords  of  a tnan,  con- 
descends to  reason  with  us.  1.  Sinners  defile  them- 
selves with  these  abominations;  {y.  24.)  Defile  not 
yourselves  in  any  of  these  things.  All  sin  is  defil- 
ing to  the  conscience,  but  these  are  sins  that  have  a 
particular  tuiqiitude  in  them.  Our  heavenly  Fa- 
ther, in  kindness  to  us,  requires  of  us  that  we  keep 
ourselves  clean,  and  do  not  wallow  in  the  dirt.  2. 
77ie  souls  that  commit  them  shall  be  cut  off,  v.  29. 
And  justly;  for.  If  any  man  defile  the  temfne  of  God, 
him  shall  God  destroy,  1 C r.  3.  17.  Fleshly  lusts 


427 


LEVITICUS,  XIX. 


war  against  the  so\il,  and  will  certainly  be  the  ruin 
of  it,  ;f  God’s  mercy  and  grace  prevent  not.  3. 
I'he  land  is  defiltd,  v.  25.  If  such  wickednesses  as 
these  be  practised  and  connived  at,  the  land  is  there- 
by made  unfit  to  have  God’s  tabernacle  in  it,  and  the 
pure  and  holy  God  will  withdraw'  the  tokens  of  his 
gracious  presence  from  it.  It  is  also  rendered  un- 
wholesome to  the  inhabitants,  who  are  hereby  in- 
fected with  sin,  and  exposed  to  plagues;  and  it  is 
really  nauseous  and  loathsome  to  all  good  men  in  it, 
as  the  wickedness  of  Sodom  was  to  the  soul  of 
righteous  Lot.  4.  These  have  been  the  abomina- 
tions of  tile  former  inhabitants,  v.  24,  27.  There- 
fore it  was  necessary  that  these  laws  should  be 
made,  as  antidotes  and  preservatix  es  from  the 
plague  are  then  necessary,  when  we  go  into  an  in- 
fected place.  And  therefore  they  should  not  prac- 
tise any  such  things;  because  the  nations  that  had 
practised  them  now  lay  under  the  curse  of  God, 
and  were  shortly  to  fall  by  the  sword  of  Israel. 
They  could  not  but  be  sensible  how  odious  these 
people  had  made  themselves,  who  wallowed  in  this 
mire,  and  how  they  stank  in  the  nostrils  of  all  good 
men;  and  shall  a people,  sanctified  and  dignified  as 
Israel  was,  make  themselves  thus  vile.^  When  we 
observe  how  ill  sm  looks  in  others,  we  should  use 
that  as  an  argument  with  ourselves,  with  the  ut- 
most care  and  caution  to  preserve  our  purity.  5. 
For  these  and  the  like  sins,  the  Canaanites  were  to 
be  destroyed;  these  filled  the  measure  of  the  Amo- 
rites’  iniquity,  ((ien.  15.  16.)  and  brought  down 
th' t destruction  of  so  many  populous  kingdoms, 
which  the  Israelites  were  now  shortly  to  be  not  on- 
ly the  spectators,  l)ut  the  instruments  "of;  Therefore 
t do  -visit  the  inujuity  thereof  upon  it,  x<.  25.  Note, 
The  tremendous  judgments  cf  God,  executed  on 
those  that  are  daringly  profane  and  atheistical,  are 
intended  as  w rnings  to  those  who  prrfess  religion, 
to  take  heed  of  every  thing  that  has  the  least  ap- 
pearance of,  or  tendency  toward,  prrfaneness  oi- 
atheism.  Even  the  ruin  of  the  Canaanites  is  an 
admonition  to  the  Israelites,  not  to  do  like  them. 
Nay,  to  show  th  <t  not  only  the  Creator  is  provoked, 
but  the  creation  burthened,  by  siich  abominations 
as  these,  it  is  added,  {x>.  25.)  'fh  land  itself  vomit- 
eth  out  her  inhabitants.  The  \ cr)'  gnaind  they  went 
upon  did,  as  it  were,  groan  under  them,  and  was 
sick  of  them,  and  not  easy  till  it  had  discharged  it- 
self of  these  enemies  of  the  l.ord,  Isa.  1.  24.  This 
bespeaks  the  extreme  loathsomeness  of  sin;  sinful 
man  indeed  drinks  in  iniquity  like  water,  but  the 
harmless  part  of  the  creation  even  heaves  at  it,  and 
rises  against  it.  Many  a house  and  many  a town 
have  spued  out  the  wicked  inhabitants,  as  it  were, 
with  abhorrence.  Rev.  3.  16.  Therefore  take  heed, 
saith  God,  that  the  land  spue  not  you  out  also,  x<. 
28.  It  was  secured  to  them,  and  entailed  upon 
them,  and  vet  they  must  expect  that  if  they  made 
the  vices  of  the  Canaanites  their  own,  with  their 
land  their  fate  would  be  the  same.  Note,  'V\'’icked 
Israelites  are  as  abominable  to  God  as  wicked  Ca- 
naanites, and  more  so,  and  will  be  as  soon  spued 
out,  or  sooner.  Such  a warning  as  this  here  given 
to  the  Israelites,  is  given  by  the  apostle  to  the  Gen- 
tile converts,  with  i-eference  to  the  converted  Jews, 
in  whose  romr  they  were  substituted,  (Rom.  11.  19, 
&c.)  they  must  take  heed  of  falling  by  the  same  ex- 
ample of  unbelief  Heb.  4.  11.  Apply  it  more 
generally;  and  let  it  deter  us  effectually  from  all 
sinful  courses,  to  consider  how  many  they  have 
been  the  ru'n  of.  Lay  the  ear  of  faith  to  the  gat'  s 
of  the  bottomless  pit,  and  hear  the  doleful  shrieks 
and  outcries  of  damned  sinners,  whom  earth  has 
spued  out,  and  hell  has  swallowed,  that  find  them- 
selves undone,  for  .ever  undone,  by  sin;  and  tremble 
lest  this  be  your  portion  at  last.  God’s  threaten- 
ngs  and  judgments  should  frighten  us  from  sin. 


Lastly,  The  chapter  concludes  with  a soverei^ 
imtidote  against  this  infection,  {y.  30.)  Therefore 
ye  shall  keep  mine  ordinance,  that  ye  commit  not 
any  one  of  these  abominable  customs.  This  is  the 
lemedy  prescribed.  Note,  1.  Sinful  customs  are 
abominable  customs,  and  their  being  common  and 
fashionable  does  not  make  them  at  all  the  less  abo- 
minable, nor  should  we  the  less  abominate  them, 
but  the  more;  because  the  more  customary  they  are, 
the  more  dangerous  they  are.  2.  It  is  of  pernicious 
consequence  to  admit  and  allow  of  any  one  sinful 
custom,  because  one  will  make  way  for  many.  Uno 
absurdo  dato,  mille  sequuntur — Admit  but  a single 
absurdity,  you  invite  a thousand.  The  way  of  sin 
is  downhill.  3.  A close  and  constant  adherence  to 
God’s  ordinances  is  the  most  effectual  preservative 
from  the  infection  of  gross  sin.  The  more  we  taste 
of  the  sweetness,  and  feel  of  the  power,  of  holy  ordi- 
nances, the  less  attachment  we  shall  have  to  the  for- 
bidden pleasures  of  sinners’  abominable  customs. 
It  is  the  grace  of  God  only  that  will  secure  us,  and 
that  grace  is  to  be  expected  only  in  the  use  of  the 
means  of  grace.  Nor  does  God  ever  leave  any  to 
their  own  hearts’  lusts,  till  they  have  first  left  him 
and  his  institutions. 

CHAP.  XIX. 

Some  ceremonial  precepts  there  are  in  this  chapter,  but 
most  of  them  are  moral.  One  would  wonder,  that,  when 
some  of  the  liprhter  matters  of  the  law  are  greatly  enlarg- 
ed upon,  (witness  two  long  chapters  concerning  the  le- 
prosy,) many  of  the  weightier  matters  are  put  into  a 
little  compass:  divers  of  the  single  verses  of  this  chapter 
contain  w'hole  laws  concerning  judgment  and  mercy;  for 
these  are  things  which  are  manifest  in  every  man’s  con- 
science; men’s  own  thoughts  are  able  to  expl.ain  these, 
and  to  comment  upon  them.  I.  The  laws  of  this  chap- 
ter, which  were  peculiar  to  the  Jews,  are,  1.  Concerning 
their  peace-offerings,  v.  5 . . 8.  2.  Concerning  the  clean- 
ings of  their  fields,  v.  9,  10.  3.  Against  mixtures  of  their 
cattle,  seed,  and  cloth,  v.  19.  4.  Concerning  their  trees, 

V.  23  . . 25.  5.  Against  some  superstitious  usages,  v. 
26.. 28.  But,  II.  Most  of  these  precepts  are  obligatory 
on  us,  for  they  are  expositions  of  most  of  the  ten  com- 
mandments. 1.  Here  is  the  preface  to  the  ten  command- 
ments, / ain  the  Lord,  repeated  here  fifteen  times.  2.  A 
sum  of  the  ten  commandments.  All  the  first  table  in 
that.  Be  ye  holy,  v.  2.  AH  the  second  table  in  that.  Thou 
shall  love  thy  neighbour,  (v.  18.)  and  an  answer  to  that 
question.  Who  is  my  neighbour?  v.  S3,  34.  3.  Something 
of  each  commandment.  (1.)  The  first  commandment 
implied  in  that  which  is  often  repeated  here,  I am  your 
God.  And  here  is  a prohibition  of  enchantment,  (v.  26.) 
and  witchcraft,  (y.  31.)  which  make  a god  of  the  Devil. 
(2. ) Idolatry,  against  the  second  commandment,  is  for- 
bidden, v.  4.  (3.)  Profanation  of  God’s  name,  against 

the  third,  v.  12.  (4.)  Sabbath  sanctification  is  pressed, 

V.  3,  30.  (5.)  Children  are  required  to  honour  tneir  pa- 
rents, (v.  3.)  and  the  aged,  v.  32.  (6.)  Hatred  and  re- 

venge are  here  forbidden,  against  the  sixth  command- 
ment, v.  17,  18.  (7.)  Adultery,  (v.  20.  .22.)  an< 

w horedom,  v.  29.  (8.)  Justice  is  here  required  in  judg 

ment,  (v.  15.)  theft  forbidden,  (v.  11.)  fraud,  and  with- 
holding dues,  (v.  13.)  and  false  weights,’ v.  35,  36.  (9.) 
Lying,  v.  11.  Slandering,  v.  14.  Tale-bearing,  and 
false-witness  bearing,  v.  16.  (10.)  The  tenth  command- 
ment laying  a restraint  upon  the  heart,  so  does  that,  (v. 
17.)  Thou  shall  not  hate  thy  brother  in  thy  heart.  And 
here  is  a solemn  charge  to  observe  all  these  statutes,  v. 
37 . Now  these  are  things  w liich  need  not  qiuch  lielp  for 
the  understanding  of  them,  but  require  const  ant  care  and 
watchfulness  for  the  observing  of  them.  A good  under- 
standing have  all  they  that  do  these  commandments. 

1.  4 ND  the  Loud  spake  unto  Moses, 
saying,  2.  Speak  unto  all  the  con- 
gregation of  the  children  of  Israel,  and  say 
unto  them,  Ye  shall  be  holy:  for  I the 
Lord  your  God  am  holy.  3.  Ye  shall  fear 
every  man  his  mother,  and  his  father,  and 
keep  my  sabbaths:  I atn  the  Lord  your 
God.  4.  Turn  ye  not  unto  idols,  nor  make 


428 


LEVITICUS,  XIX. 


to  yourselves  molten  gods:  I am  the  Lord 
your  God.  5.  And  if  you  offer  a sacrifice 
of  peace-offerings  unto  the  Lord,  ye  shall 
offer  it  at  your  own  will.  6.  It  shall  be 
eaten  the  same  day  ye  offer  it,  and  on  the 
morrow  : and  if  aught  remain  until  the  third 
day,  it  shall  be  burnt  in  the  fire.  7.  And  if 
it  be  eaten  at  all  on  the  third  day,  it  is 
abominable ; it  shall  not  be  accepted.  8. 
Therefore  evert/  one  that  eateth  it  shall  bear 
his  iniquity,  because  he  hath  profaned  the 
hallowed  thing  of  the  Lord  ; and  that  soul 
shall  be  cut  off  fiom  among  his  people.  9. 
And  when  ye  reap  the  harvest  of  your  land, 
thou  shalt  not  wholly  reap  the  corners  of 
thy  field,  neither  shalt  thou  gather  the  glean- 
ings of  thy  harvest.  10.  And  thou  shalt  not 
glean  thy  vineyard,  neither  shalt  thou  gath- 
er every  grape  of  thy  vineyard ; thou  shalt 
leave  them  for  the  poor  and  stranger : I am 
the  Lord  your  God. 

Moses  is  ordered  to  deliver  the  summary  of  the 
laws  to  alt  the  congregation  of  the  children  of  Israel; 
(f.  2. ) not  to  Aaron  and  his  sons  only,  but  to  all  the 
people,  for  they  were  all  concerned  to  know  their 
duty.  Even  in  the  darker  ages  of  the  law,  that  reli- 
gion could  not  be  of  God  which  boasted  of  ignorance 
as  its  mother.  Moses  must  make  known  Ciod’s 
statutes  to  all  the  congregation,  and  proclaim  them 
through  the  camp.  These  laws,  it  is  ])robable,  he 
delivered  himself  to  as  many  of  the  people  as  could 
be  within  hearing  at  once,  and  so  by  degrees  at  se- 
ver.cl  times  to  them  all.  Many  of  the  precepts  he’  e 
given  they  had  i-eceiv  ed  before,  but  it  was  requis  tc 
tliat  they  should  be  repeated,  that  they  m ght  be 
remembered;  precept  must  be  upon  jn'cccpt,  and 
line  upon  line,  and  all  little  enough. 

In  these  verses, 

I.  It  is  required  that  Israel  be  a holy  people,  be- 
cause the  God  of  Israel  is  a holy  God,  t'.  2.  The.r 
being  distinguished  from  all  other  people  by  peculiar 
laws  and  customs,  was  intended  to  teach  them  a 
real  separation  from  the  world  and  the  flesh,  and  an 
entire  devotedness  to  God.  And  this  is  now  the 
law  of  Christ,  (The  Lord  bring  every  thought 
■within  us  into  obedience  to  it!)  Ye  shall  be  holy, 
for  I am  holy,  1 Pet.  1.  15,  16.  We  are  the  follow- 
ers of  the  holy  Jesus,  and  therefore  must  be,  ac- 
cording to  our  capacity,  consecrated  to  God’s  ho- 
nour, and  confirmed  to  his  nature  and  will.  Israel 
was  sanctified  by  the  types  and  shadows,  (c/;.  20. 
8.)  but  we  are  sanctified  by  the  truth,  or  substance  | 
of  all  those  sliadows,  John  17.  17.  Tit.  2.  14. 

II.  That  children  be  obedient  to  their  parents, 
(t.  3.)  Ye  shall  fear  every  man  his  mother  and  his 
father.  1.  The  fear  here  required  is  the  same 
v.’ith  the  honour  commanded  by  the  fifth  comnumd- 
ment;sce  Mai.  1.  6.  It  includes  inward  reverence 
and  esteem,  outward  expressions  of  respect,  obedi- 
ence to  the  lawful  commands  of  parents,  care  and 
endear  our  to  please  them  and  make  them  easy,  and 
to  avoid  every  thing  that  may  offend  and  grieve 
them  and  incur  their  displeasure.  The  Jewish  doc- 
t’U’s  !sk,  “W’hat  is  this  fear  that  is  owing  to  a 
f ither.^”  .^nd  they  answer,  “ It  is  not  to  stand  in 
his  way,  nor  to  sit  in  his  jjlace,  not  to  contradict 
what  he  says,  or  to  caiqj  at  it,  not  to  call  him  by  his 
name,  either  living  or  dead,  but  “ My  Father,”  or 
“ Sir;”  it  is  to  provide  for  him  if  he  be  poor,  and  the 
like.”  2.  Children,  when  they  grow  up  to  be  men, 
must  not  think  themselves  discharged  from  this 


, duty:  every  man,  though  he  is  a wise  mar.  and  a 
' great  man,  yet  must  reverence  his  parents,  because 
!l  they  are  his  parents.  3.  The  mother  is  put  first, 
which  is  not  usual,  to  show  that  the  duty  is  equally 
' owing  to  both;  if  the  mother  survive  the  father,  still 
she  must  be  reverenced  and  obeyed.  4.  It  is  added, 
and  keep,  my  sabbaths.  If  Gcd  provides  by  his  law 
for  the  preserving  of  the  honour  of  parents,  parents 
must  use  their  authority  over  their  children  for  the 
preserving  of  the  honour  of  God,  particularly  the 
honour  of  his  sabbaths,  the  custody  of  which  isveiw 
much  committed  to  parents  by  the  fourth  command- 
ment, Thou,  and  thy  son,  and  thy  daughter.  The 
ruin  of  young  people  has  often  been  observed  to  be- 
gin in  the  contempt  of  their  parents,  and  the  profa- 
nation of  the  sabbath-day.  Fitly  therefore  are  these 
two  precepts  here  put  together  in  the  beginning  of 
this  abridgment  of  the  statutes.  Ye  shall  fear  every 
mari  his  mother  and  his  father,  and  keep  my  sab- 
baths. Those  are  hopeful  children,  and  likely  to  do 
well,  that  make  conscience  of  honouring  their  pa- 
I rents,  and  keeping  holy  the  sabbath-day.  5.  1 he 
reason  added  to  both  these  precepts  is,  “7  am  the 
Lord  your  God;  the  Lord  of  the  sabbath,  anu  the 
God  of  your  parents.  ” 

III.  That  God  only  be  worshipped,  and  not  by 

images,  {v.  4.)  “ Turn  ye  not  to  idols;  to  Elilim, 

to  vanities,  things  of  no  power,  no  value,  gods  that 
are  no  gods.  Turn  net  trom  the  true  God  to  false 
ones,  from  the  mighty  God  to  impotent  ones,  from 
the  God  that  will  nrake  you  holy  and  happy  to  those 
that  will  deceive  you,  debauch  you,  ruin  you,  and 
make  you  for  ever  miserable.  Turn  not  your  eye 

' to  them,  much  less  your  heart.  Make  not  your- 
' selves  gods,  the  creatures  of  }’Our  own  fancy,  nor 
' think  to  worship  the  Creator  by  molten  gods.  You 
' are  the  work  of  God’s  hands,  be  not  so  absurd  as  tc 
wov^h-XY)  the  vjork  of  your  own  hands.”  Mol- 
ten gods  are  specified  for  the  sake  of  the  molten 
calf. 

IV.  That  the  sacrifices  of  their  peace-offerings 
should  always  be  offered,  and  taken,  according  to 
the  law,  V.  5 . . 8.  There  was  some  particular  rea- 
son, it  is  likely,  for  the  repetition  of  this  law,  rather 
than  any  other  relating  to  the  sacrifices.  The  eat- 
ing of  the  peace-offerings  was  the  people’s  part,  and 
was  done  from  under  the  eye  of  the  priests,  and 
Iiei  haps  some  of  them  had  kept  the  cold  meat  of 
their  peace-offerings,  as  they  had  done  tjie  manna, 
(Exod.  16.  20.)  longer  than  was  appointed,  which 
occasioned  this  caution;  see  the  law  itself  before, 
ch.  7.  16. . 18.  God  will  have  his  own  work  done 
in  his  own  time.  Though  the  sacrifice  was  offered 
accoi-ding  to  the  law,  it  it  was  not  eaten  according 
to  the  law,  it  was  not  accepted.  Though  ministers  do 
their  part,  what  the  better,  if  people  do  not  their’s.^ 
There  is  work  to  be  done  after  our  spiritual  sacrifi- 
ces, in  a due  improvement  of  them;  if  this  be  neg- 
lected, all  is  in  vain. 

V.  That  they  should  leave  the  gleanings  of  their 
harvest  and  vintage  for  the  poor,  v.  9,  10.  Note, 
Works  of  piety  must  be  always  attended  with  works 
of  charity,  according  as  our  ability  is.  When  they 
gathered  in  their  corn,  they  must  leave  some  stand- 
ing in  the  corner  of  the  field;  the  Jewish  doctors 
say,  “ It  should  be  a sixtieth  part  of  the  field;”  and 
they  must  also  leave  the  gleanings  and  the  small 
clusters  of  their  grapes,  which  at  first  were  over- 
looked. This  law,  though  not  binding  now  in  the 
letter  of  it,  yet  teaches  us,  1.  That  we  must  not  be 
covetous  and  griping,  and  greedy  of  every  thing  we 
can  lay  any  claim  to;  nor  insist  upon  our  right  in 
things  small  and  trivial.  2.  That  we  must  be 
well-])leased  to  see  the  poor  supplied  and  refreshed 
with  the  fmit  of  our  labours.  We  must  not  think 
every  thing  lost  that  goes  beside  ourselves,  nor  any 
thing  wasted  that  goes  to  the  poor.  3.  That  times 


429 


LEVITICUS,  XIX. 


of  joy,  such  as  harvest-time  is,  are  proper  times  for 
charity;  that  when  we  rejoice,  the  poor  may  rejoice 
with  us,  and  when  our  hearts  are  blessing  God, 
their  loins  may  bless  us. 

11.  Ye  shall  not  steal,  neither  deal  false- 
ly, neither  lie  one  to  another.  12.  And  ye 
shall  not  swear  by  my  name  falsely,  neither 
shalt  thou  profane  the  name  of  thy  God : I 
am  the  Lord.  13.  Thou  shalt  not  defraud 
thy  neighbour,  neither  rob  him : the  wages 
of  him  that  is  hired  shall  not  abide  with 
thee  all  night  until  the  morning.  14.  Thou 
shalt  not  curse  the  deaf,  nor  put  a stum- 
bling-block before  the  blind,  but  shalt  fear 
thy  God:  I am  the  Lord.  15.  Ye  shall  do 
no  unrighteousness  in  judgment : thou  shalt 
not  respect  the  person  of  the  poor,  nor  ho- 
nour the  person  of  the  mighty : but  in  right- 
eousness shalt  thou  judge  thy  neighbour. 
16.  Thou  shalt  not  go  up  and  down  as  a 
tale-bearer  among  thy  people ; neither  shalt 
thou  stand  against  the  blood  of  thy  neigh- 
bour: I am  the  Lord.  17.  Thou  shalt  not 
hate  thy  brother  in  thine  heart : thou  shalt  in 
any  wise  rebuke  thy  neighbour,  and  not 
suffer  sin  upon  him.  18.  Thou  shalt  not 
avenge,  nor  bear  any  grudge  against  the 
children  of  thy  people,  but  thou  shalt  love 
thy  neighbour  as  thyself : I am  t-he  Lord. 

We  are  taught  here, 

I.  To  be  honest  and  true  in  all  our  dealings,  v. 

11.  God,  who  has  app'^inted  every  man’s  property 
by  his  providence,  forb’ds  by  his  law  the  invading 
or  that  appointment,  either  by  downi  ight  theft.  Ye 
•thall  not  steal,  or  bv  fraudulent  dealing,  “Ye  shall 
not  cheat,  or  deal  falsely.”  Whatever  we  have  in 
the  world,  we  must  see  to  it  that  it  be  honestly 
come  by,  for  we  cannot  be  truly  rich,  nor  long  rich, 
with  that  which  is  not.  The  God  of  truth,  who 
requires  truth  in  the  heart,  (Ps.  51  6.)  requires  it 
also  in  the  tongue,  JYeither  lie  one  to  another,  either 
in  bargaining  or  common  con^•erse.  This  is  one  of 
the  laws  of  Christianity,  (Col.  3.  9. ) Lie  not  one 
to  another.  They  that  do  not  speak  truth,  do  not 
deserve  to  be  told  truth;  they  that  sin  by  lying, 
justly  suffer  by  it;  therefore  we  ai-e  forbid  to  lie  one 
to  another;  for  if  we  lie  to  others,  we  teach  them  to 
lie  to  us. 

IT.  To  maintain  a ven^  re  erent  regard  to  the  sa- 
cred name  of  God,  {y.  iS.)  and  not  to  call  him  to 
be  witness  either,  1.  To  a lie.  Ye  shall  not  swear 
falsely.  It  is  bad  to  tell  a lie,  but  it  is  much  worse 
to  swear  it.  Or,  2.  To  a trifle,  and  every  imperti- 
nence, .Yeither  shall  thou  profane  the  name  of  thy 
God,  by  alienating  it  to  any  other  purpose  than  that 
for  which  it  is  to  be  religiously  used. 

III.  Neither  to  take  nor  keep  any  one’s  right 
from  them,  v.  13.  We  must  not  take  that  which  is 
Tioneof  our  own,  either  by  fraud  or  robbery;  nor  de- 
tain that  which  belongs  to  another,  jjarticularly  the 
wages  of  the  hireling,  let  it  not  abide  with  thee  all 
night.  Let  the  day-labourer  have  his  wages,  as 
soon  as  he  has  done  his  day’s  work,  if  he  desires  it. 
It  is  a great  sin  to  deny  the  payment  of  it,  nay,  to 
defer  it  to  his  damage,  a sin  that  cries  to  heav  en  for 
vengeance.  Jam.  5.  4. 

IV.  To  be  particularly  tender  of  the  credit  and 
safety  of  those  that  cannot  help  themselves,  rr.  14. 
1.  Thcvcredit  of  the  deaf;  Thou  shalt  not  curse  the 


deaf;  neither  those  that  are  naturally  deaf,  that 
cannot  hear  at  all ; nor  these  that  are  absent,  and  at 
present  out  of  hearing  of  the  curse,  and  so  that  can- 
not show  their  resentment,  retui-n  the  affront,  or 
right  themselves;  nor  those  that  are  patient,  that 
seem  as  if  they  heard  not,  and  are  not  willing  to 
take  notice  of  it,  as  Dav.d,  Ps.  38.  13.  Do  not 
therefore  injure  any,  because  they  are  unwilling,  or 
1 unable,  to  avenge  themseh  es,  for  God  sees  and 
j hears,  though  they  do  not.  2.  The  safety  of  the 
blind  we  must  likewise  be  tender  of,  and  not  put  a 
stumbling-block  before  them;  for  this  is  to  add  af- 
I fliction  to  the  afflicted,  and  to  make  God’s  provi- 
j dence  a ser\  ant  to  our  malice.  This  prohibition 
! implies  a precept  to  help  the  blind,  and  remove 
I stumbling-blocks  cut  of  their  way.  The  Jewish 
j writers,  thinking  it  pc  ssible  that  any  should  be  so 
I barbarous  as  to  put  a stumbling-block  in  the  way  of 
the  blind,  understood  it  figuratiN  ely,  that  it  forbids 
giving  bad  counsel  to  these  that  are  simple  and  ea- 
sily imposed  upon,  by  which  they  may  be  led  to  do 
something  to  their  own  prejudice.  We  ought  to 
take  heed  of  doing  anv  thing  which  may  occasion 
our  weak  brother  to  fall,  Rom.  14.  13.  1 Cor.  8,  9. 

It  is  added,  as  a preservative  from  these  sins,  but 
fear  thou  God.  “ Thou  dost  not  fear  the  deaf  and 
blind,  they  cannot  right  themselves;  out  remember 
it  is  the  glory  of  God  to  help  the  helpless,  and  he 
will  plead  their  cause.”  Note,  The  fear  of  God 
will  restrain  us  from  doing  that  which  will  not  ex- 
pose us  to  men’s  resentments. 

V.  Judges  and  all  in  authority  are  here  com- 
manded to  give  verdict  and  judgment  without  par- 
tiality; {y.  15.)  whether  they  were  constituted 
judges  by  commission,  or  made  so  in  a particular 
case,  by  the  consent  of  both  parties,  as  referees  or 
arbitrators,  they  must  do  no  wrong  to  either  side, 
but,  to  the  utmost  of  their  skill,  must  go  according 
to  the  rules  of  equity,  having  respect  purely  to  the 
merits  of  the  cause,  and  not  to  the  characters  of  the 
person.  Justice  must  never  be  perverted,  either,  1. 
In  pity  to  the  poor,  'Thou  shalt  not  respect  the  per- 
son of  the  poor,  Exod.  23.  3.  \^’hatever  may  be 
given  to  a poor  man  as  an  alms,  yet  let  nothing  be 
awarded  him  as  his  right,  but  what  he  is  legally 
entitled  to,  nor  let  his  poverty  excuse  him  from  any 
just  punishment  for  a fault  Or,  2.  In  veneration 
or  fear  of  the  mighty,  in  whose  favour  judges  would 
be  most  frequently  biassed.  The  Jews  say,  “Judges 
were  obliged  by  this  law  to  be  so  impartial,  as  not 
to  let  one  of  the  contending  parties  sit  while  the 
other  stood;  nor  permit  one  to  say  what  he  pleased, 
and  bid  the  other  be  short;”  see  James  2.  1 . . 3. 

VI.  We  are  all  forbidden  to  do  any  thing  injuri- 
ous to  our  neighbour’s  good  name,  (r.  16.)  either, 
1.  In  common  conversation;  Thou  shalt  not  go  up 
and  do%vn  as  a tale-bearer.  It  is  as  bad  an  office  as 
a man  can  put  himself  into,  to  be  the  publisher  of 
eveiy  man’s  faults,  divulging  what  was  secret,  ag- 
gravating crimes,  and  making  the  worst  of  every 
thing  that  was  amiss,  with  design  to  blast  and  ruin 
men’s  reputation,  and  to  sow  discord  among  neigh- 
bours. The  word  used  for  a tale-bearer  signifies  a 
pedlar  or  petty  chapman,  the  interlopers  of  trade; 
for  tale-bearers  pick  up  ill-natured  stories  at  one 
house,  and  utter  them  at  another,  and  commonly 
barter  slanders  by  way  of  exchange.  See  this  sin 
condemned,  Prov.  11.  13. — 20.  19.  Jer.  9.  4,  5. 
Ezek.  22.  9.  Or,  2.  In  witness-bearing;  “Neither 
shalt  thou  stand  as  a witness  against  the  blood  of  thy 
neighbour,  if  his  blood  be  innocent,  nor  join  in  con- 
federacy with  such  bloody  men  as  those  described,” 
Prov.  1.  11,^12.  The  Jewish  doctors  put  this  fur- 
ther sense  upon  it,  “Thou  shalt  not  stand  by  and 
see  thy  brother  in  danger,  but  thou  shalt  come  in  to 
his  relief  and  succour,  though  it  be  with  the  peril  of 
thy  own  life  and  limb;”  they  add,  “ He  that  can  by 


430 


LEVITICUS,  XIX 


his  testimony  clear  one  that  is  accused,  is  obliged  by 
this  law  to  do  it;”  see  Piov.  24.  11,  12. 

VII.  We  are  commanded  to  rebuke  our  neigh- 

bour in  love,  {v.  17.)  Thou  shalt  in  any  wise  rebuke 
thy  neighbour.  1.  Rather  rebuke  him  than  hate  ! 
him,  for  an  injury  done  to  thyself.  If  we  appre-  j 
hend  that  our  neighbour  has  any  way  wronged  us,  j 
we  must  not  conceive  a secret  grudge  against  him, 
and  estrange  ourselves  from  him,  speaking  to  him 
neither  bad  nor  good,  as  the  manner  of  some  is,  who 
have  the  art  of  concealing  their  displeasure  till  they 
have  an  opportunity  of  a full  revenge,  (2  Sam.  13. 
22. ) but  we  must  rather  give  vent  to  our  resent- 
ments with  the  meekness  of  wisdom,  endeavour  to  j 
convince  our  brother  of  the  injury,  reason  the  case 
fairly  with  him,  and  so  put  an  end  to  the  disgust 
conceived:  this  is  the  rule  our  Saviour  gives  in  this 
case,  Luke  17.  3.  2.  Therefore  rebuke  him  for 

his  sin  against  God,  because  tnou  lovest  him;  en- 
deavour to  bring  him  to  repentance,  that  his  sin 
may  be  pardoned,  and  he  may  turn  from  it,  and  it 
may  not  be  sulfered  to  lie  upon  him.  Note,  Friend- 
Iv  reproof  is  a duty  we  owe  to  one  another,  and  we 
ought  both  to  give  it  and  take  it  in  love.  Let  the 
righteous  smite  me,  and  it  shall  be  a kindness,  Ps. 
141.  5.  Faithful  and  useful  are  those  wounds  of  a 
friend,  Prov.  27.  5,  6.  It  is  here  strictly  command- 
ed, “ Thou  shalt  in  any  wise  do  it,  and  not  omit  it 
under  any  pretence.”  Consider,  (1.)  The  guilt  we 
incur  by  not  reproving:  it  is  construed  here  into  a 
’■“ating  of  our  brother.  We  are  ready  to  argue  thus, 

‘ such  a one  is  a friend  I love,  therefore  I will  not 
make  him  uneasy  by  telling  him  of  his  faults;”  but 
we  should  rather  say,  “therefore  I will  do  him  the 
kindness  to  tell  him  of  them.”  Love  co\ers  sin 
from  others,  but  not  from  the  sinner  himself.  (2. ) 
The  mischief  we  do  by  not  reproving;  we  suffer 
'tin  upon  him;  and  must  we  help  the  ass  of  an 
enemy  that  is  fallen  under  his  burthen,  and  shall 
we  not  help  the  soul  of  a friend.^  Exod.  23.  5. 
And  by  suffering  sin  upon  him,  we  are  in  danger  of 
hearing  sin  for  him,  as  the  margin  reads  it.  If  we 
reprove  not  the  unfruitful  works  of  darkness,  we 
have  fellowship  with  them,  and  become  accessaries 
ex  post  facto — after  the  fact,  Eph.  5.  . 11.  It  te  thy 
brother,  thy  neighbour,  that  is  concerned;  and  he 
was  a Cain  that  said.  Am  I my  brother's  keeper? 

VIII.  We  are  here  required  to  put  off  all  malice, 
and  to  ])ut  on  brotherly  love,  v.  18.  1.  We  must  be 
ill-affected  to  none;  Thou  shalt  not  avenge  nor  bear 
any  grudge;  to  the  same  purport  with  that,  (i;.  17.) 
Thou  shalt  not  hate  thy  brother  in  thine  heart;  for 
malice  is  murder  begun.  If  our  brother  has  done 
us  an  injury,  we  must  not  return  it  upon  him,  that 
s a\  enging;  we  must  not  upon  every  occasion  \ip- 
liraid  him  with  it,  tiiat  is  bearing  a grudge;  but  Ave 
must  both  forgis  e it  and  forget  it,  for  thus  we  arc 
f irgiven  of  God.  It  is  a most  ill-natured  thing,  and 
the  bane  of  friendship,  to  retain  the  resentment  of 
affronts  and  injuries,  and  to  let  that  sword  devour 
for  ever.  2.  We  must  be  well  affected  to  all: 
Thou  shalt  love  thy  neighbour  as  thyself.  W e often 
wrong  ourselves,  but  we  soon  forgive  ourselves 
those  wrongs,  and  they  do  not  at  all  lessen  our  lo\  e 
to  ourselves;  and  in  like  manner  we  should  love  our 
neighbour.  Our  Saviour  has  made  this  the  second 
great  commandment  of  the  law,  (Matth.  22.  39.) 
and  the -apostle  shows  how  it  is  the  summary  of  all 
the  laws  of  the  second  table,  Rom.  13.  9,  10.  Gal. 
.5.  14.  We  must  love  our  neighbour  as  truly  as  we 
love  ourselves,  and  witltout  dissimulation;  we  must 
evidence  our  love  to  our  neighbour  in  the  same  way 
as  that  ])y  which  we  evidence  our  love  to  ourselves, 
preventing  liis  hurt,  and  procuring  his  ^jood,  to  the 
utmost  of  our  power.  We  must  do  to  our  neigh- 
Dout'  as  we  would  be  done  to  ourselves,  (Matth.  7. 
12.)  putting  o«7’ sou/s  into  the  soul's  stead.  Job  16. 


4,  5.  Nay,  we  must  in  many  cases  deny  ourselves 
for  the  good  of  our  neighbour,  as  ht.  Paul,  1 cv  r. 
9.  19,  &c.  Herein  the  gospel  goes  beyona  ev  en  mat 
excellent  precept  of  the  law;  for  Christ,  by  laj  ing 
down  his  life  for  us,  has  taught  us  even  to  lay  dovon 
our  lives  for  the  brethren,  in  some  cases,  (1  John  i. 
16. ) and  so  to  love  our  neighbour  better  than  our- 
selves. 

19.  Ye  shall  keep  ray  statutes.  Thou 
shalt  not  let  thy  cattle  gender  with  a diverse 
kind.  Thou  shalt  not  sow  thy  field  vt  ith 
mingled  seed;  neither  shall  a garment  min- 
gled of  linen  and  woollen  come  upon  thee. 
20.  And  whosoever  lieth  carnally  with  a 
woman  that  is  a bondmaid,  betrothed  to  a 
husband,  and  not  at  all  redeemed,  nor  free- 
dom given  her,  she  shall  be  scourged  : they 
shall  not  be  put  to  death,  because  she  was 
not  free.  21.  And  he  sliall  bring  his  tres- 
pass-offering unto  the  Lord,  unto  the  door 
of  the  tabernacle  of  the  congregation,  ew/i  a 
ram  for  a trespass-otfering.  22.  And  the 
priest  shall  make  an  atonement  for  liim, 
with  the  ram  of  the  tresi)ass-ofiering,  belbre 
the  Lord,  for  his  sin  which  he  hath  done  ; 
and  the  sin  which  he  hath  done  shall  be  for 
given  him.  23.  And  when  ye  shall  come 
into  the  land,  and  shall  have  planted  a'l 
manner  of  trees  for  food,  then  ye  shall  count 
the  fruit  thereof  as  uncircumcised : three 
years  shall  it  be  as  uncircumcised  unto  you  ; 
it  shall  not  be  eaten  of.  24.  But  in  the  fourth 
year  all  the  fruit  thereof  shall  be  holy,  to 
praise  the  Lord  loithol.  25.  And  in  the 
fifth  year  shall  ye  eat  of  the  fruit  thereof, 
that  it  may  yield  unto  you  the  increase 
thereof:  1 am  the  Lord  your  God.  26.  Ye 
shall  not  eat  any  thhw;  with  the  blood ; nei- 
ther shall  ye  use  enchantment,  nor  observe 
times.  27.  Ye  shall  not  round  the  corners 
of  your  heads,  neither  shalt  thou  mar  the 
corners  of  thy  beard.  28.  Ye  shall  not 
make  any  cuttings  in  your  flesh  for  the  dead, 
nor  print  any  marks  upon  you : I am  the 
Lord.  29.  Do  not  prostitute  thy  daughter, 
to  cause  her  to  be  a whore ; lest  the  land 
fall  to  whoredom,  and  the  land  become  full 
of  wickedness. 

Here  is, 

I.  A law  against  mixtures,  v.  19.  God  in  the  be- 
ginning made  the  cattle  after  their  kind,  (Gen.  1. 
25.)  and  we  must  acquiesce  in  the  order  of  nature 
( Jod  hath  established,  believ  ing  that  is  best  and  suf- 
ficient, and  not  covet  mcnstci's.  Add  thou  not  unto 
his  works,  lest  he  reprove  thee;  for  it  is  tlic  excel- 
lency of  tlie  work  of  God,  that  nothing  can,  without 
making  it  worse,  be  either  put  to  it  or  taken  from 
it,  Eccl.  3.  14.  As  what  God  has  joined,  we  must 
not  se])arate;  so  what  he  has  separated,  we  must 
not  join.  'Fhe  sowing  of  mingled  corn  and  the 
weariiig  of  linsey-woolsey  garments  are  forbidden, 
either  as  superstitious  customs  of  the  heathen,  or  to 
intimate  how  careful  they  should  be  net  to  mingle 
themselves  with  the  heathen,  nor  to  weave  any  v'f 
the  usages  of  the  Gentiles  into  G(  d’s  ordinances. 


431 


LEMTICUS,  XIX. 


Ainsworth  sugs^csts,  that  it  was  to  lead  Isr  tl  to  tl.e 
simplicity  and  since  ity  of  religion,  and  to  all  the 
parts  and  doctrines  of  the  law  and  gospel  in  their 
distinct  kinds.  As  f lith  is  necessary,  good  works 
are  necessary;  but  to  mingle  these  together  in  the 
cause  of  our  justification  before  God,  is  forbidden. 
Gal.  2.  16. 

II.  A law  for  j)unisliing  adultery  committed  with 
one  that  was  a bondmaid  that  was  espoused,  x».  20. . 
22.  If  she  had  not  been  espoused,  the  law  appoint- 
ed no  punisliment  at  all;  being  espoused,  if  she  had 
not  been  a bondmaid,  the  punishment  had  been  no 
less  than  death;  but  Ix'ing  as  yet  a bondmaid, 
(though  before  the  completing  (>f  her  espousals  she 
must  have  been  made  free,)  the  capital  punishment 
is  remitted,  and  they  shall  both  be  scourged;  or,  as 
some  think,  the  woman  only,  and  the  man  was  to 
bring  a sacrifi  'e.  It  was  for  the  honour  of  marriage, 
though  but  begun  by  betrotliing,  that  the  crime 
should  be  punished;  but  it  was  for  the  honour  of 
freed  m,  that  it  should  not  be  punished  s ) as  the 
det)HUching  of  a free  woman  was;  so  great  was  the 
difference  then  made  between  bond  and  free,  (Gal. 
4.  1)0.)  but  the  gospel  of  C’nrist  knows  no  such  d's- 
tin  tion.  Col.  3.  11. 

III.  A law  concerning  fruit  trees,  that  for  the 
three  first  years  after  they  were  planted,  if  they 
should  happen  to  be  so  forward  as  to  bear  in  that 
time,  yet  no  use  should  be  made  of  the  fruit,  v.  23. . 
25.  It  was  theref)re  the  practice  of  the  Jews  to 
pluck  off  the  fruit,  as  soon  as  they  perceived  it  knit, 
f''om  their  young  trees,  as  gardeners  do  sometimes, 
because  their  early  bearing  hinders  their  growing. 
If  any  did  come  to  pe'  fection,  it  was  not  to  be  used 
in  the  service  cither  of  God  or  man;  but  what  they 
bore  the  fourth  year,  was  to  be  holy  to  the  Lord, 
either  gi  cn  to  the  priests,  or  eaten  before  the  Lord 
with  joy,  as  their  .second  tithe  was,  and  from  thence- 
forward it  w ’.s  all  their  own.  Now,  1.  Some  think 
this  taught  them  not  to  follow  the  custom  of  the 
heathen,  who,  they  say,  consecrated  the  very  first  | 
productions  of  their  fruit-trees  to  their  idols,  saying, 
that  otherwise  all  the  fruits  would  be  blasted.  2. 
This  law  in  the  case  of  fruit-trees  seems  to  be  pa- 
I’allel  with  that  in  the  case  of  animals,  that  no  crea- 
ture should  be  accepted  as  an  offering  till  it  was 
past  eight  days  old,  nor  till  that  day  were  children 
to  be  circumcised;  see  c/i.  22.  27.  God  would  have 
the  first-fruits  of  their  trees,  but  because  for  the 
three  first  years  they  were  as  inconsiderable  as  a 
lamb  or  a calf  under  eight  days  old,  therefore  God 
would  not  have  them,  for  it  is  fit  he  should  have 
every  thing  at  its  best;  and  yet  he  would  not  allow 
them  to  use  them,  because  his  first-fruits  were  not 
as  yet  offered;  they  must  therefore  be  accounted  as 
uncircumcised,  that  is,  as  an  animal  under  eight 
days  old,  not  fit  for  any  use.  3.  We  are  hereby 
taught  not  to  be  over-hasty  in  catching  at  any  com- 
fort, but  to  be  willing  with  patience  to  wait  the  time 
for  the  enjoyment  of  it,  and  particularly  to  acknow- 
ledge ourselves  unworthy  of  the  increase  of  the 
earth,  our  right  to  the  fruits  of  which  was  forfeited 
oy  our  first  parents  eating  forbidden  fruit,  and  we 
are  restored  to  it  only  dy  the  word  of  God  and 
(irayer,  1 Tim.  4.  5. 

IV.  A law  against  the  superstitious  usages  of  the 
neathen,  v.  26. . 28.  1.  Eating  upon  the  blood,  as 

the  Gentiles  did,  who  gathered  the  blood  of  their 
sacrifices  into  a vessel  for  their  demons  (as  they  fan- 
cied) to  drink,  and  then  sat  about  it,  eating  the  flesh 
themselves,  signifying  their  cummunion  with  devils 
by  their  feasting  with  them.  Let  not  this  custom 
be  used,  for  the  blood  of  God’s  sacrifices  was  to  be 
sprinkled  on  the  altar,  and  then  poured  at  the  foot 
of  it,  and  conveyed  away.  2.  Enchantment  and 
divination,  and  a superstitious  observation  of  the 
times,  some  days  and  hours  lucky,  and  others  un-  I 


lucky.  Curious  arts  of  this  kind,  it  ‘s  likelv,  luul 
been  of  late  invented  by  the  Egypt;, m jn-ies's,  to 
I amuse  the  people,  and  support  tldeir  wn  credit. 
The  Israehtes  had  seen  them  practised,  but  must 
by  no  me  ms  imitate  them.  It  would  be  unpardon- 
able in  them,  to  whom  were  committed  the  oracle/t 
of  God,  to  ask  council  of  the  De\  il;  and  yet  worse 
I in  Christians,  to  whom  the  so?i  of  man  is  mu7iifesf- 
! rd,  who  has  destroyed  the  works  of  the  Dex'd.  For 
Christians  to  have  th.eir  nativities  cast,  and  ihcii 
fi'i-tunes  told  them,  to  use  spells  and  charms  for  the 
c.ure  of  diseases  and  the  driving  awav  of  e\  il  spirits, 
t lie  affected  with  the  falling  of  the  salt,  a hm-e 
I crossing  the  way,  cross  days,  or  the  like,  is  an  into- 
lerable affront  to  the  Lord  Jesus,  a support  of  pa 
ganism  and  idolatry,  and  a reproach  both  to  them- 
selves, and  to  that  worthy  name  by  which  they  are 
called : and  they  must  be  grossly  ignorant,  both  rf 
the  law  and  the  gospel,  that  ask,  “What  harm  is 
there  in  these  things?”  Is  it  no  harm  for  those 
that  have  fellowship  with  Christ,  to  have  fel- 
lowship with  devils,  or  to  learn  the  ways  of  those 
that  have?  Surely  we  have  not  so  learned  Christ. 
3.  There  was  a superstition  even  in  trimmir.g 
themsehes,  used  by  the  heathen,  which  must 
not  be  imitated  by  the  people  of  Gcd.  Ye  shall  not 
j round  the  corners  of  your  heads.  They  that  wor- 
ship the  hosts  of  heaven,  in  honour  of  them,  cut 
their  hair,  so  as  that  their  hceads  might  resemb'e 
the  celestial  globe;  but  as  the  custom  was  foolish  in 
itself,  so,  being  done  with  respect  to  their  false  gods, 
it  was  idolatrous.  4.  The  rites  and  ceremonies  by 
which  they  expressed  their  sorrow'  at  their  funerals 
must  not  be  imitated,  v.  28.  They  must  not  make 
cuts  or  prints  in  their  flesh  for  the  dead;  for  the 
heathen  did  so  to  pacify  the  infernal  deities  they 
dreamt  of,  and  to  make  them  prc'pitious  to  the'r  de- 
ceased friends.  Christ  by  his  sufferings  lias  Itered 
the  property  of  death,  and  made  it  a true  friend  to 
every  true  Israelite;  and  now'  as  there  needs  noth- 
I ing  to  niake  death  propitious  to  us,  (fi  r if  God  be  so, 
death  is  so  of  course,)  so  we  sorrow  not  as  those 
that  have  no  h.^pe.  Those  whom  the  God  of  Israel 
had  set  apart  for  h'mself,  must  not  receive  the  im- 
age and  sujierscription  of  these  dunghill  deities. 
Lastly,  The  prostitirting  of  their  daughters  to  un- 
cleanness, which  is  here  forbidden,  (t.  29.)  seems 
to  have  been  practised  by  the  heathen  in  their  idol- 
atrous worships,  for  with  such  abeminations  those 
unclean  spirits  which  they  worshipiied,  were  well- 
pleased.  And  when  lewdness  obtained  as  a religious 
rite,  and  was  committed  in  their  temples,  no  mar- 
vel that  the  land  became  full  cf  that  w'ickedness; 
which,  when  it  entered  at  the  temple-doors,  over- 
spread the  land  like  a mighty  torrent,  and  bore 
down  all  the  fences  of  virtue  and  modesty.  The 
Devil  himself  could  not  have  brought  such  abomi- 
nations into  their  lives,  if  he  had  not  first  brought 
them  into  their  worships.  And  justly  were  they 
given  up  to  vile  affections,  who  forsook  the  holy 
God,  and  gave  divine  honours  to  impure  spirits. 
Those  that  dishonour  God  are  thus  suffered  to  dis- 
honour themselves  and  their  families. 

30.  Ye  shall  keep  my  sabbaths,  and  re- 
verence my  sanctuary:  I am  the  Lord. 

31.  Regard  not  them  that  have  familiar 
spirits,  neither  seek  after  \\  izards,  to  be  de 
filed  by  them : I am  the  Lord  your  God. 

32.  Thou  shalt  rise  up  before  the  hoary 
head,  and  honour  the  face  of  the  old  man, 
and  fear  thy  : I am  the  Lord.  33.  And 
if  a stranger  sojourn  with  thee  in  5 0111’ land, 
ye  shall  not  vex  him.  34.  But  the  stranger 
that  dwelleth  with  }’^ou  shall  be  unto  you  as 


LEVITICUS,  XX. 


one  born  among  you,  and  thou  shall  love 
him  as  ihysell  lor'\  e were  strangers  in  the 
land  of  Egypt : I tlie  Lord  your  God. 
35.  Ye  shall  do  no  unrighteousness  in  judg- 
ment, in  mete-yard,  in  weight,  or  in  mea- 
sure. 36.  Just  balances,  just  weights,  a just 
ephah,  and  a just  hin,  shall  ye  have:  I am 
the  Lord  your  God,  which  brought  you  out 
of  the  land  of  Egypt.  37.  Therefore  shall 
ye  observ  e all  my  statutes,  and  all  my  judg- 
ments, and  do  them : 1 urn  the  Lord. 

Here  is, 

I.  A law  for  the  preserving  of  the  honour  of  the 
time  and  place  appropriated  to  the  service  of  God, 
V.  39.  This  would  be  a means  to  secure  them  both 
from  the  idolatries  and  superstitions  of  the  heathen, 
and  from  all  immor..lities  in  conversation.  1.  Sab- 
baths must  be  religiously  observed,  and  not  th^se 
times  mentioned,  (jk  26. ) which  the  heathen  had  a 
superstitious  regard  to.  2.  The  sanctuary  must  be 
reverenced;  great  care  must  be  taken  to  approach 
the  tabernacle  with  that  purity  and  preparation 
which  the  law  required,  and  to  attend  there  vv  ith 
that  humility,  decency,  and  closeness  of  application, 
which  became  them  m the  immediate  presence  of 
such  an  awful  majesty.  Though  now  there  is  no 
place  holy  by  divine  institution,  as  the  tabernacle 
and  temple  then  were,  yet  this  law  obliges  us  to  re- 
spect the  solemn  asserhblies  of  Christians  for  reli- 
gious worship,  as  being  held  under  a promise  of 
Christ’s  special  presence  in  them,  and  to  carry  our- 
selves with  a due  decorum,  while  in  those  assenu- 
blies  Ave  attend  the  administration  of  holy  ordi- 
nances, Eccl.  5.  1. 

II.  A caution  against  all  communion  with  witches, 
and  those  that  were  in  league  with  familiar  spirits; 
“ Regard  them  not,  seek  not  after  them,  be  not  in 
fear  of  any  evil  from  them,  or  in  hopes  of  any  good 
from  them.  Regard  not  their  threatenings  or  pro- 
mises, or  predictions;  seek  not  to  them  for  disco- 
ver>'  or  advice,  for  if  you  do,  you  are  defiled  by  it, 
and  rendered  abominable  both  to  God  and  your 
own  consciences.”  This  was  the  sin  that  completed 
Saul’s  wickedness,  for  Avhich  he  was  rejected  of 
God,  1 Chron.  10.  13. 

III.  A charge  to  young  people  to  show  respect 
to  the  aged,  (r.  32.)  Thou  shalt  rise  u/i  before  the 
hoary  head.  Age  is  honourable,  and  he  that  is  the 
Ancient  of  days,  requires  that  honour  be  paid  to  it. 
The  hoary  head  is  a crown  of  glory.  Those  Avhom 
God  has  honoured  with  the  common  blessing  of  long 
life,  we  ought  to  honour  with  the  distinguishing  ex- 
pressions of  civility;  and  those  who  in  age  are  wise 
and  good,  are  worthy  of  double  honour:  more  re- 
spect is  owing  to  such  old  men  than  merely  to  rise 
up  before  them ; their  credit  and  comfort  must  be 
carefully  consulted,  their  experience  and  observa- 
tions improved,  and  their  counsels  asked  and  heark- 
ened to.  Job  32.  6,  7.  Some,  by  the  old  man,  whose 
face  or  presence  is  to  be  honoured,  understand  the 
elder  in  office,  as  by  the  hoary  head,  the  elder  in 
a^e;  both  ought  to  be  respected  as  fathei's,  and  in 
the  fear  of  God,  who  has  put  some  of  his  honour 
upon  both.  Note,  Religion  teaches  good  manners, 
and  obliges  us  to  give  honour  to  those  to  whom  ho- 
nour is  due.  It  is  an  instance  of  great  degeneracy 
and  disorder  in  a land,  when  the  child  behaves  him- 
selffiroudly  against  the  ancient,  and  the  base  against 
the  honourable,  Isa.  3.  5.  Job  30.  1,  12.  It  be 
comes  the  aged  to  receive  this  honour,  and  the 
younger  to  give  it;  for  it  is  the  ornament  as  well  as 
duty  of  their  vouth,  to  order  themselves  lowly  and 
reverently  to  all  their  betters. 

IV.  A charge  to  the  Israelites  to  be  very  tender 


of  strangers,  v.  33,  34.  Both  the  law  of  God  and 
his  providence  had  vastly  dignified  Israel  above  an) 
other  people,  yet  they  must  not  therefore  think 
themselves  authorized  to  trample  upon  all  mankind, 
but  those  of  their  own  nation,  and  to  insult  them  at 
their  pleasure;  'no,  “ Thou  shalt  not  vex  a stranger, 
but  love  him  as  thyself,  and  as  one  of  thine  own 
people.”  It  is  supposed  that  this  stranger  was  net 
an  idolater,  but  a worshipper  of  the  God  of  Israel, 
though  not  circumcised;  a proselyte  of  the  gate  at 
least,  though  not  a proselyte  of  nghteousness:  if 
such  a one  sojourned  among  them,  they  must  not 
vex  him,  nor  oppress,  norover-reach  him  in  a bar- 
gain, taking  advantage  of  h s ignorance  of  their 
laws  and  customs;  they  must  reckon  it  as  great  a 
sin  to  cheat  a stranger  as  to  cheat  an  Israelite; 
“ Nay,”  (say  the  Jewish  doctors,)  “ they  must  not 
so  much  as  upbraid  him  with  his  being  a stranger, 
and  his  having  been  formerly  an  idolater.  ” Strangers 
are  God’s  particular  care,  as  widows  and  fatherless 
are,  because  it  is.  his  honour  to  help  the  helpless, 
Ps.  146.  9.  It  is  therefore  at  our  peril  if  Ave  do 
them  any  wrong,  or  put  any  hardships  upon  them. 
Strangers  shall  be  Avelcome  to  God’s  grace,  and 
therefore  Ave  should  do  what  Ave  can  to  invite  them 
to  it,  and  to  recommend  religion  to  their  good  opi- 
nion. It  argues  a generous  disposition,  and  a pious 
regard  to  God,  as  a common  Father,  to  be  kind  to 
strangers;  for  those  of  different  countries,  customs, 
and  languages,  are  all  made  of  one  blood.  But  here 
is  a reason  added  peculiar  to  the  JeAvs,  “ For  ye  were 
strangers  in  the  land  of  Egypt.  God  then  favoured 
you,  therefore  do  you  now  favour  the  strangers;  and 
do  to  them  as  you  then  wished  to  be  done  to.  You 
were  strangers,  and  yet  are  ncAv  thus  highly  ad- 
A anced;  therefore  you  know  not  what  these  stran- 
gers may  come  to  Avhom  you  are  apt  to  despise.  ” 

V.  Justice  in  weights  and  measures  is  here  com- 
manded. That  there  should  be  no  cheat  in  them, 
v.  35.  That  they  should  be  very  exact,  v.  36.  In 
weighing  and  measuring,  Ave  pretend  a design  to 
giv'e  all  those  their  OAvn  Avhom  we  deal  Avith;  but  if 
the  Aveights  and  measures  be  false,  it  is  like  a cor- 
ruption in  judgment,  it  cheats  under  colour  of  jus- 
tice; and  thus  to  deceive  a man  to  his  damage,  is 
Avorse  than  picking  h s pocket,  or  rolibing  him  on 
the  high Avay.  He  that  sel  s,  is  bound  to  giA’e  the 
full  of  the  commodity,  and  he  that  buys,  the  full  of 
the  price  agreed  upon,  Avhich  cannot  be  done  with- 
out just  balances,  Aveights,  and  measures.  Let  no 
man  go  beyond  or  defraud  his  brother,  for  though 
it  be  hid  from  man,  it  Avill  be  feund  that  God  is  the 
Avenger  of  all  such. 

Lastly,  The  chapter  concludes  Avith  a general 
command,  (z».  37.)  Ye  shall  obseri'e  all  my  statutes, 
and  do  them.  Note,  1.  We  are  not  likelv  to  do 
God’s  statutes,  unless  Ave  observe  them  with  great 
care  and  consideration.  2.  Yet  it  is  not  enough 
barely  to  observe  God’s  precepts,  but  Ave  must 
make  conscience  of  obeying  them.  What  Avill  it 
avail  us  to  be  critical  in  our  notions,  if  Ave  be  not 
conscientious  in  our  conversations.^  3.  An  upright 
heart  has  respect  to  all  God’s  commandments,  PS. 
119.  6.  Though  in  many  instances  the  hand  fails 
in  doing  Avhat  should  be  done,  yet  the  eye  obseri  es 
all  God’s  statutes.  We  are  not  alloAved  to  pick  and 
choose  our  duty,  but  must  aim  at  standing  complete 
in  all  the  will  of  God. 

CHAP.  XX. 

The  laws  which  before  ivere  made,  are  in  this  chapter  re- 
peated, and  penalties  annexed  to  them ; that  they  who 
would  ndtbe  deterred  from  sin  by  the  fear  of  God,  might 
be  deterred  from  it  by  the  fear  of  punishment.  If  we 
will  not  avoid  such  and  such  practices  because  the  law 
has  made  them  sin,  (and  it  is  most  acceptable  when  w;e 
go  on  that  principle  of  religion,)  surely  we  shall  avoid 
(hem  Avhen  the  laiv  has  made  them  death,  from  a prin 


LEVITICUS,  XX 


ciple  of  self-preservation.  In  this  chapter  we  have, 
1.  Man)'  purlictil'ar  crimes  that  are  made  capital ; 1. 
Giving  their  children  to  Moloch,  V.  1 . .5.  2.  Consulting 
witches,  V.  6,  27.  3.  Cursing  parents,  v.  9.  4.  Adul- 

tery, V.  10.  5.  liicesl.  V.  11,  12,  14,  17,  19-. 21.  6.  Un- 
natural lusts,  V.  13,  15,  16,  18.  II.  General  commands 
given  to  be  holy,  v.  7,  8,  22.  .26. 

1.  4 ND  the  Lord  spake  unto  Moses, 
saying,  2.  Again,  thou  shalt  say  to 
the  children  of  Israel,  Whosoever  he  be  of 
the  children  of  Israel,  or  of  the  strangers 
that  sojourn  in  Israel,  that  giveth  any  of  his 
seed  unto  Moloch,  he  shall  surely  be  put  to 
death ; the  people  of  the  land  shall  stone 
him  with  stones.  3.  Audi  will  set  my  face 
against  that  man,  and  will  cut  him  off  from 
among  his  people ; because  he  hath  given 
of  his  seed  unto  Moloch,  to  defile  my  sanc- 
tuary, and  to  profane  my  holy  name.  4. 
And  if  the  people  of  the  land  do  any  ways 
hide  their  eyes  from  the  man,  when  he 
giveth  of  his  seed  unto  Moloch,  and  kill  him 
not;  5.  Then  I will  set  my  face  against  that 
man,  and  against  his  family,  and  will  cut 
him  off,  and  all  that  go  a whoring  after  him, 
to  commit  whoredom  with  Moloch,  from 
among  their  peojde.  6.  And  the  soul  that 
turneth  after  such  as  have  familiar  spirits, 
and  after  wizards,  to  go  a whoring  after 
them,  I will  even  set  my  face  against  that 
soul,  and  will  cut  him  off  from  among  his 
people.  7.  Sanctify  yourselves,  therefore, 
and  be  ye  holy : for  1 cun  the  Lord  your 
God.  8.  And  ye  shall  keep  my  statutes, 
and  do  them : I am  the  Lord  which  sanc- 
tify you.  9.  For  every  one  that  curseth  his 
father  or  his  mother  shall  be  surely  put  to 
death : he  hath  cursed  his  father  or  his  mo- 
ther; his  blood  shall  he  upon  him. 

Moses  is  here  directed  to  say  that  again  to  the 
children  of  Israel,  which  he  had  in  effect  said  be- 
fore, V.  2.  We  are  sure  it  was  no  vain  repetition, 
but  very  necessary,  that  they  might  ^ve  the  more 
earnest  heed  to  the  things  that  nvere  sfioken,  and 
might  believe  them  to  be  of  great  consequence, 
being  so  often  inculcated.  God  speaketh  once,  xjea, 
tivice,  and  w'hat  he  orders  to  be  said  again,  w'e  must 
be  w'illing  to  hear  again,  because  for  ns  it  is  safe, 
Phil.  3.  1. 

Three  sins  are  in  these  verses  threatened  with 
death. 

I.  Parents  abusing  of  their  children,  by  sacrificing 
them  to  Moloch,  v.  2,  3.  There  is  the  grossest  ab- 
surdity that  can  be  in  all  the  rites  of  idolatry,  and 
they  are  all  a great  reproach  to  men’s  reason;  but 
none  trampled  upon  all  the  honours  of  the  human 
nature  so  as  this  did,  the  burning  of  children  in  the 
fire  to  the  honour  of  a dunghill-god.  It  was  a plain 
evidence  that  their  gods  wtre  devils,  which  desired 
and  delighted  in  the  misery  and  ruin  of  mankind,, 
and  that  the  worshippers  were  w'orse  than  the 
beasts  that  perish,  perfectly  stripped,  not  only  of 
reason,  but  of  natural  affection.  Abraham’s  offer- 
ing of  Isaac  could  not  give  countenance,  much  less 
could  it  give  rise,  to  this  barbarous  practice;  since, 
though  that  -was  commanded,  it  was  immediately 
countermanded.  Yet  such  was  the  power  of  the 
Gcd  of  this  w'orld  over  the  children  of  disobedience, 
VoL.  I.— .3  T 


that  this  monstrous  piece  of  inhumanity  was  gene 
rally  practised;  and  even  the  Israelites  were  in 
danger  of  being  drawn  into  it,  which  made  it  ne- 
cessary that  this  severe  law  should  be  made  against 
it.  It  was  not  enough  to  tell  them  they  might  spare 
their  children,  (the  fruit  of  their  body  should  never 
be  accepted  for  the  sin  of  their  scuhVbut  they  must 
be  told, 

1.  That  the  criminal  himself  should  be  put  to 
death,  as  a murderer.  7 he  people  of  the  land  shall 
stone  him  with  stones,  (r’.  2.)  which  Wis  locked 
upon  as  the  worst  of  capital  puiiishments  among  the 
Jews.  If  the  children  were  sacrificed  to  the  malice 
of  the  Devil,  the  parents  must  be  sacrificed  to  the 
justice  of  God.  And  if  either  the  fact  could  not  be 

g roved,  or  the  magistrates  did  not  do  their  duty, 
rod  would  take  the  work  into  his  own  hands,  (u.  3. ) 
I will  cut  him  off.  Note,  Tnese  that  escape  pun- 
ishment from  men,  yet  shall  nc  t escape  the  righ- 
teous judgments  of  God;  so  wretchedly  do  they  de- 
ceive themselves  that  promise  themselves  impunity 
in  sin.  How  can  they  escape,  against  whom  Gofi 
sets  his  face,  that  is,  whom  he  frowns  upon,  meets 
as  an  enemy,,  and  fights  against?  The  heinousness 
of  the  crime  is  here  set  forth  to  justify  the  doom;  it 
defiles  the  sanctuary,  and  profanes  the  holy  name  of 
God,  for  the  henour  ( f both  which  he  is  jealous. 
Observe,  The  malignity  of  the  sin  is  laid  upon  that 
in  it  which  was  peculiar  to  Israel;  when  the  Gen- 
tiles sacrificed  their  children,  they  were  guilty  of 
murder  and  idolatry;  but,  if  the  Israelite's  did  it, 
they  incurred  the  additional  guilt  of  defiling  the 
sanctuary , which  the}-  attended  upon  even  when 
they  lay  under  this  guilt,  as  if  there  might  be  an 
agreement  between  the  temple  of  God  and  idols; 
they  were  guilty  too  oi profaning  the  holy  name  of 
God,  by  which  they  were  called,  as  if  he  allowed 
his  worshippers  to  do  such  things,  Rom.  2.  23,  24. 

2.  That  all  his  aiders  and  abettors  should  be  cut 
off  likewise  by  the  righteous  hand  of  God.  If  his 
neighbours  concealed  him,  and  would  not  come  in 
as  witnesses  against  him ; if  the  magistrates  connived » 
at  him,  and  would  not  pass  sentence  upon  him, 
rather  pitying  his  folly  than  hating  his  impiety;  God 
himself  would  reckon  with  them,  v.  4,  5.  Mis- 
: prision  of  idolatry  is  a crime  cognizable  in  the  court 
I of  heaven,  and  which  shall  not  go  unpunished.  / 
j will  set  my  face  against  that  man,  (that  magistrate, 
i Jer.  5.  1.)  and  against  his  family.  Note,  (1.)  The 
wickedness  of  the  master  of  a family  often  brings 
' ruin  upon  a family;  and  he  that  should  be  the  house- 
keeper,  proves  the  house- AreoA’cr.  (2.)  If  magis- 
trates  will  not  do  justice  upon  offenners,  God  will 
; do  justice  upon  them;  because  there  is  danger  that 
I many  will  go  a whoring  after  them,  who  do  but 
countenance  sin  by  winking  at  it.  And  if  the  sins 
of  leaders  be  leading  sins,  it  is  fit  that  their  punish- 
ments should  be  exemplary  punishments. 

II.  Children’s  abusing  of  their  pf.rents,  by  curs- 
ing them,  V.  9.  If  children  either  speak  ill  of  their 
parents,  or  wish  ill  to  them,  or  carry  it  scornfully 
or  spitefully  toward  them,  it  was  an  iniquity  to  be 
pun- shed  by  the  judges,  who  were  employed  as  con- 
servators fioth  of  God’s  honour  and  of  the  public 
peace,  which  were  both  attempted  by  this  unnatu- 
ral insolence;  (seeProv.  30.  17.)  The  eye  that  mocks 
at  his  father,  the  ravens  of  the  valley  shall  pick  it 
out;  which  intimates  that  such  wicked  children 
Avere  in  a fair  w'ay  to  be  not  only  hanged,  but  hanged 
in  chains.  This  law  of  Moses,  Christ  quotes  and 
confirms,  (Matth.  15.  4.)  for  it  is  as  direct  a breach 
of  the  fifth  commandment  as  Avilful  murder  is  of  the 
sixth.  The  same  laAv  Avhich  requires  parents  to  be 
tender  of  their  children,  requires  chilch’en  to  be  re- 
spectful to  their  parents.  He  that  despitefully  uses 
his  parents,  the  instniments  of  his  being,  flies  in  the 
face  of  God  himself,  the  Author  of  his  being,  aa'Iao 


434 


LEVITICUS,  XX. 


will  not  see  the  p.itemal  dignity  and  authority  in- 
sulted and  tramp.ed  upon. 

III.  Persons  abusing  of  themselves  by  consulting 
such  as  have  familiar  spirits,  v.  6.  By  this,  as 
much  as  any  thing,  a man  diminishes,  disparages, 
and  decei\  es  himself,  and  so  abuses  himself.  What  ■ 
greater  madness  can  there  be,  than  for  a man  to  go 
to  a liar  for  information,  and  to  an  enemy  for  ad- 
vice? They  do  so,  who  turn  after  them  that  deal 
in  the  black  art,  and  know  the  depths  of  Satan. 
This  is  spiritual  adultery  as  much  as  idolatry  is, 
giving  that  honour  to  the  Devil  which  is  due  to  God 
only;  and  the  jealous  God  will  give  a bill  of  divorce 
to  those  that  thus  go  a whoring  from  him,  and  will 
cut  them  off,  they  having  first  cut  themselves  off 
from  him. 

In  the  midst  of  these  particular  laws  comes  in 
that  general  charge,  (xi.  7,  8.)  where  we  have,  1. 
The  duties  required;  and  they  are  two.  (1. ) That, 
in  our  principles,  affections,  and  aims,  we  be  holy: 
Sanctify  yourselves,  and  be  ye  holy.  W'e  must 
cleanse  ourselves  from  all  the  pollutions  of  sin,  con- 
secrate ourseh  es  to  the  service  and  honour  of  God, 
and  conform  ourselves  in  every  thing  to  his  holy 
will  and  image:  this  is  to  sanctify  ourselves.  (2.) 
That,  in  all  our  actions,  and  in  the  whole  course  of 
our  conversation,  we  be  obedient  to  the  laws  of 
God;  Ye  shall  keep  my  statutes.  By  this  only  we 
can  make  it  to  appear  that  we  have  s;mctified  our- 
selves and  are  holy,  even  by  our  keeping  God’s 
commandments;  the  tree  is  known  by  its  fruit.  Nor 
can  we  keep  God's  statutes  as  we  ought,  unless  we 
first  sanctify  ourselves,  and  be  holy.  Make  the 
tree  good,  and  the  fruit  will  be  good.  2.  The 
reasons  to  enforce  these  duties.  (1.)  “/  am  the 
Lord  your  God.  Therefore  be  holy,  that  ye  may 
resemble  him  whose  people  ye  are,  and  may  be 
pleasing  to  him.  Holiness  becomes  his  house  and 
household.”  (2.)  I am  the  Lord  which  sanctify 
you.  God  sanctified  them  by  peculiar  privileges, 
laws,  and  favours,  which  distinguished  them  from 
all  other  nations,  and  dignified  them  as  a people  set 
apart  for  God.  He  gave  them  his  word  and  ordi- 
nances to  be  means  of  their  sanctification,  and  his 
good  Spirit  to  instruct  them:  therefore  they  must 
be  holy,  else  they  received  the  grace  of  God  herein 
in  vain.  Note,  [1.]  God’s  p^eople  are,  and  must 
be,  persons  of  distinction.  Gbd  has  distinguished 
them  by  his  holy  covenant,  and  therefore  they 
ought  to  distinguish  themselves  by  their  holy  con- 
versations. [2.]  God’s  sanctifying  us  is  a good 
reason  why  we  should  sanctify  ourselves,  that  we 
may  comply  with  the  designs  of  his  grace,  and  not 
walk  contrary  to  them.  If  it  be  the  Lord  that 
sanctifies  us,  we  may  hope  the  work  shall  be  done, 
though  it  be  difficult:  the  manner  of  expression  is 
like  that,  (2  Cor.  5.  5.)  He  that  Imth  wrought  us 
for  the  self-same  thing,  is  God.  And  his  grace  is 
so  far  from  superseding  our  care  and  endeavour, 
that  it  most  strongly  engages  and  encourages  them. 
Work  out  your  salvation,  for  it  is  God  that  work- 
eth  in  you. 

10.  And  the  man  that  committeth  adul- 
tery with  another  man’s  wife,  even  he  that 
committeth  adultery  with  his  neighbour’s 
wife,  the  adulterer  and  the  adulteress  shall 
surely  be  put  to  death.  11.  And  the  man 
that  lieth  with  his  father’s  wife  hath  un- 
covered his  father’s  nakedness:  both  of 
them  shall  be  put  to  death ; their  blood  shall 
he  upon  them.  1 2.  And  if  a man  lie  with  his 
(Iiui2hter-in-law,  both  of  them  sh.all  surely 
lie  [ ut  to  death:  they  have  wrought  con- 


fusion; their  blood  shall  he  upon  them.  1.3. 
11  a man  also  he  wiiti  nianlvind  as  he  lielh 
with  a woman,  both  of  them  have  ( om 
mitted  an  abomination  : they  shall  surely  tie 
put  to  death;  their  blood  shall  be  upon 
them.  14.  And  if  a man  take  a wife  and 
her  mothei’,  it  is  wickedness:  they  shall  t>e 
burnt  with  fire,  both  he  and  they;  that  theie 
be  no  wickedness  among  you.  15.  And  if 
a man  lie  with  a beast,  he  shall  surely  be 
put  to  death;  and  ye  shall  slay  the  beast. 
16.  And  if  a woman  approach  unto  any 
beast,  and  lie  down  thereto,  thou  shalt  kill 
the  woman  and  the  beast : they  shall  surely 
be  put  to  death ; their  blood  shall  he  upon 
them.  17.  And  if  a man  shall  take  his 
sister,  his  father’s  daughter,  or  his  mother’s 
daughter,  and  see  her  nakedness,  and  she 
see  his  nakedness,  it  is  a wicked  thing;  and 
they  shall  be  cut  off  in  the  sight  of  their 
people : he  hath  uncovered  his  sister’s  na- 
kedness; he  shall  bear  his  iniquity.  18. 
And  if  a man  shall  lie  with  a woman  hav- 
ing her  sickness,  and  shall  uncover  her  na- 
kedness, he  hath  discovered  her  fountain, 
and  she  hath  uncovered  the  fountain  of  her 
blood ; and  both  of  them  shall  be  cut  off 
from  among  their  people.  19.  And  thou 
shalt  not  uncover  the  nakedness  of  thy 
mother’s  sister,  nor  of  thy  father’s  sister;  for 
he  uncovereth  his  near  kin:  they  shall  bear 
their  iniquity.  20.  And  if  a man  shall  lie 
with  his  uncle’s  wife,  he  hath  uncovered  his 
uncle’s  nakedness:  they  shall  bear  their  sin; 
they  shall  die  childless.  21.  And  if  a man 
shall  take  his  brother’s  wife,  it  is  an  unclean 
thing;  he  hath  uncovered  his  brother’s  na- 
kedness: they  shall  be  childless. 

Sins  against  the  seventh  commandment  are  here 
ordered  to  be  se\  erely  punished.  These  are  sins, 
which,  of  all  others,  fools  are  most  apt  to  make  a 
mock  at;  but  God  would  teach  those  the  heinous- 
ness of  the  guilt  by  the  extremity  of  the  punish 
ment,  that  would  not  otherwise  be  taught  it. 

I.  Lying  with  another  man’s  wife  was  made  a 
capital  crime;  the  adulterer  and  the  adulteress  that 
had  Joined  in  the  sin  must  fall  alike  under  the  sen- 
tence, they  shall  both  be  put  to  deatM,  v.  10.  Long 
before  this,  even  in  Job’s  time,  this  was  reputed  a 
heinous  crime,  and  an  iniquity  to  be  punished  by  the 
judges.  Job  31.  11.  It  is  a presumptuous  contempt 
of  an  ordinance  of  God,  and  a violation  of  his  cove- 
nant, Prov.  2.  17.  It  is  an  iiTeparable  wrong  to 
the  injured  husband,  and  debauches  the  mind  and 
conscience  of  both  the  offenders  as  much  as  any 
thing.  It  is  a sin  which  headstrong  and  unbridled 
lusts  hurry  men  violently  to,  and  therefore  it  needs 
such  a powerful  restraint  as  this:  it  is  a sin  which 
defiles  a land,  and  brings  down  God’s  judgments 
upon  it,  which  disquiets  families,  and  tends  to  the 
ruin  of  all  virtue  and  religion,  and  therefore  is  fit  to 
be  animadverted  upon  by  the  conservators  of  the 
public  peace:  but  see  John  8.  I'-ll. 

II.  Incestuous  connexions,  whether  by  marriage 
or  not. 

1.  Some  of  them  were  to  be  punislied  with  de.;th. 


435 


LEV  ITICUS,  XX. 


as  a man’s  lying  with  his  father's  wife,  v.  11.  Reu- 
ben would  have  been  put  to  death  for  his  crime, 
(Gen.  35.  22.)  if  tliis  law  had  been  then  made.  It 
was  the  sin  of  the  incestuous  Corinthian,  for  which 
he  was  to  be  delwered  unto  Satan,  1 Cor.  5.  1,  5. 

A man’s  debauching  his  daughter-in-law,  or  his 
mother-in-law,  or  his  sister,  was  likewise  to  be 
punished  with  death,  v.  12,  14,  17. 

2.  Others  of  them  God  would  punish  with  the 
curse  of  barrenness,  as  a man’s  defiling  his  aunt, 
or  his  brother’s  wife,  (n.  19..  21.)  they  shall  die 
childless.  Those  that  keep  not  within  the  divine 
rules  of  marriage,  forfeit  the  blessings  of  marriage; 
'Fhey  shall  commit  whoredom,  and  shall  not  in- 
crease, Hos.  4.  10.  Nay,  it  is  said.  They  shall  bear 
their  iniquity,  that  is,  though  they  be  not  immedi-  I 
ately  cut  off  either  by  the  htmd  of  God  or  rfian  for  j 
this  sin,  yet  the  guilt  of  it  shall  lie  upon  them,  to  j 
be  reckoned  for  another  day,  and  not  to  be  purged  1 
with  sacrifice  or  offering.  j 

III.  The  unnatural  lusts  of  sodomy  and  bestijlity  i 
(sins  not  to  be  mentioned  without  horror)  were  to 
be  punished  with  death,  as  they  are  at  this  day  by  j 
our  law,  n.  13,  15,  16.  Even  the  beast  that  was 
thus  abused  was  to  be  killed  with  the  sinner,  who 
was  thereby  openly  put  to  the  greater  shame:  and 
the  villany  was  thus  represented  as  in  the  highest 
degree  execrable  and  abominable,  all  occasions  of 
the  remembrance  or  mention  of  it  being  to  be  taken  j 
away.  Even  the  unseasonable  use  of  the  marriage-  i 
bed,'  if  presumptuous,  and  in  contempt  of  the  law, 
would  expose  the  offenders  to  the  just  judgment  of  I 
God,  they  shall  be  cut  off,  v.  18.  For  this  is  the 
will  of  God,  that  ex>ery  man  should  fiossess  his  ves- 
sel (and  the  wife  is  called  the  weaker  vessel)  in 
sanctification  and  honour,  as  becomes  saints.  j 

22.  Ye  shall  therefore  keep  all  my  sta-  i 
tutes,  and  all  ray  judgments,  and  do  them ; ; 
that  the  land,  whither  I bring  you  to  dwell  j 
therein,  spue  you  not  out.  23.  And  ye  j 
shall  not  walk  in  the  manners  of  the  nations  - ; 
which  I cast  out  before  you:  for  tliey  com-  j 
mitted  all  these  things,  and  therefore  I ab-  ' 
horred  them.  24.  But  I have  said  unto  you,  j 
Ye  shall  inherit  their  land,  and  1 will  give 
it  unto  you  to  possess  it,  a land  that  floweth  j 
Avith  milk  and  honey : T am.  the  Lord  3'our  ! 
God,  which  have  separated  you  from  otlter  ' 
people.  25.  Ye  shall  therefore  put  differ- 
ence between  clean  beasts  .and  unclean, 
and  between  unclean  fowls  and  clean  : and 
ye  shall  not  .‘make  your  souls  abominable 
by  beast,  or  by  fowl,  or  by  any  manner  of 
living  thing  that  creepeth  on  the  ground, 
which  I have  separated  from  3^011  as  un- 
clean. 26.  And  ye  shall  be  holy  unto  me ; 
for  I the  Lord  am.  holy,  and  have  severed 
you  from  other  people,  that  ye  should  be 
mine.  27.  A man  also,  or  woman,  that 
hath  a familiar  spirit,  or  that  is  a wizard, 
shall  surely  be  put  'to  death:  they  shall 
stone  them  with  stones;  their  blood  shall  he 
upon  them. 

The  last  verse  is  a particular  law,  which  comes 
in  after  the  general  conclusion,  as  if  omitted  in  its 
proper  place;  it  is  for  the  putting  of  those  to  death 
that  dealt  with  familiar  spirits,  7'.  27.  It  would  be 
a great  affront  to  God,  and  to  his  lively  oracles,  a 


scandal  to  the  country,  and  a temptation  to  igno- 
r ait  bad  peojile,  to  consult  them,  if  such  were 
known  and  suffered  to  live  among  them.  'Ihey 
that  are  in  league  wiili  the  Devil  have  in  effect 
made  a co\  enant  with  de.'.th,  and  an  agreement 
with  hell,  and  so  shall  their  doom  be. 

The  rest  of  these  \ erses  lepeat  and  inculcate 
what  had  been  said  before;  for  to  that  unthinking 
forgetful  people  it  was  requisite  that  there  should 
be  line  upon  lii\e,  and  that  general  rules,  with  their 
reasons,  should  be  frequently  insisted  on,  for  the 
enforcement  of  particular  laws,  and  making  them 
more  effectual.  'I'hrec  things  we  are  here  remind- 
ed of: 

1.  Their  dignity.  (1.)  They  had  the  Lord  for 

their  God,  v.  24.  1 hey  were  his,  his  care,  his 

choice,  his  treasure,  his  jewels,  his  kingdom  of 
priests;  (u.  26.)  that  ye  should  be  mine.  Happy 
the  people,  and  truly  great,  that  is  in  such  a case. 
(2. ) Their  God  was  a holy  God,  {v.  26. ) infinitely 
advanced  above  all  others.  His  holiness  is  h s 
glory,  and  it  was  their  honour  to  be  related  to  him, 
while  their  neighbours  were  the  infimous  worship- 
pers of  impure  and  filthy  spirits.  (3.)  The  great 
God  had  separated  them  from  other  people,  (v.  24.) 
and  again,  v.  26.  Other  nations  were  the  common, 
they  were  the  enclosure,  beautified  and  enriched 
with  peculiar  pi-ivileges,  and  designed  for  peculiar 
honours:  let  them  therefore  value  themselves  ac- 
cordingly, preser\  e their  honour,  and  not  lay  it  in 
the  dust,  by  walking  in  the  way  of  the  heathen. 

2.  Their  duty;  this  is  inferred  from  their  dignity. 
God  had  done  more  for  them  than  for  others,  and 
therefore  expected  more  from  them  than  for  others. 
And  what  is  it  that  the  Lord  their  God  requires,  in 
consideration  of  the  great  things  done  and  design- 
ed.^ (1.)  Ye  shall  Jcee/i  all  my  statutes;  {v.  22.) 
and  there  was  all  the  reason  in  the  world  that  they 
should,  for  the  statutes  were  their  honour,  and  obe- 
dience to  them  would  be  their  lasting  comfort.  (2. ) 
Ye  shall  not  walk  in  the  manners  of  the  nation,  v. 
23.  Being  separated  from  them,  they  nmst  not 
associate  with  them,  nor  learn  their  ways.  The 
manners  of  the  nation  were  bad  enough  in  them, 
but  would  be  much  worse  in  God’s  people.  (3.) 
Ye  shall  fuit  difference  betxveen  clean  ana  unclean, 
V.  25.  This  is  holiness,  to  discern  between  things 
that  differ,  not  to  live  at  large,  as  if  we  might  sa)"^ 
and  do  anv  thing,  but  to  speak  and  act  with  cau- 
tion. (4.)  Ye  shall  not  make  your  souls  abomina- 

I ble,  V.  25.  Our  constant  care  must  be  to  preserve 
' the  honour,  by  preserving  the  purity,  of  our  own 
souls,  and  never  to  do  any  thing  to  make  them 
abominable  to  God  and  to  our  own  consciences. 

3.  Their  danger.  (1.)  They  were  going  into  an 
infected  place,  (i'.  24. ) Ye  shall  inheidt  their  land. 

land  flowing  indeed  with  milk  and  honey,  which 
they  would  have  the  comfort  of,  if  they  kept  their 
integrity;  but  withal,  it  was  a land  full  of  idols, 
idolatries,  and  superstitious  usages,  which  they 
would  be  apt  to  fidl  in  love  with,  having  brought 
from  Eg)'pt  with  them  a strange  disposition  to 
take  that  infection.  (2. ) If  they  took  the  infection, 
it  would  be  of  pernicious  consequence  to  them. 
The  Canaanites  were  to  be  expelled  for  these  very 
sins;  they  committed  all  these  things,  and  therefore 
I abhorred  them,  v.  23.  See  what  an  evil  thing  sin 
is,  it  provokes  God  to  abhor  his  own  creatures, 
whereas  otherwise  he  delights  in  the  work  of  his 
hands.  And  if  the  Israelites  trod  in  the  steps  of 
their  impiety,  they  must  expect  that  the  land 
would  spue  them  out  too,  (t-.  22.)  as  he  had  told 
them  befoi-e,  c5.  18.  28.  If  God  spared  not  the 
i>atural  branches,  but  broke  them  off,  neither  would 
he  spare  those  who  were  grafted  in,  if  thej'  de- 
generated. Thus  the  rejection  of  the  Jews  stands 
' for  a warning  to  all  Christian  churches,  to  take 


43G 


LEVITICUS,  XXI. 


heed  lest  the  kingdom  of  God  be  taken  from  them. 
Those  that  sin  like  others,  must  expect  to  smart 
like  them;  and  their  profession  of  relation  to  (iod 
will  be  no  security  to  them. 

CHAP.  XXL 

This  chapter  might  borrow  its  title  from  J\IaL  2.  1.  ^nd 
now,  0 ye  priests,  this  commandment  is  for  you.  It  is  a 
law  obliging  priests  with  the  utmost  care  and  jealousy  to 
preserve  the  dignity  of  their  priesthood.  I.  The  inferior 
priests  are  here  charged  both  concerning  their  mourning, 
and  concerning  their  marriages,  and  their  children,  v. 
1..9.  II.  The  high  priest  is  restrained  more  than  any 
of  them,  V.  10. . 15.  III.  Neither  the  one  nor  the  other 
must  have  any  blemish,  v.  16  . .24. 

1.  4 ND  the  Lord  said  unto  Moses, 
Speak  unto  tlie  priests  the  sons  of 
Aaron,  and  say  unto  them.  There  shall 
none  be  defiled  for  the  dead  among  his 
people:  2.  But  for  his  kin  that  is  near  unto 
him,  that  is,  for  his  mother,  and  for  his 
father,  and  for  liis  son,  and  lor  his  daughter, 
and  for  his  brother ; 3.  And  for  his  sister  a 

virgin,  that  is  nigh  unto  him,  which  hath 
had  no  husband,  for  her  may  he  be  defiled. 
4.  But  he  shall  not  defile  himself,  being  a 
chief  man  among  his  people,  to  profane 
himself.  5.  They  shall  not  make  baldness 
upon  their  head ; neither  shall  they  shave 
off  the  corner  of  their  beard,  nor  make  any 
cuttings  in  their  flesh.  6.  I'liey  shall  be 
holy  unto  their  God,  and  not  profane  the 
name  of  their  God : for  tlie  offerings  of  the 
Lord  made  by  fire,  omcI  the  bread  of  their 
God,  they  do  offer;  therefore  they  shall  be 
holy.  7.  They  shall  not  take  a wife  that  is 
a whore,  or  jirofane;  neither  shall  they  take 
a woman  put  away  from  her  husband : for 
he  is  holy  unto  his  God.  8.  Thou  shalt 
sanctify  him  therefore ; for  he  offereth  the 
bread  of  thy  God : he  shall  be  holy  unto 
thee : for  I the  Lord,  which  sanctify  you, 
am  holy.  9.  And  the  daughter  of  any 
priest,  if  she  profane  herself  by  playing  the 
whore,  she  profaneth  her  father : she  shall 
be  burnt  with  fire. 

It  was  before  appointed  that  the  priests  should 
teach  the  people  the  statutes  God  had  given  con- 
cerning the  difference  between  clean  and  unclean, 
ch.  10.  10,  11.  Now,  here  it  is  provided  that  they 
should  observe  themselves  what  they  wei’c  to  teach 
the  people.  Note,  They  whose  office  it  is  to  in- 
struct, must  do  it  by  example  as  well  as  precept, 

1 Tim.  4.  12.  The  priests  were  to  draw  neai  er  to  I 
God  than  any  of  the  people,  and  to  be  moie  inti- 
mately conversant  with  sacred  things,  and  there- 
fore it  was  required  of  them  that  they  should  keep 
at  a greater  distance  than  others  from  every  thing 
that  was  deliling,  and  might  diminish  the  honour 
of  tlieir  priesthood. 

I.  They  must  take  care  not  to  disparage  them- 
seh'cs  in  their  mourning  for  the  dead.  All  that 
nourned  for  the  dead  were  supposed  to  come  near 
he  l)ody,  if  not  to  touch  it:  and,  the  Jews  say,  “ It 
\ade  a man  ceremonially  unclean  to  come  within 
X feet  of  a dead  coipse,”  nay,  it  is  declarecU 
4unib.  19.  14.)  that  all  who  come  into  the  tent 
• here  the  dead  !)ody  lies  shall  be  unclean  seven 
..ays.  Therefore  all  the  mourners  that  attended 


the  fiineral  could  not  but  defile  themselves,  so  as 
net  to  be  fit  to  come  into  the  san.tuary  for  seven 
days:  for  this  reason,  it  is  ordered, 

1.  That  the  priests  should  never  put  themseh  es 
under  this  incapacity  of  coming  into  the  sanctuary, 
unless  it  were  for  one  of  their  nearest  relations, 
T'.  1-  *3.  He  was  pei'mitted  to  do  it  for  a parent  or 
a child,  for  a brother  or  an  unmarried  sister,  and 
therefore,  no  doubt,  (though  this  is  not  mentioned,) 
for  the  wife  of  his  bosom ; for  Ezekiel,  a priest, 
would  have  mourned  for  his  wife,  if  he  had  not  been 
particularly  prohibited,  Ezek.  24.  17.  By  this  al- 
lowance, God  put  an  honour  upon  natural  affection, 
and  favoured  it  so  far  as  to  dis])ense  with  the  at- 
tendance of  his  servants  for  seven  days,  while  they 
indulged  themseh  es  in  their  sorrow  for  the  death 
of  their  dear  relations;  but,  beyond  this  period, 
weeping  must  not  hinder  sowing,  nor  their  affec- 
tion to  their  relations  take  them  off  from  the  service 
of  the  sanctuary.  Nor  was  it  at  all  allowed  for  the 
death  of  any  other,  no,  net  of  a chief  man  among 
the  peofile,  as  some  read  it,  v.  4.  Tliey  must  not 
defile  themseh  es,  no,  not  for  the  high  priest  him- 
self, unless  thus  akin  to  them.  Though  there  is  a 
friend  that  is  nearer  than  a brother,  yet  the  priests 
must  not  pay  this  respect  to  the  best  friend  they 
had,  except  he  were  a relation,  lest,  if  it  were  al- 
lowed for  one,  others  should  expect  it,  and  so  they 

I should  be  h equently  taken  off  from  their  work:  and 
j it  is  hereby  intimated  that  there  is  a particular  af- 
I fection  to  be  reserved  for  those  that  are  thus  near 
akin  to  us;  and  when  any  such  are  removed  by 
death,  we  ought  to  be  affected  with  it,  and  lay  it  to 
heart,  as  the  near  approach  of  death  to  ourselves, 
and  an  alarm  to  us  to  prepare  to  follow. 

2.  That  they  must  not  be  extravagant  in  the  ex- 
pressions of  their  mourning,  no,  not  for  their  deal- 
est relations,  ra  5.  Their  mourning  must  not  be 
either,  (1.)  Superstitious,  acebuling  to  the  manner 
of  the  heathen,  who  cut  eff'  the  hair,  and  let  out 
their  blood,  in  honour  cf  the  im:  ginary  deities  which 
presided  (as  they  thought)  in  the  congregation  of 
the  dead,  that  they  might  engage  them  to  be  propi- 
tious to  their  departed  friends.  Even  the  supersti- 
tious rites  used  of  old  at  funei  als,  are  an  indication 
of  the  ancient  belief  of  the  immortality  of  the  soul, 
and  its  existence  in  a separate  .state:  and  though 
the  rites  themselves  were  forbidden  by  the  divine 

I law,  because  they  were  perfrrn  .ed  to  false  gods,  yet 
the  decent  resjiect  which  nature  teaches,  and  the 
law  allows,  to  be  paid  to  the  remains  of  our  de- 
ceased friends,  shows  that  we  are  not  to  look  upon 
them  as  lost.  Nor,  (2.)  Must  it  be  passionate  or 
immrderate.  Note,  G- d’s  ministers  mustbeex- 
I am])les  to  others ‘of  patience  under  affliction,  par- 
, ticularly  that  w hich  touches  in  a verv  tender  part, 
ythe  death  of  their  ne.  r relations.  They  are  sup- 
j ]>(  sed  to  know'  more  than  others  of  the  reasons  why 
we  must  not  sorrow,  as  those  that  lave  no  nojie, 

I (1  Thess.  4.  13.)  and  therefore  they  ought  to  be 
eminently  c:ilm  and  composed,  that  they  may  be 
able  to  ccmfc.rt  others  with  the  same  comfi  rts 
i wherewith  thev  are  themselves  ci  mforted  of  God. 
The  people  were  forbidden  to  mourn  for  the  dea'd 
with  superstitious  rites;  {ch.  19.  27,  2R.)  and  wdiat 
was  unlawful  to  them  was  miu  h more  unlawfid  to 
the  priest.  The  reason  given  for  their  jieculiar 
care  not  to  defile  tl  em-selves,  w’e  have,  (t'.  6.)  be- 
cause they  offered  the  bread  of  their  God,  even  the 
offerings  of  the  Lord  made  bit  fire,  which  were  the 
pro\  isions  of  God’s  house  and  table.  They  arc 
highly  honoured,  and  therefore  must  not  stain  theii 
honour  bv  making  themselves  slaves  to  their  pas- 
sions; thev  are  continually  em])loved  in  sacred  ser- 
vice, and  therefore  must  net  be  either  diverted  from, 
or  disfitted  for,  the  services  they  were  called  to.  If 
they  pollute  themselves,  they  profane  the  nr.me.  d 


437 


LEVITICUS,  XXI 


their  God  on  whom  they  attend:  if  the  servants  are 
rude,  and  of  ill  beha\  iour,  it  is  a reflection  upon  the 
master,  as  if  he  kept  a loose  and  disorderly  house. 
Note,  All  that  either  offer  or  eat  the  bread  of  our 
God  must  be  holy  in  all  manner  of  conversation,  or 
else  they  profane  that  name  which  they  pretend  to 
sanctify. 

II.  They  must  take  care  not  to  degrade  them- 
selves in  their  marriage,  v.  7.  A priest  must  not 
marry  a woman  of  ill  fame,  that  either  had  been 
guilty,  or  was  suspected  to  have  been  guilty,  of  un- 
cleahness.  He  must  not  only  not  marry  a harlot, 
though  never  so  great  a penitent  for  her  former 
whoredoms,  but  he  must  not  marry  one  that  was 
profane,  that  is,  of  a light  carriage  or  indecent  be- 
na\  iour.  Nay,  he  must  not  marry  one  that  was  di- 
vorced, because  there  was  reason  to  think  it  was 
for  some  fault  she  was  divorced.  The  priests  were 
forbidden  to  undervalue  themselves  by  such  mar- 
riages as  these,  which  were  allowed  to  others, 
1.  Lest  it  should  bring  a present  reproach  upon 
their  ministry,  harden  the  profane  in  their  profane- 
ness, and  grieve  the  hearts  of  a serious  people  : the 
New  Testament  gives  laws  to  ministers’  wives,  >1 
Tim.  3.  11.)  that  they  be  grave  and  sober,  that  the 
ministry  be  not  blamed.  2.  Lest  it  should  entail  a 
reproach  upon  their  families;  for  the  work  and 
honour  of  the  priesthood  were  to  descend  as  an  in- 
heritance to  their  children  after  them.  Those  do 
not  consult  the  good  of  their  posterity  as  they  ought 
who  do  not  take  care  to  marry  those  that  are  of 
good  report  and  character.  He  that  would  seek  a 
godly  seed,  (as  the  expression  is,  Mai.  2.  15. ) must 
first  seek  a godly  wife,  and  take  heed  of  a corrup- 
tion of  blood. 

It  is  added  here,  {v.  8.)  Thou  shalt  sanctify  him, 
and  he  shall  be  holy  unto  thee.  “ Not  only  thou,  O 
Moses,  by  taking  care  that  these  laws  be  observed, 
but  thou,  O Israel,  by  all  endeavours  possible  to 
keep  up  the  reputation  of  the  priesthood,  which  the 
priests  themselves  must  do  nothing  to  expose  or  for- 
feit. He  is  holy  to  his  God,  (u.  7.)  therefore  he 
shall  be  holy  unto  thee.''  Note,  We  must  honour 
those  whom  our  God  puts  honour  upon.  Gospel- 
ministers,  by  this  rule,  are  to  be  esteemed  very 
highly  in  love,  for  their  works'  sake,  (1  Thess.  5. 
13.)  and  every  Christian  must  look  upon  himself  as 
concerned  to  be  the  guardian  of  their  honour. 

III.  Their  children  must  be  afraid  of  doing  any 
thing  to  disparage  them:  (^i.  9.)  If  the  daughter  of 
any  priest  play  the  whore,  her  crime  is  great;  she 
not  only  polluteth  but  profaneth  herself:  other  wo- 
men have  not  that  honour  to  lose  that  she  has,  who, 
as  one  of  a priest’s  family,  has  eaten  of  the  holy 
things,  and  is  supposed  to  have  been  better  edu- 
cated than  others.  Nay,  she  profaneth  her  father, 
he  is  reflected  upon,  and  every  body  will  be  ready 
to  ask,  “ Why  did  not  he  teach  her  better.'”’  And 
the  sinners  in  Zion  will  insult,  and  say,  “ Here  is 
your  priest’s  daughter:”  her  punishment  therefore 
must  be  peculiar.  She  shall  be  burnt  with  fire,  for 
a terror  to  all  piiests’  daughters.  Note,  The  chil- 
dren of  ministers  ought,  of  all  others,  to  take  heed 
of  doing  any  thing  that  is  scandalous,  because  in 
them  it  is  doubly  scandalous,  and  will  be  punished 
accordingly  by  him  whose  name  is  Jealous. 

10.  And  he  that  zslhe  high  priest  among 
his  brethren,  upon  whose  head  the  anoint- 
ing oil  was  poured,  and  that  is  consecrated 
to  piit  on  the  garments,  shall  not  uncover 
his  head,  nor  rend  his  clothes;  11.  Neither 
shall  he  go  in  to  any  dead  body,  nor  defile 
himself  for  his  father,  or  for  his  mother; 
!'2.  Neither  shall  he  go  out  of  the  sanctuary. 


nor  profane  the  sanctuary  of  his  God ; for 
the  crown  of  the  anointing  oil  of  his  God 
is  upon  liim ; 1 aviX\\e  Lord.  13.  And  he 
shall  take  a wife  in  her  virginity.  14.  A 
widow,  or  a divorced  woman,  or  profane, 
or  a liarlot,  these  shall  he  not  take : but  he 
shall  take  a virgin  of  his  own  people  to  wife. 

13.  Neither  shall  he  profane  his  seed  amoiig 
his  people;  for  1 the  Lord  do  sanctify  him. 

More  was  expected  from  a priest  than  fi-om  other 
people,  but  more  from  the  high  priest  than  from 
other  priests,  because  upon  his  head  the  anointing 
oil  was  poured,  and  he  was  consecrated  to  put  on 
the  garments,  (v.  10.)  both  which  were  typical  of 
the  anointing  and  adorning  of  the  Lord  Jesus,  with 
all  the  gifts  and  graces  of  the  Holy  Spirit,  which 
he  received  without  measure.  It  is  called  the  crown 
of  the  anointing  oil  of  his  God,  {y.  12.)  for  the 
anointing  of  the  Spirit  is,  to  all  that  have  it,  a crown 
of  glory,  and  a diadem  of  beauty.  The  high  priest 
being  thus  dignified, 

I.  He  must  not  defile  himself  at  all  for  the  dead, 
no,  not  for  his  nearest  relations,  his  father  or  his 
mother,  much  less  his  child  or  brother,  v.  11.  1,  He 
must  not  use  tlie  common  expressions  of  sorrow  cn 
those  occasions,  such  as  uncovering  his  head,  and 
rending  his  clothes,  {v.  10. ) so  ])erfectly  unconcern- 
ed must  he  show  himself  in  all  the  crosses  and  com- 
forts of  this  life;  even  his  natural  affection  must  be 
swallowed  up  in  compassion  to  the  ignorant,  and  a 
feeling  of  their  infirmities,  and  a tender  concern 
for  the  household  of  God,  which  he  was  made  the 
ruler  of.  Thus,  being  the  h'  ly  one  that  was  intrust- 
ed with  the  Thummim  and  the  Urim,  he  must  not 

father  or  mother,  Deul.  33.  8.  9.  2.  He  nmst 
not  go  in  to  any  dead  body,  v.  11.  If  any  of  the  in- 
ferior priests  were  under  a ceremonial  pollution, 
there  were  other  priests  that  might  sujjply  Iheii 
places;  but  if  the  high  priest  were  defiled,  there 
would  be  a greater  miss  of  him.  And  the  forbid- 
ding of  him  to  go  to  any  house  of  mourning,  or  at- 
tend any  funeral,  would  be  an  indication  to  the  peo- 
ple of  the  greatness  of  that  dignity  to  which  he  was 
advanced.  Our  Lord  Jesus,  the  great  High  Priest 
of  our  profession,  .touched  the  dead  body  of  Jairus’s 
daughter,  the  bier  of  the  widow’s  son,  and  the  grave 
of  Lazarus,  to  show  th  ;t  he  came  to  alter  the  property 
of  death,  and  to  take  off  the  terror  of  it,  by  break- 
ing the  power  of  it.  Now  that  it  cannot  destroy,  it 
does  not  defile.  3.  He  must  not  go  out  of  the  sanc- 
tuary, (t’.  12.)  that  is,  whenever  he  was  attending 
or  officiating  in  the  sanctuary,  where  usually  he  taj- 
ried  in  his  own  apartment  all  day,  he  must  not  go 
out  upon  any  occasion  whatsoever,  nor  cut  short  his 
attendance  on  the  living  God,  no,  not  to  pay  his  last 
respects  to  a dying  relation.  It  was  a profanation 
of  the  sanctuary  to  leave  it  while  his  presence  was 
requisite  there,  upon  any  such  occasion,  for  thereby 
he  preferred  seme  other  business  before  the  service 
of  God  and  the  business  of  his  profession,  to  which 
he  ought  to  make  every  thing  else  give  place.  Thus 
our  Lord  Jesus  would  not  lea\  e off  preaching,  to 
speak  with  his  mother  and  brethren,  Matth.  12.  48. 

II.  He  might  net  marry  a widow,  (as  other  priests 
might,)  much  less  one  divorced,  or  a harlot,  v.  13, 

14.  I'he  reason  of  this  was,  to  put  a difference  be- 
tween him  and  other  priests  in  this  matter,  and  (as 
some  suggest)  that  he  might  be  a type  of  Christ,  to 
whom  the  church  was  to  be  presented  a chaste  vir- 
gin, 2 Cor.  11.  2.  see  Ezek.  44.  22.  Christ  must 
have  our  first  love,  our  pure  love,  our  entire  love; 
thus  the  virgins  love  thee,  (Cant.  1.  3. ) and  such 
onlv  are  fit  to  follow  the  Lamb,  Rev.  14.  4. 

Hi.  He  might  not  profane  his  seed  among  his 


LEVITICUS,  XXII. 


1"!8 

"eople,  V.  15.  Some  understand  it  as  forbidding  | 
h-m  to  marry  any  of  an  inferior  rank,  which  would  i 
be  a disparagement  to  his  family.  Jehoiada,  indeed, 
married  out  of  liis  own  tribe,  b.it  then  it  was  into 
the  royal  family,  2.  Chron.  22.  11.  This  was  not 
to  teach  him  to  be  proud,  but  to  teach  him  to  be 
pure,  and  to  do  nothing  unbecoming  his  office  and 
that  worthy  name  by  which  he  was  called.  Or  it 
may  be  a caution  to  him  in  disposing  of  his  chil- 
dren: he  must  not  profane  his  seed,  by  manying 
them  unsuitably.  Ministers’  children  are  profaned, 
if  they  be  unequally  yoked  with  unbelievers. 

16.  And  the  Loud  spake  unto  Moses, 
saying,’  17.  Speak  unto  Aaron,  saying. 
Whosoever  he  be  of  thy  seed  in  their  gene- 
lations  that  hath  ajii/  blemish,  let  him  not 
approach  to  offer  the  bread  of  his  God  : 1 8. 
For  whatsoever  man  he  he  that  hath  a 
blemish,  he  shall  not  approach : a blind 
man,  or  a lame,  or  he  that  hath  a flat  nose, 
or  any  thing  superfluous.  19.  Or  a man 
that  is  broken-footed,  or  broken-handed, 
20.  Or  crook-backt,  or  a dwarf,  or  that 
hath  a blemish  in  his  eye,  or  be  scurvy  or 
scabbed,  or  hath  his  stones  broken:  21.  No 
nan  that  hath  a blemish  of  the  seed  of  Aa- 
on  the  priest  shall  come  nigh  to  offer  the 
offerings  of  the  Lord  made  by  fire:  he  hath 
a blemish ; he  shall  not  come  nigh  to  offer 
the  bread  of  his  God.  22.  He  shall  eat  the 
bread  of  his  God,  both  of  the  most  holy,  and 
of  the  holy ; 23.  Only  he  shall  not  go  in 
unto  the  vail,  nor  come  nigh  unto  the  altar, 
because  he  hath  a blemish  ; that  he  profane 
not  rny  sanctuaries:  for  I the  Lord  do 
sanctify  them.  24.  And  Moses  told  it  unto 
Aaron,  and  to  his  sons,  and  unto  all  the 
children  of  Israel. 

The  priesthood  being  confined  to  one  particular 
family,  and  entailed  u])()n  all  the  issue-male  of  that 
family  throughout  their  generations,  it  was  very 
likely  that  some  or  other  in  after-ages,  that  were 
imrn  to  the  priesthood,  would  have  natural  blem- 
ishes and  deformities:  the  lionour  of  the  priesthood 
would  not  secure  them  from  any  of  those  calamities 
which  are  common  to  men.  Divers  blemishes  are 
here  specified;  some  that  were,  ordinarily,  for  life, 
as  blindness;  others  that  might  be  for  a time,  as  a 
scurf  or  scab,  and,  when  they  were  gone,  the  disa- 
biliw  ceased. 

Now,  the  law  concerning  prie.sts  th.it  had  blem- 
ishes was, 

1.  That  they  might  live  u/ton  the  altar;  {y.  22.) 
He  shall  eat  of  the  sacrifices  with  the  chher  priests, 
even  the  most  holy  things,  such  as  the  tithes  and 
first-fruits,  and  the  ])riests’  shai’e  of  the  peace-of- 
ferings. The  blemishes  were  such  as  they  could 
not  help,  and,  therefore,  though  they  might  not 
work,  yet  they  mu.st  not  starve.  Note,  None  must 
be  abused  for  their  natural  infirmities.  Even  the 
deformed  child  in  the  family  must  have  its  child’s 
part. 

2.  Yet  they  must  not  serve  at  the  altar,  at  either 
of  the  altars,  nor  he  admitted  to  attend  or  assist  the 
other  priests  in  offering  sacrifice  or  burning  incense; 
u.  17,  21,  23.  Great  men  choose  to  have  such  ser- 
vants about  them  as  are  sightly,  and  it  was  fit  that 
the  great  God  should  have  such  in  Ins  house,  then 
’vhen  he  was  pleased  to  manifest  his  glory  in  exter-  i 


nal  indications  of  it.  But  it  was  especially  requisite 
that  comely  men  should  be  chosen  to  minister  about 
holy  things,  for  the  sake  i f the  people,  who  were 
apt  to  judge  according  to  outward  appearance,  and 
to  think  meanly  of  the  service,  how  honourable 
soever  it  was  made  b)’  the  divine  institution,  if  those 
that  performed  it  looked  despicably,  or  went  about 
it  awkwardly.  This  provision  God  made  for  the 
preserving  of  the  reputation  of  his  altar,  that  ,t 
might  not  at  any  time  fall  under  contempt.  It  was 
for  the  credit  of  the  sanctuary  that  none  should  aj>- 
pear  there  that  were  any  way  disfigured,  either  by 
nature  or  accident. 

Now,  under  the  gospel,  (1.)  Those  that  labour 
under  any  such  blemishes  as  these  have  reason  to 
thank  God  that  they  are  not  thereby  excludedfrom 
offering  spiritual  sacrifices  to  God,  nor,  if  otherwise 
qualified  for  it,  from  the  office  of  the  ministry. 
There  is  many  a healthful  beautiful  soul  lodged  in 
a crazy  deformed  body.  (2.)  'VA^e  ought  to  infer 
from  hence  how  incapable  those  are  to  serve  God 
acceptably  whose  minds  are  blemished  and  deform- 
ed by  any  reigning  vice.  Those  are  unworthy  to  be 
called  Christians,  and  unfit  to  be  employed  as  mi- 
nisters, that  are  spiritually  blind,  and  lame,  and 
crooked;  whose  sins  render  them  scandalous  and 
deformed,  so  as  that  the  offerings  of  the  Lord  are 
abhorred  for  their  sakes.  The  deformities  of 
Hophni  and  Phinehas  were  worse  than  any  (.f  the 
blemishes  here  mentioned.  Let  such,  therefo:c, 
as  are  openly  vicious  be  put  out  of  the  priesthood, 
as  polluted  persons;  and  let  all  that  are  madetj 
our  God  spiritual  priests,  be  before  him  holy  and 
without  blemish,  and  comfort  themselves  with  this, 
that  though,  in  this  inmerfect  state,  they  ha.  e si)ots 
that  are  the  spots  of  God’s  children,  yet  the}-  shall 
shortly  appear  before  the  throne  of  God  without 
sfiot  or  wrinkle,  or  any  such  thing. 

CHAP.  XXII.  ^ 

In  this  chapter,  we  have  divers  laws  concerning  the  priests 
and  sacrifices,  all  for  the  preserving  of  the  honour  of  the 
sanctuary.  I.  That  the  priests  should  not  cal  of  the 
holy  things  in  their  uncleanness,  v.  1..9.  II.  That  no 
stranger  who  did  not  belong  to  some  family  of  the  priests, 
should  eat  of  the  holy  things,  (v.  10..  13.)  and  if  he  did 
it  unwittingly,  he  must  make  restitution,  v.  14..  16. 
III.  Tliat  the  sacrifices  which  were  ofii  red  must  be  with- 
out blemish,  v.  17..  25.  I\h  That  they  must  be  more 
than  eight  days  old,  (v.  26.  . 28.)  and  tli.il  the  sacrifices 
of  thanksgiving  must  be  miten  the  same  day  Ihev  ivere 
offered,  v.  29  . . '3.3. 

1.  4 ND  the  Lord  spake  unto  Moses, 
J\.  saying,  2.  Speak  unto  Aaion  tiiul 
to  his  sons,  tliat  tliey  septuate  themselves 
horn  the  holy  things  of  the  children  o!  Is- 
rael, and  th:it  they  prol’ane  not  my  holy 
name  in  those  things  which  they  hallow  un- 
to me : I am  the  Lord.  3.  Say  unto  them, 
whosoever  he  be  of  all  your  seed,  among 
your  generations,  that  goeth  unto  the  holy 
things,  which  the  children  of  Israel  hallow 
unto  the  Lord,  having  his  uncleanness  up- 
on him,  that  soul  shall  be  cut  off  from  mv 
[irescnce:  I am  the  Lord.  4.  Whatman 
soeverof  the  seed  of  Aaron  is  a leper,  or  hath 
a running  issue,  he  shall  not  eat  of  the  holy 
things  until  he  be  clean.  And  whoso  touch- 
eth  any  thing  that  is  unclean  by  the  dead,  or 
a man  whose  seed  goeth  from  him;  5.  ()i 
whosoever  toucheth  any  creeping  thing, 
whereby  he  may  be  made  unclean,  or  a man 


439 


LEVITICUS,  XXII. 


of  whom  he  may  take  uncleanness,  what- 
soever uncleanness  he  hath ; 6.  The  soul 

which  liath  touched  any  such  shall  be  un- 
clean unlil  even,  and  shall  not  eat  of  the  ho- 
ly things,  unless  he  wash  his  flesh  with  wa- 
ter. 7.  And  when  the  sun  is  down  he  shall 
be  clean,  and  shall  afterward  eat  of  the 
holy  things,  because  it  is  his  food.  8.  That 
which  dieth  of  itself,  or  is  torn  with  beasts, 
he  shall  not  eat,  to  defile  himself  therewith  : 

1 am  the  Lord.  9.  They  shall  therefore 
keep  mine  ordinance,  lest  they  bear  sin  for 
it,  and  die  therefore,  if  they  profane  it : I the 
Lord  do  sanctify  them. 

Those  that  had  a natural  blemish,  though  they 
were  forljidden  to  do  the  priests’  work,  yet  they 
were  allowed  to  eat  of  the  holy  things;  and  the 
Jewish  writers  say,  that,  “to  keep  them  from  idle- 
ness, they  were  employed  in  the  wood-room,  to 
pick  out  that  which  was'  worm-eaten,  that  it  might 
not  be  used  in  the  fire  upon  the  altar;  they  might 
also  be  employed  in  the  judgment  of  leprosy;”  but 
those  that  were  under  tmy  ceremonial  uncleanness, 
which  possibly  they  contracted  by  their  own  fault, 
might  not  so  much  as  eat  of  the  holy  things  while 
they  cont  nued  in  their  pollutions. 

1.  Some  pollutions  were  permanent,  as  a leprosy 
r a running  issue,  v.  4.  These  separated  the  peo- 
le  from  the  s nctuary,  and  God  would  show  that 

they  were  s i far  frcm’ being  less  objectionable,  that 
really  they  were  more  so,  in  a priest. 

2.  Others  were  more  tr  nsient,  as  the  touching  of  a 
dead  bodv,  or  any  thing  else  that  w s unclean,  from 
whi  h,  after  a certain  time,  a man  was  cleansed  by 
i)  ithing  his  flesh  in  water,  v.  6.  But  whoever  was 
thus  defiled  might  not  eai  of  the  holy  things,  under 
pain  of  God’s  highest  displeasure,  who  said  it,  and 
ratified  the  saying.  That  soul  shall  be  cut  off  from 
my  presence,  v.  3.  Our  being  in  thp  presence  of 
God,  and  attending  upon  him,  will  be  so  far  from 
securing  us,  that  it  will  but  the  more  expose  us  to 
God’s  wrath,  if  we  dare  to  draw  nigh  to  him  in  cur 
uncleanness.  The  destruction  shall  come  from  the 
presence  of  the  l.ord,  (2  Thess.  1.  9.)  as  the  fire  by 
which  Nadab  and  Abihu  died  came  from  before  the 
Lord.  Thus  they  who  profane  the  holy  word  of 
God  will  be  cut  off  by  that  word  which  tlyey  make 
so  light  of;  it  shall  condemn  them.  They  are  again 
warned  of  their  danger,  if  they  eat  the  holy  thing 
in  their  uncleanness,  (t».  9.)  lest  they  bear  sin,  and 
die  therefore.  Note,  ( 1 . ) Those  contract  great  guilt 
who  profane  sacred  things,  by  touching  tlrem  with 
unhallowed  hands.  Eating  the  holy  things  signified 
an  interest  in  the  atonement;  but  if  they  ate  of  them 
in  their  uncleanness,  they  were  so  far  from  lessen- 
ing their  guilt,  that  they  increased  it;  tliey  shall 
bear  sin.  (2. ) Sin  is  a burthen  which,  if  infinite  j 
mercy  prevent  not,  will  certainly  sink  those  that 
bear  it;  they  shall  die  therefore.  Even  priests  may 
be  ruined  bv  their  pollutions  imd  presumptions. 

Now,  [1.]  This  obliged  the  priests  carefully  to 
preserve  their  purity,  and  to  dread  every  thing  that 
would  defile  them.  The  holy  things  were  their  I 
livelihood;  if  they  might  not  eat  of  them,  how  must 
they  subsist  ? The  more  we  have  to  lose  of  com- 
f rt  and  honour  by  our  defilement,  the  more  care- 
fid  we  should  be  to  preserve  our  purity.  [2.]  This  ' 
possessed  the  people  with  a reverence  for  the  ho-  ' 
ly  things,  when  they  saw  the  priests  themselves  se-  ' 
parated  from  them,  (as  the  expression  is,  k.  2.)  so 
long  as  they  were  in  their  uncleanness.  He  is,  doubt-  | 
less,  a God  of  infinite  purity  who  kept  his  immedi-  ' 


ate  attendants  under  so  strict  a discipline.  [3.] 
This  teaches  us  carefully  to  watch  against  all  mo- 
ral pollutions,  because  by  them  we  are  unfitted  to 
receiv  e the  comfort  cf  God’s  sanctuary.  Though 
we  labour  n t under  habitual  defi  rmities,  yet  actual 
defilements  deprive  us  of  the  pleasure  of  commun- 
ion with  God:  and  therefore  he  that  is  washed  need- 
eth  to  wash  his  feet;  (John  13.  10.)  /o  wash  his  hands, 
and  so  to  compass  the  altar,  Ps.  26.  6.  Herein  we 
have  need  to  be  jeal  us  over  ourselves,  lest  (as  it  is 
observably  expressed  here)  we  profane  God’s  holy 
name  in  those  things  which  we  hallow  unto  him,  v.  2. 
If  we  affront  God  in  those  very  performances 
wherein  we  pretend  to  honour  him,  and  provoke 
him  instead  of  pleasing  him,  we  shall  make  up  but 
a bad  account  shortly;  yet  thus  we  do,  if  we  profane 
God’s  name,  by  doing  that  in  our  uncleanness  which 
pretends  to  be  hallowed  to  him. 

10.  There  shall  no  stranger  eat  of  the 
holy  thing  : a sojourner  of  the  priest’s,  or  a 
hired  servant,  shall  not  eat  of  the  holy  thing, 
i 1 . But  if  the  priest  buy  any  soul  with  his 
money,  he  shall  eat  of  it,  and  he  that  is  born 
in  his  house  ; they  shall  eat  of  his  meat.  1 2. 
If  the  priest’s  daughter  also  be  married  unto 
a stranger,  she  may  not  eat  of  an  offering 
of  the  holy  things.  13.  But  if  the  priest’s 
daughter  be  a widow,  or  divorced,  and  have 
no  child,  and  is  returned  unto  her  father’s 
house,  as  in  her  youth,  she  shall  eat  of  her 
father’s  meat ; but  there  shall  no  stranger 
eat  thereof.  14.  And  if  a man  eat  of  the 
holy  thing  unwittingly,  then  he  shall  put  the 
fifth  part  thereof  unto  it,  and  shall  give  it 
unto  the  priest  with  the  holy  thing.  15. 
And  they  shall  not  profane  the  holy  things 
of  the  children  of  Israel,  which  they  offer 
unto  the  Lord;  16.  Or  suffer  them  to 
bear  the  iniquity  of  trespass,  when  they 
eat  their  holy  things:  for  I the  Lord  do 
sanctify  them. 

The  holy  things  were  to  be  eaten  by  the  priests 
and  their  families.  Now, 

1.  Here  is  a law  that  no  stranger  should  eat  of 
them,  that  is,  no  person  whatsoever  but  the  priests 
only,  and  those  that  pertained  to  them,  v.  10.  The 
priests  are  charged  with  this  care,  not  to  profane 
the  holy  things,  by  permitting  the  strangers  to  eat 
of  them,  (x;.  15. ) or  suffer  them  to  bear  the  iniqui- 
ty of  trespass;  (x».  16.)  that  is,  suffer  them  to  bring 
guilt  upon  themselves,  by  meddling  with  that 
which  they  have  no  right  to  do.  Thus  it  is  com- 
monly understood.  Note,  ^^'e  must  not  only  be 
careful  that  we  do  not  bear  iniquity  ourselves,  but 
we  must  do  what  we  can  to  prevent  others  bearing 
it.  We  must  not  only  suffer  sin  to  lie  upon  our 
brother,  but,  if  we  can  help  it,  we  must  not  suffer 
it  to  come  upon  him.  But  perhaps  there  is  another 
meaning  of  those  words:  the  priests,  eating  of  the 
sin-offerings  is  said  to  signify  their  bearing  the  ini- 
quity of  the  congregation,  'to  make  an  atonement 
for  them,  ch.  10.  17.  Let  not  a stranger,  therefore, 
eat  of  that  holy  thing  particularly,  and  so  pretend  to 
bear  the  iniquity  of  trespass;  for  it  is  daring  presump- 
tion for  any  to  do  that  but  such  as  are  appointed  to  do 
it.  Those  that  set  up  other  mediators  beside  Christ 
our  Priest,  to  bear  the  iniquity  of  trespass,  sacrile- 
giously rob  Christ  of  his  honour,  and  invade  lus 
rights.  When  we  warn  people  not  to  trust  to  their 
own  righteousness,  nor  dare  to  appear  before  Gcd 


440 


LEVITICLS,  XXll. 


in  it,  but  to  rely  on  Christ’s  i ighteousness  only  for 
peace  and  pardon,  it  is  because  we  dare  not  suffer 
them  to  bear  the  iniqtuty  of  tres/iass,  for  we  know 
it  is  too  heavy  for  them. 

2.  Here  is  an  explanation  of  the  law,  showing 
who  were  to  be  looked  upon  as  belonging  to  the 
riest’s  family,  and  who  not.  (1.)  Sojourners  and 
ired  servants  abode  not  in  the  house  forever;  they 
were  in  the  family,  but  not  of  it;  and  therefore  they 
might  noteat  of  the  holy  things;  {v.  10.)  but  the 
servant  that  was  born  in  the  house,  or  bought  with 
money,  being  an  heir-loom  to  the  family,  though  a 
servant,  yet  might  eat  of  the  holy  things,  v.  11. 
Note,  Those  only  are  entitled  to  the  comforts  of 
God’s  house  who  make  it  their  rest  for  ever,  and 
resolve  to  dwell  in  it  all  the  days  of  their  Ife.  As 
for  those  who  for  a time  only  believe,  to  serve  a 
present  tui’n,  they  are  looked  upon  as  sojourners  and 
mercenaries,  and  have  no  part  or  lot  in  the  matter. 
(2.)  As  to  the  children  of  the  family,  conceming  the 
sons  there  could  be  no  dispute,  they  were  them- 
selves priests,  but  concerning  the  daughters  there 
was  a distinction.  While  they  continued  in  their 
father’s  house,  they  might  eat  of  the  holy  things; 
but  if  they  married  such  as  were  not  priests,  thev 
lost  their  right,  {y.  12.)  for  now  they  were  cut  off 
from  the  family  of  the  priests.  Yet,  if  a priest’s 
daughter  became  a widow,  and  had  no  children  in 
whom  she  might  preserve  a distinct  family,  and  re-  i 
turned  to  her  father’s  house  again,  being  neither 
wife  nor  mother,  she  shall  again  be  looked  upon  as 
a daughter,  and  shall  eat  of  the  holy  things.  If 
those  whom  providence  has  made  sorrowful  wid- 
ows, and  who  are  dislodged  from  the  rest  the}-  had 
in  the  house  of  a husband,  yet  find  it  again  in  a fa- 
ther’s house,  they  have  reason  to  be  thankful  to  the 
widows’  God,  who  does  not  leave  them  comfortless. 
(3.)  Here  is  a demand  of  restitution  to  be  made  by 
him  that  had  no  right  to  the  holy  things,  and  yet 
should  eat  of  them  unwittingly,  v.  14.  If  he  did  it 
presumptuously,  and  in  contempt  of  the  divine  in- 
stitution, he  was  liable  to  be  cut  off  by  the  hand  of 
God,and  to  be  beaten  by  the  magistrate;  but  if  he  did 
it  through  weakness  and  inconsideration,  he  was  to 
restore  the  value,  adding  a fifth  part  to  it;  beside 
which,  he  was  to  bring  an  offering  to  atone  for  the 
tre^ass:  see  ch.  5.  15,  16. 

Now,  [1.]  This  law  might  be  dispensed  with  in-a 
case  of  necessity,  as  it  was  when  David  and  his  men 
ate  of  the  show-bread,  1.  Sam.  21.  6.  And  our  Sa- 
viour justifies  them,  and  gi\  esa  reason  for  it,  which 
furnishes  us  with  a lasting  rule  in  all  such  cases,  | 
that  God  will  have  mercy,  and  not  sacrifice,  Matth. 
12.  3,  4,  7.  Rituals  must  give  way  to  morals. 

[2.]  It  is  an  instruction  to  gospel-ministers,  who 
are  stewards  of  the  mysteries  of  God,  not  to  admit 
all,  without  distinction,  to  eat  of  the  holy  thing's,  \ 
but  to  take  out  the  precious  from  the  vile.  Those  j 
that  are  scandalously  ignorant  or  jirofane  are  stran- 
gers and  aliens  to'the  family  of  the  Lord’s  priests; 
and  it  is  not  meet  to  take  the  children’s  bread  and 
to  cast  it  to  such.  Holy  things  are  for  holy  persons, 
for  those  who  are  holy,  at  least,  in  profession, 
Matth.  7.  6.  , 

1 7.  And  the  Lord  spake  unto  Aloses, 
saying,  18.  Speak  unto  Aaron,  and  to  liis 
sons,  and  unto  all  the  children  of  Israel, 
and  say  unto  them.  Whatsoever  he  he  of  the 
house  of  Israel,  or  of  the  strangers  in  Is- 
rael, that  will  offer  his  oblation  for  all  his 
vows,  and  for  all  his  free-will-offerings, 
which  they  will  offer  unto  the  Lord  for  a 
burnt-offering;  19.  Ye  shall  offer  niyonv  ov;n 
will  a male  without  blemish,  of  the  beeves, 


of  the  sheep,  or  of  the  goats.  20.  Bvt  what 
soever  hath  a blemish,  that  shall  ye  not  of 
fer ; for  it  shall  not  be  acceptable  for  you 

21.  And  whosoever  offereth  a sacrifice  of 
peace-offerings  unto  the  Lord  to  accom- 
plish his  vow,  or  a free-will-offering  in 
beeves  or  sheep,  it  shall  be  perfect,  to  be  ac- 
cepted; there  shall  be  no  blemish  therein. 

22.  Blind,  or  broken,  or  maimed,  or  having 

a wen,  or  scurvy,  or  scabbed,  ye  shall  not 
offer  these  unto  the  Lord,  nor  make  an  of- 
fering by  fire  of  them  uiion  the  altar  unto 
the  Lord.  23.  Either  a bullock  or  a lamb 
that  hath  any  thing  superfluous  or  lacking 
in  his  parts,  that  mayest  thou  offer  for  a 
free-will  offering  ; but  for  a vow  it  shall  not 
be  accepted.  24.  Ye  shall  not  offer  unto 
the  Lord  that  which  is  bruised,  or  crushed, 
or  broken,  or  cut ; neither  shall  you  make 
any  offering  thereof 'm  yonx  25.  Nei- 

ther from  a stranger’s  hand  shall  ye  offer 
the  bread  of  your  God  of  any  of  these ; be- 
cause flieir  corrujition  is  in  them,  and.  blem- 
ishes he  in  them  ; they  shall  not  be  accepted 
for  you.  26.  And  the  Lord  spake  unto 
Aloses,  saying.  27.  When  a bullock,  or  A' 
I sheep,  or  a goat  is  brought  forth,  tlien  it  shall 

I be  seven  days  under  the  dam  ; and  from  the 
the  eighth  day,  and  thenceforth,  it  shall  be 
! accepted  for  an  offering  made  by  fire  unto 
the  Lord.  28  And  tchether  it  he  cow  or 
i ewe,  ye  shall  not  Kill  it  and  her  young  botii 
J in  one  day.  29.  And  when  ye  shall  offer  a 
I sacrifice  of  thanksgiving  unto  the  Lord, 
offer  it  at  your  own  will.  30.  On  the  same 
day  it  shall  be  eaten  up ; ye  shall  leave  none 
ofit  until  the  morrow  : I ani  the  Lord.  31. 
Therefore  shall  ye  keep  my  commandments, 
and  do  them : 1 am  the  Lord.  32.  Nei- 
ther shall  ye  profane  my  holy  name  ; but  I 
will  be  hallowed  among  the  children  of  Is- 
rael : I am  the  Lord  which  hallow  you, 
33.  Tliat  brought  you  but  of  the  land  of 
Egy'pt,  to  be  your  God : I am  the  Lord. 

Here  are  four  laws  coucerifing  sacrifices. 

I.  That  wliatever  was  offered  in  sacrifice  to  Gc  d 
should  be  without  blemish,  otherwise  it  should  not 
be  accepted.  This  had  often  been  mentioned  in  the 
particular  institutions  of  the  several  sorts  of  offering. 
Now  here,  1.  They  are  told  what  was  to  be  account- 
ed a blemish  which  rendered  a beast  unfit  for  sa- 
crifice; if  it  was  blind,  or  lame,  had  a wem,  or  the 
mange;  {v.  22.)  if  it  was  bruised,  or  crushed,  or 
broken,  or  cut;  {v.  24.)  that  is,  as  the  Jewish  writers 
understand  it,  if  it  was,  any  of  these  ways,  castrated : 
if  Itulls  and  rams  were  made  into  oxen  and  wethers, 
they  might  not  be  offered.  2.  A difference  is  made 
between  what  was  brought  as  a free-will  offering, 
and  what  was  bn  ughtas  avow,  v.  23.  And  thf  ugli 
none  that  had  any  of  the  forementioned  blemishes 
might  be  brought  for  either,  yet  if  a beast  had  anv 
thing  sujterfluous  or  lacking,  that  is,  as  the  Jews  un- 
derstand it,  if  there  was  a disproportion  or  inequal- 
ity between  those  parts  that  are  pairs,  when  one 


LEVITICUS,  XXlll.  441 


eye,  or  ear,  or  leg,  is  bigger  than  it  should  be,  or 
less  than  it  should  be  ; if  there  was  no  other  blemish 
than  this,  it  might  be  accepted  for  a free-will  offer- 
ing, which  a man  had  not  before  laid  himself,  nor 
had  the  divine  law  laid  him,  under  any  particular 
obligation  to;  but  for  a vow  it  might  not  be  accept- 
ed. Thus  (iod  would  teach  us  to  make  conscience 
of  performing  our  promises  to  him  very  exactly, 
and  not  afterward  to  abate  in  quantity  or  value  of 
what  we  had  solemnly  engaged  to  devote  to  him. 
VVIiat  was,  before  the  vow,  in  our  own  power,  as  in 
the  case  of  a free-will  offering,  afterward  is  not. 
Acts  5.  4.  3.  It  is  again  and  again  declared,  that 

no  sacrifice  should  be  accepted,  if  it  was  thus  ble- 
mished, V.  20,  21.  According  to  this  law  great 
care  was  taken  to  search  all  the  beasts  that  were 
brought  to  be  sacrificed,  that  there  might,  to  a cer- 
tainty, be  no  blemish  in  them.  A blemished  sacri- 
fice might  not  be  accepted  tw^nfrom  the  hand  of  a 
stranger,  though  to  such  all  possible  encouragement 
should  be  given  to  do  honor  to  the  God  of  Israel,  v. 
25.  By  this  it  appears  that  strangers  were  expect- 
ed to  come  to  the  house  of  God  from  a far  country, 
(1  Kings'  8.  41,  42.)  and  that  they  should  be  wel- 
come, and  their  offei’ings  accepted,  as  those  of  Da- 
rius, Ezra  6.  9,  10.  Isa.  56.  6,  7.  The  heathen 
priests  were  many  of  them  not  so  strict  in  this  mat- 
ter, but  would  receive  sacrifices  for  their  gods  that 
were  never  so  scandalous;  but  let  strangers  know, 
that  the  God  of  Israel  would  not  be  so  served. 

Now,  (1.)  This  law  was  then  necessary  for  the 
preserving  of  the  honour  of  the  sanctuary,  and  of 
the  God  that  was  there  worshipped.  It  was  fit  that 
every  thing  that  was  employed  for  his  honour  should 
be  the  best  of  the  kind;  for  as  he  is  the  greatest  and 
brightest,  so  he  is  the  best  of  Beings;  and  he  that  is 
the  best,  must  ha\  e the  best.  See  how  greatly  and 
justly  displeasing  the  breach  of  this  law  was  to  the 
holy  God,  Mai.  1.  8,  13,  14.  (2.)  This  law  made 

all  the  legal  sacrifices  the  fitter  to  be  types  of  Christ, 
the  great  Sacrifice,  from  which  all  those  derived 
their  virtue.  In  allusion  to  this  law,  he  is  said  to  be 
a Lamb  svithout  blemish,  and  without  sfiot,  1 Pet.  1. 
19.  As  such  a Priest,  so  such  a Sacrifice,  became 
us,  who  was  harmless  and  undefiled.  When  Pilate 
dec’ared,  I find  no  fault  in  this  man,  he  didthere- 
bv  in  effect  pronounce  the  sacrifice  without  blemish. 
The  Jews  say,  it  was  the  work'of  the  sagan,  or  suf- 
fragan high  priest,  to  view  the  sacrifices,  and  see 
whether  they  were  without  blemish  or  no:  when 
Christ  suffered,  Annas  was  in  that  office;  b :t  little 
did  they  who  brought  Christ  to  Annas  first,  by 
whom  he  was  sent  bound  to  Caiaphas,  as  a Sacrifice 
fit  to  be  offered,  (John  18.  13,  24.)  think  that  they 
were  answering  the  type  of  this  law.  (3. ) It  is  an 
instiniction  to  us  to  offer  to  God  the  best  we  have  in 
our  spiritual  sacrifices.  If  our  devotions  are  igno- 
rant and  cold,  and  trifling,  and  full  of  distractions, 
we  offer  the  blind,  and  the  lame,  and  the  sick,  for 
sacrifice;  but  cursed  be  the  deceiver  that  'does  so, 
for,  while  he  thinks  to  put  a cheat  upon  God,  he 
puts  a damning  cheat  upon  his  own  soul. 

II.  That  no  beast  should  be  offered  in  sacrifice 
before  it  was  eight  days  old,  v.  26,  27.  It  was  pro- 
vided before,  that  the  firstlings  of  their  cattle, 
which  were  to  be  dedicated  to  God,  should  not  be 
brought  him  till  after  the  eighth  day,  Exod.  22.  . 30. 
Here  it  is  provided,  that  no  creature  should  ffie  of- 
fered in  sacrifice  till  it  was  eight  days  old  complete. 
Sooner  than  that,  it  was  not  fit  to  be  used  at  men’s 
tiil)les,  and  therefore  not  at  God’s  altar.  The  Jews 
s iv,  “ It  was  because  the  sabbath  sanctifies  all 
things,  and  nothing  should  be  offered  to  God  till  at 
least  one  sabbath  had  passed  over  it.  ” It  was  in 
conformity  to  the  law  of  circumcision,  which  chil- 
dren were  to  receive  on  the  eighth  day.  Christ  was 

c’-fficed  for  us,  not  in  his  infancy,  though  then 
VoL.  I. — 3 K 


I Herod  sought  to  slay  him,  but  in  the  prime  of  his 
time. 

III.  That  the  dam  and  her  young  should  not  both 
be  killed  in  one  day,  whether  in  sacrifice,  or  for  com- 
mon use,  28.  There  is  such  a law  as  this  con- 
cerning birds,  Deut.  22.  6.  This  was  forbidden, 
not  as  evil  in  itself,  but  because  it  looked  barbarous 
and  ciaiel  to  the  brute  creatures;  like  the  tyranny  of 
the  king  of  Babylon,  that  slew  Zedekiah’s  sons  be- 
fore his  eyes,  and  then  put  out  his  eyes.  It  looked 
ill-natured  toward  the  species  to  kill  two  genera- 
tions at  once,  as  if  one  designed  the  ruin  of  the 
kind. 

IV.  That  the  flesh  of  their  thank-offerings  should 
be  eaten  on  the  same  day  that  they  were  sacrificed, 

V.  29,  30.  This  is  a repetition  of  what  we  had  be- 
fore, ch.  7.  15. — 19.  6,  7.  The  chapter  concludes 
with  such  a general  charge  as  we  have  often  met 
with,  to  keef  God's  commandments,  andnotto/zro- 
fane  his  holy  name , -V . 31,  32.  Those  that  profess 
God’s  name,  if  they  do  not  make  conscience  of  keep- 
ing his  commandments,  do  but  profane  his  name. 
The  general  reasons  are  added:  God’s  authority 
over  them,  I am  the  Lord:  His  interest  in  them,  I 
am  your  God:  The  title  he  had  to  them  by  redemp- 
tion, “ I brought  you  out  of  the  laiid  of  Egypt,  on 
purpose  that  1 might  be  your  God:”  The  designs  of 
his  grace  concerning  them,  I am  the  Lord  that  hal- 
low you:  And  the  resolutions  of  his  justice,  if  he 
had  not  honour  from  them,  to  get  him  honour  upon 
them,  I will  be  hallowed  among  the  children  of  Is- 
rael. God  will  be  a Loser  in  his  glory  by  no  man  at 
last;  but  sooner  or  later  will  recover  his  right,  either 
in  the  repentance  of  sinners,  or  in  their  ruin. 

CHAP.  XXIIL 

Hitherto  the  Levitical  law  has  been  chiefly  conversant 
about  holy /lerso/is,  holy  and  holy  places;  in  this 

chapter  we  have  the  institution  of  holy  times;  many  of 
which  had  been  mentioned  occasionally  before,  but  here 
they  are  all  put  together:  only  the  new  moons  are  not 
mentioned:  all  the  rest  of  the  feasts  of  the  Lord  are;  1. 
The  weekly  fea-st  of  the  sabbath,  v,  3.  II.  The  yearly 
feasts.  1.  The  passover,  and  the  feast  of  unleavened 
bread,  (v.  4 . . 8.)  to  which  was  annexed  the  offering  of 
the  sheaf  of  first  fruits,  v.  9..  14.  2.  Pentecost,  v. 

15  . . 22.  3.  The  solemnities  of  the  seventh  month.  The 
feast  of  trumpets  on  the  first  day;  (v.  23.  . 25.)  the  day 
of  atonement  on  the  tenth  day;  (v.  26  . . 32.)  and  the  feast 
of  tabernacles  on  the  fifteenth,  v.  33  . . 44. 

1.  A ND  the  Lord  spake  unto  Moses, 
saying,  2.  Speak  unto  the  chil- 
dren of  Israel,  and  say  unto  them.  Concern- 
ing the  feasts  of  the  Lord,  which  ye  shall 
proclaim  to  he  holy  convocations,  even  these 
are  my  feasts.  3.  Six  days  shall  work  be 
done;  but  the  seventh  day  is  the  sabbath  of 
rest,  a holy  convocation ; ye  shall  do  no 
work  therein : it  is  the  sabbath  of  the  Lord 
in  all  your  dwellings. 

Here  is, 

1.  A general  account  of  the  holy  times  which 
God  appointed,  {v.  2. ) and  it  is  only  his  appointment 
that  can  make  time  holy : for  he  is  the  Lord  of  time; 
and  as  soon  as  ever  he  had  set  its  wheels  a-going, 
it  was  he  that  sanctified  and  blessed  one  day  above 
the  rest,  Gen.  2,  3.  Man  may  by  his  appointment 
make  a good  day,  (Esth.  9.  19.)  but  it  is  God’s 
prerogative  to  make  a holy  day;  nor  is  any  thing 
sanctified  but  by  the  stamp  of  his  institution.  As 
all  mherent  holiness  comes  from  his  special  grace, 
so  all  ot/herent  holiness  from  his  special  appoint- 
ment. Now,  concerning  the  holy  times  here  or- 
dained, observe,  (1.)  They  are  called  The 

I day  of  atonement,  which  was  one  of  tnem,  was  a 


442 


LEVITICUS,  XXIIl 


fast;  yet,  because  most  of  them  were  appointed  for 
joy  and  rejoicing,  they  are  in  the  general  called 
feasts.  Some  read  it.  These  are  my  assemblies,  but 
that  is  co-incident  convocations;  I Would  rather 

read  it.  These  are  my  .solemnities;  so  the  word  here 
used  is  translated,  (Isa.  33.  20. ) where  Zion  is  called 
the  city  of  our  solemnities:  and,  reading  it  so  here, 
the  day  of  atonement  was  as  great  a solemnity  as  any 
of  them.  (2.)  They  are  the  feasts  of  the  Lord; 
( my  feasts;  ) obser\  ed  to  the  honour  of  his  name, 
and  in  obedience  to  his  command.  (3. ) They  were 
proclaimed;  for  they  were  not  to  be  obser\  ed  by  the 
priests  only  that  attended  the  sanctuarv,  but  by  all 
the  people.  And  this  proclamation  was  the  joyful 
sound,  concerning  which  we  read.  Blessed  are  the 
heo/ile  that  knovj  it,  Ps.  89.  15.  (4.)  They  were  to 

be  sanctified  and  solemnized  with  holy  com  ocations, 
tliat  the  services  of  these  feasts  might  appear  the 
more  honourable  and  august,  and  the  people  more 
unanimous  in  the  performance  of  them.  It  was  for 
the  honour  of  God,  and  his  institutions,  whicli  sought 
not  corners,  and  the  purity  of  which  would  be  best 
preserved  by  the  public  administration  of  them,  it 
was  also  for  the  edification  of  the  people  in  love, 
that  the  feasts  were  to  be  observed  as  holy  convoca- 
tions. 

2.  A repetition  of  the  law  of  the  sabbath  in  tlie 
first  placo.  Though  tlie  annual  feasts  were  made 
more  remarkable  l.'V  their  general  a ttendance  at  the 
sanctuary,  yet  these  must  not  eclipse  tlie  brightness 
ot  the  sabbath,  v.  3.  They  are  here  told,  (1.)  I 
That  on  that  day  they  must  withdraw  themselves 
from  all  the  affairs  and  business  of  the  world.  It  is 
a sabbath  of  rest,  typifying  our  spiritual  rest  from 
Sill,  and  in  God;  Ye  shall  do  no  vjork  therein.  tJn 
other  holy  days  they  were  forbidden  to  do  any  ser- 
vile work;  {y.  7.)  but  on  the  sabbath,  and  the  d ly 
of  atonement,  (which  is  also  called  a sabbath,)  they 
were  to  do  no  work  at  all,  no,  not  the  dressing  of 
meat.  (2.)  On  that  day  they  must  employ  them- 
selves in  the  service  of  God.  [1.]  It  holy  con- 
vocation; that  is,  “ If  it  lie  within  your  reach,  you 
shall  sanctity  it  ;n  a religious  assembly:  let  as  many 
as  can  come  to  the  door  of  the  tabernacle,  and  let 
others  meet  elsewhere  for  prayer,  and  praise,  and 
the  reading  of  the  law;”  as  in  the  schools  of  the 
prophets,  while  prophecy  continued,  and  after- 
ward in  the  synagogues.  Christ  appointed  the  New 
T.  estament  sabbath  to  be  a holy  convocation,  by 
meeting  his  disciples  once  and  again,  (and  perhaps 
oftener,)  on  the  first  day  of  the  week.  [2.] 
“Whether  you  have  opportunity  of  sanctifying  it 
in  a holy  convocation  or  not,  yet' let  it  be  the  sab- 
bath of  the  Lord  in  all  your  dwellings.  Put  a dif-  ! 
ference  between  that  day  and  other  days  in  your 
families.  It  is  the  sabbath  of  the  Lord,  the  day  on 
which  he  rested  from  the  work  of  creation,  and  on 
which  he  has  appointed  us  to  rest:  let  it  be  olvserv- 
ed  in  all  your  dwellings,  even  now  that  you  dwell 
in  tents.”  Note,  God’s  sabbaths  are  to  be  reli- 
giously observed  in  every  private  house,  by  every 
family  apart,  as  well  as  by  many  families  together, 
in  holy  con-,  ocations.  The  sabbath  of  the  Lord  in 
our  dwellings  will  be  their  beauty,  strength,  and 
safety;  it  will  sanctify,  edify,  and  glorify  them. 

4.  These  are  the  feasts  of  the  Lord,  tmn 
holy  convocations,  which  ye  shall  proclaim 
in  their  seasons.  5.  In  the  fourteenth  thti/ 
of  the  first  month  at  even  is  the  Lord’s 
passover.  G.  And  on  the  fifteenth  day  of 
tlie  same  month, /s'  the  feast  of  unleavened 
hrt'nd  unto  the  TjORu  : seven  days  ye  must 
ent  unleavened  bri'ad.  7.  In  the  first  day 
ve  t^hiill  luive  a holv  coinocation  : ye  shall 


do  no  servile  work  therein.  . 8.  But  ye  shall 
offer  an  offering  made  by  fire  unto  the  Lord 
seven  days ; in  the  seventh  day  is  a holy 
convocation;  ye  shall  do  no  sei  vile  work 
therein.  9.  And  the  Lord  spake  unto  Mo- 
ses, saying,  10.  Speak  unto  the  children 
of  Israel,  and  say  unto  them,  When  ye  be 
come  into  the  land  which  I give  unto  you, 
and  shall  reap  the  harvest  thereof,  then  ye 
shall  bring  a sheaf  of  the  first-fruits  of  your 
I harvest  unto  the  priest ; 11.  And  he  shall 

wave  the  sheaf  before  the  Lord,  to  be  ac- 
cepted for  you:  on  the  morrow  after  the  sab- 
bath the  priest  shall  wave  it.  1 2.  And  ye 
shall  offer  that  day,  when  ye  wave  the  sheaf, 
a he-lamb  without  blemish  of  the  first  year, 

I for  a burnt-olferinguntotheLoRD.  13.  And 
I the  meat-offering  thereof  shall  be  two  tenth 
||  deals  of  fine  flour  mingled  with  oil,  an  offer- 
j ing  made  by  fire  unto  the  Lord  for  a sweet 
' savour:  and  the  drink-offering  thereof  shali 
i|  be  of  wine,  the  fourth  part  of  a bin.  14. 

! And  ye  shall  eat  neither  bread,  nor  parched 
|:  corn,  nor  green  ears,  until  the  self-same  day 
I that  ye  have  brought  an  offering  unto  your 
God:  it  shall  be  a statute  for  ever  through- 
out your  generations,  in  all  your  dwellings. 

Here  again  the  feasts  are  called  the  feasts  of  the 
Lord,  because  he  appointed  them.  Jeroboam’s 
feast,  which  he  devised  of  his  own  heart,  (1  Kings 
12.  33.)  was  an  affront  to  God,  and  a reproach  upon 
the  people.  These  feasts  were  to  be  proclaimed  in 
their  seasons;  (t:'.  4.)  and  the  seasons  God  cliosefor 
them  were  in  March,  May,  and  September,  (ac- 
I cording  to  our  present  computation,)  not  in  winter, 
because  travelling  would  then  be  uncomfortable, 
when  the  days  were  short  and  the  ways  foul;  not  in 
the  middle  of  summer,  because  then  in  those  coun- 
tries they  were  gathering  in  their  harvest  and  vin- 
tage, and  could  be  ill-spared  from  their  country 
business.  Thus  graciously  does  God  consult  our 
comfort  in  his  appointments,  obliging  us  thereby  re- 
ligiously to  regard  his  glory  in  our  observance  of 
them,  and  not  to  complain  of  them  as  a burthen. 
The  solemnities  appointed  them  were,  1.  Many, 
and  returned  frequently;  which  was  intended  to  pre- 
serve in  them  a deep  sense  of  God  and  religion,  and 
to  prevent  their  inclining  to  the  superstitions  of  the 
heathen.  God  kej)t  them  fully  cmjdoyed  in  his  ser- 
; vice,  that  they  might  not  have  time  to  hearken  to 
the  temptations  of  the  idolatrous  neighbourhood  they 
lived  in.  2.  They  were  most  of  them  times  of  joy 
and  rejoicing.  Tlie  weekly  sabbath  is  so,  and  all 
their  yearly  solemnities,  except  the  day  of  atone- 
ment. God  would  thus  teach  them  that  wisdom’s 
ways  are  pleasantness,  and  engage  them  to  his  ser- 
vice, by  encouraging  them  to  be  cheerful  in  it,  and 
to  sing  at  their  work.  Seven  days  were  days  of 
strict  rest  and  holy  convocations:  The  first  day 
and  the  seventh  of  the  feast  of  unleavened  bread;  the 
day  of  Pentecost;  the  day  of  the  feast  of  trumpets; 
the  first  day  and  the  eighth  of  the  feast  of  taberna- 
cles; and  the  day  of  atonement.  Here  were  six  for  ho- 
ly joy,  and  one  only  for  holy  mourning.  We  are  com- 
manded to  rejoice  evermore,  but  not  to  be  evermore 
weeping. 

Here  is, 

(1.)  A repetition  of  the  law  of  the  passover, 
which  was  to  be  observed  on  the  fourteenth  day  cf 


443 


LEVTTfCII^^,  XXIIl. 


the  hrst  month,  in  rcmemhiv.nce  of  their  deliver- 
ance out  of  Egypt,  and  the  distinguishing  preserva- 
tion of  their  first-born;  mercies  never  to  be  forgot- 
ten. This  feast  was  to  begin  with  the  killing  of  the 
paschal  lamb,  v.  5.  It  was  to  continue  seven  days, 
during  all  which  time  they  were  to  eat  sad  bread, 
that  was  unleavened,  (z>.  6. ) and  the  first  and  last 
day  of  the  seven  were  to  be  d^s  of  holy  rest,  and 
holy  convocations,  v.  7,  8.  They  were  not  idle 
days,  spent  in  sport  and  recreation,  (as  many  that 
are  called  Christians  spend  their  holy  days,)  but  of- 
ferings were  made  by  fire  unto  the  L,ord  at  his  al- 
tar; and  we  have  reason  to  think  that  the  people 
were  taught  to  employ  their  time  in  prayer,  and 
praise,  and  godly  meditation. 

(2.)  An  order  for  the  offering  of  a sheaf  of  the 
first-fi’uits,  upon  the  second  da.y  of  the  feast  of  un- 
leavened bread:  the  first  is  called  the  sabbath,  be- 
cause it  was  observed  as  a sabbath,  (r;.  11. ) and  on 
the  morrow  after,  they  had  this  solemnity.  A 
sheaf  or  handful  of  new  corn  was  brought  to  the 
priest,  who  was  to  hea\  e it  up,  in  token  of  his  pre- 
senting it  to  the  God  of  Heaven,  and  to  wave  it  to 
and  fro  before  the  Lord,  as  the  ford  of  the  %vhoie 
earth,  and  this  should  be  accepted  for  them  as  a 
thankful  acknowledgment  of  God’s  mercy  to  them 
in  clothing  their  fields  with  corn,  and  of  their  de- 
pendence upon  God,  and  desire  toward  him,  for  the 
preserving  of  it  to  their  us,e.  For  it  was  the  ex- 
pression both  of  prayer  and  praise,  r.  11.  A lamb 
tor  a burnt-offering  was  to  be  offered  with  it,  v.  12. 
As  the  sacrifice  of  animals  was  generally  attended 
with  meat-offerings,  so  this  saci  ifice  of  corn  was  at- 
tended with  a burnt-offering,  that  bread  and  flesh 
might  be  set  togethei-  on  God’s  table.  They  are 
forbidden  to  eat  of  theii’  new  corn,  till  this  handful 
was  offered  to  God;  for  it  was  fit,  if  God  and  Israel 
feast  together,  that  he  should  be  served  first.  And 
the  offering  of  this  sheaf  of  first-fruits  in  the  name 
of  the  wh()le  congregation,  did,  as  it  were,  sanctify 
to  them  their  whole  harvest,  and  give  them  a com- 
foitable  use  of  all  the  rest;  for  then  we  may  eat  our 
bread  with  joy,  when  we  have,  in  some  measure, 
performed  our  duty  to  God,  and  God  has  accepted 
our  works,  for  thus  all  our  enjoyments  become  clean 
to  us. 

Now,  [1.]  This  law  was  given  now,  though  tliere 
was  no  occasion  for  putting  it  in  execution  till  they 
came  to  Canaan:  in  the  wilderness  they  sowed  no 
corn;  but  God’s  feeding  them  there  with  bread 
from  heaven  obliged  them  hereafter  not  to  grudge 
him  his  share  of  their  bread  out  of  the  earth.  We 
find  that  when  they  came  into  Canaan,  the  manna 
ceased  upon  the  very  day  that  the  sheaf  of  first- 
fniits  was  offered;  they  had  eaten  of  the  old  corn 
the  day  before,  (Josh.  5.  11.)  and  then  on  this  day 
they  offered  the  first-fruits,  by  which  they  became 
entitled  to  the  new  corn  too,  (xi.  12. ) so  that  there 
was  no  more  occasion  for  manna.  [2.  ] This  sheaf  of 
first-fruits  was  typical  of  our  Lord  Jesus,  who  is 
risen  from  the  dead  as  the  First-fruits  of  them  that 
slept,  1.  Cor.  15.  20.  That  branch  of  the  Lord 
(Isa.  4.  2.)  was  then  presented  to  him,  in  the  virtue 
of  the  sacrifice  of  himself  the  Lamb  of  God,  and  it 
was  accepted  for  us.  It  is  very  observable,  that 
our  Lord  Jesus  rose  from  the  dead  on  the  very  day 
that  the  first-fruits  were  offered,  to  show  that  he  was 
the  Substance  of  this  shadow.  [3.  ] We  are  taught 
by  this  law  io  honour  the  Lord  nvith  our  substance, 
and  with  the  frst-fruits  of  all  our  increase,  Pro\-. 

3.  9.  They  were  not  to  eat  of  their  new  corn,  till 
God’s  part  was  offered  to  him  out  of  it,  (x>.  14. ) for 
we  must  always  begin  with  God;  begin  our  lives 
with  him,  begin  every  day  with  him,  begin  every 
meal  with  him,  begin  every  affair  and  business  with 
him ; seek  first  the  kingdom  of  God. 

1 5.  And  ye  shall  count  unto  you  from  the  I 


moriovv  after  fii'"  sabbatli,  from  the  clay  that 
ye  brought  the  sheaf  of  the  w ave-oflering , 
seven  sabbaths  shall  be  complete : 1 6.  Even 
unto  the  morrow  after  the  seventh  sabbath 
shall  ye  number  fifty  days ; and  ye  shall  offer 
a new  meat-offering  unto  the  Lord.  17.  Ye 
shall  bring  out  of  your  habitations  two  wave- 
loaves,  of  two  tenth  deals ; they  shall  be  of 
fine  flour ; they  shall  be  baken  w ith  leaven  ; 
they  are  the  first-fruits  unto  the  Lord.  1 8. 
And  ye  shall  offer  with  the  bread  seven 
lambs  without  blemish,  of  the  first  year,  and 
one  young  bullock,  and  two  rams : they 
shall  be  for  a burnt-offering  unto  the  Lord, 
with  their  meat-offering,  and  their  diink-of 
ferings,  even  an  offering  made  by  fil  e of 
sweet  savour  unto  the  Lord.  19.  Then 
ye  shall  sacrifice  one  kid  of  the  goats  for  a 
sin-offering,  and  two  lambs  of  the  first  year 
for  a sacrifice  of  peace-offerings.  20.  And 
tlie  priest  shall  \A'ave  them  with  the  bread 
of  the  first-fruits  for  a wave-offering  befoi  e 
tlie  Lord,  with  the  two  lambs  : they  shall 
be  holy  to  the  Lord  for  the  priests.  21. 
And  ye  shall  proclaim  on  the  selfsame  day, 
that  it  may  be  a holy  convocation  unto  you ; 
ye  shall  do  no  servile  work  therein:  it  shall 
be  a statute  for  ever  in  all  your  dwellings 
throughout  your  generations.  22.  Anchx  hen 
ye  reap  the  harvest  of  your  land,  thou  shalt 
not  make  clean  riddance  of  the  corners  of 
thy  field  when  thou  reapest,  neither  shalt 
thou  gather  any  gleaning  of  thy  harvest ; 
thou  shalt  leave  them  unto  the  poor,  and  to 
the  stranger  : T am  the  Lord  your  God. 

Here  is  the  institution  of  the  feast  of  pentecost,  or 
weeks,  as  it  is  called,  (Deut.  16.  9.)  because  it  was 
observed  fifty  days,  or  seven  weeks,  after  thy)ass- 
over.  It  is  also  called  the  yeos;  q/"  Aarx’cs/’,  Exod. 
23.  16.  For  as  the  presenting  of  the  sheaf  of  first 
fruits  was  an  introduction  to  the  har^•est,  and  gave 
them  liberty  to  put  in  the  sickle,  so  they  solemnized 
the  finishing  of  their  corn  harvest  at  this  feast. 
Then  they  offered  a handful  of  ears  of  barley,  now 
they  offered  two  loaves  of  wheaten  bread,  v.  17. 
This  was  leavened.  At  the  passover  they  ate  un- 
leavened bread,  because  it  was  in  remembrance  of 
the  bread  they  ate  when  they  came  out  of  Egypt, 
which  was  unleavened;  but  now  at  pentecost  it  was 
leavened,  because  it  was  an  acknowledgment  of 
God’s  goodness  to  them  in  their  ordinary  food, 
which  was  leavened.  2.  With  that  sheaf  of  first- 
fruits  they  only  offered  one  lamb  for  a burnt-ofier- 
ing,  but  with  these  loa\  es  of  first-fruits  they  offered 
seven  lambs,  two  rams,  and  one  buUock,  all  for  a 
burnt-offering;  so  giving  glory  to  God,  as  the  Lord 
of  their  land,  and  the  Lord  of  their  harvest,  by 
whose  fiu'our  they  lived,  and  to  whose  praise  tliei' 
ought  to  li\  e.  3'hey  offered  likeAvise  a kid  for  a sin- 
offering,  so  taking  shame  to  themselves,  as  unwor- 
thy of  the  bread  they  ate,  and  impV.ring  pardon  for 
their  sins,  by  which  they  had  forfeited  their  harvest- 
mercies,  and  which  they  had  been  guilty  of  in  the 
receiving  of  them.  And  lastly,  two  lambs  for  a s-  - 
orifice  of  peace-:  flerings,  to  beg  a b'essing  upon  i he 
co’ii  they  h d g theixd  in,  which  ■'icukl  be  neither 
I sure  nor  sweet  to  them  without  that  ble.ssing.  Hag 


I 


444 


LEVITiCUS,  XXIll 


1.  9.  These  were  the  onU'  peace-offerings  that 
were  offered  on  behalf  of  tlie  whole  congregaticn, 
and  they  were  reckoned  most  holy  offerings,  whereas 
other  peace-offerings  were  but  holy.  All  these  of- 
ferings are  here  appointed,  v.  18 . . 20.  3.  That 

one  day  svas  to  be  kept  with  a holy  convocation,  -v. 
21.  It  was  one  of  the  days  on  which  all  Israel  was  to 
meet  God  and  one  another,  at  the  place  which  the 
Lord  should  choose.  Some  suggest,  that  whereas 
seven  days  were  to  make  up  the  feast  of  unleaven- 
ed bread,  there  was  only  one  day  appointed  for  the 
feast  of  pentecost,  because  this  was  a busy  time  of 
the  year  with  them,  and  God  allowed  them  speedi- 
ly to  retui'u  to  their  work  in  the  country.  This 
annual  feast  was  instituted  in  remembrance  of  the 
giving  of  the  law  upon  mount  Sinai,  the  fiftieth  day 
after  they  came  out  of  Egypt.  That  was.  the  feast 
which,  they  were  told  in  Egypt,  must  be  observed 
to  God  in  the  wilderness,  as  a memorial  of  which 
ever  after  they  kejit  this  feast.  But  the  period  and 
perfection  of  this  feast  was  the  pouring  out  of  the 
Spirit  upon  the  apostles  on  the  da)'  of  this  feast, 
(Acts  2.  1.)  in  which  the  law  of  faith  was  given, 
fifty  days  after  Christ  our  Passover  was  sacrificed 
for  us.  And  on  that  day  (as  Bishop  Patrick  ivell 
expresses  it)  the  apostles,  ha\  ing  themseh  es  re- 
ceived the  first-fruits  of  the  Spirit,  begat  three 
thousand  souls,  through  the  word  of  truth,  and  pre- 
sented them,  as  the  first-fruits  of  the  Christian 
church,  to  God  and  the  Lamb. 

To  the  institution  of  the  feast  of  Pentecost  is  an- 
nexed a repetition  of  that  law’,  which  w'e  had  be- 
fore, (c/i.  19.  9.)  by  which  they  were  required  to  leav  e 
the  gleanings  of  their  fields,  and  the  corn  that  grew 
on  the  ends  of  the  butts,  for  the  poor,  v.  22.  Pro- 
bably, it  comes  in  here  as  a thing  which  the  priests 
must  take  occasion  to  remind  the  pe  pie  of,  when 
they  brought  their  first-fruits,  int, mating  to  them. 
That  to  obey,  even  in  this  small  m itter,  was  better 
than  sacrifice;  and  that,  unless  tliey  wei  e obed  cnt, 
their  offerings  should  not  be  accepted.  It  also 
taught  them  that  the  joy  of  harvest  should  expi-ess 
itself  in  charity  to  the  poor,  who  must  have  their 
due  out  of  what  we  have,  as  well  as  God  his.  They 
thafare  truly  sensible  of  the  mercy  they  receive 
from  God,  will  without  grudging  show  mercy  to 
the  poor. 

23.  x\iid  the  Lord  spake  unto  Moses, 
saying,  24.  Speak  unto  tk-  children  of 
Israel,  saying.  In  the  seventh  month,  in  the 
first  day  of  the  month,  shall  ye  have  a sab- 
batli,  a memorial  of  blowing  of  trumpets, 
a holy  convocation.  25.  Ye  shall  do  no 
seiwile  work  therein',  but  ye  shall  offer  an  of- 
fering made  by  fire  unto  the  Lord.  2C. 
And  the  Lord  spake  unto  Moses,  saying, 
27.  Also  on  the  tenth  day  of  tliis  seventh 
month  there  shall  be  a day  of  atonement : it 
shall  lie  a holy  convocation  unto  you;  and 
ye  shall  afflict  your  souls,  and  oifer  an  of- 
fering made  by  fire  unto  the  Lord.  28. 
And  ye  shall  do  no  work  in  that  same  day  ; 
for  it  is  a day  of  atonement,  to  make  an 
atonement  for  you  before  the  Lord  your 
God.  29.  For  whatsoever  soul  it  be  that 
shall  not  be  afflicted  in  that  same  day,  he 
shall  he  cut  off  from  among  his  people.  30. 
.And  whatsoever  soul  it  be  that  doeth  any 
work  in  that  same  day,  the  same  soul  will  I 
destroy  from  among  his  people.  31.  Ye 


shall  do  no  manner  of  work  : it  shall  he  a 
statute  for  ever  throughout  your  generations, 
in  all  your  dwellings.  32.  It  shall  be  unto 
you  a sabbath  of  rest,  and  ye  shall  afiflict 
5'our  souls  : in  the  ninth  day  of  the  month 
at  even,  from  even  unto  even,  shall  ye  cele- 
brate your  sabbath. 

Here  is, 

1.  The  institution  of  the  feast  of  trumpets,  on  the 

first  day  of  the  seventh  month,  v.  24,  25.  'I'hat 
which  was  now  the  seventh  month  had  been  reck- 
oned the  first  month,  and  the  year  of  jubilee  was  still 
to  begin  with  this  month,  (ch.  25.  8. ) so  that  this  was 
their  new-year’s  day.  It  was  to  be  as  their  other 
yearly  saboaths,  a day  of  holy  rest.  Ye  shall  do  no 
servile  work  therein;  and  a day  of  holy  work,  Ye 
shall  offer  an  offering  to  the  Lord;  concerning 
which  particular  directions  were  afterward  given. 
Numb.  29.  1.  That  which  is  here  made  peculiar 
to  this  festival,  is,  that  it  was  a memorial  of  blow- 
ing of  trumpets.  They  blew  the  trumpet  every 
new  moon,  (Ps.  81.  3.)  but  in  the  new  moon  of  the 
seventh  month  it  w'as  to  be  done  with  more  than  or- 
dinary solemnity;  for  they  began  to  blow  at  sun-rise, 
and  continued  till  sun-set.  Now,  (1.)  This  is  here 
said  to  be  a memorial,  perhaps,  of  the  sound  of  the 
trumpet  upon  mount  Sinai  when  the  law  was  given, 
which  must  never  be  forgotten.  Some  think  that 
it  was  a memorial  of  the  creation  of  the  world, 
which  is  supposed  to  have  been  in  autumn;  for 
which  reason  this  was,  till  now,  the  first  month. 
The  mighty  word  by  which  God  made  the  world 
is  called  the  voice  of  his  thunder;  (Ps.  104.  7.)  fitly 
therefore  was  it  comniemorated  by  blowing  of  tiaim- 
pets;  or  a memorial  of  shouting,  as  the  Chaldee 
renders  it;  for  when  the  foundations  of  the  earth 
were  fastened,  all  the  sons  of  God  shouted  for  joy. 
Job  38.  6,  7.  (2.)  The  Jewish  writers  suppose  it 

to  have  a spiritual  signification.  Now,  at  the  be- 
ginning of  the  year,  they  were  called  by  this  sound 
of  trumpet  to  shake  off  their  spiritual  drowsiness; 
to  search  and  try  their  ways,  and  to  amend  them; 
the  day  of  atonement  was  the  ninth  day  after  this; 
and  thus  they  were  awakened  to  prepare  tor  that 
day,  by  sincere  and  serious  repentance,  that  it 
might  be  indeed  to  tliem  a day  of  atonement.  And 
they  say,  “The  devout  Jews  exercised  themselves 
more  in  good  works  between  the  feast  of  trumpets 
and  the  day  of  expiation  than  at  any  other  time  of 
the  year.”'  (3.)  It  was  typical  of  the  preaching  of 
the  gospel, by  which  joyful  sound  souls  were  called  in 
to  serve  God,  and  keep  a spiritual  feast  with  him. 
The  conversion  of  the  nations  to  the  faith  of  Christ 
is  said  to  be  l)v  the  blowing  of  a great  trumpet,  Isa. 
27.  13. 

2.  A repetition  of  the  law  of  the  day  of  atone 
ment,  that  is,  so  much  of  it  as  concemed  the  peo- 
ple. (1. ) They  must  on  this  day  rest  from  all  man- 
ner of  work;  and  not  only  from  servile  works,  as  on 
other  annual  festivals;  it  must  be  as  strict  a rest  as 
that  of  the  weekly  sabbath,  v.  28,  30,  31.  The  rea- 
son is.  For  it  is  a day  of  atonement.  Note,  The 
humbling  of  our  souls  for  sin,  and  the  making  of  our 
peace  with  God,  is  work  that  requires  the  whole 
man,  and  the  closest  application  of  mind  imagina- 
l)le,  and  all  little  enough.  He  that  would  do  the 
work  of  a day  of  atonement  in  its  day,  as  it  should 
be  done,  had  needs  lay  aside  the  thoughts  of  every 
thing  else.  On  that  day,  God  spake  peace  unto  his 
people,  and  unto  his  saints;  and  therefore  they  must 
lay  aside  all  their  worldly  business,  that  they  might 
the  more  clearly  and  the  more  reverently  hear  that 
voice  of  joy  and  gladness.  Fasting  days  should  be 
days  of  rest.  (2.)  They  must  afflict  their  souls, 
and  tliis  upon  pain  of  being  cut  off  by  the  hand  of 


LEVITICUS,  XXlll. 


God,  V.  27,  29,  32.  Thw  must  mortify  the  body, 
and  deny  the  appetites  of  it,  in  token  of  their  sor- 
row for  the  sins  they  had  committed,  and  the  mor- 
tifying of  their  in-dwelling  corruptions.  Every 
soul  must  be  afflicted,  because  every  soul  was  pol- 
luted, and  guilty  before  God:  while  none  have  ful- 
filled the  laws  of  innocency,  none  are  exempt 
from  the  law  of  repentance.  Beside  that,  every 
man  must  sigh  and  cry  for  the  abominations  of  the 
land.  (3. ) This  day  must  be  obser\  ed  from  ex'en 
to  even;  {v.  32.)  ye  shall  afflict  your  souls,  that  is, 
“ Ye  shall  begin  your  fast,  and  the  expressions  of 
your  humiliation,  in  the  ninth  day  of  the  month  at 
even.’’  They  were  to  leave  off  all  their  worldly  la- 
bour, and  compose  themselves  to  the  work  of  the 
day  approaching,  some  time  before  sun-set  on  the 
ninth  day,  and  not  to  take  any  food,  (except  chil- 
dren and  sick  people,)  till  after  sun-set  on  the  tenth 
day.  Note,  The  eves  of  solemn  days  ought  to  be 
employed  in  solemn  preparation.  When  work  for 
God  and  our  souls  is  to  be  done,  we  should  net  strai- 
ten ourselves  in  time  for  the  doing  of  it;  for  how  can 
we  spend  our  time  better?  Of  this  sabbath  the 
rule  here  is  to  be  understood.  From  even  unto  ex>en 
shall  ye  celebrate  your  sabbath. 

33.  And  the  Lord  spake  unto  Moses, 
sajing,  34.  Speak  unto  the  children  of  Is- 
rael, saying.  The  fifteenth  day  of  this  sev- 
enth month  shall  be  the  feast  of  tabernacles 
for  seven  days  unto  the  Lord.  35.  On  the 
first  day  shall  he  a holy  convocation;  ye 
shall  do  no  servile  work  therein.  36.  Seven 
days  ye  shall  offer  an  offering  made  by  fire 
unto  the  Lord  : on  the  eighth  day  shall  be 
a holy  convocation  unto  you,  and  ye  shall 
offer  an  offering  made  by  fire  unto  the 
Lord  : it  is  a solemn  assembly ; and  ye 
shall  do  no  servile  work  therein.  37.  These 
are  the  feasts  of  the  Lord,  which  ye  shall 
proclaim  to  be  holy  convocations,  to  offer  an 
offering  made  by  fire  unto  the  Lord, a burnt- 
offering,  and  a meat-oflering,  a sacrifice,  and 
drink-olferings,  every  thing  upon  his  day : 
38.  Besides  the  sabbaths  of  the  Lord,  and 
besides  your  gifts,  and  besides  all  your 
vows,  and  besides  all  your  free-will-ofl'er- 
ings,  which  ye  give  unto  the  Lord.  39. 
Also  in  the  fifteenth  day  of  the  seventh 
month,  when  ye  have  gathered  in  the  fruit 
of  the  land,  ye  shall  keep  a feast  unto  the 
Lord  seven  days : on  the  first  day  shall  be 
a sabbath,  and  on  the  eighth  day  shall  be  a 
sabbath.  40.  And  ye  shall  take  you  on  the 
first  day  the  boughs  of  goodly  trees,  branch- 
es of  palm-trees,  and  the  boughs  of  thick 
trees,  and  willows  of  the  brook  ; and  ye  shall 
rejoice  before  the  Lor))  your  God  seven 
days.  41.  And  ye  shall  keep  it  a feast  un- 
to the  Lord  seven  days  in  the  year : it  shall 
he  a statute  for  ever  in  your  generations  ; ye 
shall  celebrate  it  in  the  seventh  month.  42. 
Ye  shall  dwell  in  booths  seven  days:  all 
that  are  Israelites  born  shall  dwell  in  booths ; 
43.  That  your  generations  may  know  that 
1 made  the  children  of  Israel  to  dwell  in 


445 

booths,  when  I brought  them  out  of  the 
land  of  Egypt : I am  the  Lord  your  God. 
44.  And  Moses  declared  unto  the  children 
of  Israel  the  feasts  of  the  Lord. 

We  have  here  the  institution  of  the  feast  of 
tabernacles,  which  was  one  of  the  three  great 
feasts  at  which  all  the  males  were  bound  to  attend, 
and  celebrated  with  more  expi’essions  of  joy  th;m 
anv  of  them. 

I.  It  was  to  be  obser\  ed  on  the  fifteenth  day  of  ' 
the  seventh  month,  (v.  34.)  but  five  days  after  the 
day  of  atonement.  We  may  suppose,  though  they 
were  not  all  bound  to  attend  on  the  day  of  atone 
ment,  as  on  the  tlu  ee  great  festivals,  yet  that  many 
of  the  devout  .lews  came  up  so  many  days  before 
the  feast  of  tabernacles,  as  to  enjoy  the  opportunity 
of  attending  on  the  day  of  atonement.  Now,  1. 
The  afflicting  of  their  souls  on  the  day  of  atonement 
prepared  them  for  the  joy  of  the  feast  of  tabenia- 
cles.  The  more  we  are  grieved  and  humbled  for 
sin,  the  better  qualified  we  are  for  the  comforts  of 
the  Holy  Ghost.  2.  The  joy  of  this  feast  recom- 
pensed them  for  the  sorrow  of  that  fast;  for  they 
that  sow  in  tears  shall  reafi  in  joy. 

II.  It  was  to  continue  eight  days,  the  first  and 
last  of  which  were  to  be  oliserved  as  sabbaths,  days 
of  holy  rest,  and  holy  convocations,  v.  35,  36,  3*9. 
The  sacrifices  to  be  offered  on  these  eight  days,  we 
have  a very  large  appointment  of,  Numb.  29.  12,  &c. 

III.  During  the  first  seven  days  of  this  feast,  all 
the  people  were  to  leave  their  houses,  and  the  wo- 
men and  children  in  them,  and  to  dwell  in  booths 
made  of  the  boughs  of  thick  trees,  particularly 
palm-trees,  v.  40,  42.  The  Jews  make  the  taking 
of  the  branches  to  be  a distinct  ceremony  from  the 
making  of  the  booths.  It  is  said,  indeed,  (Neh.  8. 
15.)  that  they  made  their  booths  of  the  branches  of 
trees,  which  they  might  do,  and  yet  use  that  further 
expression  of  joy,  the  carrying  of  palm  branches 
in  their  hands,  which  appears  to  have  been  a token 
of  triumph  upon  other  occasions,  (John  12.  13.) 
and  is  alluded  to,  Rev.  7.  9.  The  eighth  day  some 
make  a distinct  feast  of  itself,  but  it  is  called*  (John 
7.  37. ) that  great  day  of  the  feast;  it  was  the  dav 
on  which  they  returned  from  their  booths,  to  settle 
again  in  their  own  houses. 

IV.  They  were  to  rejoice  befbre  the  I.ord  God 
during  all  the  time  of  this  feast,  x<.  40.  The  tra- 
dition of  the  Jews  is,  that  they  were  to  express 
their  joy  by  dancing,  and  singing  hymns  of  praise  to 
God,  with  musical  instruments:  and  not  the  com- 
mon people  only,  but  the  wise  men  of  Israel,  and 
their  elders,  were  to  do  it  in  the  court  of  the  sanc- 
tuary; for  (say  they)  the  joy  with  which  a man  re- 
joices in  doing  a commandment,  is  really  a great 
service. 

Now,  1.  This  feast  was  to  be  kept  in  remem- 
brance of  their  dwelling  in  tents  in  the  wilderness. 
Thus  is  it  expounded  here,  (x».  43.)  That  your 
generations  may  know,  not  only  by  the  written 
liistory,  but  hy  this  ocular  tradition,  that  1 made 
the  children  of  Israel  to  dwell  in  booths.  Thus  it 
kept  in  pei*petual  remembrance,  (1.)  The  meanness 
of  their  beginning,  and  the  low  and  desolate  state 
out  of  which  God  ad\  anced  that  people.  Note, 
Those  that  are  comfortably  fixed,  ought  often  to 
call  to  mind  their  former  unsettled  state,  when  they 
were  but  little  in  their  own  eyes.  (2. ) The  mercy 
of  God  to  them,  that,  when  they  dwelt  in  taberna- 
cles, God  not  only  set  up  a tabernacle  for  himself 
among  them,  but,  with  the  utmost  care  and  tendei- 
ness  imaginable,  hung  a canopy  over  them,  even 
the  cloud  that  sheltered  them  from  the  heat  of  the 
sun.  God’s  former  mercies  to  us  and  our  fathers 
ought  to  be  kept  in  everlasting  remembrance.  The 


446 


LEVITICUS,  XXIV. 


eighth  day  was  the  great  day  of  this  feast,  because 
then  they  were  returned  to  their  own  houses  again;  ; 
and  remembered  how,  after  they  had  long  dwelt  in 
tents  in  the  wilderness,  at  length  they  came  to  a ^ 
happy  settlement  in  the'  land  of  promise,  where 
they  dwelt  in  goodly  houses.  And  they  would  the 
more  sensibly  value  and  be  thankful  for  the  com- 
forts and  conveniences  of  their  houses,  when  they 
had  been  seven  days  dwelling  in  booths.  It  is  good 
for  those  that  have  ease  and  plenty,  sometimes  to  I 
learn  what  it  is  to  endure  hardness. 

2.  It  was  a feast  of  in-gathering,  so  it  is  called, 
Exod.  23.  16.  When  they  had  gathered  in  the  : 
fruit  of  their  land,  (n.  39.)  the  \ intage  as  well  as  | 
the  har\  est,  then  they  were  to  keep  this  feast  in  ) 
thankfulness  to  God  for  all  the  increase  of  the  year;  j 
and  some  think  that  the  eighth  day  of  the  feast  had  jj 
special  reference  to  this  ground  of  the  institution.  j| 
Isote,  The  joy  of  harvest  ought  to  be  improved  for  il 
the  furtherance  of  our  joy  in  God.  The  earth  is  j 
the  Lord’s,  and  the  fulness  thereof,  and  therefore  ; 
whatever  we  have  the  comfort  of,  he  must  have  the 
glory  of,  especially  when  any  mercy  is  perfected. 

3.  It  was  a typical  feast.  It  is  supposed  by  many 

.nat  our  blessed  Saviour  was  born  much  about  the 
time  of  this  feast;  then  he  left  his  mansions  of  light 
above  to  tabernacle  among  us,  (John  1.  14.)  and  he 
dwelt  in  booths.  And  the  worship  of  God  under 
the  New  Testament  is  prophesied  of  under  the 
notion  of  keeping  the  feast  of  tabernacles,  Zech.  j 
14.  16.  For,  (1.  ) The  gospel  of  Christ  teaches  us  | 
to  d’lvell  in  tabernacles,  to  sit  loose  in  this  world,  as 
those  that  have  here  no  continuing  city,  but,  by 
faith  and  hope,  and  a holy  contempt  of  present  j 
things,  to  go  out  to  Christ  without  the  camfi,  Heb. 
13.  13,  14.  (2.)  It  teaches  us  to  rejoice  before  the 

Lord  our  God.  Those  are  the  circumcision,  Is- 
raelites indeed,  that  always  rejoice  in  Christ  Jesus. 
Phil.  3.  3.  And  the  more  we  are  taken  off  from 
this  world,  the  less  liable  we  are  to  the  interruption 
of  our  joys. 

Lastly,  We  have  here  the  summary  and  conclu- 
sion of  these  institutions.  1.  God  appointed  these 
feasts,  (n.  37’,  38.)  Beside  the  Sabbaths  and  vour 
free-will  offerings.  This  teaches  us,  (1.)  That 
calls  to  extraordinary  services  will  not  excuse  us 
from  our  constant  stated  performances.  Within 
the  days  of  the  feast  of  tabernacles  there  must  fall 
at  least  one  sabbath,  which  must  be  as  strictly  ob- 
served as  anv  other.  (2.)  That  God’s  institutions 
leave  room  for  free-will  offerings.  Not  that  we 
mav  invent  what  he  never  instituted,  but  we  may 
repeat  what  he  has  instituted,  ordinarily,  the  often- 
er  the  better.  God  is  well  pleased  with  a willing 
people.  2.  Moses  declared  them  to  the  children 
of  Israel,  7>.  44.  He  let  them  know  what  God  ap- 
])0’nted,  and  neither  more  nor  less.  Thus  St.  Paul  j 
delivered  to  the  churches  what  he  had  received  j 
from  the  Lord.  We  have  reason  to  be  thankful 
that  the  feasts  of  the  Lord,  declared  unto  us,  are 
not  S')  numerous,  nor  the  observance  of  them  so 
burlhensome  and  costly,  as  their’s  then  were,  but 
more  spiritual  and  significant,  and  surer,  sweeter, 
earnests  of  the  everlasting  feast,  at  the  last  in- 
gathering, which  we  hope  to  be  celebrating  to  eter- 
nity. 

CHAP.  XXIV. 

In  this  chapter  'vve  have,  T.  A repetition  of  the  laws  con- 
eerning  the  lamps  and  the  show-hread,  v.  1 . . 9.  II.  A 
violation  of  the  law  against  blasphemy,  with  the  im- 
prisonment, trial,  condemnation,  and  execution  of  the  ■ 
blasphemer,  v.  10..  14,  with  v.  23.  III.  The  law 
acainst  blasphemy  reinforced,  (v.  15,  16.)  with  sundry 
other  laws,  v.  17. . 22. 

1.  4 NO  the  Lord  spake  unto  Moses, 
saying:,  2.  Coininand  the  children 


of  Israel,  that  they  bring  unto  thee  pure 
oil-olive,  beaten,  for  the  light,  to  cause  ihe 
lamps  to  burn  continually.  3.  W ithout 
the  vail  of  the  testimony,  in  the  tabernacle 
of  the  congregation,  shall  Aaron  order  it 
from  the  evening  unto  the  morning,  before 
the  Lord  continually:  it  shall  be  a statule 
for  ever  in  your  generations.  4.  He  shall 
order  the  lamps  upon  the  pure  candlestick 
before  the  Lord  continually.  5.  And  thou 
shalt  take  fine  flour,  and  bake  twelve  cakes 
thereof : two  tenth  deals  shall  be  in  one 
cake.  6.  And  thou  shalt  set  them  in  two 
row's,  six  on  a row',  upon  the  pure  table  be- 
fore the  Lord.  7.  And  thou  shalt  put 
pure  frankincense  upon  each  row,  that  it 
may  be  on  the  bread  for  a memorial,  even 
an  offering  made  by  fire  unto  the  Lord. 
8.  Every  sabbath  he  shall  set  it  in  order 
before  the  Lord  continuall)'^,  being  taken 
from  the  children  of  Israel  by  an  everlast- 
ing covenant.  9.  And  it  shall  be  Aaron’s 
and  his  sons’ ; and  they  shall  eat  it  in  the 
holy  place : for  it  is  most  holy  unto  him  of 
the  offerings  of  the  Lord  made  by  fire,  by 
a perpetual  statute. 

Care  is  here  taken,  and  orders  given,  for  the  de 
cent  furnishing  of  the  candlestick  and  table  in  God’s 
house. 

1.  The  lamps  must  always  be  kept  burning. 
The  law  for  this  we  had  before,  Exod.  27.  20,  21. 
It  is  here  I'epeated,  probably,  because  it  now  began 
to  be  put  in  execution,  when  other  things  were 
settled.  (1.)  The  people  were  to  provide  oil,  (p. 
2.)  and  this,  -as  every  thing  else  that  was  to  be  used 
in  God’s  service,  must  be  of  the  best  pure  oil-olive 
beaten,  probably  it  was  double  strained.  This  was 
to  cause  the  lamps  to  bum;  all  our  English  copies 
read  it  lamps,  but  in  the  original  it  is  singular, 
(t).  2.)  to  cause  the  lamp  to  burn;  but  plural,  (v.  4. ) 
//e  shall  order  the  lamps.  The  seven  lamps  made 
all  one  lamp;  in  allusion  to  which,  the  blessed  Spirit 
of  grace  is  represented  bj'  seven  lamps  of  fire  be- 
fore the  throne,  (Rev.  4.  5.)  fi  r there  are  diversi- 
ties of  gifts,  but  one  Spirit,  1 Cor.  12.  4.  Ministers 
are  as  burning  and  shining  lights  in  Christ’s  church, 
but  it  is  the  duty  of  peo])le  to  provide  comfortably 
for  them,  as  Israel  for  the  lamps.  Scandalous 
maintenance  makes  a scandalous  ministrj'.  (2.) 
The  priests  were  to  tend  the  lamps;  they  must 
snuff  them,  clean  the  candlestick,  and  suimly  them 
with  oil,  morning  and  evening,  f.  3,  4.  Thus,  it  is 
the  work  of  the  ministers  of  the  gospel  to  hold 
forth  that  word  of  life,  not  to  set  up  new  light,  but, 
by  expeunding  and  preaching  the  word,  to  make 
the  light  of  it  more  clear  and  extensive.  This  was 

! the  ordinary  way  of  keeping  the  lamps  burning; 
1 but  vvhen  tire  church  was  poor,  and  in  distress,  we 
find  its  lamps  fed  constantly  with  oil  from  the  good 
olives  immediately,  without  the  ministry  of  ])riest 
or  people;  (Zech.  4.  2,  3.)  for,  though  God  has 
tied  us  to  means,  he  has  not  tied  himself  to  them, 
but  will  take  effectual  care  that  his  lamps  never  go 
out  in  the  world  for  want  of  oil. 

2.  The  table  must  always  be  kept  spread.  This 
was  appointed  before,  Exod.  25.  30.  And  here 
also,  (1.)  The  table  was  furnished  with  bread;  not 
dainties  or  varieties  to  gratify  a luxurious  palate, 
but  twelve  loaves,  or  cakes,  of  bread,  v.  5,  6. 


447 


LEVITICUS.  XXJV. 


Where  there  is  plenty  of  bread,  there  is  no  famine; 
and  ■where  bre..d  is  not,  there  is  no  feast.  'I'liere 
was  a loaf  for  every  tribe,  for  in  our  Father’s  house 
there  is  bread  enough.  They  were  all  provided 
for  by  the  divine  bounty,  and  were  all  welcome  to 
the  divine  grace.  Even  after  the  revolt  of  the  ten 
tribes,  this  number  of  loaves  was  continued,  (2 
Cnron.  13.  11.)  for  the  sake  of  those  few  of  each 
tribe  that  retained  their  affection  to  the  temple, 
luid  continued  their  attendance  on  it.  (2. ) A hand- 
ful of  frankincense  was  put  in  a gold  saucer,  upon 
or  by  each  row,  \.  7.  When  the  bi’ead  was  le- 
moved,  and  given  to  the  priests,  this  frankincense 
was  burnt  upon  the  golden  altar,  (I  suppose,)  over 
and  abo.e  the  daily  incense;  and  this  was  for  a me- 
morial instead  of  the  bi’ead,  an  offering  made  bxj 
fire.  As  the  handful  of  the  meai-offenng,  which 
was  burnt  ujjon  the  altar,  is  called  the  memorial 
^hereof,  ch.  2.  2.  Thus  a little  was  accepted  as  an 
humble  acknowledgment,  and  all  the  loaves  were 
consigned  to  the  priests.  All  God’s  spiritual  Israel, 
typified  by  the  twelve  loaves,  are  made  through 
Christ  a sweet  savour  to  him,  and  their  prayers  are 
said  to  come  up  before  God  for  a memorial.  Acts 
10.  4.  The  word  is  borrowed  from  the  ceremonial 
law.  (3.)  Every  sabbath  it  was  renewed.  When 
tlie  loaves  had  stood  theie  a week,  the  ])riests  had 
them  to  eat  with  other  holy  things  that  were  to  be 
eaten  in  the  holy  place,  {x\  9.)  and  new  ones  were 
jimvided  at  the  public  charge,  and  put  in  the  room 
of  them,  V.  8.  The  Jews  say,  “The  hands  of 
those  priests  that  put  on,  were  mixed  with  theirs 
that  took  off,  that  the  table  might  be  never  empty, 
l)ut  ihe  bread  might  be  before  the  Lord  co7itinu- 
ally.  ” God  is  never  unprovided  for  the  entertain- 
ment of  those  that  visit  him,  as  men  often  are, 
Luke  11.  5.  Everyone  of  those  cakes  contained 
two  tenth  deals,  that  is,  two  omers  of  fine  flour; 
just  so  much  manna  every  Israelite  gathered  on  the 
sixth  day  for  the  sabbath,  Exod.  16.  22.  Whence 
^me  infer  that  this  show-bread,  which  was  set  on 
Wie  table  on  the  sabbath,  was  intended  as  a memo- 
rial of  the  manna  wherewith  they  were  fed  in  the 
wilderness.  Christ’s  ministers  should  pro\  ide  new 
In-ead  for  his  house  every  s.ibbath-day,  the  produc- 
tion of  their  fresh  st'idies  in  the  scripture,  that 
Uieir  proficiency  may  appear  to  all,  1 Tim.  4.  1,  5. 

10.  And  the  son  of  an  Israelitish  wo- 
man, whose  father  was  an  Egyptian,  went 
out  among  the  children  of  Israel ; and  this 
son  of  the  Israelitish  woman  and  a man  of 
Tsrael  strove  together  in  the  camp ; 11. 

And  the  Israelitish  woman’s  son  blas- 
phemed the  name  of  the  LORD,  and  curs- 
ed. And  they  brought  him  unto  Moses; 
(and  his  mother’s  name  was  Shelomith,  the 
daughter  of  Dibri,  of  the  tribe  of  Dan;) 

12.  And  they  put  him  in  ward,  that  the 
mind  of  the  Lord  might  be  showed  them. 

13.  And  the  Lord  spake  unto  Moses,  say- 
ing, 1 4.  Bring  forth  him  that  hath  cursed 
without  the  camp;  and  let  all  that  heard 
hm  lay  their  hands  upon  his  head,  and  let 
all  the  congregation  stone  him.  15.  And 
thou  shalt  speak  unto  the  children  of  Israel, 
saying.  Whosoever  curseth  his  God  shall 
bear  his  sin.  16.  And  he  that  blasphemeth 
tlie  name  of  the  Lord,  he  shall  surely  be 
put  to  death,  and  all  the  congregation  shall 
certainly  stone  him : as  well  the  stranger, 


as  he  that  is  born  in  the  land,  when  he 
I blasphemeth  the  name  of  the  LORD,  shall 
be  pul  to  death.  1 7.  And  he  that  killeth 
any  man  shall  surely  be  put  to  death.  18. 
And  he  that  killeth  a beast  shall  make  it 
good;  beast  for  beast.  19.  And  if  a man 
cause  a blemish  in  his  neighbour;  as  he 
hath  done,  so  shall  it  be  done  to  him ; 20. 
Br  ach  foi'  breach,  eye  for  eye,  tooth  for 
tooth;  as  he  hath  caused  a blemish  in  a 
man,  so  shall  it  be  done  to  him  again.  21 
And  he  that  killeth  a beast,  he  shall  restore 
it : and  he  that  killeth  a man,  he  shall  be 
put  to  death.  22.  Ye  shall  have  one  man- 
ner of  law,  as  well  for  the  stranger  as  for 
one  of  your  own  country:  for  I am  the 
Lord  your  God.  23.  And  Moses  spake  to 
the  children  of  Israel,  that  they  should  bring 
forth  him  that  had  cursed  out  of  the  camp, 
and  stone  him  with  stones:  And  the  chil- 
dren of  Israel  did  .as  the  Lord  commanded 
Moses. 

Evil  manners,  we  say,  beget  good  laws.  We 
have  here  an  account  of  the  evil  manners  of  a cer- 
tain nameless  mongrel  Israel. te,  and  the  good  laws 
occasioned  thereby. 

I.  The  offender  was  the  son  of  an  Egyptian 
father,  and  an  Israelitish  mother;  (n.  10.)  his  mo- 
ther was  of  the  tribe  of  Dan;  {y.  11.)  neither  he 
nor  his  father  is  n imed,  but  his  mother  only  who 
was  an  Israelite.  This  notice  is  taken  of  his  paren- 
tage, either,  1.  To  intimate  -w'hat  occasioned  the 
quarrel  he  was  engaged  in.  The  Jews  sav,  “ He 
offered  to  set  u])  Ins  tent  among  the  Danites  in  the 
1 ight  of  his  mt  ther,  but  was  justly  ( j.^prsed  by  seme 
or  other  of  that  tribe,  and  informed,  that,  his" father 
being  an  Egyptian,  he  had  no  pa.rt  or  lot  in  the 
matter,  but  must  look  upon  himself  as  a stranger.” 
Or,  2.  To  s’low  the  common  ill  effect  of  surh 
mixt  marriages.  When  a d.  tighter  of  Israel  would 
marry  an  idolatrous  malignant  Egyptian,  what 
could  be  the  prcductii  n of  such  a marriage  but  a 
blasphemeri'  For  the  children  wiil  be  apt  to  take 
after  the  worst  side,  whichsoe\er  it  is;  and  w-ill 
sooner  learn  of  an  Egyptian  father  to  blaspheme, 
than  of  an  Israelitish  mother  to  jirav  and  praise. 

II.  The  occasion  of  the  offence  was  coxitention;  he 
strove  zvith  a man  of  Israel.  The  mixt  multitude 
of  Egyptians  that  came  uj)  with  Israel,  (Exod.  12. 
38.)  were  many  ways  hurtful  to  them,  and  this  was 
one,  they  were  often  the  authors  of  . strife.  I'he 
way  to  preserve  the  peace  of  the  church,  is  to  pre- 
serve the  purity  of  it.  In  this  strife  1 e broke  out 
into  ill  language.  Note,  When  quarrels  begin,  we 
know  not  what  mischief  they  will  make  before  they 
end,  nor  how  great  a matter  a little  fire  may  kindle. 
When  men’s  passion  is  up,  they  are  apt  to  forget 
both  their  reason  and  their  religion;  which  is  a 
good  reason  why  we  should  not  be  apt  either  to  give 
or  to  resent  provocation,  but  leave  eff  strife  before- 
it  be  meddled  with,  because  the  beginning  of  it  is 
as  the  letting  frth  of  water. 

III.  Theoif  Fence  itself  was  blasphemy  and  curs- 
ing, V.  11.  It  is  supposed  that  his  cause  came  to 
be  heard  before  the  judges,  who  determined  that  he 
had  no  right  to  the  privileges  of  an  Israelite,  his 
father  being  an  Egyptian;  and  that,  being  enraged 
at  the  sentence,  1.  He  blasphemed  the  name  of  the 
l^ord.  He  blasphemed  the  name,  that  is,  God; 
who  is  known  by  his  name  only,  not  by  his  nature, 


448 


LEVITICUS,  XXIV. 


or  any  similitude.  Not  as  if  God  were  a mere 
name,  hut  his  is  a name  above  every  name.  The 
translators  add  of  the  Lord,  which  is  implied,  but 
not  expressed,  in  the  original,  for  the  greater  re- 
verence of  the  Divine  Majesty:  it  is  a shame  that 
it  should  be  found  on  record,  that  the  very  name  of 
Jehovah  should  be  blasphemed;  tell  it  not  in  Gath. 
It  is  a fond  conceit  of  the  superstitious  Jews,  that 
his  blasphemy  was  in  pronouncing  the  name  of  Je- 
hovah, which  tliey  call  ineffable;  he  that  made 
himself  known  by  that  name  never  forbade  the  call- 
ing of  him  by  that  name.  It  is  probable,  that,  find- 
ing himself  aggrieved  by  the  divine  appointment, 
which  separated  between  the  Israelites  and  stran- 
gers, he  impudently  reproached  both  the  law  and 
the  Law-Maker,  and  set  him  at  defiance.  2.  He 
cursed  either  God  himself,  (and  then  his  cursing 
was  the  same  with  bl  spheming,)  or  the  person 
with  whom  he  strove;  imprecations  of  mischief  are 
the  hellish  language  of  hasty  passion,  as  well  as  of 
rooted  malice:  or  perhaps  he  cursed  the  judges  that 
gave  sentence  against  him;  he  flew  in  the  face  of 
the  court,  and  ridiculed  the  process  of  it:  thus  he 
added  sin  to  sin. 

IV.  The  caution  with  which  he  was  proceeded 
against  for  this  sin.  The  witnesses  or  inferior  judges 
brought  him  and  his  case  (which  was  somewhat  ex- 
traordinary) unto  Moses,  {v.  11.)  according  to  the 
order  settled;  (Exod.  28.  22.)  and  Moses  himself 
would  not  give  judgment  hastily,  but  committed  the 
offender  into  custody,  till  he  had  consulted  the  Or- 
acle in  this  case.  Note,  Judges  must  deliberate; 
both  those  that  give  the  verdict,  and  those  that  give 
the  sentence,  must  consider  diligently  what  they  do, 
and  do  nothing  rashly,  for  the  judgment  is  God’s, 
(Deut.  1.  17.)  and  before  him  there  will  be  a re- 
hearing of  the  cause.  They  waited^  to  know  what 
was  the  mind  of  the  Lord,  whether  he  was  to  be 
put  to  death  by  the  hand  of  the  magistrate,  or  to  be 
left  to  the  judgment  of  God;  or  rather,  they  wanted 
to  know  whether  he  should  be  stoned,  as  those  were 
to  be  that  only  cursed  their  parents,  {ch.  20.  9.)  or 
whether  the  •crime,  being  so  much  greater,  some 
sorer  punishment  should  be  inflicted  on  him.  Note, 
Those  that  sit  in  judgment  should  sincerely  desire, 
and  by  prayer  and  the  use  of  all  good  means  should 
endeavour,  to  know  the  mind  of  the  Lord,  because 
they  judge  for  him,  (2  Chron.  19.  6.)  and  to  him 
thev  are  accountable. 

V.  Sentence  past  upon  this  offender  by  the  righ- 
teous Judge  of  heaven  and  earth  himself;  {v.  14.) 
Let  all  the  congregation  stone  him.  God  could  have 
cut  him  off  by  an  immediate  stroke  from  heaven, 
but  he  would  put  this  honour  upon  the  institution  of 
magistracy,  to  make  use  of  it  for  the  supporting  and 
vindicating  of  his  own  gloiy  in  the  world.  Observe, 
1.  The  place  of  execution  appointed.  Bring  him 
forth  without  the  camfi;  to  signify  their  detestation 
of  the  crime,  they  must  thus  cast  out  the  criminal 
as  an  abominable  branch,  and  separate  him  from 
them  as  an  unclean  thing,  and  unworthy  a place  in 
the  camp  of  Israel.  2.  The  executioners;  Let  all 
the  congregation  do  it,  to  show  their  zeal  for  the 
honour  of  God’s  name.  Every  man  should  have  a 
stone  to  throw  at  him  that  blasphemes  God,  reck- 
oning himself  nearly  concemed  in  the  reproaches 
cast  on  God,  Ps.  69.  9.  Thus  also  the  greater  ter- 
ror would  be  cast  upon  the  congregation;  they  that 
once  helped  to  stone  a blasphemer  would  ever  after 
dread  every  thing  that  bordered  upon  blasphemy, 
that  looked  like  it,  or  looked  towards  it.  3.  The 
solemnity  of  the  execution;  before  the  congregation 
stoned  him,  the  witnesses  were  to  lay  their  hands 
upon  his  head.  The  Jews  say  that  this  was  used 
in  the  execution  of  no  criminals  but  blasphemers 
only;  and  that  it  was  done  with  words  to  this  pur- 
port, Thy  blood  be  upon  thine  own  head,  for  thou 


thyself  hast  occasioned  it.  Let  no  blame  be  laid  on 
the  law,  judges,  juries,  or  witnesses;  if  thou  scoTmest, 
thou  alone  shalt  bear  it. 

VI.  A standing  law  made  upon  this  occasion  for 
the  stoning  of  blasphemers,  v.  15,  16.  Magistrates 
are  the  guardians  of  both  tables,  and  ought  to  be  as 
jealous  for  the  honour  i f God  against  those  that 
speak  contemptuously  cf  his  being  and  government, 
as  for  the  public  peace  and  safety  against  the  dis- 
turbers of  them.  1.  A great  stress  is  laid  upon 
this  law,  as  in  no  case  to  be  dispensed  with.  He 
shall  surely  be  put  to  death;  they  shall  certainty 
stone  him.  They  that  lightly  esteem  God’s  honour 
might  think  it  hard  to  make  a man  an  offender  for 
a word;  (words  are  but  wind;)  but  God  would  let 
them  know  that  such  werds  as  these  were  not  to  be 
made  light  of,  which  come  from  malice  against  God 
in  the  heart  of  him  that  speaks,  and  must  occasion 
either  great  guilt  or  great  . grief  to  those  that  hear. 
2.  It  is  made  to  extend  to  the  strangers  that  so- 
journed among  them,  as  well  as  those  that  were 
bom  in  the  land.  God  never  made  any  law  to 
compel  strangers  to  be  circumcised,  and  embrace 
the  Jewish  religion,  (proselytes  made  by  force  would 
be  no  honour  to  the  God  of  Isi’ael,)  but  he  made  a 
law  to  restrain  strangers  from  speaking  evil  of  the 
God  of  Israel.  3.  He  that  was  put  to  death  for 
blasphemy,  is  said  to  bear  his  sin,  in  the  punish- 
ment of  it  ; no  sacrifice  being  appointed,  on  the 
head  of  which  the  sin  might  be  transferred,  he  him- 
self was  to  bear  it  upon  his  own  head,  as  a sacrifice 
to  divine  justice.  So  his  own  tongue  fell  upon  him, 
(Ps.  64.  8.)  and  the  tongue  of  a blasphemer  will 
fall  heavy. 

VII.  A repetition  of  some  other  laws  annexed  to 

this  new  law.  1.  That  murder  should  be  punished 
with  death,  (t».  17.  and  again  t>.  21.)  according  to 
an  ancient  law  in  Noah’s  time,  (Gen.  9.  6.)  and  the 
very  law  of  nature,  Gen.  4.  10.  2.  That  maimers 

should  in  like  manner  be  punished  by  the  law  of  re- 
taliation, V.  19,  20.  Not  that  men  might  in  these 
cases  be  their  own  avengers,  but  they  might  ^ipeal 
to  the  civil  magistrate,  who  should  award  suffering 
to  the  injurious,  and  satisfaction  to  the  injured,  as 
should  be  thought  fit,  in  proportion  to  the  hurt 
done.  This  law  we  had  before,  Exod.  22.  4,  5. 
And  it  was  more  agreeable  to  that  dispensation  m 
which  were  revealed  the  rigour  (f  the  law,  and 
what  sin  deserv'ed,  tln.n  to  the  dispensation  we  aie 
under,  in  which  are  revealed  the  grace  of  the  gos- 

el,  and  the  remission  of  sins:  and  therefore  our 
aviour  has  set  aside  this  law,  (Matth.  5.  38,  39. ") 
not  to  restrain  magistrates  from  executing  pu'Dln 
justice,  but  to  restrain  us  :dl  fre  m returning  perst  - 
nal  injuries,  and  to  oblige  us  to  forgive,  as  we  are 
and  hope  to  be  forgiven.  3.  That  hurt  done  wil- 
fully to  a neighbour’s  cattle  sh:  uld  be  punished,  by 
making  good  the  damage,  v.  18,  21.  Thus  the  di- 
vine law  took  not  only  their  lives,  hut  their  go(d 
also,  under  its  protection.  Those  beasts  which  be 
longed  to  no  particular  person,  but  were,  as  our  law- 
speaks,  — of  a wild  nature,  it  was  law- 

ful for  them  to  kill;  but  not  those  which  any  man 
had  a property  in.  Does  God  take  care  for  oxen' 
Yes;  for  our  sakes  he  does.  4.  That  stranj^ers,  as 
well  as  native  Israelites,  should  be  both  entitled  to 
the  benefit  of  this  law,  so  as  not  to  suffer  wron^, 
and  should  be  liable  to  the  penalty  of  this  law,  in 
case  they  did  wrong.  And  it  should  seem  this  is  it 
that  brings  in  these  laws  here,  to  show  how  equitable 
it  was,  that  strangers  as  well  as  Israelites  should  be 
punished  for  blasphemy,  because  strangers  as  well 
as  Israelites  were  punishable  for  other  crimes.  y\nd 
there  may  be  this  further  reason  for  the  recognition 
of  these  laws  here;  God  would  hereby  show  what 
provision  he  had  made  for  man’s  safetv,  in  punish- 
ing those  that  were  injurious  to  him:  which  should 


LEVITICUS,  XXV. 


440 


DC  an  argument  with  magistrates  to  be  jealous  for 
his  honour,  and  to  punish  those  that  blaspheme  his 
name.  If  God  t(-ok  ca.re  for  their  comfort,  they 
ought  to  take  care  f a-  his  glory. 

VIII.  I'lie  execution  of  the  blasphemer;  Moses 
did,  as  it  were,  sign  the  warrant  for  it,  he  spake 
unto  the  children  of  Israel  to  do  it,  and  they  did  as 
the  Lord  commanded  Moses,  v.  23.  This  teaches 
that  death  is  the  wages  of  sin;  and  that  blasphemy 
in  particular  is  an  iniquity  to  be  punished  by  the 
judges.  But  if  those  who  thus  profane  the  name 
of  God  escape  punishment  from  men,  yet  the  Lord 
our  God  will  not  suffer  them  to  escape  his.  righteous 
judgments.  This  blasphemer  was  the  first  that 
died  by  the  law  of  Moses.  Stephen,  the  first  that 
died  for  the  gospel,  died  by  the  abuse  of  this  law; 
the  martyr  and  the  malefactor  suffered  the  same 
death;  but  how  vast  the  difference  between  them! 

CHAP.  XXV. 

The  law  of  this  chapter  concerns  the  lands  and  estates  of 
the  Israelites  in  Canaan,  the  occupying  and  transferring 
of  which  were  to  be  under  the  divine  direction,  as  well 
as  the  management  of  religious  worship;  for  as  the  taber- 
nacle was  a holy  house,  so  Canaan  was  a holy  land;  and 
upon  that  account,  as  much  as  any  thing,  it  was  the 
glory  of  all  lands.  In  token  of  a peculiar  title  which 
God  had  to  this  land,  and  a right  to  dispose  of  it,  he  ap- 
pointed, I.  That  every  seventh  year  should  be  a year  of 
rest  from  occupying  the  land,  a sabbatical  year^  v.  1 . . 7. 
In  this  God  expected  from  them  extraordinary  instances 
of  faith  and  obedience,  and  they  might  expect  from  God 
extraordinary  instances  of  power  and  goodness  in  pro- 
viding for  them,  v.  18  . . 2-2.  II.  That  every  fiftieth  year 
should  be  a year  of  jubilee,  that  is,  1.  A year  of  release 
of  debts  and  mortgages,  and  return  to  the  possession  of 
their  alienated  lands,  v.  8 . . 17.  Particular  directions  are 
given,  (1.)  Concerning  the  sale  and  redemption  of  lands, 
V.  23. . 28.  (2.)  Of  houses  in  cities  and  villages,  with  a 

proviso  for  Levite  cities,  v.  29-  .34.  2.  A year  of  release 
of  servants  and  bond  slaves.  (1.)  Here  is  inserted  a law 
for  the  kind  usage  of  poor  debtors,  v.  35.  .38.  (2.)  Then 
comes  the  law  for  the  discharge  of  all  Israelites  that 
were  sold  for  servants,  in  the  year  of  jubilee,  if  they  were  ' 
not  redeemed  before.  [1-1  If  they  were  sold  to  the  Is- 
raelites, V.  39.. 46.  And^  [2.]  If  sold  to  proselytes,  v.  i 
47 . . 55.  All  these  appointments  have  something  moral  I 
and  of  perpetual  obligation  in  them,  though  in  the  letter  | 
of  them  they  were  not  only  peculiar  to  the  Jews,  but  to 
them  only  while  they  were  in  Canaan.  j 

1.  A ND  the  Lord  spake  unto  Moses  in 
jl\  mount  Sinai,  saying,  2.  Speak  unto 
the  children  of  Israel,  and  say  unto  them,  I 
When  ye  come  into  the  land  which  I give 
you,  then  shall  the  land  keep  a sabbath  unto 
the  Lord.  3.  Six  years  thou  shalt  sow  thy 
field,  and  six  years  thou  shalt  prune  thy 
vineyard,  and  gather  in  the  fruit  thereof ; 4. 
But  in  the  seventh  year  shall  be  a sabbath 
of  rest  unto  the  land,  a sabbath  for  the 
Lord  : thou  shalt  neither  sow  thy  field,  nor  i 
prune  thy  vineyard.  5.  That  which  groweth 
of  its  own  accord  of  thy  harvest  thou  shalt  ‘ 
not  reap,  neither  gather  the  grapes  of  thy 
vine  undressed : for  it  is  a year  of  rest  unto  ' 
the  land.  6.  And  the  sabbath  of  the  land  ' 
shall  be  meat  for  you  ; for  thee,  and  for  thy  ‘ 
servant,  and  for  thy  maid,  and  for  thy  hired 
servant,  and  for  the  stranger  that  sojourneth  ' 
with  thee,  7.  And  for  thy  cattle,  and  for  the 
beasts  that  are  in  thy  land,  shall  all  the  in- 
crease thereof  be  meat. 

The  law  of  Moses  laid  a great  deal  of  stress  upon 
the  Sabbath,  the  sanctification  of  which  was  the  1 
VoL.  I. — 3 L 


earliest  and  most  ancient  of  all  divine  institutions, 
designed  for  the  keeping  up  of  the  knowledge  and 
worship  of  the  Creator  among  men;  that  law  net 
only  revived  the  observance  of  sabbath-davs  every 
week,  but,  for  the  further  advancement  of  the  ho- 
nour of  them,  added  the  institution  of  a sabbatical 
year;  {v.  4. ) In  the  seventh  year  shall  be  a sabbath 
of  rest  unto  the  land.  And  hence  the  Jews  collect 
that  vulgar  tradition,  that  after  the  world  has  stood 
six  thousand  years,  (a  thousand  years  being  to  God 
as  one  day,)  it  shall  cease,  and  the  eternal  sabbath 
shall  succeed.  A weak  foundation  on  which  to  build 
the  fixing  of  that  da\-  and  hour  which  it  is  God’ 
prerogative  to  know.’  This  sabbatical  year  began 
I in  September,  at  the  end  of  harvest,  the  seventh 
month  of  their  ecclesiastical  year:  and  the  law  was, 

I 1.  That' at  the  seed-time,  which  imiiiediately  fol- 
lowed the  end  of  their  in-gathering,  they  should 
j sow  no  corn  in  their  land,  and  that  they  should  not 
j in  the  spring  dress  their  vineyard,  and  consequently 
I that  they  should  not  expect  either  harvest  or  vin- 
tage the  next  year.  2.  That  what  their  ground  did 
I prcxluce  of  itself,  they  should  not  claim  any  pro- 
j pei'ty  or  use  in,  otherwise  than  from  hand  to  mouth, 
but  leave  it  for  the  poor  servants,  strangers,  and 
c.;ttle,  V.  5..  7.  It  must  be  a sabbath  of  rest  to  the 
i land;  they  must  neither  do  any  work  about  it,  nor 
ji  expect  any  fniit  from  it;  all  annual  labours  must  be 
I intermitted  in  the  seventh  year,  as  much  as  daily 
' labours  on  the  seventh  day.  ’The  Jews  say,  “ They 
i began  not  to  reckon  for  the  sabbatical  year  till  they 
||  had  completed  the  conquest  of  Canaan,  which  was 
in  the  eighth  year  ot  Joshua ; the  seventh  year  after 
j that  was  the  first  sabbatical  year,  and  so  the  fiftieth 
year  was  the  jubilee.”  This  year  there  was  to  be 
! a general  release  of  debts,  (D'eut.  15.  1,  2.)  and  a 
public  reading  of  the  law  in  the  feast,  (Deut.  31. 
10,  11.)  to  make  it  the  more  solemn, 
j Now,  (1.)  God  would  hereby  show  them  that  he 
' was  their  Landlord,  and  that  they  were  tenants  at 
will  under  him.  Landlords  are  wont  to  stipulate 
I with  their  tenants,  when  they  shall  break  up  their 
; ground,  how  long  they  shall  till  it,  and  when  they 
shall  let  it  rest:  God  would  thus  give,  grant,  and 
convey,  that  good  land  to  them,  under  such  pro 
\ isos  and  limitations,  as  should  let  them  know  that 
they  were  not  proprietors,  but  dependents  on  their 
Lord.  (2.)  It  was  a kindness  to  their  land  to  let  it 
I rest  sometimes,  and  would  keep  it  in  heart  (as  our 
husbandmen  express  it)  for  posterity,  whose  satis- 
I f action  God  would  have  them  to  consult,  and  not  to 
j use  the  ground  as  if  it  were  designed  for  one  age 
I only.  ^.)  When  they  were  thus  for  a whole  year 
I taken  off  from  all  country-business,  they  would  have 
j the  more  leisure  to  attend  the  exercises  of  religion, 
and  to  get  the  knowledge  of  God  and  his  law.  (4.) 
1 liey  were  hereby  taught  to  be  charitable  and  ge- 
nerous, and  not  to  engross  all  to  themselves,  but  to 
be  willing  that  others  should  share  with  them  in  the 
gifts  of  God’s  bounty,  which  the  earth  brought  forth 
of  itself.  (5. ) They  w'ere  brought  to  live  in  a con- 
stant dependence  upon  the  Divine  Providence,  find- 
ing that  as  man  lives  not  by  bread  alone,  so  he  has 
bread,  not  by  his  own  industr)"  alone,  but,  if  God 
pleases,  by  the  word  of  blessing  from  the  mouth  of 
God,  without  any  care  or  pains  of  man,  Matth.  4. 
4.  (6.)  They  were  reminded  of  the  easy  life  man 

lived  in  paradise,  when  he  ate  of  every  good  thing, 
not,  as  since,  in  the  sweat  of  his  face.  Labour  and 
toil  came  in  with  sin.  (7.)  They  were  taught  to 
consider  how  the  poor  lived,  that  did  neither  sow 
nor  reap,  even  by  the  blessing  of  God  upon  a little. 
Lastly,  This  year  of  rest  tvpified  the  spiritual  rest 
which  all  believers  enter  i'nto  through  Christ,  our 
true  Noah,  w'ho  giveth  us  comfort  and  rest  concern- 
ing our  work,  and  the  toil  of  our  hands,  because  oj 
the  ground  which  the  Lord  hath  cursed,  Gen.  5.  29 


4o0 


LEVITICUS,  XXV. 


rhrough  him  we  are  eased  of  the  burthen  of  world- 
ly care  and  labour,  both  being  sanctified  and  sweet- 
ened to  us,  and  we  are  enabled  and  encouraged  to 
live  by  faith.  And  as  the  fruits  of  this  sabbath  of 
the  land  were  enjoyed  in  common,  so  the  sah  ation 
wrought  out  by  Christ  is  a common  salvation;  and 
this  sabbatical  year  seemed  to  have  been  revi,'ed  in 
the  Christian  church,  when  the  believers  had  all 
things  common.  Acts  2.  44. 

8.  And  thou  shalt  number  seven  sab- 
baths of  years  unto  thee,  seven  times  seven 
years  ; and  the  space  of  the  seven  sabbaths 
of  years  shall  be  unto  thee  forty  and  nine 
years.  9.  Then  shalt  thou  cause  the  trum- 
pet of  the  jubilee  to  sound,  on  the  tenth  day 
of  the  seventh  month  ; in  the  day  of  atone- 
ment shall  ye  make  the  trumpet  sound 
throughout  all  j^our  land.  10.  And  ye  shall 
hallow  the  fiftieth  year,  and  proclaim  liber- 
ty throughout  all  the  land  unto  all  the  in- 
habitants thereof : it  shall  be  a jubilee  unto 
you ; and  ye  shall  return  every  man  unto 
his  possession,  and  ye  shall  return  every 
man  unto  his  family.  11.  A jubilee  shall 
that  fiftieth  year  be  unto  you ; ye  shall  not 
sow,  neither  reap  that  which  growet  h of  itself 
in  it,  nor  gather  the  grapes  in  it  of  thy  vine 
undressed.  1 2.  For  it  is  the  jubilee  ; it  shall 
be  holy  unto  you : ye  shall  cat  the  increase 
thereof  out  of  the  field.  13.  In  the  year  of 
this  jubilee  ye  shall  return  every  man  unto 
his  possession.  1 4.  And  if  thou  sell  aught 
unto  thy  neighbour,  or  buyest  aught  of  thy 
neighbour’s  hand,  ye  shall  not  oppress  one 
another  : 15.  According  to  the  number  of 

years  after  the  jubilee  thou  shalt  buy  ol  thy 
neighbour,  and  according  unto  the  number 
of  years  of  the  fruits  he  shall  sell  unto  thee  : 
16.  According  to  the  multitude  of  years 
thou  shalt  increase  the  price  thereof,  and 
according  to  the  fewness  of  years  thou  shalt 
diminish  the  price  of  it : for  according  to 
the  number  of  the  years  of  the  fruits  doth  he 
sell  unto  thee.  17.  Ye  shall  not  therefore 
oppress  one  another ; but  thou  shalt  fear  thy 
God:  for  I am  the  Lord  your  God.  18. 
Wherefore  ye  shall  do  my  statutes,  and 
keep  my  judgments,  and  do  them  ; and  ye 
shall  dwell  in  the  land  in  safety.  19.  And 
the  land  shall  yield  her  fruit,  and  ye  shall 
eat  your  fill,  and  dwell  therein  in  safely. 
20.  And  if  ye  shall  say.  What  shall  we  eat 
the  seventh  year?  behold,  we  shall  not  sow, 
nor  gather  in  our  increase:  21.  Then  I 
will  commaiid  my  blessing  upon  you  in  the 
sixth  year,  and  it  shall  bring  forth  fruit  for 
thr(‘e  years.  22.  And  ye  shall  sow  the 
eighth  year,  and  eat  yet  of  old  fruit  until 
the  ninth  year  ; until  her  fruits  come  in  ye 
shall  eat  of  the  old  store. 

Here  is, 

I.  The  general  institution  of  the  jubilee,  v.  8,  &c. 


1.  When  it  was  to  be  observed;  after  seven  sab 
baths  of  years,  v.  8.  Whetnev  the  furty-n.nth  or 
fiftieth,  is  a gi-e.it  question  am  ng  learned  men: 
that  it  should  be  the  seventh  sabbatical  } ear,  tliat 
is,  the  forty-ninth,*  (whiah  by  a v ery  common  form 
of  speech  is  called  the  fiftieth,)  seems  to  me  most 

f)robable,  and  is,  I think,  made  ])retty  cleai-  l)y  that 
earned  chrcnoh;ger  Calvisius,  and  the  objections 
I removed;  but  this  is  not  a place  for  the  arguing  of 
it.  Seven  sabbaths  of  weeks  were  reckoned  trom 
the  passover  to  the  feast  of  pentecost,  (or  fiftieth 
I day,  for  so  pentecost  signifies,)  and  so  se\en  sab- 
I baths  of  years  from  one  jubilee  to  another,  and  the 
1 seventh  seventh  is  ’called  the  fiftieth;  and  all  this 
1 honour  is  put  upon  the  sevenths,  for  the  sake  of 
I God’s  resting  the  seventh  day  from  the  work  of 
creation. 

2.  How  it  was  to  be  proclaimed;  with  sound  of 
trampet  in  all  parts  of  the  country,  (r.  5.)  both  to 
give  notice  to  all  persons  of  it,  and  to  express  their 
joy  and  triumph  in  it;  and  the  word  jobel,  or  jubilee, 
is  supposed  to  signify  some  particular  sound  of  the 
trumpet  distinguishable  from  any  other;  for  the 
trumpet  that  gives  an  uncertain  sound  is  of  little 
service,  1 Cor.  14.  8.  The  trumpet  was  sounded 
in  the  close  of  the  day  of  atonement,  thence  the  ju- 
bilee commenced;  and  very  fitly;  when  they  had 
j been  humbling  and  afflicting  their  souls  for  sin,  then 
they  were  made  to  hear  this  voice  of  joy  and  glad- 
ness, Ps.  51.  8.  When  their  peace  was  made  with 
God,  then  liberty  was  proclaimed;  for  the  removal 
of  g-uilt  is  necessary  to  make  way  for  the  entrance 
of  all  true  comfort,  Rom.  5.  1,  2.  In  allusion  to  this 
solemn  proclamation  of  the  jubilee,  it  was  foretold 
concerning  our  Lord  Jesus,  that  he  should  fireach 
the  acceptable  year  of  the  Lord,  Isa.  61.  2.  He  sent 
his  apostles  to  proclaim  it  with  the  trumpet  of  the 
everlasting  gospel,  which  they  were  to  preach  to 
every  ci-eature.  And  it  stands  still  foretold,  that 
at  the  last  day  the  trumpet  shall  sound,  which  shall 
release  the  dead  out  of  the  bondage  of  the  grave, 
and  restore  us  to  cur  possessions. 

3.  What  was  to  be  done  in  that  year  extraor- 
dinary; beside  the  common  rest  of  the  land,  which 
was  observed  every  sabbatical  year,  (t>.  11,  12.) 
and  the  release  of  personal  debts,  (Deut.  15.  2,  3. ) 

: there  was  to  be  the  legal  restoration  of  every  Is- 
j raelite  to  all  the  property,  and  all  the  liberty  which 
had  been  alienated  from  him  since  the  last  jubilee; 
so  that  never  was  any  people  so  secured  in  their 
liberty  and  property  (those  glories  cf  a people)  as 
Israel  was.  Effectual  care  was  taken  that,  while 
they  kept  close  to  God,  these  should  not  only  not 
be  taken  from  them  by  the  violence  of  others,  but 
not  thrown  away  by  their  own  folly. 

(1.)  The  property  which  every  man  had  in  his 
dividend  of  the  land  of  Canaan  could  not  be  aliena- 
ted any  longer  than  till  the  year  of  jubilee,  and  then 
he  or  his  should  return  to  it,  and  have  a title  to  it 
as  undisputed,  and  the  possession  of  it  as  undisturb- 
ed, as  ever;  (x).  10.  13.)  Ye  shall  return  every  man 
to  his  possession ; so  that,  if  a man  had  sold  or  mort- 
gaged his  estate,  or  any  part  of  it,  it  should  then 
return  to  him  or  his  heirs,  free  of  all  charge  or  en- 
cumbrance. Now  this  was  no  wrong  to  the  pur- 
chaser, because  the  year  of  jubilee  was  fixed,  and 
every  man  knew  when  it  would  come,  and  made 
his  bargain  accordingly.  By  our  law,  indeed,  if 
lands  be  granted  to  a man  and  his  heirs,  upon  con- 
dition that  he  shall  never  sell  or  alienate  them,  the 
grant  is  good,  but  the  condition  is  void  and  repug- 
nant; Iniyuum  est  ingenuis  hominibus  (say  the  law- 
yers) non  esse  liberam  rerum  suarum  alienationem 
— It  is  unjust  to  prevent  free-men  from  alienating 

* The  re.i.-sonini  of  Mr.  Poole,  in  his  Annotations  on  the  iia.-^sae.-, 
will,  iirohably,  induce  the  generality  of  readers  to  adopt  ,i  ilifTereni 
opinion.— F.d. 


451 


LEVmcl 

.their  own  fiossessions.  Yet  it  is  agreed  in  the  books, 
that  if  the  king  grant  lands  to  a man  in  fee  upon 
condition  he  shall  not  alienate,  the  condition  is  good. 
Now  God  would  show  his  people  Israel  that  their 
land  was  his,  and  they  were  his  tenants;  and  there- 
fore he  ties  them  up  that  they  shall  not  ha\  e power 
to  sell,  but  only  to  make  leases  for  any  term  of  years, 
not  going  beyond  the  next  jubilee.  By  this  means 
it  was  provided,  [1.]  That  their  genealogies  should 
be  carefully  preserved,  which  would  be  of  use  for 
clearing  our  Saviour’s  pedigree.  [2.  ] That  the  dis- 
tinction of  triljes  should  be  kept  up;  for  though  a 
man  might  purchase  lands  in  another  tribe,  yet  he 
could  not  retain  them  longer  than  till  the  year  of 
jubilee,  and  then  they  would  l evert  of  course.  [3.] 
That  none  should  grow  exorbitantly  rich,  by  laying 
house  to  house  and  field  to  field,  (Isa.  5.  8.)  but 
should  rather  apply  themselves  to  the  cultivating 
of  what  they  had,  than  the  enlarging  of  their  pos- 
sessions. .The  wisdom  of  the  Roman  common- 
wealth sometimes  pro\  ided  that  no  man  should  be 
master  of  above  five  hundred  acres.  [4.  ] That  no 
family  should  be  sunk  and  ruined,  and  condemned 
to  perpetual  poverty.  This  particular  care  God 
took  for  the  support  of  the  honour  of  that  people, 
and  the  preserving,  not  only  of  that  good  land  to 
the  nation  in  general,  but  of  every  man’s  share  to 
his  family  in  particular,  for  a perpetual  inheritance; 
that  it  might  the  better  typify  that  good  part  which 
shall  never  be  taken  away  from  those  that  have  it. 

(2. ) The  liberty  which  every  man  was  born  to, 
if  it  were  sold  or  forfeited,  should  likewise  return 
at  the  year  of  jubilee;  {y.  13.)  Ye  shall  return  every 
man  to  his  family.  Those  that  were  sold  into  other 
families,  thereby  became  strangers  to  their  own; 
but  in  this  year  of  redemption  they  were  to  return. 
This  was  typical  of  our  redemption  by  Chi'ist  from 
the  slavery  of  sin  and  Satan,  and  our  restoi-ation  to 
the  glorious  liberty  of  the  children  of  God.  Some 
compute  that  the  very  year  in  which  Christ  died 
was  a year  of  jubilee,  and  the  last  that  ever  was 
kept.  But  howe\er  that  be,  we  are  sure  it  is  the 
Son  that  makes  us  free,  and  then  we  are.  free  indeed. 

II.  A law  upon  this  occasion  against  oppression 
in  buying  and  selling  of  land;  neither  the  buyer  nor 
the  seller  must  over-reach,  v.  14*  *17.  In  short, 
the  buyer  must  not  give  less,  nor  tlie  seller  take 
more  than  the  just  ^ alue  of  the  thing,  considered 
as  necessarily  returning  at  the  year  of  jubilee.  It 
must  be  settled  what  the  clear  yearly  value  of  the 
land  was,  and  then  how  many  years’  purchase  it 
was  worth  till  the  year  of  jubilee.  But  they  must 
reckon  only  the  years  of  the  fruits,  (r.  15. ) and 
therefore  must  discount  for  the  sabbatical  years.  It 
is  easy  to  observe,  that  tlte  nearer  the  jubilee  was, 
the  less  must  tlie  ^•alue  of  the  land  be;  accordmg  to 
the  fewness  of  the  years  thou  shalt  diminish  the 
price.  But  we  do  not  find  it  so  easy  practictdly  to 
infer  from  thence,  that  the  nearer  the  world  comes 
to  its  period,  the  less  value  we  should  put  upon  the 
things  of  it;  because  the  time  is  short,  and  the 
fashion  of  the  world  fiasseth  away,  let  those  that 
buy,  be  as  though  they  possessed  not.  One  would 
put  little  value  on  an  old  house,  that  is  ready  to 
drop  down. 

All  bargains  ought  to  be  made  by  this  rule.  Ye 
shall  not  oppress  one  another,  not  take  advantage 
ol  one  another’s  ignorance  or  necessity,  but  thou 
shah  fear  thy  (lod.  Note,  The  fear  of  God  reign- 
ing in  the  heart  would  effectually  restrain  us  from 
doing  any  wrong  to  our  neighbour  in  word  or  deed; 
for,  though  man  be  not,  God  is,  the  jivenger  of  those 
that  go  beyond  or  defraud  their  brethi-en,  1 Thess. 

4.  6.  Perhaps  Nehemiah  refers  to  this  very  law, 
{eh.  5.  15.)  where  he  tells  us,  that  he  did  not  op- 
press those  he  had  under  his  power,  because  of  the 
fear  of  God. 


. S,  XXV 

I III.  Assurance  given  them  that  they  should  be  no 
j losers,  but  gre..t  gainers,  by  observ  ihg  these  years 
. of  rest.  It  is  promised,  1.  That  they  should  be 
; safe;  (r.  18.)  i'e  shall  dwell  in  the  land  in  safety. 
j And  again,  (v.  19. ) the  word  signifies  both  outward 
I safety,  anti  inward  security  and  confidence  of  spirit, 
that  they  should  be  quiet  both  from  e\il,  and  from 
the  fear  of  evil.  2.  I'hat  tliey  should  be  rich;  Ye 
shall  eat  your  fill.  Note,  If  we  be  careful  to  do 
our  duty,  we  may  cheerfully  trust  (iod  with  our 
comfort.  3.  That  they  should  not  want  food  con- 
venient that  year  in  which  they  d.d  neither  sow  nor 
reap;  (f.  21.)  I will  command  my  bhssing  in  the 
sixth  year,  and  it  shall  bring  forth  fruit  for  three 
years.  I his  was,  (1.)  A standing  miracle,  that 
whereas  at  other  t.mes  one  year  did  but  seiaeto 
bring  in  another,  the  productions  of  the  sixth  vear 
should  ser\  e to  bring  m the  ninth.  Note,  The  b.es- 
sing  of  God  upon  our  pros  ision  will  make  a little  go 
a great  way,  and  satisfy  e\cn  the  poor  with  bread, 
Ps.  132.  15.  It  was,  (2.)  A lasting  memorial  of  the 
manna,  which  was  gis  en  double  on  the  sixth  day 
for  two  days.  And,  1^3.)  It  was  intended  for  an  en- 
couragement to  all  God’s  people,  in  all  ages,  to 
trust  him  in  the  way  of  dut)q  and  to  cast  their  care 
upon  him.  There  is  nothing  lost  by  faith  and  self- 
denial  in  our  obedience. 

23.  The  land  shall  not  he  sold  for  ever : 
for  the  land  mine;  for  ye  were  strangers 
and  sojourners  with  me.  24,  And  in  all 
the  land  of  your  possession  ye  shall  gram  a 
redemption  for  the  land.  25.  If  thy  brother 
be  waxen  poor,  and  hath  sold  away  some 
of  his  possession,  and  if  any  of  his  kin  come 
to  redeem  it,  then  shall  he  redeem  that 
which  his  brother  sold.  26.  And  if  the  man 
hat  e none  to  redeem  it,  and  himself  be 
' able  to  redeem  it ; 27.  I'hen  let  iiim  count 
the  years  of  the  sale  thereof,  and  restore  the 
overplus  unto  the  man  to  whom  he  sold  it, 

' that  lie  may  return  unto  his  possession, 
i 28.  But  if  he  be  not  able  to  restore  it  to 
him,  then  that  which  is  sold  shall  remain  in 
the  hand  of  him  that  hath  bought  it  until 
the  year  of  jubilee:  and  in  the  jubilee  it 
shall  go  out,  and  he  shall  return  unto  his 
possession.  29.  And  if  a man  sell  a dwell- 
ing-house in  a walled  city,  then  he  may  re- 
deem it  within  a whole  year  after  it  is  sold  ; 
within  a full  year  may  he  redeem  it.  30. 
And  if  it  be  not  redeemed  within  the  space 
of  a full  year,  then  the  house  that  is  in  the 
walled  city  shall  be  established  for  ever  to 
him  that  bought  it,  throughout  his  genera- 
tions: it  shall  not  go  out  in  the  jubilee.  31. 
But  the  houses  of  the  villages  which  have 
no  walls  round  about  them  shall  be  counted 
as  the  fields  of  the  country ; they  may  be 
redeemed,  and  they  shall  go  out  in  the  jubi- 
lee. 32.  Xotwithstanding,  the  cities  of  the 
Levites,  mid  the  houses  of  the  cities  of  then- 
possession,  may  the  Levites  redeem  at  any 
time.  33.  And  if  a man  purchase  of  the 
Levites,  then  the  house  that  was  sold,  and 
the  city  of  his  possession,  shall  go  out  in  the 


452 


LEVITICUS,  XXV. 


year  of  jubilee  : for  the  houses  of  the  cities 
of  the  Levites  are  their  possession  among 
the  children  of  Israel.  34.  But  the  field 
of  the  suburbs  of  their  cities  may  not  be 
sold ; for  it  is  their  perpetual  possession. 

35.  And  if  thy  brother  be  waxen  poor,  and 
fallen  in  decay  with  thee,  then  thou  shalt 
relieve  him ; ye«,  though  he  be  a stranger,  or 
a sojourner;  that  he  may  live  with  thee. 

36.  Take  thou  no  usury  of  him,  or  increase  : 
but  fear  thy  God ; that  thy  brother  may  live 
with  thee.  37.  Thou  shalt  not  give  him 
thy  money  upon  usury,  nor  lend  him  thy 
victuals  for  increase.  38.  I am  the  Lord 
your  God,  which  brought  you  forth  out  of 
the  land  of  Egypt,  to  give  you  the  land  of 
Canaan,  and  to  be  your  God. 

Here  is, 

I.  A law  concerning  the  real  estates  of  the  Israel- 
ites in  the  land  of  Canaan,  and  the  transferring  of 
them. 

1.  That  no  land  should  be  sold  for  ever  from  the 

family  to  whose  lot  it  fell  in  the  division  of  the  land. 
And  the  reason  given  is,  The  land  is  mine,  and  ye 
are  strangers  and  sojourners  with  me,  -v.  23  (1.) 

God  having  a particular  propriety  in  this  land,  he 
would  by  this  restraint  keep  them  sensible  of  it. 
The  possessions  of  good  people,  who,  having  given 
up  themselves  to  God,  have  therewith  given  up  all 
they  have  to  him,  are  in  a particular  manner  at  his 
disposal,  and  his  disposal  of  them  must  be  submitted 
to.  (2.)  They  being  strangers  and  sojourners  with 
him  in  that  land,  and  having  his  tabernacle  among 
them,  to  alienate  their  part  of  that  land  would  be  in 
effect  to  put  themselves  off  from  their  fellowship 
and  communion  with  God,  which  that  was  a token 
and  symbol  of.  For  which  reason,  Naboth  would 
i-ather  incur  the  wrath  of  a king,  than  part  with  the 
inheritance  of  his  fathers,  1 Kings  21.  3. 

2.  That  if  a man  was  constrained  through  po^•erty 
to  sell  his  land  for  the  subsistence  of  his  family,  yet, 
if  afterward  he  was  able,  he  might  redeem  it  before 
the  year  of  jubilee,  (ly.  24,  26,  27. ) and  the  price 
must  be  settled  according  to  the  number  of  years 
since  the  sale,  and  before  the  jubilee. 

3.  That  if  the  person  himself  was  not  able  to  re- 
deem it,  his  next  kinsman  might,  v.  25.  The  re- 
deemer thereof,  he  that  is  near  unto  him  shall  come 
and  shall  redeem,  so  it  might  be  read.  The  kins- 
man is  called  Goel,  the  redeemer,  (Numb.  5.  8. 
Ruth  3.  9.)  to  whom  belonged  the  right  of  redeem- 
ing the  land.  And  this  typified  Christ,  who  as- 
sumed our  nature,  that  he  might  be  our  Kinsman, 
bone  of  our  bone,  and  flesh  of  our  flesh,  and  being 
the  only  Kinsman  we  have  that  is  able  to  do  it,  to 
him  belonged  the  right  of  redemption.  As  for  all 
our  other  kinsmen,  their  shoe  must  be  plucked  off, 
(Ruth  4.  6,  7.)  they  cannot  redeem;  Init  Christ 
can,  and  hath  redeemed  the  inheritance  which  we 
by  sin  had  forfeited  and  alienated,  and  made  a new 
settlement  of  it  upon  all  thatbv  faith  become  allied 
^■0  him.  We  know  that  this  iicdee7ner  liveth.  Job 
19.  25.  And  some  make  this  duty  of  the  kinsman 
to  signify  the  brotherly  love  that  should  be  among 
Christians,  inclining  them  to  recover  those  that  are 
fallen,  and  to  restore  them  with  the  spirit  of  meek- 
ness. 

4.  That  if  the  land  was  not  redeemed  before  the 
year  of  jubilee,  then  it  should  return  of  course  to 
him  that  had  sold  or  mortgaged  it;  (r.  28.)  In  the 
jubilee  it  shall  go  out.  This  was  a figure  of  the  free 
grace  of  God  toward  us  in  Christ,  by  which,  and 


not  by  any  price  or  merit  of  our  own,  we  are  re- 
stored to  the  favour  of  God,  and  become  ent  tied  to 
paradise,  from  which  our  first  parents,  and  we  in 
them,  are  expelled  for  disobedience. 

5.  A difference  was  made  between  houses  in 
walled  cities  and  lands  in  the  country,  or  houses  in 
country-villages.  Houses  in  walled  cities  were 
more  the  fruits  of  their  own  industry  than  land  in 
the  country,  which  was  the  immediate  gift  of  God’s 
bounty;  and  therefore,  if  a man  sold  a house  in  a 
city,  he  might  redeem  it  any  time  within  a year  af- 
ter the  sale,  but  otherwise  it  was  confirmed  to  the 
purchaser  for  ever,  and  should  not  return,  no  net  at 
the  year  of  jubilee,  v.  29,  30.  I'his  provision  was 
made  to  encourage  strangers  and  proselytes  to  come 
and  settle  among  them.  Theugh  they  could  not 
purchase  land  in  Canaan  to  them  and  their  heirs, 
yet  they  might  purchase  houses  in  walled  cities, 
which  would  be  most  convenient  for  them  who  were 
supposed  to  live  by  trade.  But  country-houses 
could  be  disposed  of  no  otherwise  than  as  lands 
might. 

6.  A clause  is  added  in  favour  of  the  Levites,  by 
way  of  exception  from  these  rules.  (1.)  Dwelling- 
houses  in  the  cities  of  the  Lev  ites  might  be  redeem- 
ed at  any  time,  and,  if  not  redeemed,  should  revert 
in  the  year  of  jubilee,  {v.  32,  33.)  because  the  Le- 
vites had  no  other  possessions  than  cities  and  their 
suburbs,  and  God  would  show  that  the  Levites 
were  his  peculiar  care;  and  it  was  for  the  interest  of 
the  public  that  they  should  not  be  impoverished,  or 
wormed  out  of  their  inheritances.  (2.)  The  fields 
adjoining  to  their  cities  (Numb.  35.  4.  5.)  might  not 
be  sold  at  any  time,  for  they  belonged  not  to  par- 
ticular Levites,  but  to  the  city  of  the  Levites,  as  a 
corporation,  who  could  not  alienate,  without  a wrong 
to  their  tribe;  therefore,  if  any  of  those  fields  were 
sold,  the  bargain  was  void,  v.  34.  Even  the  Egv  p- 
tians  took  care  to  preser\  e the  land  of  the  firiests, 
Gen.  47.  22.  And  there  is  no  less  reason  for  the 
taking  of  the  maintenance  of  the  gospel-ministry 
under  the  special  protection  of  Christian  govern- 
ments. 

11.  A law  for  the  relief  of  the  poor,  and  the  ten- 
der usage  of  poor  debtors;  and  these  are  of  mere 
general  and  perpetual  obligation  th;in  the  former. 

1.  The  poor  must  be  relieved,  i>.  35.  Here  is, 
(1.)  Our  brother’s  poverty  and  distress  supposed; 
If  thy  brother  be  waxen  floor;  not  only  thy  brother 
by  nation  as  a Jew,  but  thy  brother  by  nature  as  a 
man,  for  it  follows,  though  he  be  a stranger  ora  so- 
journer.  All  men  are  to  be  looked  upon  and  treat- 
ed as  brethren,  for  we  have  all  one  Father,  Ma*.  2. 
10.  Though  he  is  poor,  yet  still  he  is  thy  brother, 
and  is  to  be  loved  and  owned  as  a brother.  Poverty 
does  not  destroy  the  relation.  Though  a son  of 
Abraham,  yet  he  may  wax  poor  and  fall  into  decay. 
Note,  Poverty  and  decay  are  great  grievances,  and 
verv  common;  The  poor  ye  have  always  with  you. 
(2.)  Our  duty  enjoined.  Thou  shalt  relien'e  him.  By 
sympathy,  pitying  the  poor;  by  servic#,  doing  for 
them;  and  by  supply,  giving  to  them  according  to 
their  necessity  and  thine  ability. 

2.  Poor  delators  must  not  be  oppressed.  If  thy 
brother  be  waxen  poor,  and  have  occasion  to  bor- 
row money  of  thee  for  the  necessary  support  of  his 
family,  'Take  thou  no  usury  of  him,  either  for  mo- 
ney or  victuals,  v.  36,  37.  And  thus  far  this  law 
liinds  still,  but  could  never  be  thought  binding  where 
money  is  borrowed  for  purchase  of  lands,  trade,  or 
other  improvements;  for  there  it  is  reasonable  that 
the  lender  share  with  the  borrower  in  the  profit. 
The  law  here  is  plainly  intended  for  the  relief  of  the 
poor,  to  whom  it  is  sometimes  as  great  a charity  to 
lend  freely  as  to  give.  Observe  the  arguments  here 
used  against  extortion.  (I.)  God  patronises  the 
poor;  “ Fear  thy  God,  who  will  reckon  with  thee 


453 


LEVITICUS,  XXV. 


for  all  injuries  done  to  the  poor:  thou  fearest  not 
them,  but  fear  him.”  (2.)  Relieve  the  poor,  that 
they  may  live  with  thecy  and  some  way  or  other  they 
may  be  serviceable  to  thee.  The  rich  can  as  ill 
spare  the  hands  of  the  poor,  as  the  poor  can  the 
purses  of  the  rich.  (3.)  The  same  argument  is 
used  to  enforce  this  precept  that  prefaces  all  the  ten 
commandments;  (u.  38.)  I am  the  Lord  your  God, 
which  brought  you  out  of  Egy/it.  Note,  it  be- 
comes those  that  have  received  mercy  to  show  mer- 
cy. If  God  has  been  gracious  to  us,  we  ought  not 
to  be  rigorous  with  our  brethren. 

39.  And  if  thy  brotlier  that  dwelleth  by 
thee  be  waxen  poor,  and  be  sold  unto  thee, 
thon  shalt  not  compel  him  to  serve  as  a 
bond-servant : 40.  But  as  a hired  servant, 

aud  as  a sojourner,  he  shall  be  with  thee, 
and  shall  serve  thee  unto  the  year  of  jubi- 
lee : 41.  And  then  shall  he  depart  from  thee, 
both  he  and  his  children  with  him,  and  shall 
return  unto  his  own  family,  and  unto  the 
possession  of  his  fathers  shall  he  return.  42. 
For  they  are  my  servants,  which  I brought 
forth  out  of  the  land  of  Egypt : they  shall  not 
be  sold  as  bondmen.  43.  Thou  shalt  not 
rule  over  him  with  rigour,  but  shalt  fear 
thy  God.  44.  Both  thy  bondmen,  and  thy 
bond-maids,  which  thou  shalt  have,  shall  be 
of  the  heathen  that  are  round  about  you;  of 
them  shall  ye  buy  bondmen  and  bondmaids. 
45.  Moreover,  of  the  children  of  the  strangers 
that  do  sojourn  among  you,  of  them  shall  ye 
buy,  and  of  their  families  that  are  with  you, 
which  they  begat  in  your  land : and  they 
shall  be  your  possession.  46.  And  ye  shall 
take  them  as  an  inheritance  for  your  chil- 
dren after  you,  to  inherit  them  for  a posses- 
sion ; they  shall  be  your  bondmen  for  ever: 
but  over  your  brethren,  the  children  of  Is- 
rael, ye  shall  not  rule  one  over  another  with 
rigour.  47.  And  if  a sojourner  or  stran- 
ger wax  rich  by  thee,  and  thy  brother  that 
dwelleth  by  him  wax  poor,  and  sell  himself 
unto  the  stranger  or  sojourner  by  thee,  or  to 
the  stock  of  the  stranger’s  family : 48.  After 
that  he  is  sold  he  may  be  redeemed  again  ; 
one  of  his  brethren  may  redeem  him : 49. 

Either  his  uncle,  or  his  uncle’s  son,  may  re- 
deem him,  or  any  that  is  nigh  of  kin  unto 
him  of  his  family  may  redeem  him  ; or,  if  he 
be  able,  he  may  redeem  himself.  50.  And 
he  shall  reckon  with  him  that  bought  him 
from  the  year  that  he  was  sold  to  him  unto 
the  year  of  jubilee:  and  the  price  of  his  sale 
shall  be  according  unto  the  number  of  years; 
according  to  the  time  of  a hired  servant  shall 
it  be  with  him.  51.  If  there  be  yet  many 
years  behind,  according  unto  them  he  shall 
give  again  the  price  of  his  redemption  out  of 
the  money  that  he  was  bought  for.  52.  And 
if  there  remain  but  few  years  unto  the  year 
of  jubilee,  then  he  shall  count  with  him,flnc? 


according  unto  nis  years  shall  he  give  him 
again  the  price  of  his  redemption.  53.  And 
as  a yearly  hired  servant  shall  he  be  with 
him:  and  the  other  shall  not  rule  with  rigour 
over  him  in  thy  sight.  54.  And  if  he  be  not 
redeemed  'in  these  years,  then  he  shall  go 
out  in  the  year  of  jubilee,  both  he,  and  his 
children  with  him.  55.  For  unto  me  the 
children  of  Israel  are  servants;  they  are  my 
servants,  whom  I brought  forth  out  of  the 
land  of  Egypt:  I am  the  Lord  your  God. 

We  have  here  the  laws  concerning  servitude,  de- 
signed to  preserve  the  honour  of  the  Jewish  nation 
as  a free  people,  and  rescued,  by  a divine  power, 
out  of  the  house  of  bondage,  into  the  glorious  li- 
berty of  God’s  sons,  his  first  born.  Now  the  law  is, 

I.  That  a nati\  e Israelite  should  never  be  made 
a bondman  for  pei'petuity.  If  he  was  sold  for  debt, 
or  for  a crime,  by  the  house  of  judgment,  he  was  to 
serve  but  six  years,  and  to  go  out  tbe  seventh;  that 
was  appointed,  Exod.  21.  2.  But  if  he  sold  him- 
self, through  extreme  poverty,  having  nothing  at 
all  left  him  to  preserve  his  life,  and  if  it  was  to  one 
of  his  own  nation  that  he  sold  himself,  in  such  a case 
it  is  here  provided,  1.  That  he  should  not  sei-ve  us 
a bond  servant,  {v.  39. ) nor  be  sold  with  the  sale  of 
a bondman i {v.  42.)  that  is,  “It  must  not  be  look- 
ed upon  that  his  master  that  bought  him  had  as  ab- 
solute a property  in  him  as  in  a captive  taken  in 
war,  that  might  be  used,  sold,  and  bequeathed,  at 
pleasure,  as  much  as  a man’s  cattle;  no,  he  shall 
serve  thee  as  a hired  serx'ant,  whom  the  master  has 
the  use  of  only,  but  not  a despotic  power  over.’’ 
And  the  reason  is,  Thexj  are  my  servants,  v.  42. 
God  does  not  make  his  servants  slaves,  and  there- 
fore their  brethren  must  not.  God  had  redeemed 
them  out  of  Egypt,  and  therefore  they  must  never 
be  exposed  to  sale  as  bondmen.  The  apostle  ap- 
plies this  spiritually,  (1  Cor.  7.  23.)  Ye  are  bought 
with  a firice,  be  not  ye  the  servants  of  men,  that  is, 
“of  the  lusts  of  men;  no,  nor  of  your  own  lusts;” 
for  being  become  the  serimnts  of  God,  we  must  not 
let  sin  reign  in  our  mortal  bodies,  Rom.  6.  12,  22. 

2.  That  while  he  did  serve,  he  should  not  be  ruled 
with  rigour,  r.s  the  Israelites  were  in  Egypt,  v.  43. 
Both  his  work  and  his  usage  must  be  such  as  were 
fitting  for  a son  of  Abraham.  Masters  are  still  re- 
quired to  give  to  their  sei~vants  that  which  is  Just  and 
equal,  Col.  4.  1.  They  may  be  used,  but  must  not  be 
abused.  Those  masters  that  are  always  hectoring 
and  domineering  ov  er  their  servants,  taunting  them, 
and  trampling  upon  them,  that  are  unreasonable  in 
exacting  work,  and  giving  rebukes,  and  that  rule 
them  with  a high  hand,  forget  that  their  Master  is 
in  heaven;  and  what  will  they  do  when  he  rises  upi* 
as  holy  Job  reasons  with  himself.  Job  31.  13,  14. 

3.  That  at  the  year  of  jubilee  he  should  go  out  free, 
he  and  his  children,  and  should  return  to  his  own 
family,  v.  31.  This  typified  our  redemption,  from 
the  service  of  sin  and  Satan,  by  the  grace  of  God  in 
Christ,  whose  truth  makes  us  free,  John  8.  82. 
The  Jewish  writers  say,  that  for  ten  days  before 
the  jubilee-trumpet  sounded,  the  serv'ants  that  were 
to  be  discharged  by  it  did  express  their  great  jov 
by  feasting,  and  wearing  garlands  on  their  heads:  it 
is  therefore  called  the  joyful  sound,  Ps.  89.  15. 
And  we  are  thus  to  rejoice  in  the  liberty  we  have 
by  Christ 

' II.  That  they  might  purchase  bondmen  of  the 
heathen  nations  that  were  round  about  them,  or  of 
those  strangers  that  sojourned  among  them,  (except 
of  those  seven  nations  that  were  to  be  destroyed,) 
and  might  claim  a dominion  over  them,  and  entail 
them  upon  their  families,  as  an  inheritance,  for  the 


454 


LEVITICUS,  XXVI 


year  of  jubi’ee  should  give  no  discharge  to  them,  t’. 
44.  . 46.  Thus,  in  cair  English  plantations,  the  7ie- 
groes  only  are  used  as  sia\  es;  how  much  to  the 
credit  of 'Chr.stianity,  I shall  not  s.iy.  Now,  1. 
Tins  authority  whicli  they  had  over  the  bondmen 
they  purchased  from  the  neighbouring  nations,  was 
in  pursuance  of  tlie  blessing  of  Jacob,  (Gen.  27.  29. ) 
Let-  ficofile  sei've  thee.  2.  It  figured  the  bringing  in 
of  the  Gentiles  to  the  service  of  Christ  and  his 
ciuirch.  Auk  of  me,  and  I will  give  thee  the  heathen 
fur  thine  inheritance,  Ps.  2.  9.  And  it  is  promised, 
(Isa.  61.  5.)  Strangers  shall  stand  and  feed  your 
flocks,  and  the  sons  of  the  alien  be  your  vine-dres- 
sers; see  Rev.  2.  26,  27.  The  upright  shall  hax’e 
the  dominion  in  the  morning,  Ps.  49.  14.  3.  It  in- 

timates, that  none  shall  have  the  benefit  of  the  gos- 
pel-jubilee, but  those  only  that  are  Israelites  indeed, 
and  the  children  of  Abraham  by  faith ; as  for  those 
that  continue  heathenish,  they  c."ntinue  bondmen. 
See  this  turned  upon  the  unbelieving  Jews  them- 
selves, (Gal.  4.  25.)  where  Jerusalem,  when  she 
had  rejected  Christ,  is  said  to  be  m bondage  with 
her  children.  Let  me  only  add  here,  thdt,\hough 
they  are  not  forbidden  to  rule  their  bondmen  with 
rigour,  yet  the  Jewish  doctors  say,  “ It  is  the  pro- 
perty of  mercy,  and  way  of  wisdom,  that  a man 
should  be  compassionate,  and  not  make  his  yoke 
iieavy  lUJon  any  servant  that  he  has.” 

III.  That  if  an  Israelite  sold  himself  for  a servant 
to  a wealthy  proselyte  tluit  sojourned  among  them, 
care  should  be  taken  that  he  should  ha^  e the  same 
ad.  antages  as  if  he  had  sold  himself  to  an  Israelite, 
and  in  some  respects  greater.  1.  That  he  should 
have  the  same  advantages,  for  instance,  not  to  serve 
as  a bondman,  but  as  a hired  ser\  ant,  and  not  to  be 
ruled  with  rigour,  (v.  53.)  in  thy  sight;  which  inti- 
mated that  the  Jewish  magistrates  should  particu- 
larly have  an  eye  to  him,  and  if  he  were  abused, 
should  take  cognizance  of  it,  and  redress  his  griev-  ! 
ances,  though  the  injured  ser\  ant  did  not  himself  j 
complain.  Also,  he  was  to  go  free  at  the  year  of  ju-  j 
bilee,  v.  54.  Though  the  sons  of  strangers  might  I 
serve  them  for  ever,  yet  the  sons  of  Israel  might  not  ! 
serve  strangers  for  ever;  yet  the  servant  here,  hav-  i 
ing  made  himself  a slave  by  his  own  act  and  deed,  ' 
should  not  go  out  in  the  seventh  year  of  release,  but  j 
in  the  jubilee  only.  2.  That  he  should  have  this  I 
further  advantage,  that  he  might  be  redeemed  again  j 
before  the  year  of  j b.lee,  v.  48,  49.  He  that  had  I 
sold  himself  to  an  Israelite,  might,  if  ever  he  were  j 
able,  redeem  himself,  but  his  relati'  ns  had  no  right  j 
to  redeem  him:  “ But  if  a man  sold  himself  to  a ! 
stranger,”  the  Jews  say,  “ his  relations  were  urged  i 
to  redeem  him;  if  they  did  not,  it  was  fit  that  he  } 
should  be  redeemed  at  the  public  charge,”  which  | 
we  find  done,  Neh.  5.  8.  The  price  of  his  ransom  j 
was  to  be  computed  according  to  the  prospect  of  the 
year  of  jubilee,  {xk  50.  .52.)  as  in  the  redemption  j 
of  land,  XK  15,  16.  The  learned  Bishoj)  Patrick  i 
quotes  one  of  the  Jewish  rabbins  for  ;tn  evangelical 
exposition  of  that  appointment,  Go  48.)  One  of\ 
his  bnthren  shall  redeem  him;  “This  Redeemer,” 
says  the  Rabbi,  the  Messiah,  the  son  of  Dax’id." 
They  exi)ected  this  Messiah  to  be  their  Redeemer  1 
out  of  their  captivity,  and  to  restore  them  to  their  | 
own  land  again;  but  we  welcome  him  as  the  Re- 
deemer who  shall  come  to  YAon,  and  shall  /urn 
axeay  ungodliness  from  .Jacob,  fi  r he  shall  sax'e  his 
people  from  their  sins;  and  under  this  iK'tion  there 
were  those  xArdk  looked  for  redemption  in  Jerusalem. 

CTT.\P.  XXVI. 

This  chapter  is  a solemn  conclusion  of  Ihe  main  body  of  i 
the  levitical  la"'.  The  precepts  (hat  follow  in  this  and  1 
the  following  book,  either  relate  to  some  particular  i 
matters,  or  are  repetitions  and  explications  of  the  fore- 
going institutions.  Now  this  chapter  contain.s  a general 
enforcement  of  all  those  laws,  by  promises  of  reward  in 


case  of  obedience  on  the  one  hand,  and  threatenings  oi 
punishment  for  disobedience  on  t.'ie  other  hand  ; rhe 
former  to  work  upon  hope,  the  latter  on  fear,  those  two 
handles  of  the  soul,  by  which  it  is  taken  hold  of  ajid 
managed.  Here  is,  I.  A repetition  of  two  or  three  of 
the  principal  of  the  coniniandmenis,  v.  1,  2.  11.  An 

inviting  promise  of  all  good  things,  if  they  would  but 
keep  God’s  commandinenls,  V.  3. -13.  111.  .V  terrible 

threatening  of  ruining  judgments  which  would  be 
brought  upon  them,  if  they  were  refractory  and  disobe- 
dient, V.  14.  .39.  IV.  A gracious  promise  of  the  return 
of  mercy  to  those  of  them  that  would  repent  and  re- 
form, V.  40,  &c.  Deut.  28,  is  parallel  to  this. 

1.  shall  make  you  no  idols  nor  graven 

JL  image,  neither  rear  you  up  a stand- 
ing image,  neither  shall  ye  set  up  uiiy  image 
of  stone  in  your  land,  to  bow  down  unto  it: 
for  I am  the  Lord  your  God.  2.  Ye  shall 
keep  my  sabbaths,  and  reverence  my  sanc- 
tuary: 1 am  the  Lord.  3.  If  ye  walk  in 
my  statutes,  and  keep  my  commandments, 
and  do  them ; 4.  Then  1 will  give  you  rain 

in  due  season,  and  the  land  shall  yield  her 
increase,  and  the  trees  of  the  field  ■jhall 
i yield  their  fruit.  5.  And  your  threshing 
I shall  reach  unto  the  vintage,  and  the  vintage 
shall  reach  unto  the  sowing-time ; and  ye 
' shall  eat  your  bread  to  the  full,  and  dwell 
in  your  land  safely.  6.  And  I will  give 
peace  in  the  land,  and  ye  shall  lie  down, 
and  none  shall  make  you  afraid:  and  I uill 
lid  evil  beasts  out  of  the  land,  neither  shall 
the  sword  go  through  your  land.  7.  And 
ye  shall  chase  your  enemies,  and  they  shall 
fall  before  you  by  the  sword.  8.  And  five 
of  you  shall  chase  a hundred,  and  a hun- 
dred of  you  shall  put  ten  thousand  to  flight : 
and  your  enemies  shall  fall  before  you  by 
the  sword.  9.  F oi- 1 will  have  respect  unto 
you,  and  make  5’ou  fruitful,  and  multiply 
you,  and  establish  my  covenant  with  you. 
to.  And  ye  shall  eat  old  store,  and  bring 
forth  the  old  because  of  the  new.  1 1 . And 
I will  set  my  tabernacle  among  you:  and 
my  soul  shall  not  abhor  you.  12.  And  1 
will  walk  among  you,  and  will  be  your 
God,  and  ye  shall  be  my  people.  1 3.  I am 
the  Lord  your  God,  which  brought  you 
lorth  out  of  the  land  of  Egypt,  that  ye 
should  not  be  their  bondmcMi ; and  I have 
broken  the  bands  of  yon.r  yoke,  and  made 
you  go  upright. 

He'  c is, 

I.  The  inculcating  ( f these  ])rccepts  of  the  law 
whi'  h were  of  the  greatest  consequence,  and  bv 
wliich  esj)ecially  their  obedience  would  be  tried,  7’. 
1,  2.  3'hey  are  the  abstT-act  of  the  second  and 
fourth  commandments;  which,  as  they  are  by  much 
the  lai'gest  in  the  dec<dogue,  so  they  are  most  fre- 
ciuently  insisted  on  in  other  ])aits  of  the  law.  A.s, 
when  a master  has  given  many  things  in  charge  to 
his  servant,  he  concludes  with  the  repetition  of 
those  things  which  were  of  the  greatest  in ijjortance, 
and  which  the  servant  was  most  in  dimger  of  ne- 
glecting, bidding  him,  whatever  he  did,  be  sm-e  to 
remember  those;  so  here,  God  by  Moses,  after 
many  precepts,  closes  all  with  a special  charge  to 


456 


LEVITICUS,  XXVI. 


obser  ,e  these  two  ^reat  commandments.  1.  “Be 
snve  von  never  worship  images,  nor  ever  make  an)- 
sort  of  images  or  pictures  for  a religious  use,”t>.  1. 
No  sin  was  more  provoking  to  God  than  this,  and 
yet  there  was  none  that  they  were  more  addicted 
to,  and  which  afterward  pro\  ed  of  more  pernicious 
consequence  to  them.  Next  to  God’s  being,  unity, 
and  universal  influence,  it  is  necessary  that  we 
know  and  Ijeliev  e that  he  is  an  infinite  Spirit;  and 
therefore  to  represent  him  by  an  image  in  the  mak- 
ing of  it,  to  confine  him  to  an  image  in  the  conse- 
crataig  of  it,  and  to  worship  him  by  an  image  in 
bowing  down  to  it,  changes  his  truth  into  a lie,  and 
his  gloru  into  shame,  as  much  as  any  thing.  2. 
“Be  sure  you  keep  up  a great  veneration  for  sab- 
bithsand  religious  assembles,”  z>.  2.  As  nothing 
tends  more  to  corrupt  religi  m than  the  use  of  im- 
ages in  devotion,  so  nothing  conti-ibutes  more  to  the 
support  of  it  than  keejimg  the  sabbaths,  and  re-vrr- 
encingthe  sanctuary.  These  make  up  much  of  the 
instrumental  part  of  religion,  by  which  the  essen- 
tials of  it  are  kept  up.  Therefore  we  find  in  the 
prophets,  that,  next  to  the  sin  of  idolatry,  there  is 
no  sin  for  which  the  Jews  are  more  frequently  re- 
proved and  threatened,  than  the  profanation  of  the 
sabbatli-day. 

11.  Great  encouragements  given  to  them  to  live 
in  constant  obedience  to  all  God’s  commandments, 
largely  and  strongly  assuring  them,  that,  if  they  did 
so,  they  should  be  a happy  people,  and  should  be 
blessed  with  all  the  good  things  they  could  desire. 
Ilum.an  governments  enforce  their  laws  with  penal- 
ties to  be  inflicted  for  the  breach  of  them;  but  God 
will  be  known  also  as  the  Rewarder  of  those  that 
seek  and  serve  him. 

Let  us  take  a view  of  these  great  and  precious 
promises,  whiv'h,  though  they  rela.te  chiefly  to  the 
life  which  now  is,  and  to  the  ])ublic  national  con- 
cerns c;f  that  people,  were  typical  of  the  spiritual 
blessings  entailed  by  the  covenant  of  grace  upon  all 
belie'  ers  through  Christ. 

1.  Plenty  and  abundance  of  the  fiatits  of  the  earth. 
They  should  haye  seasonable  rain,  neither  too  little 
nor  too  much,  but  what  was  requisite  for  their  land, 
which  was  watered  with  the  dew  of  heaven,  (Dent. 
11.  10.  11.)  that  it  might  t/ield  its  increase,  v.  4. 
The  dependence  which  the  fruitfulness  of  the  e rth 
Ijeneath  has  upon  the  influences  of  heaven  above,  is 
a sensible  intimation  to  us,  that  every  good  and 
perfect  gift  must  be  expected  /rom  above,  from  the 
Father  of  lights.  It  is  promised  that  the  earth 
should  produce  its  fruits  in  such  great  abundance, 
that  they  would  be  kept  in  full  employment,  during 
both  the  haiwest  and  the  vintage,  to  gather  it  in,  v. 
5.  Before  they  had  reaped  their  corn,  and  thresh- 
ed it,  the  vintage  would  be  ready;  and  before  they 
had  finished  their  vintage,  it  would  be  high  time  to 
begin  their  sowing.  Long  harvests  are  often  with 
us  the  consequences  of  bad  weather,  but  with  them 
they  should  be  the  effects  of  a great  increase. 
This  signified  the  plenty  of  grace  which  should  be 
poured  out  in  gospel-times,  when  the  filoughman 
should  overtake  the  reaper,  (Amos 9.  18.)  and  a great 
harvest  of  souls  should  be  gathered  in  to  Chi  ist. 
The  plenty  should  be  so  great,  that  they  should 
bring  forth  the  old  to  be  given  away  to  the  poor, 
because  of  the  new,  to  make  room  for  it  in  their 
banrs,  which  vet  they  would  not  fiidl  down  to  build 
greater,  as  that  rich  fool,  (Luke  12.  18.)  for  God 
gave  them  this  abundance  to  be  laid  out,  not  to  be 
hoarded  up  from  one  year  to  another.  He  that 
withholdeth  corn,  the  people  shall  curse  him,  Prov. 
11.  26.  That  promise,  (Mai.  3.  10.)  I will  pour 
you  out  a hlessmg,  that  there  shall  not  be  room 
enough  to  receive  it,  explains  this  here,  v.  10.  And 
that  which  crowns  this  blessing  of  plenty,  is,  that 
(^•.  5.)  You  shall  eat  .your  bread  to  the  full;  which 


intimates  that  they  should  have,  not  only  abun 
dance,  but  content  and  satisfaction  in  it.  They 
should  have  enough,  and  should  know  when  they 
had  enough.  Thus  the  meek  shall  eat  and  be  satis- 
fied, Ps.  22.  26. 

2.  Peace  unfer  the  divine  protection,  v.  5.  “ Ye 

shall  dwell  in  your  land  safely;  both  really  safe, 
and  safe  in  your  own  apprehensions;  ye  shall  lie 
down  to  rest  in  the  pow'er  and  promise  of  God,  and 
not  only  none  shall  hurt  you,  but  none  shall  so 
much  as  make  you  afraid,"  v.  6.  See  Ps.  4.  8. 
They  should  not  be  infested  with  wild  beasts,  those 
should  be  rid  out  of  the  land,  or,  as  it  is  promised, 
(Jgb  5.  23.)  should  be  at  peace  with  them;  nor 
should  they  be  terrified  with  the  alarms  of  war, 
neither  shall  the  sword  go  through  your  land.  This 
holy  security  is  promised  to  all  the  faithful,  Ps.  91. 
1,  See.  These  must  needs  dwell  in  safety  that 
dwell  in  God,  Job  9.  18,  19. 

3.  Victory  and  success  in  their  wars  abroad, 
while  they  had  peace  and  tranquillity  at  home,  v.  7, 

8.  They  are  also  assured  that  the  hand  of  Grd 
should  so  signally  appear  with  them  in  their  con- 
quests, that  no  disproportion  of  numbers  should 
make  against  them;  Five  of  you  shall  have  courage 
to  attack,  and  strength  to  chase  and  defeat,  a hun- 
dred, as  Jonathan  did,  (iSam.  14.  12. ) experiencing 
the  truth  of  his  own  maxim,  {v.  6.)  that  it  is  all  one 
with  the  Lord  to  save  by  many  or  by  few. 

4.  The  increase  of  their  people.  1 will  make  you 
fruitful  and  multiply  you,  w 9.  Thus  the  premise 
made  to  Abraham  must  be  fulfilled,  that  his  seed 
should  be  as  the  dust  of  the  earth;  and  much  more 
numerous  they  would  have  been,  if  they  had  not  by 
their  sin  cut  themselves  short.  It  is  promised  to 
the  gospel-church,  that  it  shall  be  fruitful,  John 
15.  16. 

5.  The  favour  of  God,  which  is  the  fountain  of  all 
good.  I will  have  respect  unto  you,  v.  9.  If  the 
eye  of  our  faith  be  unto  God,  the  eye  of  his  favour 
will  be  unto  us.  More  is  implied  than  is  expressed 
in  that  promise.  My  soul  shall  not  abhor  you, 
(■z’.  11.)  as  there  is  in  that  threatening.  Mg  soul 
shall  have  no  pleasure  in  him,  Heb.  10.  38.  I'hough 
there  was  that  among  them  which  might  justly 
have  alienated  him  from  them,  yet,  if  they  would 
closely  adhere  to  his  institutions,  he  w(  ulcl  not 
abhor  them. 

6.  Tokens  of  his  presence  in  and  by'  his  ordi- 
nances; 1 will  set  my  tabernacle  among  you,  v.  11. 
It  was  their  honour  and  advantage,  that  God’s 
tabernacle  was  lately  erected  among  them;  but 
here  he  lets  them  know  that  the  continuance  and 
establishment  of  it  depended  upon  their  good  be- 
haviour. The  tabernacle  that  w'as  now  set  should 
be  settled,  if  they  would  be  obedient,  else  not. 
Note,  The  way  to  have  God’s  ordinances  fix  among 
us,  as  a nail  iii  a sure  place,  is  to  cleave  closely  to 
the  institution  of  them.  It  is  added,  {v.  12.)  “i 
will  walk  among  you,  with  delight  and  satisfaction, 
as  a man  in  his  garden;  I will  keep  up  communion 
with  you,  as  a man  walking  with  his  friend.”  Th'S 
seems  to  be  alluded  to,  (Rev.  2.  1.)  where  Christ  is 
said  to  walk  in  the  ?nidst  of  the  golden  candlesticks. 

7.  The  grace  of  the  covenant,  as  the  fountain  and 
foundation,  the  sweetness  and  security,  of  all  tlicse 
blessings;  I will  establish  my  covenant  with  you,  v. 

9.  Let  them  perform  their  part  of  the  covenant, 
and  God  would  not  fail  to  perform  his.  All  cove- 
nant-blessings are  summoned  up  in  the  a venant- 
relaticn,  (r'.  12.)  / will  be  your  God,  and  ye  shall 
be  my  people;  and  they  are  all  grounded  upon  their 
redemption,  (n.  13.)  I am  your  God,  bcc.iuse  1 
brought  you  forth  out  of  the  land  of  Egypt.  Ha\  ing 
purchased  them,  he  would  own  them,  and  never 
cast  them  off  till  they  cast  him  off.  He  hrokr  tln  ir 
yoke,  and  made  them  go  upright;  that  is.  Their  de 


LEVITICUS,  XX VT. 


liverance  out  of  Egy]jt  put  them  in  a state  both  of 
ease  and  honour,  that,  being  delivered  out  of  the 
hands  of  their  enemies,  they  might  serve  God  with- 
out fear,  each  one  walking  in  his  uprightness. 
Whe.i  Israel  rejected  Christ,  and  was  therefore  re- 
jected by  him,  their  back  is  said  to  be  bowed  down 
always  under  the  burthen  of  their  ^ilt,  which  was 
heavier  than  that  of  their  bondage  in  Egypt»  Rom. 
11.  10. 

14.  But  if  ye  will  not  hearken  unto  me, 
and  will  not  do  all  these  commandments ; 
1 5.  And  if  ye  shall  despise  my  statutes,  or 
if  your  soul  abhor  my  judgments,  so  that  ye 
will  not  do  all  my  commandments,  hut  that 
ye  break  my  covenant:  16.  I also  will  do 
this  unto  you;  I will  even  appoint  over  you 
terror,  consumption,  and  the  burning  ague, 
that  shall  consume  the  eyes,  and  cause  sor- 
row of  heart : and  ye  shall  sow  your  seed 
in  vain,  for  your  enemies  shall  eat  it.  1 7. 
And  I will  set  my  face  against  you,  and  ye 
shall  be  slain  before  your  enemies:  they 
that  hate  you  shall  reign  over  you ; and  ye 
shall  flee  when  none  pursueth  you.  18. 
And  if  ye  will  not  yet  for  all  this  hearken 
unto  me,  then  I will  punish  you  seven 
times  more  for  your  sins.  19.  And  I will 
break  the  pride  of  your  power;  and  I will 
make  your  heaven  as  iron,  and  your  earth 
as  brass.  20.  And  your  strength  shall  be 
spent  in  vain:  for  your  land  shall  not  yield 
her  increase,  neither  shall  the  trees  of  the 
land  yield  their  fruits.  21.  And  if  ye 
walk  contrary  unto  me,  and  will  not  hearken 
unto  me;  I will  bring  seven  times  more 
plagues  upon  you,  according  to  your  sins. 
22.  I will  also  send  wild  beasts  among  you, 
wliich  shall  rob  you  of  your  children,  and 
destroy  your  cattle,  and  make  you  few  in 
number;  and  your  /«'g^-ways  shall  be  deso- 
late. 23.  And  if  ye  will  not  be  reformed 
by  me  by  these  things,  but  will  walk  con- 
trary unto  me ; 24.  Then  will  I also  walk 
contrary  unto  you,  and  will  punish  you  yet 
seven  times  for  your  sins.  25.  And  I will 
bring  a sword  upon  you,  that  shall  avenge 
the  quarrel  of  my  covenant : and,  when  ye 
are  gathered  together  within  your  cities,  I 
will  send  the  pestilence  among  you ; and 
ye  shall  be  delivered  into  the  hand  of  the 
enemy.  26.  And  when  I have  broken  the 
stalf  of  your  bread,  ten  women  shall  bake 
your  bread  in  one  oven,  and  they  shall  de- 
liver ?/««  your  bread  again  by  weight:  and 
ye  shall  eat,  and  not  be  satisfied.  27.  And 
if  ye  will  not  for  all  this  hearken  unto  me, 
but  walk  contrai-y  unto  me ; 28.  Then  J 
will  walk  contrary  unto  you  also  in  fury ; 
and  I,  even  I,  will  chastise  you  seven  times 
for  your  sins.  29.  And  ve  shall  cat  the 
flesh  of  your  sons,  and  the  flesh  of  your 


daughters  shall  ye  eat.  30.  And  I will  de- 
stroy your  high  places  and  cut  down  your 
images,  and  cast  your  carcases  upon  the 
carcases  of  your  idols,  and  my  soul  shall 
abhor  you.  31.  And  1 will  make  your 
cities  waste,  and  bring  your  sanctuaries 
unto  desolation,  and  I will  not  smell  the 
savour  of  your  sweet  odours.  32.  And  1 
will  bring  the  land  into  desolation;,  and 
your  enemies  which  dwell  therein  shall  be 
astonished  at  it.  33.  And  I will  scatter 
you  among  the  heathen,  and  will  draw  out 
a sword  after  you;  and  your  land  shall  be 
desolate,  and  your  cities  waste.  34.  Then 
shall  the  land  enjoy  her  sabbaths,  as  long 
as  it  lieth  desolate,  and  ye  be  in  your  ene- 
mies’ land;  even  then  shall  the  land  rest, 
and  enjoy  her  sabbaths.  35.  As  long  as  it 
lieth  desolate  it  shall  rest;  because  it  did 
not  rest  in  your  sabbaths,  when  ye  dwelt 
upon  it.  36.  And  upon  them  that  are  left 
alive  of  you  I will  send  a faintness  into 
their  hearts  in  the  lands  of  their  enemies; 
and  the  sound  of  a shaken  leaf  shall  chase 
them ; and  they  shall  flee,  as  fleeing  from  a 
sword;  and  they  shall  fall  when  none  pur- 
sueth. 37.  And  they  shall  fall  one  uj3on 
another,  as  it  were  before  a sword,  when 
none  pursueth : and  ye  shall  have  no  power 
to  stand  before  your  enemies.  38.  And  ye 
shall  perish  among  the  heathen,  aild  the 
land  of  your  enemies  shall  eat  you  up.  39. 
And  they  that  are  left  of  3'ou  shall  pine 
away  in  their  iniquity  in  your  enemies’ 
lands;  and  also  in  the  iniquiii's  of  their 
fathers  shall  they  pine  away  wi'.li  liiem. 

After  God  had  set  the  blessing  before  them,  (the 
life  and  good  which  would  make  them  a happy 
people  if  they  would  be  obedient,)  he  here  sets  the 
curse  before  them,  the  death  and  evil  which  would 
make  them  as  miserable,  if  they  were  disobedient. 
Let  them  not  think  themselves  so  deeply  rooted  as 
that  God’s  power  could  not  min  them,  or  so  highly 
favoured  as  that  his  justice  would  not  min  them,  if 
they  revolted  from  him,  and  rebelled  against  him; 
no.  You  only  have  I known,  therefore  I will  punish 
you  soonest  and  sorest,  Amos  3.  2. 

Oljserve, 

I.  How  their  sin  is  described,  which  would  bring 
all  this  misery  upon  them.  Not  sins  of  ignorance 
and  inhrmity,  God  had  provided  sacrihces for  those; 
not  the  sins  they  repented  of  and  forsook;  but  the 
sins  that  were  presumptuously  committed,  and  ob- 
stinately persisted  in. 

4'wo  things  would  certainly  bring  this  ruin  upon 
them. 

1.  A contempt  of  God’s  commandments;  (t:>.  14.) 
“ If  ye  will  not  hearken  to  me  speaking  to  you  by 
the  law,  nor  do  all  these  commandments,  that  is, 
desire  and  endeavour  to  do  them,  jmd,  wherein  you 
miss  it,  make  use  of  the  prescribed  remedies.” 
Thus  their  sin  is  supposed  to  begin  in  mei  e care- 
lessness, and  neglect,  and  omission.  These  are  bad 
enough,  but  they  nuike  way  for  worse;  for  the 
people  arc  brought  in,  {y.  15.)  as  (1.)  Despising 
God's  statutes,  both  the  duties  enjoined,  and  the 


457 


LEVITICUS,  XXVL 


a\  tliority  enjoining  them,  thinking  meanly  of  the 
law  and  the  Law-Maker.  Note,  Those  are  hasten- 
ing apace  to  their  own  ruin,  who  begin  to  think  it 
below  them  to  be  religious.  (2.)  Abhorrmg  his 
judgments,  their  very  souls  abhorring  them.  Note, 
They  that  Ijegin  to  despise  religion,  will  come  by 
degrees  to  loathe  it;  and  mean  thoughts  of  it  will 
ripen  into  ill  thoughts  tf  it;  they  that  turn  from  it 
will  turn  against  it,  and  their  hearts  rise  at  it.  (3. ) 
Breaking  his  covenant.  Though  ea  ery  breach  of 
the  commandment  does  not  amount  to  a breach  of 
the  covenant,  (we  are  undone  if  it  did,)  yet,  when 
men  are  come  to  such  a pitch  of  impiety  as  to  de- 
spise and  abhor  the  commandment,  the  next  step 
will  be  to  disown  God,  and  all  relation  to  him. 
They  that  reject  the  precept  will  come  at  last  to  re- 
nounce the  covenant.  Observe,  It  is  God’s  cove- 
nant which  they  break:  he  made  it,  but  they  break 
it.  Note,  If  a covenant  be  made  and  kept  between 
God  and  man,  God  must  have  all  the  honour:  but 
if  ever  it  be  broken,  man  must  bear  all  the  blame; 
on  him  sh  dl  this  breach  be. 

2.  A contempt  of  his  corrections.  Even  their 
disobedience  would  not  ha\'e  been  their  destruc- 
tion, if  they  had  not  been  obstinate  and  impenitent 
in  it,  notwithstanding  the  methods  God  took  to  re- 
claim them.  Their  contempt  of  God’s  word  would 
not  have  brought  them  to  ruin,  if  they  had  not  add- 
ed to  that  a contempt  of  his  rod,  which  would  ha\  e 
brought  them  to  rtmentance.  Thi’ee  ways  this  is 
expressed.  (1.)  “if  ye  will  not  for  all  this  hearken 
to  me,  V.  18,  21,  27.  If  ye  will  not  learn  obedience 
by  the  things  wliich  ye  suffer,  but  be  as  deaf  to  the 
loud  alarms  of  God’s  judgments  as  ye  have  been  to 
the  close  reasonings  of  his  word,  and  the  secret 
whispers  of  your  own  consciences,  ye  are  obstinate 
indeed.”  (2.)  If  ye  will  walk  contrary  to  me,  v.  21, 
23,  27.  All  sinners  walk  contrary  to  God,  to  his 
truths,  l^ws,  and  counsels;  but  those  especiallv  that 
are  incorrigible  under  his  judgments.  The  design 
rf  the  rod  is  to  humble  them,  and  soften  them,  and 
bring  them  to  repentance;  but,  instead  of  this,  their 
licarts  are  more  hardened  and  exasjierated  against 
God,  and  in  their  distress  they  tres/iass  yet  more 
against  him,  2 Chi'on.  28.  22.  This  is  walking  con- 
trary to  God.  Some  read  it,  “If  ye  walk  at  all  ad- 
ventures with  me,  carelessly  and  presum])tuously, 
as  if  ye  heeded  not  either  what  ye  do,  whether  it 
be  right  or  wrong,  or  what  God  does  with  you, 
whether  it  be  for  you  or  against  you,  blundering  on 
in  wilful  ignorance.”  (3.)  If  ye  will  not  be  reform- 
ed by  these  things.  God’s  design  in  punishing  is  to 
reform,  by  giving  men  sensible  convictions  of  the 
evil  of  sin,  and  obliging  them  to  seek  unto  him  for 
relief:  this  is  the  primary  intention;  but  those  that 
will  not  be  reformed  by  the  judgments  of  God  must 
expect  to  be  ruined  by  them.  Those  have  a great* 
deal  to  answer  for,  that  ha\  e been  long  and  often 
under  God’s  correcting  hand,  and  yet  go  on  fro- 
wardly  in  a sinful  way;  sick  and  in  pain,  and  yet 
not  reformed;  crossed  and  impoverished,  and  yet 
not  reformed;  broken  with  breach  upon  breach, 
yet  not  returning  to  the  Lord,  Amos  4.  6,  &c. 

II.  How  the  misery  is  described,  which  their  sin 
would  bring  upon  them,  under  two  heads. 

1.  God  himself  would  be  against  them;  and  this 
is  the  root  and  cause  of  all  their  miseiy.  (1.)  I will 
set  my  face  against  you;-  {v.  17.)  that  is,  “ I will 
set  my  face  against  you,  set  myself  to  laiin  you.” 
These  proud  sinners  God  will  resist,  and  face  those 
down  that  confront  his  authority.  Or,  the  face  is 
put  for  the  anger;  “I  will  show  myself  highly  dis- 
pleased at  you.  ” (2.  ) I will  walk  contrary  to  you; 
(t'.  24,  28.)  with  the  froward  he  will  wrestle.  Vs.  28. 
26.  [marginal  reading.]  When  God  in  his  provi- 
dence thwarts  the  designs  of  a people,  which  they 
thoiight  well  laid,  crosses  their  purposes,  breaks 

VoL.  1. — 3 M 


their  measures,  blasts  their  endeavours,  and  disap- 
points their  expectations,  then  he  walks  contrary 
to  them.  Note,  There  is  nothing  got  by  striving 
with  God  Almighty,  for  he  will  break  either  the 
heart  or  the  neck  of  those  that  contend  with  him; 
will  bring  them  either  to  repentance  or  ruin.  “ 1 
will  walk  at  all  adventures  with  you,”  so  some  read; 

I “all  covenant  loving-kindness  shall  be  forgotten, 
and  I will  lea\e  you  to  common  providence.”  Note, 
i Those  that  cast  (iod  off,  deserve  that  he  shouhl 
I cast  them  off.  (3. ) As  they  continued  obstinate,  the 
, judgments  should  increase  yet  more  upon  them.  If 
[ the  first  sensible  tokens  of  God’s  displeasure  do  not 
I attain  their  end,  to  humble  and  reform  them,  then 
j (f . 18.)  I will  fiunish  you  seven  times  more,  and 
again,  (n.  21.)  I will  bring  seven  times  more 
Jilagues,  and  (n.  24.)  I will  fiunish  you  yet  seven 
j times,  and  {v.  28. ) I,  even  I,  will  chastise  you  seven 
1 times  for  your  sins.  Note,  If  lesser  judgments  do 
1 not  do  their  work,  God  will  send  greater;  for  when 
I he  judges,  he  will  overcome.  If  true  repentance  do 
I not  stay  process,  it  w'ill  go  on  till  execution  be  taken 
out.  Those  that  are  ob.stinate  and  incorrigible, 
when  they  have  weathered  one  storm,  must  expect 
another  more  violent;  and  how  severely  soever  they 
are  punished,  till  they  are  in  hell,  they  must  still 
.say,  There  is  worse  behind,”  unless  they  repent. 
If  the  founder  have  hitherto  melted  in  vain,  (Jer. 
6.  29.)  tlie  furnace  will  be  heated  scr'cw  times  hotter, 
(a  proverbial  expression,  used  Dan.  3.  19.)  and 
again  and  again  seven  times  hotter;  and  who  among 
us  can  dwell  with  such  devouring  fire.’  (iod  does  not 
begin  with  the  sorest  judgments,  to  show  that  he  is 
I)atient,  and  delights  net  in  the  death  of  sinners;  but, 
if  they  repent  not,  he  will  ])roceed  to  the  sc'rest,  to 
show  that  he  is  righteous,  and  that  he  will  not  be 
mocked  or  set  at  defiance.  (4. ) Their  misery  is  c(  m- 
pleled  iji  that  threatening,  (n.  30.)  My  soul  shah 
abhor  you.  'I'hat  man  is  as  miserable  as  he  can  be, 
whom  (iod  abhors;  foi’  his  resentments  are  ju.st  aiul 
effective.  Thus,  if  any  man  draw  back,  as  these  are 
sujjposed  to  do.  Clod's  soul  shall  have  no  pleasure  in 
him,  (Heb.  10.  38.)  and  he  will  spue  them  out  of  his 
mouth.  Rev.  3.  16.  It  is  spoken  of  as  strange,  and 
yet  too  true.  Hath  thy  soul  loathed  '/.ion?  Jer.  14.  19. 

2.  The  whole  creation  would  be  at  w ar  with 
them.  All  God’s  sore  judgments  would  be  sent 
against  them;  for  he  hath  many  arrows  in  his  qui- 
^ er.  The  threatenings  here  are  very  particular, 
because  really  they  were  ])rophecies;  and  he,  that 
foresaw  all  their  rebellions,  knew'  they  would  prove 
so;  see  Deut.  31.  16,  29.  This  long  roll  of  threat- 
ening shows  that  evil  pursues  sinners. 

W e have  here,  (1.)  Temporal  judgments  threat- 
ened. 

[1.]  Diseases  of  body,  which  should  be  epidemi- 
cal, (v.  16.)  I will  appoint  over  you,  as  task-mas- 
ters to  rule  you  with  rigour,  terror,  consumption, 
and  the  hurtling  ague.  What  we  translate  terror, 
some  think,  signifies  a particular  disease,  probablv, 
(says  the  learned  Bishop  Patrick,)  the  falling  sick- 
ness, which  is  terror  indeed:  all  chronical  diseases 
are  included  in  the  consumption,  and  all  acute  dis- 
eases in  the  burning  ague  or  fever.  These  consume 
the  eyes,  and  cause  sorrow  both  to  those  that  are 
visited  with  them,  and  to  their  friends  and  relations. 
Note,  All  diseases  are  God’s  servants,  and  do  what 
i he  apjjoints  them,  and  are  often  used  as  scourges 
wherewith  he  chastises  a provoking  people.  The 
pestilence  is  threatened  (n.  25.)  to  meet  them, 
when  they  are  gathered  together  in  their  cities  for 
fear  of  the  sword.  And  the  greater  the  concourse  of 
people  is,  the  greater  desolation  does  the  pe.stilence 
make;  and  when  it  gets  among  the  soldiers,  that 
should  defend  a place,  it  isofmost  fatal  consequence. 

I [2.]  Famine  and  scarcity  of  bread,  which  should 
I be  Drought  upon  them  several  ways;  as.  Firsts  By 


458 


LEVITICUS,  XXVL 


plunder,  -o.  16.  Your  enemies  shall  eat  it  up,  and 
carry  it  off,  as  the  Midianites  did,  Judg.  6.  5,  6. 
Secondly,  By  unseasonable  weather,  especially  the 
want  of  rain;  {v.  19.)  Iivill  make  your  heaven  as 
iron,  letting  fall  no  rain,  but  reflecting  heat,  and  then 
the  earth  would  of  course  be  as  dry  and  hard  as 
brass;  and  their  labour  in  ploughing  and  sowing 
would  be  in  vain,  v.  20.  For  the  increase  of  the 
earth  depends  upon  God’s  good  pTOvidence  more 
than  upon  man’s  good  husbandry.  This  should  be 
the  breaking  of  the  staff  of  bread,  (x>.  26. ) which 
life  leans  upon,  and  is  supported  by,  on  which  per- 
haps they  had  leaned  more  than  upon  God’s  bless- 
ing. There  should  be  so  great  a dearth  of  corn,  that, 
whereas  every  family  used  to  fill  an  oven  of  their 
own  with  household-bread,  now  ten  families  should 
have  to  fill  but  one  oven;  which  would  bring  them- 
selves, and  their  children,  and  servants,  to  short  al- 
lowance, so  that  they  should  eat  and  not  be  satis- 
fied. The  less  they  had.  the  more  cra\  ing  should 
their  appetites  be.  Thirdly,  By  the  besieging  of 
their  cities;  for  that  certainly  would  reduce  them 
to  such  an  extremitj",  that  they  should  eat  the  flesh 
of  their  sons  and  daughters,  v.  29. 

[3.]  War,  and  the  prevalency  of  their  enemies 
over  them;  “ Ye  shall  be  slain  before  your  enemies, 
V.  17.  Your  choice  men  shall  die  in  liattlb,  and 
they  that  hate  you  shall  reign  over  you,  and  justly, 
since  you  are  not  willing  that  the  God  that  loved 
you  should  reign  over  you,”  2 Chron.  12.  8.  Mise- 
raiile  is  that  people  whose  enemies  are  their  rulers, 
and  have  got  dominion  over  them;  or  whose  rulers 
are  become  their  enemies,  and  under-hand  seek 
the  ruin  of  their  interests.  Thus  God  would  break 
the  firide  of  their  fiower,  v.  19.  Gixl  had  given 
them  power  over  the  nations;  but  when  they,  in- 
stead of  being  thankful  for  that  power,  and  improv- 
ing it  for  the  service  of  God’s  kingdom,  grew  proud 
of  it,  and  perverted  the  intentions  of  it,  it  was  just 
with  God  to  break  it.  Thus  God  would  bring  a 
sword  ufion  them  to  avenge  the  quarrel  of  his  cove- 
7iant,  V.  25.  Note,  God  has  a just  quarrel  with 
those  that  break  covenant  with  him,  for  he  will  not 
be  mocked  by  the  treachery  of  perfidious  men;  and 
one  way  or  other  he  will  avenge  this  quarrel  upon 
those  that  plav  at  fast  and  loose  with  him. 

[4.]  Wild  beasts,  lions,  and  bears,  and  wolves, 
which  should  increase  upon  them,  and  tear  in  pieces 
all  that  came  in  their  way,  (i'.  22. ) as  we  read  of 
two  bears  that  in  aij  instant  killed  forty-two  chil- 
dren, 2 Kings  2.  24.  Tliis  is  one  of  the  four  soi-e 
judgments  threatened,  (Ezek.  14.  21.)  which  plain- 
ly refers  to  this  chapter.  Man  was  made  to  have 
dominion  over  the  creatures,  and  though  many  of 
them  are  stronger  than  he,  yet  none  of  them  could 
have  hurt  him,  nay  all  of  them  should  have  seiu  ed 
him,  if  he  had  not  first  shaken  off  (iod’s  dominion, 
and  so  lost  his  own;  and  now  the  creatures  are  in 
rebellion  against  him  that  is  in  rebellion  against  his 
Maker,  and,  when  the  Lord  of  those  hosts  pleases, 
they  are  the  executioners  of  his  wrath,  and  minis- 
ters of  his  justice. 

[5.]  Captivity,  or  dispersion;  I will  scatter  you 
among  the  heathen,  {y.  33.)  in  your  enemies’  land, 
V.  34.  Never  were  more  people  so  incorjmrated 
and  united  among  themselves  as  they  were;  but 
for  their  sin  (iod  wo(dd  scatter  them,  so  that  they 
should  be  lost  an\ong  the  heathen  from  whom  God 
had  graciously  distinguished  them;  but  with  whom 
they  had  wickedly  mingled  themselves.  Yet,  when 
they  were  scattered.  Divine  Justice  had  not  done 
with  them,  but  would  draw  out  a sword  after  them, 
which  would  find  them  out,  and  follow  them  wher- 
e\'er  they  were.  God’s  judgments,  as  they  cannot 
be  outfaced,  so  they  cannot  be  outrun. 

[6.]  The  mter  ruin  and  desolation  of  their  land; 
which  shoulfl  be  so  remarkable,  that  their  very 


enemies  themselves,  who  had  helped  it  forward, 
should  in  the  review  be  astonished  at  it.  v,  32. 
First,  Their  cities  should  be  waste,  forsaken,  unin- 
habited, and  all  the  buildings  destioyed;  those  that 
escaped  the  desolations  of  wai’,  should  fall  to  decay 
of  themseh  es,  Seco?idly,  Their  sanctuaries  should 
' be  a desolation,  that  is,  their  synagogues,  where 
I they  met  for  religious  worship  every  sabbath,  as 
well  as  their  tabernacle,  where  they  met  thrice  a 
year.  Thirdly,  The  country  itself  should  be  deso- 
; iate,  not  tilled  or  husbanded,  {y.  34,  35. ) then  the 
; land  should  enjoy  its  sabbaths,  because  they  had 
not  religiously  observed  the  sabbatical  years  which 
Ciod  appointed  them.  They  til'ed  their  ground 
when  God  would  have  them  let  it  rest,  justly  there 
foi  e were  they  driven  out  of  it:  and  the  expression 
intimates  that  the  ground  itself  was  pleased  and 
easy,  when  it  was  rid  of  the  burthen  of  such  sin- 
ners, under  which  it  had  groaned,  Rom.  8.  20,  See. 
The  captiv  ity  in  Biibylon  lasted  seventy  years,  and 
. so  long  the  land  enjoyed  her  sabbaths,  as  is  said,  (2 
1 Chron.  36.  21.)  with  reference  to  th'shere. 
j [7.]  The  destruction  of  their  idols,  though  rather 
' a mercy  than  a judgment,  yet  being  a necessary 
, piece  of  justice,  is  here  mentioned,  to  show  what 
would  Ire  the  sin  that  would  bring  all  these  mise 
ries  upon  them;  (f.  30.)  I will  destroy  your  high- 
places.  Those  that  will  not  be  parted  from  their 
sins  by  the  commands  of  God,  shall  be  parted  from 
them  by  his  judginents-,  since  they  would  not  de 
stroy  their  high-places,  God  would.  And,  to  up  ■ 
braid  them  with  the  unreasonable  fondness  the) 
had  showed  for  their  idols,  it  is  foretold  that  their 
carcases  should  be  cast  ufion  the  carcases  of  then 
idols.  They  that  are  weclded  to  their  lusts,  sooner 
’ or  later  will  hav  e enough  of  them.  Their  idols 
; would  not  be  able  to  help  either  themselves  or  theii 
I worshippers;  but,  they  that  made  them  being  like 
unto  them,  both  should  perish  alike,  and  fall  toge 
ther  as  blind  into  the  ditch. 

(2.)  Spiritual  judgments  are  here  threatened, 
which  should  seize  the  mind;  for  he  that  made 
that,  can,  when  he  pleases,  make  his  sword  ap- 
proach to  it. 

It  is  here  threatened,  [1.]  That  they  should  find 
no  acceptance  with  God;  (v.  31.)  I will  not  smell 
the  savour  of  your  ■ssveet  odours.  Though  the  judg- 
ments of  God  upon  them  did  not  part  between  them 
and  their  sins,  yet  they  extorted  incense  from  them ; 
but  in  vain,  even  their  incense  was  an  abomination. 
Isa.  1.  13. 

[2.]  That  they  should  have  no  courage  in  their 
wars,  but  should  be  quite  dispirited  and  dishearten- 
ed. They  should  not  only  fear  and  flee,  (r^.  17.) 
but  fear  and  fall,  when  none  pursued,  v.  36.  A 
guilty  conscience  would  be  their  continual  terror,  so 
that  not  only  the  sound  of  a tnimpet,  but  the  very 
sound  of  a leaf  should  chase  them.  Note,  Those  that 
cast  off'the  fear  of  God  expose  themselves  to  the  fear 
of  every  thing  else,  Prov.  28.  1.  Their  very  fears 
should  dasli  them  otie  against  another,  v.  37,  38. 
And  they  that  had  increased  one  another’s  guilt, 
would  now  increase  one  another’s  fears. 

[3.]  That  they  should  hav  e no  hope  of  the  for- 
giveness of  their  sins;  (t».  39.)  'They  shall  pine 
away  in  their  iniquity,  and  how  should  theij  thm 
live?  Ezek.  33.  10.  Note,  It  is  a righteous'  thing 
with  God  to  leave  those  to  despair  of  pardon  that 
have  presumed  to  sin;  and  it  is  owing  to  free  grace, 
if  we  are  not  abandoned  to  pine  away  in  the  iniquity 
we  were  born  in,  and  have  lived  in. 

40.  If  they  shall  confess  their  iniquity,  and 
the  inicjnity  of  their  fathers,  with  their  tres- 
pass which  they  tn'spasscd  uffninst  me,  and 
I that  also  theyhave  alked  contrary  unto  me 


LEVITICUS,  xxvn. 


41  And  that  I also  have  walked  contrary 
unto  them,  and  have  brought  them  into  the 
land  of  their  enemies  ; if  then  their  uncir- 
cumcised  hearts  be  humbled,  and  they  then 
accept  of  the  punishment  of  their  iniquity ; 
42.  Then  will  1 remember  my  covenant 
with  Jacob,  and  also  my  covenant  with 
Isaac,  and  also  my  covenant  with  Abra- 
ham will  1 remember  ; and  I will  remem- 
ber the  land.  43.  The  land  also  shall 
be  left  of  them,  and  shall  enjoy  her  sabbaths, 
while  she  lieth  desolate  without  them  : and 
they  shall  accept  of  the  punishment  of  their 
iniquity  ; because,  even  because  they  despi- 
sed my  judgments,  and  because  their  soul 
abhorred  my  statutes.  44.  And  yet  for  all 
that,  when  they  be  in  the  land  of  their  ene- 
mies, 1 will  not  cast  them  away,  neither  will 
I abhor  them,  to  destroy  them  utterly,  and 
to  break  my  covenant  with  them  : for  I am 
the  Lord  their  God.  45.  But  I will  for 
tlieir  sakes  remember  the  covenant  of  their 
ancestors,  whom  I brought  forth  out  of  the 
land  of  Egypt  in  the  sight  of  the  heathen, 
that  I might  be  their  God  : I am  the  Lord. 
46.  These  are  the  statutes  and  judgments 
and  laws  which  the  Lord  made  between 
him  and  the  children  of  Isiael  in  mount 
Sinai,  by  the  hand  of  Moses. 

Here  the  chapter  concludes  with  gracious  prom- 
ises of  the  retui-n  of  God’s  favour  to  them  upon  their 
repentance,  that  they  might  not  (unless  it  were  their 
own  fault)  fibie  away  in  their  miquity.  Behold, 
with  wonder,  the  riches  of  God’s  mdrcy  to  a people 
th:it  had  obstin  itely  stood  it  out  against  the  judg- 
ments of  God,  and  would  never  think  of  surrender- 
ing till  they  were  reduced  to  the  1 ist  extremity. 
Yet  turn  you  to  the  strong-hold,  ye  prisoners  of 
hope,  Zech.  9.  12.  As  bad  as  things  are,  they  may 
be  mended.  Yet  there  is  hope  in  Israel. 

Observe, 

I.  How  the  repentance  is  described  which  would 
qualify  them  for  this  mercy,  -v.  40,  41.  . The  in- 
stances of  it  are  three.  1.  Confession,  by  which 
they  must  give  glor)’^  to  God,  and  take  shame  to 
themselves.  Thei-e  must  be  a confession  of  sin; 
their  own,  and  their  fathers’,  which  they  must  la- 
ment the  guilt  of,  because  they  feel  the  smart  of  it; 
that  thus  they  may  cut  off  the  entail  of  wrath:  they 
must  in  their  confession  put  sin  under  its  worst  cha- 
racter, as  walking  contrary  to  God;  that  is  the  sin- 
fulness of  sin,  the  worst  thing  in  it,  and  which  in  our 
repentance  we  should  especially  bewail.  There 
must  also  be  a confession  of  wrath;  they  must  over- 
look the  instruments  of  their  trouble  and  the  second 
causes,  and  confess  that  God  has  walked  contrary 
to  them,  and  so  dealt  with  them  according  to  their 
sms.  Such  a confession  as  this  we  find  made  by 
Daniel  just  before  the  dawning  of  the  day  of  their 
deliverance,  {ch.  9.)  and  the  like,  Ezra  9.  and  Neh. 

9.  2.  Remoi-se  and  godly  sorrow  for  sin;  If  their 

iincircunicised  heart  be  humbled.  An  impenitent, 
unbelieving,  unhumbled  heart,  is  called  an  uncir- 
cumcised heart,  the  heart  of  a Gentile,  that  is  a 
str  inger  to  God,  rather  than  the  heart  of  an  Is- 
raelite in  covenant  with  him.  True  circumcision  is 
of  the  heart,  (Rom.  2.  29.)  without  which  the  cir- 
cumcision of  the  flesh  availeth  nothing,  Jer.  9.  26. 


4.59 

Now  in  repentance  this  uncircumcised  heart  was 
humbled,  that  is,  it  was  trulv  broken  and  contrite 
for  sin.  Note,  An  humble  keart  under  humbling 
providences  prepares  for  deliverance  and  true  com- 
fort. 3.  Submission  to  the  justice  of  God  in  all  his 
dealings;  if  they  then  accept  of  the  punishment  of 
their  iniquity,  {v.  41.  and  again,  v.  43. ) that  is,  If 
they  justify  God  and  condemn  themselves,  patiently 
bear  the  punishment  as  that  which  they  have  well- 
deserved,  and  carefully  answer  the  ends  of  it  as 
tliat  which  God  has  well  designed,  accept  it  as  a 
kindness,  take  it  as  physic,  and  improve  it,  then  they 
are  penitents  indeed. 

II.  How  the  mercy  is  described,  which  they 
should  obtain  upon  their  repentance.  1.  They 
should  not  be  abandoned;  Though  they  have  des- 
pised my  judgments,  yet  for  all  that  I will  not  cast 
them  away,  v.  43,  44.  He  speaks  as  a tender  Fa- 
ther that  cannot  find  in  his  heart  to  disinherit  a son 
tint  has  been  very  provoking,  Hotv  shall  I do  it? 
Hos.  11.  8.  9.  Till  he  had  laid  the  foundations  of 
a church  for  himself  in  the  Gentile  world,  the  Jew- 
ish church  was  not  quite  forsaken,  nor  cast  away. 
2.  They  should  be  remembered:  I will  remember 
the  land  with  favour,  which  is  grounded  upon  the 
promise  before;  I will  remember  my  covenant,  {v. 
42.)  which  is  repeated,  v.  45.  God  is  said  to  re- 
member  the  covenant,  when  he  performs  the  pro- 
mises of  it,  purely  frr  his  faithfulness’ s !;e;  not  be- 
cause there  is  any  thing  in  us  to  recommend  us  to 
his  favour,  but  because  he  will  be  as  good  as  his 
word.  This  is  the  church’s  plea;  (Ps.  74.  20.) 
Have  respect  unto  the  covenant.  He  will  remem- 
ber the  constitution  of  the  covenant,  which  is  such 
as  leaves  room  for  repentance,  and  promises  pardc  n 
upon  repent;ince;  and  the  Mediator  of  the  covenant, 
who  was  promised  to  Abraham,  Isaac,  and  Jacob, 
and  was  sent,  when  the  fulness  of  time  ca.me,  in  re- 
membrance of  that  holy  < ovenant.  The  wo>  d cov- 
enant is  thrice  repeated,  to  intimate  that  God  is 
ever  mindful  of  it,  and  would  have  us  to  be  so.  'I'he 
I persons  also  with  whom  the  cmenantwas  m ale 
are  mentioned  in  an  unusual  manner,  per  modum 
ascensus — in  the  ascending  line,  I'eginning  with 
Jacob,  to  lead  them  gradually  to  the  most  ancient 
promise,  which  was  made  to  the  father  of  the  faith- 
ful: thus  (Mic.  7.  20.)  he  is  said  to  perform  the 
truth  to  Jacob,  and  the  mercy  to  ./Abraham.  He  will 
for  their  sakes,  (ii.  45.)  not  theii-  merit’s  sake,  but 
their  benefit’s  sake,  remember  the  covenant  of  their 
ancestors,  and  upon  that  score  show  kindness  to 
them,  though  most  unworthy;  they  are  therefore 
said  to  be,  as  touching  the  election,  beloved  for  the 
fathers'  sakes,  Rom.  11.  28.  Note,  When  those  that 
have  walked  contrary  to  God  in  a way  of  sin,  return 
to  him  by  sincere  repentance,  though  he  has  walked 
contrary  to  them  in  a way  of  judgment,  he  will  re- 
turn to  them  in  a way  of  special  mercy,  pursuant  to 
the  covenant  of  redemption  and  grace.  None  are  so 
ready  to  repent  as  God  is  to  forgive,  upon  repent- 
ance, through  Christ,  who  is  gh<en  for  a Covenant. 

Lastly,  These  are  s lid  to  he  the  laws  which  the 
Lord  made  between  him  and  the  children  o f Israel, 
V.  46.  His  communion  with  his  church  is  kept  up 
by  his  law.  He  manifests  not  only  his  dominion 
over  them,  but  his  favour  to  them,  by  giving  them 
his  law;  and  they  manifest  not  only  their  holy  fear, 
but  their  holy  lo\  e,  by  the  obsen’ance  of  it,  and  thus 
it  is  made  between  them  rather  as  a coveniuit  than  a 
law;  for  he  draws  with  the  cords  of  a man. 

CH.AR  XXV  IT. 

The  last  verse  of  the  foregoing  chapter  seemed  to  close  up 
this  statute-book  ; yet  this  chapter  is  added  as  an  appen- 
dix : havine  given  laws  concerning  insbtuted  .services, 
here  he  directs  coneernintr  vows  and  vnbmtary  services, 
the  freewill-ofierinars  of  their  mouth.  Perh.ap^  some  de- 
vout serious  people  among  them  might  be  so  afi'ecled 


460 


LEVITICUS,  XXVIl. 


with  what  Moses  had  delivered  to  them  in  the  foregoitijj 
chapter,  as  in  a pan^  of  zeal  to  consecrate  themselves  or 
their  children  or  estates  to  him  : this,  because  honestly 
meant,  God  would  accept  of;  but  because  men  are  apt 
to  repent  of  such  vows,  he  leaves  room  for  the  redemp- 
tion of  what  had  been  so  consecrated,  at  a certain  rate. 
Here  is,  I.  7'he  law  concerning  what  was  sanctified  to 
God;  persons,  v.  2-. 8.  Cattle,  clean  or  unclean,  v. 
9-. 13.  Houses  and  lands,  v.  14.  .25.  With  an  excep- 
tion of  firstlings,  v.  26,  27.  II.  Concerning  what  was 
devoted,  v.  28,  29.  Concerning  tithes,  v.  30  . . 34. 

1.  A NU  tile  Lord  spake  unto  Moses, 
saying,  2.  Speak  unto  the  children 
of  Israel,  and  say  unto  them.  When  a man 
sliall  make  a singular  vow,  the  persons  5// a// 
be  for  the  Lo  rd  by  thy  estimation.  3.  And 
thy  estimation  shall  be,  oi  the  male  from 
twenty  years  old  even  unto  sixty  years  old, 
even  thy  estimation  shall  be  fifty  shekels  of 
silver,  after  tiie  shekel  of  the  sanctuary.  4. 
And  if  it  he  a female,  tlien  thy  estimation 
shall  be  thirty  shekels.  5.  And  if  il  be  from 
five  years  old  even  unto  twenty  years  old, 
then  thy  estimation  shall  be  of  the  male 
twenty  shekels,  and  for  the  female  ten  she- 
kels. G.  And  if  it  be  from  a month  old  even 
unto  five  years  old,  then  thy  estimation  shall 
be  of  the  male  five,  shekels  of  silver,  and 
for  the  female  thy  estimation  shall  he  three 
shekels  of  silver.  7.  And  if  it  be  from  sixty 
years  old  and  above ; if  it  be  a male,  then 
ihy  estimation  shall  be  fifteen  shekels,  and 
for  the  female  ten  shekels,  8.  But  if  he  be 
poorer  than  thy  estimation,  then  he  shall 
present  himself  before  the  priest,  and  the 
priest  shall  value  him ; according  to  his  abili- 
ty that  vowed  shall  the  priest  value  him.  9. 
And  if  it  be  a beast,  whereof  men  bring  an 
offering  unto  the  Lord,  all  that  any  man 
giveth  of  such  unto  the  Lord  shall  be  ho- 
ly. 1 0.  He  shall  not  alter  it,  nor  change 
it,  a good  for  a bad,  or  a bad  for  a good : 
and  if  he  shall  at  all  change  beast  for  beast, 
then  it  and  the  exchange  thereof  shall  be 
holy.  1 1 . And  if  it  be  any  unclean  beast, 
of  which  they  do  not  offer  a sacrifice  unto 
the  Lorii,  then  he  shall  present  the  beast 
before  the  priest;  12.  And  the  priest  shall 
value  it,  whether  it  lie  good  or  bad:  as  thou 
vainest  it,  /e//o  art  the  priest,  so  shall  it  be,  13. 
But  if  he  will  at  all  redeem  it,  then  he  shall 
add  a fifth  part  thereof  unto  thy  estimation. 

This  is  ]);iri  of  the  law  concerning  singular  vows, 
extraordinary  ones,  which  though  fiod  did  not  ex- 
])ress’)-  insist  on,  yet  if  they  were  consistent  with, 
and  conformable  to,  the  general  j)recepts,  he  would 
be  well  ])leased  with.  Note,  We  should  not  only 
ask  What  mu^t  we  do,  Init,  What  may  we  do,  for 
the  glory  and  honour  of  (iod.^  As  the  liberal  de- 
vises liberal  things,  (Isa.  32.  8.)  so  the  pious  devises 
pious  things,  and  the  enlarged  heart  would  will- 
ingly do  something  extraordinarv  in  the  service  of 
so  good  a Master  as  Ciod  is.  When  we  receive  or 
expect  some  singular  mercy,  it  is  good  to  honour 
God  with  some  singular  vow. 

I.  The  case  is  here  put  of  persons  vowed  to  God  by 


a singular  vow,  v.  2.  If  a man  consecrated  himself, 
or  a child,  to  the  service  of  the  tabernacle,  to  be  em- 
ployed there  in  some  inferior  office,  as  sweeping  the 
door,  carrying  out  ashes,  running  of  errands,  or  the 
like,  the  person  so  consecrated  shall  be  for  the  Lord, 
that  is,  “ God  will  graciously  accept  the  good-will;” 
that  is,  'J'hou  didst  well  that  it  was  m thine  heart, 
(2  Chron.  6.  8. ) but,  forasmuch  as  he  had  no  oc- 
casion to  use  their  services  about  the  tabernacle,  a 
whole  tribe  being  appropriated  to  the  use  of  it,  those 
that  were  thus  vowed  were  to  be  redeemed,  and 
the  money  paid  for  their  redemption  w..s  emj)loyed 
for  the  repair  of  the  sanctuary,  or  other  uses  oi  it; 
as  appears  by  2 Kings  12.  4,  wheie  it  is  called,  in 
the  margin,  the  money  of  the  souls  of  his  estimation. 

A book  of  rates  is  accordingly  provided  here,  by 
which  the  priests  were  to  go  in  their  estimation. 
Here  is,  1.  The  rate  of  the  middle-aged  between 
twenty  and  threescore,  these  were  valued  highest, 
because  most  Serviceable;  a male  fifty  shekels,  and 
the  female  thirty,  v.  3,  4.  The  females  were  then 
less  esteemed,  but  not  so  in  Christ;  for  in  Christ 
Jesus  there  is  neither  male  nor  female,  Gal.  3.  28. 
Note,  Those  that  are  in  the  prime  of  their  time, 
must  look  upon  themselves  as  obliged  to  do  more  in 
the  service  of  God  and  their  generation,  than  can 
be  expected  either  from  minors  that  are  not  yet  ar- 
rived to  their  usefulness,  or  from  the  aged  that  have 
survived  it.  2.  The  rate  of  the  youth  between  five 
years  old  and  twenty,  was  less,  because  they  were 
then  less  capable  of  doing  service,  v.  5.  3.  Infants 

under  five  years  old  were  capable  of  being  vowed 
to  God  by  their  parents,  even  before  they  were 
born,  as  Samuel  was,  but  not  to  be  presented  and 
redeemed  till  a month  old;  that,  as  une  sabbath 
passed  over  them  before  they  were  circumcised, 
so  one  new  moon  might  pass  over  them  before 
they  were  estimated;  and  their  valuation  was  but 
small,  X'.  6.  Samuel,  who  was  thus  vowed  to  God, 
was  not  redeemed,  because  he  was  a Levite,  and  a 
particular  favourite,  and  therefore  \vas  employed  in 
his  childhood  in  the  service  of  the  tabernacle.  4. 
The  aged  are  valued  less  than  youtli,  but  more  than 
children,  x'.  7.  And  the  Hebrews  observe,  that  the 
rate  of  an  aged  woman  is  two  parts  of  three  to 
that  of  an  aged  man,  so  that  in  that  age  the  female 
came  nearest  to  the  value  of  a male,  w hich  occasion- 
ed (as  Bishop  Patrick  quotes  it  hcrel  this  saying 
among  them.  That  an  old  woman  in  a house  is  a 
treasure  in  a house.  St.  Paul  sets  a great  value 
upon  the  aged  woman,  when  he  makes  them  teach- 
ers of  good  things.  Tit.  2.  3.  5.  The  poor  shall 

be  valued  according  to  their  ability,  v,  8.  Some- 
thing they  must  pay,  that  they  might  learn  not  to 
be  rash  in  vowing  to  Ciod,  for  he  hath  no  pleasure 
in  fools,  Eccl.  5.  4.  Yet  not  more  than  their  abil 
ity,  but  secundum  tenementum — according  to  their 
possessions,  that  they  might  not  ruin  themselves 
and  their  families  by  their  zeal.  Note,  God  ex- 
l^ects  and  requires  from  men  according  to  what  they 
have,  and  not  according  to  what  they  have  not, 
Luke  21.  4. 

11.  The  case  is  put  of  beasts  \owed  to  God. 
1.  If  it  was  a clean  beast,  such  as  w'as  offered  in  sa- 
crifice, it  must  not  be  redeemed,  nor  any  equivalent 
given  for  it;  it  shall  be  holy;  {v.  9,  10.)  after  it  was 
vowed,  it  was  not  to  be  put  to  any  common  use,  nor 
changed  upon  second  thoughts;  but  it  must  either 
be  offered  upon  the  altar,  or,  if  through  any  bV 
mish  it  was  not  meet  to  be  offered,  he  that  vowed 
it  should  not  take  advantage  of  that,  but  the  priests 
should  have  it  for  their  own  use,  (for  they  were 
God’s  receivers,)  or  it  should  be  sold  for  the  ser- 
vice of  the  sanctuary.  This  tcaclics  caution  in  ma- 
king vows,  and  constancy  in  kco]u  ig  them  when 
they  are  made;  for  it  is  a snare  to  a man  to  devour 
that  which  is  holy,  and  after  vows  to  make  inquiry. 


461 


LEVITICUS,  XXVIl. 


Prov.  20.  25.  And  to  this  that  rule  of  charity 
seems  to  allude,  (2  Cor.  9.  7.)  Every  man  accor- 
ding as  he  fiurfioses  in  his  heart,  so  let  him  give.  2. 
If  it  was  an  unclean  beast,  it  should  go  to  the  use  of 
the  priest  at  such  a value;  but  he  that  vowed  it, 
upon  paying  that  value  in  money,  and  adding  a fifth 
part  more  to  it,  might  redeem  it,  if  he  pleased,  v. 
11..  13.  It  was  fit  that  men  should  smart  for  their 
inconstancy.  God  has  let  us  know  his  mind  con- 
cerning his  service,  and  he  is  not  pleased,  if  we  do 
not  know  our  own.  God  expects  that  those  that 
deal  with  him  should  be  at  a point,  and  say  what 
they  will  stand  to. 

14.  And  when  a man  shall  sanctify  his 
house  to  be  holy  unto  the  Lord,  then  the 
priest  shall  estimate  it,  whether  it  be  good 
or  bad : as  the  priest  shall  estimate  it,  so 
shall  it  stand.  15.  And  if  he  that  sancti- 
fied it  will  redeem  his  house,  then  he  shall 
add  the  fifth  part  of  the  money  of  thy  esti- 
mation unto  it,  and  it  shall  be  his.  16.  And 
if  a man  shall  sanctify  unto  the  Lord  some 
part  of  a field  of  his  possession,  then  thy  es- 
timation shall  be  according  to  the  seed 
thereof : a homer  of  barley  seed  shall  he  va- 
lued at  fifty  shekels  of  silver.  1 7.  If  he  sanc- 
tify his  field  from  the  year  of  jubilee,  ac- 
cording to  thy  estimation  it  shall  stand.  1 8. 
But  if  he  sanctify  his  field  after  the  jubilee, 
then  the  priest  shall  reckon  unto  him  the 
money  according  to  the  years  that  remain, 
even  unto  the  year  of  the  jubilee,  and  it  shall 
be  abated  from  thy  estimation.  19.  And  if 
he  that  sanctified  the  field  will  in  any  wise 
redeem  it,  then  he  shall  add  the  fifth  part 
of  the  money  of  thy  estimation  unto  it,  and 
it  shall  be  assured  to  him.  20.  And  if  he 
will  not  redeem  the  field,  or  if  he  have  sold 
the  field  to  another  man,  it  shall  not  be  re- 
deemed any  more;  21.  But  the  field,  when 
it  goeth  out  in  the  jubilee,  shall  be  holy  un- 
to the  Lord,  as  a fieM  devoted  ; the  posses- 
sion thereof  shall  be  the  priest’s.  22.  And 
if  a man  sanctify  unto  the  Lord  a field 
which  he  hath  bought,  which  is  not  of  the 
fields  of  his  p-ossession  ; 2.3.  Then  the  priest 
shall  reckon  unto  him  the  worth  of  thy  es- 
timation, even  unto  the  year  of  the  jubilee  : 
and  he  shall  give  thine  estimation  in  that 
day,  as  a holy  thing  unto  the  Lord.  24. 
In  the  year  of  the  jubilee  the  field  shall  re- 
turn unto  him  of  whom  it  was  bought,  even 
to  him  to  whom  the  possession  of  the  land 
did  belong.  25.  And  all  thy  estimations 
shall  be  according  to  the  shekel  of  the  sanc- 
tuaiy  : twenty  gerahs  shall  be  the  shekel. 

Here  is  the  law  concerning  real  estates  dedicated 
to  the  service  of  God  by  a singular  \ ow. 

I.  Suppose  a man,  in  his  zeal  for  the  honour  of 
G d,  sanctify  his  house  to  God,  {v.  14.)  the  house 
must  be  valued  by  the  priest,  and  the  money  got  by 
the  sale  of  it  was  to  be  converted  to  the  use  of  the 
sanctuaiy,  which  by  degrees  came  to  be  greatly  en- 
liclmd  with  dedicated  things,  1 Kings  15.  15.  But, 


if  the  owner  b^  minded  to  redeem  it  himself,  he 
must  not  have  it  so  cheap  as  another,  but  must  add 
a fifth  part  to  tl^e  price,  for  he  should  have  consi- 
dered before  he  had  vowed  it,  v.  15.  To  him  that 
was  necessitous,  God  would  abate  of  the  estimation 
of  himself;  (7\  8. ) but  to  him  that  was  fickle  and  hu- 
moursome,  and  whose  second  thoughts  inclined 
more  to  the  world  and  his  secular  interest  than  his 
first,  God  would  rise  in  the  price.  Blessed  be  God, 
there  is  a way  of  sanctifying  our  houses  to  be  holy 
unto  the  Lord,  without  either  selling  them  or  buying 
them.  If  we  and  our  houses  serve  the  Lord,  if 
religion  rule  in  them,  and  w’e  put  anvay  iniquity  far 
from  them,  and  have  a church  in  our  house,  holi- 
ness to  the  Lord  is  written  upon  it,  it  is  his,  and  he 
will  dwell  with  us  in  it. 

i II.  Suppose  a man  sanctify  some  part  of  his  land 
[ to  the  Lord,  giving  it  to  pious  uses,  then  a differ- 
ence must  be  made  between  land  that  came  to  the 
doner  by  descent,  and  that  which  came  by  pur- 
chase, and,  accordingly  the  case  altered. 

I 1.  It  it  was  the  inheritance  of  his  fathers,  here 
called  the  field  of  his  possession,  which  pertained 
j to  his  family  from  the  first  division  of  Canaan,  he 
might  not  give  it  all,  no  not  to  the  sanctuary;  God 
would  not  admit  such  a degree  of  zeal  as  ruined  a 
man’s  family.  But  he  might  sanctify  or  dedicate 
only  some  part  of  it,  v.  16.  And  in  that  case,  (1.) 
The  land  was  to  be  valued  (as  our  countr)  men  com- 
monly compute  land)  by  so  many  measures’  sowing 
of  barley.  So  much  land  as  would  take  a homer, 
or  chomer,  of  barley,  which  contained  ten  ephahs, 
Ezek.  45.  11.  (not,  as  some  have  here  mistaken  it, 
an  omer,  which  was  but  a tenth  part  of  an  ephah, 
Exod.  16.  36.)  was  valued  at  fifty  shekels,  a mo- 
derate price,  (v.  16.)  and  that,  if  it  were  sanctified 
immediately  irom  the  year  of  jubilee,  v.  17.  But 
if  some  years  after,  there  was  to  be  a discount  accord 
ingly,  even  of  that  price,  v.  18.  And,  (2.)  When 
the  value  was  fixed,  the  donor  might,  if  he  pleased, 
redeem  it  for  sixty  shekels,  the  homer’s  sowing, 
which  was  with  the  addition  of  a fifth  part;  the  mo- 
ney then  went  to  the  sanctuary,  and  the  land  re- 
verted to  him  that  had  sanctified  it,  v.  19.  But  if  he 
would  not  redeem  it,  and  the  priest  sold  it  to  anoth- 
er, then  at  the  year  of  jubilee,  beyond  which  the 
sale  could  not  go,  the  land  c me  to  the  priests,  and 
was  their’s  for  ever,  v.  20,  21.  Note,  What  is  giv- 
en to  the  Lord  ought  not  to  be  given  with  a power 
of  revocation:  what  is  devoted  to  the  Lord  must  be 
his  for  ever  by  a pei-petual  covenant. 

2.  If  the  land  was  his  own  pui  chase.  and  came 
not  to  him  from  his  ancestors,  then  not  the  land 
itself,  but  the  value  of  it,  was  to  be  gi\  en  to  the 
priests  for  pious  uses,  v.  22 . . 24.  It  was  supposed 
that  those  who,  by  the  blessing  of  God,  were  grown 
so  rich  as  to  become  purchasers,  would  think  them- 
selves obliged  in  gratitude  to  sanctify  some  part  of 
the  purchase,  at  least,  (and  here  they  are  not  limit- 
ed, but  they  might,  if  they  pleased,  sanctify  the 
whole,)  to  the  service  of  God.  For  we  ought  to  give 
as  Goa  prospers  us,  1 Cor.  16.  2.  Purchasers  are 
in  a special  manner  bound  to  be  charitable.  Now, 
forasmuch  as  purchased  lands  were  by  a former  law 
to  return  at  the  year  of  jubilee  to  the  family  from 
which  they  were  purchased,  God  would  not  hav'* 
that  law  and  the  intentions  of  it  defeated,  by  making 
the  lands  Corban,  a gift,  Mark  7.  11.  But  it  was 
to  be  computed  how  much  the  land  was  worth  for  so 
many  years  as  were  from  the  vow  to  the  jubilee,  for 
only  so  long  it  was  his  own;  and  God  hates  robbery 
for  bumt-offerings,  and  w'e  can  never  acceptably 
serve  God  with  that  which  we  have  wronged  our 
neighbour  of.  And  so  much  money  he  was  to  give 
for  the  present,  and  keep  the  land  in  his  own  hands 
till  the  year  of  jubilee,  when  it  was  to  return  free 
of  all  encumbrances,  even  that  of  its  being  dedicat- 


462 


LEVITICUS,  XXVIL 


ed  to  him  of  whom  it  was  bouglit.  T ue  value  of  the 
shekel,  by  which  all  these  estimations  were  to  be 
made,  is  here  ascertained,  {v.  25.)  it  shall  be  twenty 
gerahs,  and  every  gerah  was  sixteen  barley-corns. 
This  was  fixed  before,  (Exod.  30.  13.)  and  whereas 
there  had  been  some  alterations,  it  is  again  fixed  in 
the  laws  of  Ezekiel’s  visionary  temple,  (Ezek.  45. 
12. ) to  denote  that  the  gospel  should  reduce  things 
to  their  ancient  standard. 

26.  Only  the  firstling  of  the  beasts,  which 
should  be  the  Lord’s  firstling,  no  man  shall 
sanctify  it ; whether  it  be  ox  or  sheep  ; it  is 
the  Lord’s.  27.  And  li'  it  be  of  an  unclean 
beast,  then  he  shall  redeem  it  according  to 
thine  estimation,  and  shall  add  a fifth  part 
of  it  thereto : or  if  it  be  not  redeemed,  then 
it  shall  be  sold  according  to  thy  estimation. 
28.  Notwithstanding,  no  devoted  thing  that 
a man  shall  devote  unto  the  Lord  of  all 
that  he  hath,  both  of  man  and  beast,  and  of 
the  field  of  his  possession,  shall  be  sold  or 
redeemed ; every  devoted  thing  is  most  ho- 
ly unto  the  Lord.  29.  None  devoted, 
which  shall  be  devoted  of  men,  shall  be  re- 
deemed ; but  shall  surely  be  put  to  death. 
30.  And  all  the  tithe  of  the  land,  loh ether  of 
the  seed  of  the  land,  or  of  the  fruit  of  the 
tree,  is  the  Lord’s  : it  is  holy  unto  the 
l iORD.  31.  And  if  a man  will  at  all  re- 
deem aught  of  his  tithes,  he  shall  add  there- 
to the  fifth  part  thereof.  32.  And  concern- 
ing the  tithe  of  the  herd,  or  of  the  flock,  even 
of  whatsoever  passeth  under  the  rod,  the 
tenth  shall  be  holy  unto  the  Lord.  33.  He 
shall  not  search  whether  it  be  good  or  bad, 
neither  shall  he  change  it : and  if  he  change 
it  at  all,  then  both  it  and  the  change  thereof 
shall  be  holy ; it  shall  not  be  redeemed.  34. 
These  are  the  commandments  which  the 
Lord  commanded  Moses  lor  the  children 
of  Israel,  in  mount  Sinai. 

Here  is, 

I.  A caution  given  that  no  man  should  make  such 
a jest  of  sanctifying  things  to  the  Lord,  as  to  sanc- 
tify any  firstling  to  him,  for  that  was  his  already  by 
the  law,  V.  26.  Though  the  matter  of  a general  vow 
be  that  which  we  were  before  oljliged  to,  as  of  our 
sacramental  covenant;  yet  a ningutar  vow  should  be 
of  that  which  we  were  not,  in  such  circumstances 
and  jn’oportions,  antecedently  bound  to.  The  law 
concerning  the  firstlings  of  unclean  beasts  {y.  27.) 
is  the  same  with  that  l)efore,  v.  11,  12. 

II.  Things  or  persons  devoted  are  here  distin- 
guished from  things  or  persons  that  were  only 
sanctibed.  1.  Devoted  things  were  most  holy  to  the 
Lord,  and  could  neither  revert,  nor  be  alienated,  v. 
28.  Tliey  were  of  the  same  nature  with  those  sa- 
crifices which  were  called  most  holy,  which  none 
might  touch  but  only  the  priests  themselves.  I'he 
difference  between  these  and  other  sanctified  things 
arose  from  the  different  expression  of  the  vow.  If 
a man  dedicated  any  thing  to  God,  binding  himself 
with  a solemn  curse  never  to  alienate  it  to  any  other 
purpose,  then  it  was  a thing  devoted.  2.  Devoted 
fiersojis  were  to  be  put  to  death,  v.  29.  Not  that  it 
was  in  the  iinwer  of  any  parent  or  master  thus  to 
devote  a child  or  a servant  to  death;  but  it  must  be 


meant  of  the  public  enemies  of  Israel,  who,  either 
by  the  appointment  of  God,  or  by  the  seiiten*.  e if 
the  congregation,  were  devoted,  Is  the  ae\  en  ii.i 
tions  with  which  they  must  make  no  league.  Tlie 
city  of  Jericho  in  particular  was  tims  devoted,  Jeslu 
6.  17.  The  inhabitants  of  Jabesh-Gilead  were  jiut 
to  death  for  violating  the  cur.se  pronounced  upon 
those  that  came  not  up  to  Mizpeh,  Jiulg.  2i.  9,  10. 
Some  think  it  was  for  want  of  being  i .ghtly  inform- 
ed of  the  true  intent  and  meaning  of  this  law,  that 
Jephtha  sacrificed  his  daughter  as  one  dev  (ted, 
which  might  not  be  redeemed. 

III.  A law  concerning  tithes,  which  were  paid 
for  the  service  of  God  before  the  law;  as  appears  by 
Abraham’s  payment  of  them,  (Gen.  14.  19. ) and 
Jacob’s  promise  of  them,  Gen.  28.  22.  It  is  here 
appointed,  1.  That  they  should  pay  tithe  of  all  their 
increase,  their  coni,  trees,  and  cattle,  t.  30,  32. 
Whatsoever  productions  they  had  the  benefit  of, 
God  must  be  honoured  with  the  tithe  of,  if  it  were 
titheable.  Thus  they  acknowledge  Gcd  to  be  the 
Owner  of  their  land,  the  Giver  of  its  fruits,  and 
themselves  to  be  his  tenants,  and  dejiendents  upon 
him.  Thus  they  gave  him  thanks  for  the  plenty 
they  enjoyed,  and  supplicated  his  fa\  our  in  the  con- 
tinuance of  it.  And  we  are  taught  in  general  to  ho- 
nour the  Lord  ’with  our  substance,  (l^rov.  3.  9. ) and 
in  particular  to  support  and  maintain  his  ministers, 
and  to  be  ready  to  communicate  to  them.  Gal.  6.  6. 
— 1 Cor.  9.  11.  And  how  this  may  be  done  in  a fit- 
ter and  more  equal  proportion  than  that  of  the  tenth, 
which  God  himself  appointed  of  old,  I cannot  sec. 
2.  That  which  was  once  marked  for  tithe  should 
not  be  altered,  no  not  for  a better,  {v.  33.)  for  Pro- 
vidence directed  the  rod  that  marked  tiiem.  God 
would  accept  it  though  if  were  not  the  best,  anc 
they  must  not  grudge  it  though  it  was,  for  it  was 
what  passed  under  the  rod.  3.  That  it  sin  uld  not 
be  redeemed,  unless  the  owner  would  give  a fifth 
part  more  for  its  ransom,  v.  31.  If  men  had  the 
curiosity  to  prefer  what  was  marked  for  tithe  be- 
fore any  other  part  of  their  increase,  it  was  fit  that 
they  should  pay  for  their  curiosit)'. 

The  last  v erse  seems  to  hav  e refeience  to  this 
whole  book,  which  it  is  the  conclusion  ( f;  These  are 
the  commandments  nvhich  the  Lord  commanded 
Moses,  for  the  children  of  Israel.  Many  of  these 
commandments  are  moral,  and  of  perpetual  obliga- 
tion; others  of  them  ceremonial,  and  peculiar  to  the 
I Jewish  economy,  which  yet  hav  e a spiritual  signi- 
! ficancy,  and  are  instructive  to  us  who  are  furnishet; 
with  a key  to  let  us  into  the  mysteries  c(  ntained  in 
them;  for  unto  us,  by  those  institutions,  is  the gos/iei 
preached  as  leell  as  unto  them,  Heb.  4.  2.  And, 
upon  the  whole  matter,  we  may  see  cause  to  bless 
God  that  Wf  are  not  to  come  to  mount  Sinai,  Heb. 
j 12.  18.  (1.)  That  wc  are  not  under  the  dark  sha- 

j dows  of  the  law,  but  enjoy  the  clear  light  of  the 
I gospel,  which  shows  us  Christ  the  end  of  the  la-w 
I for  right eomness,  Rom.  10.  4.  The  doctrine  of  our 
j reconciliation  to  God  by  a Mediator  is  not  clouded 
i with  the  smoke  of  burning  sacrifices,  but  cleared  by 
I the  knowledge  of  Christ  and  him  crucified.  (2.) 

! That  we  are  not  under  the  heavy  yoke  of  the  law, 

I and  the  carnal  ordinances  of  it,  (as  the  aiiostle  calls 
I them,  Heb  9.  10. ) ii^jiosed  till  the  time  of  refor- 
' mation,  a yoke  \\\\\c\\  neit her  they  nor.  (heir  fathers 
'were  able' to  bear,  (Acts  15.  10.)  but  under  the 
j sweet  and  easy  institutions  of  the  gospel,  which  pro- 
I nounces  those  the  true  worshippers  that  worship  the 
I Father  in  spirit  and  truth,  by  Ghrist  only,  and  in 
his  name,  who  is  our  Priest,  Temple,  Altar,  Sacri- 
fice, Purification,  and  All.  Let  us  not  therefore 
think,  that,  because  we  are  not  tied  to  the  ceremo- 
nial cleanings,  feasts,  and  oblations,  a little  care, 
time,  and  expense,  will  serve  to  Inmr^ir  G(  d with. 

I No,  but  rather  have  our  hearts  more  enlaigeJ  will 


463 


NUMBERS,  1. 


freewill-offerings  to  his  praise,  more  inflamed  with  draw  near  with  a true  heart,  and  in  full  assurance 
holy  love  and  joy,  and  more  engaged  in  seriousness  ' of  faith,  worshipping  God  with  so  much  the  more 
oftiiought,  and  sincerity  of  intention  I cheerfulness  and  humble  confidence,  still  saying, 

to  enter  into  the  holiest  by  the  blood  of  Jesus,  let  us  ||  Blessed  be  God  for  Jesus  Christ. 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE  FOURTH  BOOK  OF  MOSES,  CALLED 

NUMBERS. 


Tne  titles  of  the  five  books  of  Moses,  which  we  use  in  our  Bibles,  are  all  borrowed  from  the  Greek  trans- 
lation of  the  Seventy,  the  most  ancient  version  of  the  Old  Testament  that  we  know  of.  But  the  title  of 
this  book  only  we  turn  into  English;  in  all  the  rest  we  retain  the  Greek  word  itself;  for  which  difference  I 
know  no  reason,  but  that  the  Latin  translators  have  generally  done  the  same.  Otherwise,  this  book  might 
as  well  have  been  called  Arithmoi,  the  Greek  title,  as  the  first  GVtics/s,  and  the  second  Exodus;  or  these 
might  as  well  have  been  translated  and  called,  the  first  the  Genei-ation,  or  Original,  the  secrnd  the 
Out-let,  or  Elsca/te,  as  this  J^umbers. — This  book  was  thus  entitled,  because  of  the  numbers  of  the  chil- 
dren of  Israel,  so  often  mentioned  in  this  book,  and  so  well  worthy  to  give  a title  to  it,  because  it  was  the 
remarkable  accomplishment  of  God’s  promise  to  Abraham,  that  his  seed  should  be  as  the  stars  ( f 
heaven  for  multitude.  It  also  relates  to  two  numberings  of  them,  one  at  mount  Sinai,  {ch.  1.)  the  other 
in  the  plains  of  Moal),  thirty-nine  years  after,  ch.  26.  And  not  three  men  the  same  in  the  last  account 
that  were  in  the  first.  This  book  is  almost  equally  divided  between  histories  and  laws,  intermixed. 

I.  We  have  here  the  histories  of  the  numbering  and  marshalling  of  the  tribes;  {ch.  1 . . 4.)  the  dedicati(  n 
of  the  altar  and  Levites;  {ch.  7,  8.)  their  march;  {ch.  9,  10.)  their  murmuring  and  unbelief,  for  which 
they  were  sentenced  to  wander  forty  years  in  the  wilderness;  {ch.  11..  14.)  the  rebellion  of  Korah; 
{ch.  16,  17. ) the  history  of  the  last  year  of  the  forty;  {ch.  20 . . 26.)  the  conquest  of  Midian,  and  the  set- 
tlement of  the  two  ti'ibes;  {ch.  31,  32.)  with  an  account  of  their  journies,  ch.  33. 

II.  We  have  divers  laws,  about  the  Nazarites,  &c. ; {ch.  5,  6.)  and  again,  about  the  priests’  charge,  &c. ; 
{ch.  18,  19.)  feasts,  {ch.  28,  29.)  and  vows;  {ch.  30.)  and  relating  to  their  settlement  in  Canaan,  ch.  27, 
34,35,  36.  An  abstract  of  much  of  this  book  Ave  have  in  a few  words,  (Ps.  95.  10.)  Forty  years 
long  was  I grieved  with  this  gerieration;  and  an  application  of  it  to  oui'sehes,  (Heb.  4.  1.)  I^et  its  fear 
lest  we  seem  to  come  short.  Many  considerable  nations  were  now  in  being,  that  dwelt  in  cities  and  for- 
tified towns,  of  which  no  notice  is  taken,  no  account  kept,  by  the  sacred  history;  but  very  exact  records 
are  kept  of  the  affairs  of  a handful  of  people,  that  dwelt  in  tents,  and  wandered  strangdy  in  a wilder- 
ness, because  they  Ave  re  the  children  of  the  covenant:  For  the  Lord's  fortiori  is  his  peo/ile,  Jacob  is  the 
lot  of  his  inheritance. 


NUMBERS,  1. 


CHAP.  I. 

Israel  Avas  now  to  be  formed  into  a commonAvealth,  or  a 
kinwdoin  rather;  for  the  Lord  was  their  King,  (1  Sam.  13. 
12.)  their  government  a theocracy,  and  Moses  under  him 
Avas  Kingtn  Jeshunm,  Dent.  33.  5.  Noav  for  the  right  set- 
tlement of  this  holy  state,  next  to  the  institution  of  good 
laAvs,  was  necessary  the  institution  of  good  order;  an  ac- 
count therefore  must  be  taken  of  the  subjects  of  this 
kingdom,  Avhich  is  done  in  this  chapter;  Avhere  Ave  have, 

I.  Orders  given  to  Moses  to  number  the  people,  v.  1.  .4. 

II.  Persons  nominated  to  assist  him  herein,  v.  6..16. 

III.  The  particular  number  of  each  tribe,  as  it  was  given 
in  to  Moses,  v.  17. . 43.  The  sum  total  of  all  together, 
V.  44 . . 46.  V.  An  exception  of  the  Levites,  v.  47  . . 54. 

I.  A ND  the  LoRD  spake  unto  Moses  in 
f\-  the  .wilderness  of  Sinai,  in  the  ta- ' 


bernacle  of  the  congregation,  on  the  first  day 
of  the  second  month,  in  the  second  year  after 
they  were  come  out  of  tlie  land  of  Egypt 
saying,  2.  Take  ye  the  sum  of  all  the  con- 
gregation of  the  children  of  Israel,  after  their 
families,  by  the  house  of  their  fathers,  with 
the  number  of  Meir  names,  every  male  by 
their  poll ; 3.  F rom  twenty  j^ears  old  and 
upward,  all  that  are  able  to  go  forth  to  war 
in  Israel : thou  and  Aaron  shall  number 
them  by  their  armies.  A.  And  with  you 
there  shall  be  a man  of  every  tribe ; ever\ 


464 


NUMBERS,  L 


one  head  of  tlie  house  of  his  fathers.  5.  And 
these  are  the  names  of  the  men  that  shall 
stand  with  you  : Of  the  tribe  of  Reuben  ; 
Elizur  the  son  of  Shedeur.  6.  Of  Simeon  ; 
Shelumielthe  son  of  Zurishaddai.  7.  Of 
Judah  ; Nahshon  the  son  of  Amminadab. 
8.  Of  Issachar ; Nethaneel  the  son  of  Zu- 
ar.  9.  Of  Zebulun ; Eliab  the  son  of  He- 
lon.  10.  Of  the  children  of  Joseph:  of 
Ephraim,  Elishama  the  son  of  Ammihud : 
of  Manasseh,  Gamaliel  the  son  of  Pedah- 
zur.  11.  Of  Benjamin  ; Abidan  the  son  of 
Gideoni.  12.  Of  Dan  ; Ahiezer  the  son  of 
Ammishaddai.  1 3.  Of  Asher ; Pagiel  the 
son  of  Ocran.  1 4.  Of  Gad  ; Eliasaph  the 
son  of  Deuel.  15.  Of  Naphtali ; Ahira  the 
son  of  Enan.  1 6.  These  icere  the  renown- 
ed of  the  congregation,  princes  of  the  tribes 
of  their  fathers,  heads  of  thousands  in  Is- 
rael. 

Here  is  a commission  issued  out  for  the  number- 
ing of  the  people  of  Israel;  and  David,  long  after, 
paid  dear  for  doing  it  without  a commission.  Here  is, 

I.  The  date  of  this  commission,  u.  1.  1.  The 

filace;  it  is  given  at  God’s  court,  in  the  ’wilderness  of 
Sinai;  from  his  royal  palace,  the  tabernacle  of  the 
congregation.  2.  The  time;  in  the  second  year  af- 
ter they  came  up  out  of  Egypt;  we  may  call  it  the 
second  year  of  that  reign.  The  laws  in  Leviticus 
were  given  in  the  first  month  of  that  year;  these 
orders  were  given  in  the  beginning  of  the  second 
month. 

II.  The  directions  given  for  the  execution  of  it, 

x;.  2,  3.  1.  None  were  to  be  numbered  but  the 

males,  and  of  those  only  such  as  were  fit  for  war. 
None  under  fwenty  years  old;  for  though  some  such 
might  have  bulk  and  strength  enough  for  military 
service,  yet,  in  compassion  to  their  tender  years, 
God  would  not  have  them  put  upon  it  to  bear  arms. 
2.  Nor  were  any  to  be  numbered,  who,  through 
age,  or  bodily  infirmity,  blindness,  lameness,  or 
chronical  diseases,  were  unfit  for  war.  The  church 
being  militant,  those  only  are  reputed  the  true  mem- 
bers of  it  that  have  listed  themselves  soldiers  of  Je- 
sus Christ;  for  our  life,  our  Christian  life,  is  a war- 
fare. 3.  The  account  was  to  be  taken  according  to 
their  families,  that  it  might  not  only  be  known  how 
many  they  were,  and  what  were  their  names,  but 
of  what  tribe,  and  family,  or  clan;  nay,  of  what 
particular  house  every  person  was;  or,  reckoning  it 
the  muster  of  an  army,  to  what  regiment  every  man 
belonged,  that  he  might  know  his  place  himself,  and 
the  go\  ernment  might  know  where  to  find  him. 
They  were  numbered  a little  before  this,  when 
their  poll-money  was  paid  for  the  service  of  the  ta- 
beiTiacle,  Exod.  38.  25,  26.  But  it  should  seem 
they  were  not  then  registered  by  the  house  of  their 
fathers,  as  now  they  were.  Their  number  was  the 
same  then  that  it  was  now.  Six  hundred  thousand 
and  three  thousand  and  Jive  hundred  and  fifty  men, 
for  as  many  as  had  died  since  then,  and  were  lost  in 
the  account,  so  mimy  were  arrived  to  be  twenty 
years  old,  and  were  added  to  the  account.  Note, 
As  one  generation  fiasseth  away,  another  genera- 
tion cometh.  As  vacancies  are  daily  made,  so  re- 
cruits are  daily  raised  to  fill  up  the  \ acancies,  and 
Providence  takes  care  that,  one  time  or  other,  in 
one  place  or  other,  the  births  shall  balance  the  bu- 
rials, that  the  race  of  mankind  and  the  holy  seed 
may  not  be  cut  off  and  extinct. 

III.  Commissioners  are  named  for  the  doing  of 


I this  work.  Moses  and  Aaron  were  to  preside,  (v 
I 3. ) and  one  man  of  every  tribe,  that  was  renowned 
in  his  tribe,  and  was  presumed  to  know  it  well,  was 
to  assist  in  it:  the  jirmces  of  the  tribe,  v.  16.  Note, 
Those  that  are  honourable  should  study  to  be  sei’- 
viceable;  he  that  is  great,  let  him  be  your  minister, 
and  show,  by  his  knowing  the  public,  that  he  de- 
serves to  be  publicly  known.  The  chai’ge  of  this 
muster  was  committed  to  him  who  was  the  lord- 
lieutenant  of  that  tribe. 

Now,  why  was  this  account  ordered  to  be  taken 
and  kept.^  For  several  reasons.  1.  To  prove  the 
accomplishment  of  the  promise  made  to  Abraham, 
that  God  would  multiply  his  seed  exceedingly,  which 
promise  was  renewed  to  Jacob,  (Gen.  28.  14.)  that 
his  seed  should  be  as  the  dust  of  the  earth;  now  it  ap- 
pears that  there  did  not  fail  one  tittle  of  that  good 
promise,  which  was  an  encouragement  to  them  to 
hope  that  the  other  promise  of  the  land  of  Canaan 
, for  an  inheritance  should  also  be  fulfilled  in  its 
season.  When  the  number  of  a body  of  men  is  only 
guessed  at,  upon  the  view,  it  is  easy  for  one,  that  is 
disposed  to  cavil,  to  surmise  that  the  conjecture  is 
mistaken,  and  that,  if  they  were  to  be  counted,  they 
would  not  be  found  half  so  many;  therefore  God 
would  have  Israel  numbered,  that  it  might  be  upon 
record  how  vastly  they  were  increased  in  a little 
time;  that  the  power  of  God’s  providence,  and  the 
truth  of  his  promise,  may  be  seen  and  acknowledg- 
ed by  all.  It  could  not  have  been  expected,  in  any 
ordinary  course  of  nature,  that  seventy-five  souls, 
(which  was  the  number  of  Jacob’s  family  when  he 
went  down  into  Egypt)  should  in  215  years  (and  it 
was  no  longer)  multiply  into  so  many  hundred  thou- 
sands. It  is  therefore  to  be  attributed  to  an  extra- 
ordinary virtue  in  the  divine  promise  and  blessing. 
2.  It  was  to  intimate  the  particular  care  which 
God  himself  would  take  of  his  Israel,  and  expected 
that  Moses  and  the  inferior  i tilers  should  take  of 
them.  God  is  called  the  Shepherd  of  Israel:  (Ps. 
80.  1. ) now  the  shepherds  always  kept  count  of 
their  flocks,  and  delivered  them  by  number  to  theii 
under-shepherds,  that  they  might  know  if  any  were 
missing:  in  like  manner  God  numbers  his  flock,  that 
of  all  which  he  took  into  his  fold  he  might  lose  none, 
but  upon  a valuable  consideration,  even  of  those  that 
were  sacrificed  to  his  justice.  2.  It  was  to  put  a 
difference  between  the  true-born  Israelites  and  the 
mixed  multitude  that  were  among  them;  none  were 
numbered  but  Israelites;  all  the  world  is  but  lumber 
in  comparison  with  those  jewels.  Little  account  is 
made  of  others,  but  the  saints  God  has  a particular 
property  in,  and  concern  for:  The  Lord  knoivs 
them  that  are  his,  (2  Tim.  2.  19.)  knows  them  by 
name,  Phil.  4.  3.  The  hairs  of  their  head  are  num- 
bered; but  he  will  say  to  others,  “ I newer  knew 
you,  never  made  any  account  of  you.  ” 4.  It  was 
in  order  to  their  being  marshalled  into  several  dis- 
tricts, for  the  more  easy  administration  of  justice, 
and  their  more  regular  march  through  the  wilder- 
ness. It  is  a rout,  and  a rabble,  not  an  army,  that 
is  not  mustered  and  put  in  order. 

17.  And  Moses  and  Aaron  took  these 
men  which  are  expressed  by  their  names  : 
1 8.  And  they  assembled  all  the  congrega- 
tion logetlier  on  the  first  day  of  the  second 
month,  and  they  declared  their  pedigrees  af- 
ter their  families,  by  the  house  of  their 
fathers,  according  to  the  number  of  the 
names,  from  twenty  years  old  and  upward, 
by  their  polls.  19;  As  the  Lord  com- 
manded Moses,  so  he  numbered  them  in  the 
wilderness  of  Sinai.  20.  And  the  children 


NUMBERS,  1. 


of  Beuben,  Israel’s  eldest  son,  by  their  ge- 
nerations, after  their  families,  by  the  house 
of  their  fathers,  according  to  the  number  of 
the  names,  by  their  polls,  every  male  fiom 
twenty  years  old  and  upward,  all  that  were 
able  to  go  forth  to  war;  21.  Those  that 
were  numbered  of  them,  even  of  the  tribe  of 
Reuben.'  were  forty  and  six  thousand  and 
five  hundred.  22.  Of  the  children  of  Si- 
meon, by  their  generations,  after  their  fami- 
lies, by  the  house  of  their  fathers,  those  that 
were  numl)ered  of  them,  according  to  the 
number  of  the  names,  by  their  polls,  eveiy 
male  from  twenty  years  old  and  upward,  all 
that  were  able  to  go  forth  to  war;  2.3. 
Those  that  were  numbered  of  them,er;e7f  of 
the  tribe  of  Simeon,  were  fifty  and  nine  thou- 
sand and  three  hundred.  24.  Of  the  chil- 
dren of  Gad,  by  their  generations,  after 
their  families,  by  the  house  of  their  fathers, 
according  to  the  number  of  the  names,  from 
twenty  years  old  and  upward,  all  that  were 
able  to  go  forth  to  war ; 25.  Those  that 

were  numbered  of  thein,  even  of  the  tribe  of 
Gad,  loere  forty  and  five  thousand  six  hun- 
dred and  fifty.  2G.  Of  the  children  of  Ju- 
dah, by  their  generations,  after  their  fami- 
lies, by  the  house  of  their  fathers,  accqrding 
to  the  number  of  the  names,  from  twenty 
years  old  and  upward,  all  that  were  able  to 
go  forth  to  war;  27.  Those  that  were 
numbered  of  them,  even  of  the  tribe  of  Ju- 
dah, ivere  threescore  and  fourteen  thousand 
and  six  hundred.  28.  Of  the  children  of 
Issachar,  by  their  generations,  after  their 
families,  by  the  house  of  their  fathers,  ac- 
cording to  the  number  of  the  names,  from 
twenty  years  old  and  upward,  all  that  were 
able  to  go  forth  to  war ; 29.  J’hose  that 
were  numbered  of  them,  even  of  the  tribe  of 
Issachar,  were  fifty  and  four  thousand  and 
four  hundred.  30.  Of  the  children  of  Ze- 
bulun,  by  their  generations,  after  their  fami- 
lies, by  the  house  of  their  fathers,  according 
to  the  number  of  the  names,  from  twenty 
years  old  and  upward,  all  that  were  able  to 
go  forth  to  war;  31.  Those  that  were 
numbered  of  them,  even  of  the  tribe  of  Zebu- 
lun,  were  fifty  and  seven  thousand  and  four 
hundred.  32.  Of  the  children  of  Joseph, 
namely^  of  the  children  of  Ephraim,  by  their 
generations,  after  their  families,  by  the  house 
of  their  fathers,  according  to  the  number  of 
the  names,  from  twenty  years  old  and  up- 
ward, all  that  were  able  to  go  forth  to  war ; 
33.  Those  that  were  numbered  of  them, 
eyeTi  of  the  tribe  of  Ephraim,  were  forty  thou- 
sand and  five  hundred.  34.  Of  the  children 
of  Manasseh,  by  their  generations,  after 
their  families,  by  the  house  of  their  fathers, 
VoL.  I — 3 N 


4(3o 

according  to  the  number  of  the  names, 
from  twenty  years  old  and  upward,  all  that 
were  able  to  go  forth  to  war ; 35.  Those 
that  were  numbered  of  them,  even  of  the 
tribe  of  Manasseh,  luere  thirty  and  two 
thousand  and  two  hundred.  36.  Of  the 
children  of  Benjamin,  by  their  generations, 
after  their  families,  by  the  house  cf  their 
fathers,  according  to  the  number  of  the 
names,  from  twenty  years  old  and  upward, 
all  that  were  able  to  go  forth  to  war  ; 37. 

Those  that  were  numbered  of  them,  even  of 
the  tribe  of  Benjamin,  were  lliirty  and  five 
thousand  and  four  hundred.  38.  Of  the 
children  of  Dan,  by  their  generations,  after 
their  families,  by  the  house  of  their  fathers, 
according  to  the  number  of  tlie  names, 
from  twenty  years  old  and  upward,  all  that 
were  able  to  go  forth  to  war  ; 39.  Those 

that  were  numbered  of  them,  even  of  the 
tribe  of  Dan,  ivere  threescore  and  two 
thousand  and  seven  hundred.  40.  Of  the 
children  of  Asher,  by  their  generations, 
after  their  families,  by  the  house  of  their 
fathers,  according  to  the  number  of  the 
names,  from  twenty  years  old  and  upward, 
all  that  were  able  to  go  forth  to  war  ; 41. 
Those  that  were  numbered  of  them,  even 
of  the  tribe  of  Asher,  icere  forty  and  one 
thousand  and  five  hundred.  42.  Of  the 
children  of  Naphtali,  throughout  their  gene- 
rations, after  their  families,  by  the  house  of 
their  fathers,  according  to  the  number  of 
the  names,  from  twenty  years  old  and  up- 
ward, all  that  were  able  to  go  forth  to 
war ; 43.  Those  that  were  numbered  of 

them,  even  of  the  tribe  of  Naphtali,  were 
fifty  and  three  thousand  and  four  hundred. 

We  have  here  the  speedy  execution  of  the  orders: 
gi\  en  for  the  numbering  of  the  people.  It  was 
begun  the  same  day  that  the  orders  were  given. 
The  first  day  of  the  second  month;  compare  V.  18. 
with  x\  1.  fiote.  When  any  work  is  to  be  done  for 
God,  it  is  good  to  set  about  it  quickly,  while  the 
sense  of  duty  is  strong  and  pressing.  And,  for 
aught  that  appears,  it  was  but  one  day’s  work*  for 
many  otlier  things  were  done  between  this  and  the 
2Cth’  day  of  this  month,  wlien  they  rentoved  their 
camp,  ch.  10.  11.  Joab  was  almost  ten  months 
numbering  the  people  in  Da\  id’s  time*  (2  Sam.  24. 
8.)  but  then  they  were  dispersed,  now  they  lived 
close  together;  then  Satan  moved  the  doing  of  it, 
now  God  did.  It  was  the  sooner  and  more  easily 
done  now,  because  it  had  been  done  but  a little 
while  ago,  and  they  needed  hut  review  the  old 
books,  with  the  alterations  since  made,  which, 
probably,  they  had  kept  an  account  of  as  they  oc- 
curred. 

In  the  particulars  here  left  i]qx)n  record,  we  may 
observe, 

1.  That  the  numbers,  are  registered  in  words  at 
length,  (as  I may  say,)  and  not  in  figures;  to  every 
one  of  the  twelve  tribes  it  is  repeated,  for  the 
greater  ceremony  and  solemnity  of  the  account, 
that  they  were  numbered  hy  their  genemtiomy  after 
their  familiesy  by  the  house  of  their  fathersy  accord 


NUxMBERS,  1. 


4'j6 

nig  to  the  number  of  their  names;  to  show  that  1 
every  tribe  took  and  gave  in  the  account  by  the 
same  rule,  and  in  the  same  method,  though  so  many 
hands  were  employed  in  it;  setting  down  their 
genealogy  first,  to  show  that  their  family  descended 
from  Israel,  then  the  families  themselves  in  then- 
order,  then  dividing  each  family  into  the  houses  or 
suoordinate  families  that  branched  from  it,  and 
under  these,  the  names  of  the  particular  persons, 
according  to  the  rules  of  heraldry.  Thus  every 
man  might  know  who  were  his  relations  or  next  of 
kin,  on  which  some  laws  we  ha\  e already  met  with 
did  depend:  besides  that,  the  nearer  any  are  to  us 
in  relation,  the  more  ready  we  should  be  to  do  them 
good. 

2.  That  they  all  end  with  hundreds,  only  Gad 
with  fifty,  (n.  25.)  but  none  of  the  numbers  descend 
to  units  or  tens.  Some  think  it  was  a special  provi- 
dence that  ordered  all  the  tribes  just  at  this  time  to 
be  even  numbers,  and  no  odd  or  broken  numbers 
among  them,  to  show  them  that  there  was  some- 
thing more  than  ordinary  designed  in  their  increase, 
there  being  this  uncommon  in  the  circumstance  of 
it.  It  is  rather  probable,  that,  Moses  having  some 
time  before  appointed  rulers  of  hundreds,  and 
rulers  of  fifties,  (Exod.  18.  25.)  they  numbered  the 
people  l)y  their  respective  rulers,  which  would 
bring  the  numbers  to  even  hundreds  or  fifties. 

3.  That  Judah  is  the  most  numerous  of  them  all; 
more  than  double  to  Benjamin  and  Manasseh,  and 
almost  12,000  more  than  any  other  tribe,  i\  27.  It 
was  Judah  whom  his  brethren  must  firaise,  because 
from  him  Messiah  the  Prince  was  to  descend;  but 
because  that  was  a thing  at  a distance,  God  did 
many  ways  honour  that  tribe  in  the  meantime,  par- 
ticularly by  the  great  increase  of  it,  for  His  sake 
who  was  to  spring  out  of  Judah  (Heb.  7.  14.)  in  the 
fulness  of  time.  Judah  was  to  lead  the  van  through 
the  wilderness,  and  therefore  was  furnished  accord- 
ingly with  greater  strength  than  any  other  tribe. 

4.  Ephraim  and  Manasseh,  the  sons  of  Joseph, 
are  numbered  as  distinct  tribes,  and  both  together 
made  up  almost  as  many  as  Judah;  this  was  in  pur- 
suance of  Jacob’s  adoption  of  them,  by  which  they 
were  equalled  with  their  uncles  Reuben  and  Sime- 
on, Gen.  48.  5.  It  was  also  the  effect  of  the  bless- 
ing of  Joseph,  who  was  to  be  a fruitful  bough, 
Gen.  49.  22.  And  Ephraim  the  younger  is  put 
first,  and  is  more  numerous  than  Manasseh,  for  Ja- 
cob had  crossed  hands,  and  foreseen  ten  thousands 
of  Ephraim,  and  thousands  of  Manasseh.  The 
fulfilling  of  this  confirms  our  faith  in  the  spirit  of 
prophecy  with  which  the  patriarchs  were  endued. 

5.  When  they  came  down  into  Egypt,  Dan  had 
but  one  son,  (Gen.  46.  23. ) and  so  his  tribe  was  but 
one  family,  ch.  26.  42.  Benjamin  had  then  ten 
sons,  (Gen.  46.  21.)  yet  now  the  tribe  of  Dan  is 
almost  double  in  number  to  that  of  Benjamin. 
Note,  The  increasing  and  diminishing  of  families 
does  not  always  go  by  probabilities.  Some  are 
multiplied  greatly,  and  again  are  minished,  while 
others,  that  were  poor,  have  families  made  them 
like  a flock,  Ps.  107.  38,  39,  41.  and  see  Job  12.  23. 

6.  It  is  said  of  each  of  the  tribes,  that  those 
were  numbered  who  were  able  to  go  forth  to  war, 
to  remind  them  that  they  had  wars  before  them, 
though  now  they  were  in  peace,  and  met  with  no 
opposition.  Let  7iot  him  that  girdeth  on  the  harness 
boast  as  though  he  had  fiut  it  off. 

44.  These  arc  those  tliat  were  numbered, 
which  Moses  and  Aaron  numliered,  and 
the  princes  of  Israel,  being  twelve  men: 
each  one  was  for  the  house  of  his  fathers. 
45.  So  were  all  those  that  were  numbered 
of  tlie  children  of  Israel,  by  tlie  house  of 


their  fathers,  from  twenty  years  old  and 
upwaul,  all  tliat  weie  able  to  go  Ibilh  to 
war  in  Israel ; 4G.  Even  all  they  tliat  were 

numbered  were  six  iuindied  thousand  and 
three  thousand  and  live  bundled  anti  I lly. 

We  have  here  the  sum  total  at  the  foot  cf  ihe  ac- 
count; they  were  in  all  600,000  fighting  men,  and 
3,550  over.  Seme  think,  that,  when  tins  was  tlieir 
number  some  months  before,  (Exod.  38.  26.)  ti.e 
Levites  were  reckoned  with  them;  but  now  that 
tribe  was  separated  for  the  servit  e of  God,  yet  had 
so  many  more  by  this  time  attained  to  the  age  ( t 
twenty  years,  as  that  still  they  were  the  same  num- 
ber; to  show,  that,  whatever  we  part  with  for  the 
honour  and  service  of  God,  it  shall  certainly  be 
made  up  to  us  one  way  or  other. 

Now  we  see  what  a vast  body  of  men  they  were. 
Let  us  consider,  1.  How  much  went  to  maintain  all 
these  (beside  twice  as  many  more,  no  question,  of 
women  and  children,  sick  and  aged,  of  the  mixed 
multitude)  for  forty  years  together  in  the  wilder- 
ness; and  they  were  all  at  God’s  finding  every  day, 
having  their  food  from  the  dew  of  hea^'en,  and  not 
from  the  fatness  of  the  earth.  Oh  what  a great 
and  good  Housekeeper  is  our  God,  that  has  such 
numbers  depending  on  him,  and  receiving  from  him 
every  day!  2.  What  work  sin  makes  with  a peo- 
ple; within  forty  years  most  of  them  would  indeed 
have  died  of  course  for  the  common  sin  (.f  man- 
kind; for  when  sin  entered  into  the  world,  death 
came  with  it,  and  how  great  are  the  desolations 
which  it  makes  in  the  earth!  But,  for  the  particu- 
lar sin  of  unbelief  and  murmuring,  all  those  that 
were  now  numbered,  except  two,  laid  their  bones 
under  their  iniquity,  and  perished  in  the  wilder- 
ness. 3.  What  a great  multitude  God’s  spiritual 
Israel  will  amount  to  at  last;  though  at  one  time, 
and  in  one  place,  they  seem  to  be  but  a little  flock, 
yet  when  they  come  all  together,  they  shall  be  a 
great  multitude,  innumerable,  Re\.  7.  9.  And 
though  the  church’s  beginning  be  small,  its  latter 
end  shall  greatly  increase.  A little  one  shall  be- 
come a thousand. 

47.  But  the  Levites  after  the  tiibe  of 
their  fathers  w'ere  not  numbered  among 
them.  48.  f’or  the  Lord  had  spoken  unto 
Moses,  saying,  49.  Only  thou  shalt  not 
number  the  tribe  of  Levi,  neither  take  the 
sum  of  them  among  the  children  of  Israel : 
50.  But  thou  shalt  appoint  the  Levites  over 
the  tabernacle  of  testimony,  and  ovei  all 
the  vessels  thereof,  and  over  all  things  that 
belong  to  it : they  shall  bear  the  tabernacle, 
and  all  the  vessels  thereof ; and  they  shall 
minister  unto  it,  and  shall  encamp  iound 
about  the  tabernacle.  51.  And  v^  hen  the 
tabernacle  setteth  forward,  the  Levites  shall 
take  it  down:  and  when  the  tabernacle  is 
to  be  pitched,  the  Levites  shall  set  it  up: 
and  the  stranger  that  cometh  nigh  shall  be 
put  to  death.  52.'  And  the  children  of 
Israel  shall  pitch  their  tents,  every  man  by 
his  own  camp,  and  every  man  by  his  own 
standard,  throughout  their  hosts.  53.  But 
the  Levites  shall  pitch  round  about  the 
tabernacle  of  testimony,  that  there  be  nc 
wrath  upon  the  congregation  of  the  chil 
dren  of  Israel:  and  the  Levites  shall  keep 


467 


NUMBERS,  11. 


tlie  charge  ot  the  tabernacle  of  testimony. 
54.  And  tlie  children  of  Israel  did  accord- 
ing to  all  that  the  Lord  commanded  Mo- 
ses, so  did  they. 

Care  is  here  taken  to  distinguish,  from  the  rest 
of  the  tribes,  the  tribe  of  Levi,  which,  in  the  mat- 
ter of  the  golden  calf,  had  distinguished  itself, 
Exod.  32.  26.  Note,  Singular  services  shall  be 
recompensed  with  singular  honours.  Now,  1.  It 
was  the  honour  of  the  Le\ites,  that  they  were 
made  guardians  of  the  spiritual' ties;  to  them  was 
committed  the  care  of  the  tabernacle  and  the 
treasures  thereof,  both  in  their  camps  and  in  their 
marches.  (1.)  When  they  moved,  the  Levites 
were  to  take  down  the  tabernacle,  to  carry  it,  and 
all  that  belonged  to  it,  and  then  to  set  it  up  again  in 
the  place  appointed,  v.  50,  51.  It  was  for  the 
honour  of  the  holy  things,  that  none  should  be  per- 
mitted to  see  them,  or  touch  them,  but  those  only 
who  were  called  of  God  to  the  service.  Thus  we 
all  are  unfit  and  unworthy  to  have  fellowship  with 
God,  till  we  are  first  called  by  his  grace  into  the  fel- 
loivshifi  of  his  Son  Jesus  Christ  our  Lord,  and  so, 
being  the  spiritual  seed  of  that  great  High  Priest, 
are  made  firiests  to  our  God;  and  it  is  promised 
that  God  would  take  Levites  to  himself,  even  from 
the  Gentiles,  Isa.  66.  21.  (2.)  When  they  rested, 

the  Levites  were  to  encamp  round  about  the  taber- 
nacle, (v.  50,  53.)  that  they  might  be  near  their 
work,  and  resident  upon  their  charge,  always 
ready  to  attend;  and  that  they  might  be  a guard 
upon  the  tabernacle,  to  preserve  it  from  being 
either  plundered  or  profaned.  They  must  pitch 
round  about  the  tabernacle.  That  there  be  no  wrath 
upon  the  congregation,  as  there  would  be,  if  the 
tabernacle  and  the  charge  of  it  were  neglected,  oi- 
those  crowded  upon  it  thfat  were  not  allowed  to 
come  near.  Note,  Great  care  must  be  taken  to 
prevent  sin,  because  the  presenting  of  sin  is  the 
reventing  of  wrath.  2.  It  was  their  further 
onour,  that  as  Israel,  being  a holy  people,  was  not 
reckoned  among  the  nations,  so  thet',  being  a holy 
tribe,  were  not  reckoned  among  other  Israelites, 
but  numbered  afterward  by  themselves,  v.  49.  The 
service  which  the  Levites  were  to  do  ab^ut  the 
sanctuary  is  called  (as  we  render  it  in  the  margin) 
a warfare,  ch.  4.  23.  And,  being  engaged  in  that 
warfare,  they  were  discharged  from  military  ser- 
vices, and  therefore  not  numbered  with  those  that 
were  to  go  out  to  war.  Note,  They  that  minister 
about  holy  things  should  neither  entangle  them- 
selves, nor  be  entangled,  in  secular  affairs.  The 
ministry  is  itself  work  enough  for  a whole  man,  and 
all  little  enough  to  be  employed  in  it.  It  is  an  ad- 
monition to  ministers,  to  distinguish  themselves  by 
their  exemplary  conversation  from  common  Israel- 
ites, not  affecting  to  seem  greater,  but  aiming  to  be 
really  better,  every  way  better,  than  others. 

CHAP.  II. 

The  thousands  of  Israel,  having  been  mustered  in  the 
former  chapter,  in  this  are  marshalled,  and  a regular 
disposition  made  of  their  camp,  by  a divine  appoint- 
ment. Here  is.  I.  A general  order  concerning  it,  v.  1,  2. 
II.  Particular  directions  for  the  posting  of  each  of  the 
tribes,  in  four  distinct  squadrons,  three  tribes  in  each 
squadron.  1.  In  the  van-guard,  on  the  east,  were  posted 
Judah,  Issachar,  and  Zebulun,  v.  3 . . 9.  2.  In  the  right 
wing,  southward,  Reuben,  Simeon,  and  Gad,  v.  10.  .16. 
3.  In  the  rear,  westward,  Ephraim,  Manasseh,  and 
Benjamin,  v.  18  . . 24.  4.  In  the  left  wing,  northward, 

Dan,  Asher,  and  Naphtali,  v 25  . .31.  5.  The  taberna- 

cle in  the  centre,  v.  17.  And,  lastly,  the  conclusion  of 
this  appointment,  v.  32  . . 34- 

ND  the  Lord  spake  unto  Moses  and 
unto  Aaron,  saying,  2.  Every  man 


of  the  children  of  Israel  -shall  pitch  by  his 
own  standard,  with  the  ensign  of  their 
father’s  house:  far  off  about  the  tabernacle 
of  the  congregation  shall  they  pitch. 

Here  is  the  general  appointment  given  both  for 
their  orderly  encamjmient  where  they  rested,  and 
their  orderly  march  when  they  moved.  Some 
order,  it  is  probable,  they  had  observed  hitherto; 
they  came  out  of  Egypt  in  rank  and  file,  (Exod.  13. 
18.)  but  now  they  were  put  into  a better  mcdel. 

1.  They  all  dwelt  in  tents,  and,  when  they 
marched,  carried  a 1 their  tents  along  with  them, 
for  they  found  no  city  to  dwell  in,  Ps.  107.  4.  This 
represents  to  us  ( ur  .state  in  this  world;  it  is  a 
moveable  state,  (we  are  here  to-day,  and  gone  to- 
morrow,) and  it  is  a military  state.  Is  not  our  life 
a warfare.^  \\’'e  do  but  pitch  our  tents  in  th  s 
world,  and  have  in  it  no  continuing  city.  Let  us, 
therefore,  while  we  arc  pitching  in  this  world,  be 
pressing  through  it. 

2.  Those  of  a ti  ibe  were  to  pitch  together,  every 
man  by  his  own  standard.  Note,  It  is  the  will  of 
God  that  mutual  love  and  affection,  converse  and 
communion,  should  be  kept  up  among  relations. 
Those  that  are  of  kin  to  each  other  should,  as 
much  as  they  can,  be  acquainted  with  each  other; 
and  the  bonds  of  nature  should  be  improved  for  the 
strengthening  of  the  bonds  of  Christian  communion. 

3.  Every  one  must  know  his  place,  and  keep  in 
it;  they  were  not  allow’ed  to  fix  where  they  pleas- 
ed, nor  to  lemove  when  they  pleased;  but  God 
quarters  them,  with  a charge  to  abide  in  their 
quarters.  Note,  It  is  God  that  appoints  us  the 
bounds  of  our  habitation,  and  to  him  we  must  refer 
ourselves.  He  shall  choose  our  inheritance  for  us, 
(Ps.  47.  4.)  and  in  his  choice  we  must  acquiesce, 
and  not  love  to  flit,  nor  be  as  the  bird  that  wanders 
from  her  nest. 

4.  Every  tribe  had  its  standard,  flag,  or  ensign, 
and  it  shoidd  seem  every  family  had  some  parti- 
cular ensign  of  their  fathers’  bouse,  which  was 
carried,  as  with  us  the  colours  of  each  troop  or 
company  in  a regiment  are.  These  were  of  use 
for  the  distinction  of  tribes  and  families,  and  the 
gathering  and  keeping  of  them  togethei';  in  allusion 
to  which  the  preaching  of  the  gospel  is  said  to  lift 
up  an  ensign,  to  which  the  Gentiles  shall  seek,  and 
by  which  th^  shall  pitch,  Isa.  11.  10,  12.  IS^ote, 
God  is  the  God  of  order,  and  not  of  confusion. 
These  standards  made  tbis  mighty  army  seem 
more  beautiful  to  its  friends,  and  more  formidable 
to  its  enemies.  The  church  of  Christ  is  said  to  be 
as  terrible  as  an  army  with  banners,  Cant.  6.  10. 
It  is  uncertain  how  these  standards  were  distin- 
guished: some  conjecture  that  the  standard  of  each 
tribe  was  of  the  same  colour  with  the  precious  stone 
in  which  the  name  of  that  tribe  was  written  in  ihe 
high  priest’s  ephod,  and  that  that  was  all  the  dif- 
ference. Many  of  the  modern  Jews  think  there 
was  some  coat  of  arms  painted  in  each  standard, 
which  had  reference  to  the  blessing  of  that  tribe 
by  Jacob.  Judah  bore  a lion,  Dan  a serpent, 
Naphtali  a hind,  Benjamin  a wolf,  &c.  Some  of 
them  say,  the  four  principal  standards  were  Judah 
a lion,  Reuben  a man,  Joseph  an  ox,  and  Dan  an 
eagle;  making  the  appearances  in  Ezekiel’s  vision 
to  allude  to  it.  Others  say,  the  name  of  each  tribe 
was  written  in  its  standard;  whatever  it  was,  no 
doubt,  it  ga\  e a certain  direction. 

5.  They  were  to  pitch  about  the  tabernacle 
which  was  to  be  in  the  midst  of  them,  as  the  t<  rt 
or  pavilion  of  a general  in  the  centre  cf  ."n  : n'.y. 
They  must  encamp  round  the  tabeniacle,  (].)  Th  t 
it  might-  be  equally  a comfort  and  joy  to  them  :'ll, 
as  it  was  a token  of  God’s  gracious  presence  with 


468 


NUMBERS,  11. 


them;  (Ps.  46.  5.)  God  is  in  the  midst  of  her,  she 
shall  not  be  moved.  Xheir  camp  had  reason  to  be 
hearty,  w)ien  thus  they  had  God  in  the  heart  ot 
them;  to  have  bread  from  heaven  every  day  round 
about  their  camp,  and  fire  from  heaven,  with  other 
tokens  of  God’s  favour,  in  the  midst  of  their  camp, 
was  abundantly  sufficient  to  answer  that  question. 

Is  the  l.ord  amonsc  us,  or  is  he  not?  Happy  art 
thou,  0 Israel!  It  is  probable  that  the  doors  of 
al!  their  tents  were  made  to  look  toward  the  taber- 
nacle from  all  sides;  for  e\  ery  Israelite  should 
have  his  eyes  always  toward  the  Lord;  therefore  [ 
they  worshipped  at  the  tent-door.  The  tabernacle  | 
was  in  the  midst  of  the  camp,  that  it  might  be  near  j 
to  them;  for  it  is  a very  desirable  thing  to  have  the 
solemn  administrations  ot  holy  ordinances  near  us  \ 
and  within  our  reach.  The  kingdom  of  God  is  , 
among  you.  (2).  That  they  might  be  a guard  and  , 
defence  upon  the  tabernacle  and  the  Levites  on  | 
every  side.  No  invader  could  come  near  God’s 
tabernacle,  without  first  penetrating  the  thickest 
of  their  squadrons.  Note,  If  God  undertake  the 
protection  of  our  comforts,  we  ought  in  our  places 
to  undertake  the  protection  of  his  institutions,  and 
stand  up  in  defence  of  his  honour,  and  interest, 
and  ministers. 

6.  Yet  they  were  to  pitch  afar  off,  in  reverence 
to  the  sanctuary,  that  it  might  not  seem  crowded 
and  thimst  up  among  them ; and  that  the  common 
business  of  the  camp  might  be  no  annoyance  to  it. 
They  were  also  taught  to  keep  their  distance,  lest 
too  much  familiarity  should  breed  contempt.  It  is 
supposed  (from  Joshua  3.  4. ) that  the  distance  be- 
tween the  nearest  part  of  the  camp  and  the  taber- 
nacle (or  perhaps  between  them  and  the  camp  of 
the  Levites,  who  pitched  near  the  tabernacle)  was 
2000  cubits,  that  is,  1000  yards,  little  more  than 
half  a measured  mile  with  us;  but  the  outer  parts 
of  the  camp  must  needs  be  much  further  off. 
Some  compute  that  the  extent  of  their  camp  could 
be  no  less  than  12  miles  square,  for  it  \yas  like  a 
moveable  city,  with  streets  and  lanes,  in  which 
perhaps  the  manna  fell,  as  well  as  on  the  outside  of 
the  camp,  that  they  might  have  it  at  their  doors. 
In  the  Christian  church  we  read  of  a throne,  (as 
in  the  tabernacle  there  was  a mercy-seat,)  which 
is  called  a glorious  high  throne  from  the  beginning, 
(Jer.  17.  12. ) and  that  throne  surrounded  by  spirit- 
ual Israelites,  24  elders,  double  to  the  number  of 
the  tribes,  clothed  in  white  raiment,  (Rev.  4.  4.) 
and  the  banner  over  them  is  Love;  but  we  are  not 
ordered,  as  they  were,  to  pitch  afar  off;  no,  we 
are  invited  to  draw  near,  and  come  boldly.  The 
saints  of  the  Most  High  are  said  to  be  round  about 
him,  Ps.  76.  11.  God  by  his  grace  keep  us  close 
to  him. 

3.  And  on  the  east  side,  toward  the  rising 
of  the  sun,  shall  they  of  the  standard  of  the 
camp  of  Judah  pitch,  throughout  their  ar- 
mies: and  Nahshon,  the  son  of  Ammina- 
dal),  shall  be  captain  of  the  children  of 
Judah.  4.  And  his  host,  and  those  that 
were  numbered  of  them,  were  threescore 
and  fourteen  thousand  and  six  hundred. 
5.  And  those  that  do  pitch  next  unto  him 
shall  be  the  tribe  of  Issachar : and  Nethan- 
eel,  the  son  of  Zuar,  shall  be  captain  of  the 
children  of  Issachar.  6.  And  his  host,  and 
those  that  were  numbered  thereof,  were 
fifiy  and  four  thousand  and  four  hundred. 
T.  Then  the  tribe  of  Zebulun  : and  Eliab, 
[he  son  of  Helon,  shall  be  captain  of  the 


children  of  Zebulun.  8.  And  his  host,  and 
those  that  were  numbered  thereof,  were 
fifty  and  seven  thousand  and  four  hundred. 
9.  All  that  were  numbered  in  the  camp  of 
Judah  tvere  a hundred  thousand,  and  four- 
score thousand,  and  six  thousand  and  four 
hundred,  throughout  their  ai  niies.  These 
shall  first  set  forth.  10.  On  the  south  side 
shall  be  the  standard  of  the  camp  of  Reu- 
' ben,  according  to  their  armies ; and  the 
I captain  of  the  children  of  Reuben  shall  be 
. Elizur,  the  son  of  Shedeur.  1 1 . And  his 
* host,  and  those  that  were  numbered  thereof, 

I were  forty  and  six  thousand  and  five  hun- 
j dred.  L2.  And  those  which  pitch  by  him 
shall  be  the  tribe  of  Simeon : and  the 
captain  of  the  children  of  Simeon  shall  be 
Shelumiel,  the  son  of  Zurishaddai.  13.  And 
his  host,  and  those  that  were  numbered  of 
them,  were  fifty  and  nine  thousand  and 
three  hundred.  1 4.  Then  the  tribe  of  Gad  : 
and  the  captain  of  the  sons  of  Gad  shall  be 
Eliasaph,  the  son  of  Reuel.  1 5.  And  his 
host,  and  those  that  were  numbered  ol 
them,  were  forty  and  five  thousand  and  six 
hundred  and  fifty.  16.  All  that  were 
numbered  in  the  camp  of  Reuben  icere  a 
hundred  thousand,  and  fifty  and  one  thou- 
sand, and  four  hundred  and  fifty,  throughout 
their  armies.  And ' they  shall  set  forth  in 
the  second  rank.  1 7.  Then  the  tabernacle 
of  the  congregation  shall  set  forward,  with 
the  camp  of  the  Levites  in  the  midst  of  the 
camp : as  they  encamp  so  shall  they  set 
forward,  every  man  in  his  place  by  their 
standards.  1 8.  On  the  west  side  shall  be 
the  standard  of  the  camp  of  Ephraim,  ac- 
cording to  their  armies : and  the  captain  of 
the  sons  of  Ephraim  shall  be  Elishama,  the 
son  of  Ammihud.  19.  And  his  host,  and 
those  that  were  numbered  of  them,  tmre 
forty  thousand  and  five  hundred.  20.  And 
by  him  shall  be  the  tribe  of  Manasseh : and 
the  captain  of  the  children  of  Manasseh 
shall  be  Gamaliel,  the  son  of  Pedahzur. 
21.  And  his  host,  and  th.ose  that  were 
numbered  of  them,  were  thirty  and  two 
thousand  and  two  hundred.  22.  Then  the 
tribe  of  Benjamin  : and  the  captain  ot  the 
sons  of  Benjamin  shall  be  Abidan,  the  son 
of  Gideoni.  23.  And  his  host,  and  those 
that  were  numbered  of  them,  teere  thirty 
and  five  thousand  and  four  hundred.  24*. 
All  that  were  numbered  of  the  camp  ol 
Ephraim  were  a hundred  thousand,  and 
eight  thousand  and  a hundred,  throughout 
their  armies.  x\nd  they  shall  go  forward  in 
the  third  rank.  25.  The  standard  of  the 
camp  of  Dan  shall  be  on  the  north  side  by 
their  armies : and  the  captain  of  the  chil 


4G0 


NUMBERS,  IL 


drijii  of  Dan  shall  be  Ahiezer,  the  son  of 
Aniniishaddai.  26.  And  his  host,  and  those 
that  were  numbered  of  them,  were  three- 
score and  two  thousand  and  seven  hundred. 
27.  And  those  that  encamp  by  him  shall  be 
the  tribe  of  Asher : and  the  captain  of  the 
children  of  Asher  shall  he  Pagiel  the  son  of 
Ocran.  28.  And  his  host,  and  those  that 
were  numbered  of  them,  loere  forty  and  one 
thousand  and  five  hundred.  29.  Then  the 
tribe  of  Naphtali : and  the  captain  of  the 
children  of  Naphtali  shall  he  Ahira,  the  son 
of  Enan.  30.  And  his  host,  and  those  that 
were  numbered  of  them,  were  fifty  and 
three  thousand  and  four  hundred.  31.  All 
they  that  were  numbered  in  the  camp  of 
Dan  ivere  a hundred  thousand,  and  fifty  and 
seven  thousand,  and  six  hundred.  They 
shall  go  hindmost  with  their  standards.  32. 
These  are  those  which  were  numbered  of 
t he  children  of  Israel  by  the  house  of  their 
lathers : all  those  that  were  numbered  of 
the  camps,  throughout  their  hosts,  were  six 
hundred  thousand,  and  three  thousand,  and 
five  hundred  and  fifty.  33.  But  the  L-evites 
were  not  numbered  among  the  children  of 
Israel ; as  the  Lord  commanded  Moses. 
34.  And  the  children  of  Israel  did  according 
to  all  that  the  Lord  commanded  Moses: 
so  they  pitched  by  their  standards,  and  so 
they  set  forward,  every  one  after  their  fami- 
lies, according  to  the  house  of  their  fathers. 

VVe  have  here  the  particular  distribution  of  the 
twelve  tribes  into  four  squadrons,  three  tribes  in  a 
squadron,  one  of  which  was  to  lead  the  other  two. 

Observe,  1.  God  himself  appointed  them  rtieir 
place,  to  prevent  strife  and  envy  among  them. 
Had  they  been  left  to  determine  precedency  among 
themselves,  they  would  have  been  in  danger  of 
quarrelling  with  one  another,  as  the  disciples,  who 
strove  which  should  be  greatest;  each  would  have 
had  a pretence  to  be  first,  or,  at  least,  not  to  be 
last.  Had  it  been  left  to  Moses  to  determine,  they 
would  have  quarrelled  with  him;  and  charged  him 
with  partiality;  therefore  God  does  it,  who  is  him- 
self the  Fountain  and  Judge  of  honour,  and  in  his 
appointment  all  must  acquiesce.  If  God  in  his 
providence  advance  others  above  us,  and  abase  us, 
vve  ought  to  be  as  well  satisfied  in  his  doing  it  that 
way,  as  if  he  did  it,  as  this  was  done  here,  by  a 
voice  out  of  the  tabernacle;  and  this  consideration, 
that  it  appears  to  be  the  will  of  God  it  should  be 
so,  should  effectually  silence  all  envies  and  discon- 
tents. And,  as  far  as  our  place  comes  to  be  our 
choice,  our  Saviour  has  given  us  a rule,  (Luke  14. 
8.)  Sit  not  down  in  the  highest  room;  and  another, 
(Matth.  20.  27.)  He  that  will  be  chief,  let  him  be 
your  servant.  Those  that  are  most  humble  and 
most  serviceable  are  really  most  honourable. 

2.  Every  tribe  had  a captain,  a prince,  or  com- 
mander in  chief,  whom  God  himself  nominated,  the 
same  that  had  been  appointed  to  number  them,  ch, 
1.  5.  Our  being  all  the  children  of  one  Adam  is 
so  far  from  justifying  the  levellers,  and  taking 
away  the  distinction  of  place  and  honour,  that  even 
among  the  children  of  the  same  Abraham,  the 
‘•ame  Jacob,  the  same  Judah,  God  himself  appoint- 


ed that  one  should  be  captain  of  all  the  rest.  There 
are  flowers  ordained  of  God,  and  those  to  v hom 
honour  and  fear  are  due,  and  must  be  paid.  Some 
observe  the  significancy  of  the  names  of  these 
princes,  at  least,  in  general,  how  much  God  was 
in  the  thoughts  of  those  that  ga\  e them  their  names, 
for  most  of  them  have  El,  God,  at  one  end  or  other 
of  their  names.  E^ethaneel,  the  gift  of  God;  Eliab, 
my  God  a father;  Elizur,  my  God  a rock;  Sht- 
lumiel,  God  my  jieace;  Jiliasafih,  God  has  added; 
Elishama,  my  God  has  heard;  Gamaliel,  God  my 
reward;  Pagiel,  God  has  met  me.  By  which  it 
appears  that  the  Israelites  in  Egypt  did  not  quite 
forget  the  name  of  their  God,  but,  when  they 
wanted  other  memorials,  preserved  the  remem- 
brance of  it  in  the  names  of  their  children,  and 
therefore  comforted  themseh  es  in  their  affliction. 

3.  Those  tribes  were  placed  together,  under  the 
same  standard,  that  were  neai  est  of  kin  to  each 
other;  Judah,  Issachar,  and  Zebulun,  were  the 
three  youngest  sons  of  Leah,  and  they  were  put 
together;  and  Issachar  and  Zebulun  would  not 
grudge  to  be  under  Judah,  since  they  were  younger 
brethren;  Reuben  and  Simeon  would  not  have  been 
content  in  their  place.  Therefore  Reuben,  Jacob’s 
eldest  son,  is  made  chief  of  the  next  squadron ; 
Simeon,  no  doubt,  is  willing  to  be  under  him,  and 
Gad,  the  son  of  Zilpah,  Leah’s  handmaid,  is  fitly 
added  to  them  in  Levi’s  room : Ephraim,  Manas- 
seh,  and  Benjamin,  are  all  the  posterity  of  Rachel. 
Dan,  the  eldest  son  of  Billah,  is  made  a leading 
tribe,  though  the  son  of  a concubine,  that  more 
abundant  honour  might  be  bestowed  upon  that 
which  lacked;  and  it  was  said,  Dan  should  judge 
his  fieofile,  and  to  him  were  added  the  two  younger 
sons  of  the  handmaids.  Thus  unexcopt  onable  was 
the  order  in  which  they  were  placed. 

4.  The  tribe  of  Judah  was  in  the  first  pc  st  of 
honour  encamped  toward  the  ris  ng  sun,  and  in  their 
marches  led  the  van,  not  only  because  it  was  the 
most  numerous  tribe,  but  chiefly  because  from  that 
tribe  Christ  was  to  come,  who  is  the  Lion  of  the 
tribe  of  Judah,  and  was  to  descend  from  the  loins 
of  him  who  was  now  nominated  chief  captain  of 
that  tribe.  Nahshon  is  reckoned  among  the  ances- 
tors of  Christ,  Matth.  1.  4.  So  that  when  he  went 
before  them,  Christ  himse  f went  before  them  in 
eflFect,  as  their  Leader.  Judah  was  the  first  of  the 
twelve  sons  of  Jacob  that  was  blessed;  Reuben, 
Simeon,  and  Levi,  were  censured  by  their  dying 
father:  he  therefore  behig  first  in  blessing,  though 
not  in  birth,  is  put  first  to  teach  children  how  to 
value  the  smiles  of  their  godly  parents,  and  dread 
their  frowns. 

5.  The  tribe  of  Levi  pitched  close  about  the  ta- 
bernacle, within  the  rest  of  the  tribes,  x>.  17.  They 
must  defend  the  sanctuary,  and  then  the  rest  of  the 
tribes  must  defend  them.  Thus,  in  the  vision  which 
John  saw  of  the  glory  of  heaven,  between  the  el- 
ders and  the  throne  were  four  living  creatures  full 
of  eyes.  Rev.  4.  6,  10.  Civil  powers  should  pro- 
tect the  religious  interests  of  a nation,  and  be  a de- 
fence upon  that  glorv. 

6.  The  camfi  of  Dan,  (and  so  that  tribe  is  called 
long  after  their  settlement  in  Canaan,  Judg.  13.  25. 
because  celebrated  for  their  military  prowess,) 
though  posted  in  the  left  wing  when  they  encamp- 
ed, was  ordered  in  their  march  to  bring  up  the  rear, 
■V.  31.  They  were  the  most  numerous,  next  to  Ju- 
dah, and  therefore  were  ordered  into  a post,  which, 
next  to  the  front,  required  the  most  strength,  for  as 
the  strength  is,  so  shall  the  day  be. 

Lastly,  The  children  of  Israel  obserx'ed  the  or- 
ders given  them,  and  did  as  the  Lord  commanded 
Moses,  IK  34.  They  put  themselves  in  the  posts  as- 
signed them,  without  murmuring  or  disputing,  and 
as  it  was  their  safety,  s«  it  was  their  beaut v Ba- 


470 


XOIBERS.  m 


Uatn  was  charmed  with  the  sight  of  it,  {ch.  24.  5.) 
Hozv  goodly  are  thy  tents,  O Jacobi  Thus  the  gos- 
pel-church, called  the  camji  of  saints,  ought  to  be 
compact  according  to  the  scripture-model,  every 
one  knowing  and  keeping  his  place,  and  then  all 
tlu)*-  wish  well  to  the  church,  rejoice,  beholding 
their  order.  Col.  2.  5. 

CHAP.  111. 

This  chapter  and  the  next  are  concernins:  the  tribe  of  Le- 
vi, which  was  to  be  mustered  and  marshalled  by  itself, 
and  notin  common  with  the  other  tribes  ; which  signified 
the  particular  honour  put  upon  them,  and  the  particular 
duty  and  service  required  from  them.  The  Levites  are 
in  this  chapter  considered,  1.  As  attendants  on,  and 
assistants  to,  the  priests  in  the  temple-service.  And  so 
we  have  an  account.  1.  Of  the  priests  themselves,  (v. 
1-  -4.)  and  their  work,  v.  10.  2.  Of  the  gift  of  the  Le- 
vites to  them,  (v.  5 . . 9.)  in  order  to  which  they  are  mus- 
tered, (v.  14..  16  ) and  the  sum  of  them  taken,  v.  39. 
Each  particular  family  of  them  is  mustered,  has  its  place 
assigned,  and  its  charge;  the  Gershonites,  (v.  18..26.) 
the  Kohathites,  (v.  27.  .32  ) the  Merarites,  v.  33,.  39. 
II.  As  equivalents  for  the  first-born,  v.  11 . . 13.  1.  The 
first-born  are  numbered,  and  the  Levites  taken  instead 
of  them,  as  far  as  the  number  of  the  Levites  went, 
40  . . 45.  2.  What  first-born  there  were  more  than  the 
Levites  were  redeemed,  v.  46  . . 51. 

1.  ^■'^HESE  also  are  the  generations  of 
JL  Aaron  and  Moses,  in  the  day  tJnit 
tlie  Lord  spake  with  Moses  in  mount  Si- 
nai. 2.  And  these  are  the  names  of  the 
sons  of  Aaron  ; Nadab  the  first-born,  and 
Abihii,  Eleazar,  and  Ithamar.  3.  These 
are  the  names  of  the  sons  of  Aaron,  the 
priests  which  were  anointed,  whom  he  con- 
secrated to  minister  in  the  priest’s  office.  4. 
And  Nadab  and  Abihu  died  before  the 
Lord,  when  they  offered  strange  fire  before 
the  Lord  in  the  wilderness  of  Sinai,  and 
they  had  no  children:  and  Eleazar  and 
Ithamar  ministered  in  the  priest’s  office  in 
the  sight  of  Aaron  their  father.  5.  And  the 
Lord  spake  unto  Moses,  saying,  6.  Bring 
I he  tribe  of  Levi  near,  and  present  them  be- 
fore Aaron  the  priest,  that  they  may  minis- 
ter unto  him.  7.  And  they  shall  keep  his 
charge,  and  the  cfiarge  of  the  whole  con- 
gregation before  the  tabernacle  of  the  con- 
gregation, to  do  the  service  of  the  taberna- 
cle. 8.  And  they  shall  keep  all  the  instru- 
ments of  the  tabernacle  of  the  congregation, 
and  the  charge  of  the  children  of  Jsrac'l,  to 
do  the  service  of  the  tabernacle.  9.  And 
thou  shalt  give  the  Levites  unto  Aaron  and 
to  his  sons  : they  are  wholly  given  unto  him 
out  of  the  children  of  Israel.  1 0.  A nd  thou  [ 
shalt  appoint  Aaron  and  his  sons,  and  they  j 
shall  wait  on  their  priest’s  office;  and  thej 
stranger  that  cometh  nigh  shall  lie  put  to 
death.  1 1.  And  the  Lord  sjiake  unto  Mo- 
ses, saying,  12.  And  J,  behold,  I have  ta- 
ken the  Levites  from  among  the  children  of 
Israel  instead  of  all  the  first-born  that  open- 
eth  the  matrix  among  the  children  of  Israel; 
therefore  the  Levites  shall  be  mine;  13. 
Because  all  the  first-born  are  mine  : /or  on 
the  day  that  I smote  all  the  first-born  in  the 


land  of  Egypt  f hallowed  unto  me  all  thr 
first-born  in  Israel,  both  man  an  1 ben'll, 
mine  they  shall  be  : I am  the  Lord. 

Here, 

I.  The  family  of  Aaron  is  confirmed  in  the 
priest’s  office,  v.  10.  They  had  been  called  to  it 
before,  and  consecrated;  here  they  are  appointed  to 
nvait  on  their  firiest's  office:  the  apostle  uses  this 
phrase,  (Rom.  12.  7.)  Let  us  wait  on  our  ministry. 
The  work  and  office  of  the  ministry  require  a con- 
stant attendance  and  gre 't  diligence;  so  frequent 
are  the  returns  of  its  work,  and  yet  so  transient  its 
favourable  opportunities,  that  it  must  be  waited  on. 
Here  is  repeated  what  is  said  before,  {ch.  1.  51.) 
The  stranger  that  cometh  nigh  shall  be  jiut  to  death; 
wliich  forbids  the  invading  of  the  priest’s  office  by 
any  other  person  whatsoever;  none  must  come  nigh 
to  minister  but  Aaron  and  his  sons  only,  all  others 
are  strangers.  It  also  lays  a charge  on  the  priests,  as 
doorkeepei  s in  God’s  house,  to  take  care  that  none 
should  come  near  who  were  forbidden  by  the  law; 
they  must  keep  off  all  intruders,  whose  approach 
would  be  to  the  profanation  of  the  holy  things,  tell- 
ing them  that  if  they  came  near,  it  was  at  their 
peril,  they  would  die  by  the  hand  of  God,  as  Uzza 
did.  The  Jews  say,  that  afterward  there  was  hung 
over  the  door  of  the  temple  a golden  sword,  (per- 
haps alluding  to  that  liaming  sword  at  the  entrance 
of  the  garden  of  Eden,)  on  which  was  engraven. 
The  stranger  that  cometh  nigh  shall  be  jiut  to 
death. 

II.  A particul  i account  is  given  of  this  familv  of 
Aaron;  what  we  hav  c met  with  before  concernir.g 
them,  is  here  repeated.  1.  The  consecration  of 
the  sons  of  Aaron,  -zu  3.  They  were  all  anohited 
to  minister  before  the  Lord,  though  it  appeared  af 
terward,  and  God  knew  it,  that  two  of  them  were 
wise,  and  two  were  foolish.  2.  I'he  fall  of  the  two 
eldest;  (t>.  4.)  they  offered  strange  fire,  and  died  fi,r 
so  doing,  before  the  l^ord.  This  is  mentioned  here 
in  the  preamble  to  the  law  concerning  the  priest- 
hood, for  wanting  to  all  succeeding  priests;  let  them 
know,  by  this  example,  that  God  is  a jealcus  God, 
and  will  not  be  mocked;  the  hc4y  anointing  oil  was 
an  honour  to  the  obedient,  but  not  a shelter  to  the 
disobedient.  It  is  here  said,  I'hey  had  no  children. 
Providence  so  ordering  it,  for  their  greater  punish- 
ment, that  none  of  their  descendants  should  remain 
to  be  priests,  and  to  bear  uj)  their  name  who  had 
profaned  God’s  name.  3.  The  continuance  of  the 
two  youngest;  Eleazar  and  Ithamar  min  stered  in 
the  sight  of  Aaron.  It  intimates,  (1.)  The  care 
they  took  about  their  ministration,  not  to  make  anv 
blunders;  they  kc])t  under  their  father’s  eye,  and 
took  instructions  from  him  in  all  they  did,  because, 
probably,  Nadab  and  Abihu  got  out  of  their  father’s 
sight  when  they  offered  strange  fiie.  Note,  It  is 
good  for  young  peojvle  to  act  under  the  conduct  and 
inspection  of  those  that  are  aged  and  experienc- 
ed. (2.)  The  comfort  Aaron  took  in  it;  it  pleased 
him  to  see  his  younger  sons  beha\  e themselves  pru- 
dently and  gi  avely,  when  his  two  elder  had  mis- 
carried. Note,  If  is  a gi-eat  satisfaction  to  parents 
to  see  their  children  walk  in  the  truth,  3 John,  v.  4. 

4.  A grant  is  made  of  tlie  Le\  ites  to  be  assistemts 
to  the  priests  in  their  work,  Gh’e  the  Lrrites  to 
Aaron,  v.  9.  Aaron  was  to  liave  a greater  pr'  - 
jzriety  in,  and  ])ower  over,  the  tribe  cf  Levi,  th:  n 
any  c.ther  of  the  ])rinces  had  in  and  over  their  re- 
sjzective  tribes.  There  was  a great  deal  of  work 
belonging  to  the  priest’s  office,  and  there  were  now 
only  three  ])air  of  hands  to  do  it  all,  Aaron’s  and 
his  two  sons’,  forit  does  not  appear  that  they  had 
either  of  them  any  children  at  this  time,  at  least,  not 
any  that  were  of  age  to  mini.ster,  therefore  God  ap- 
points the  Levites  to  attend  upon  them.  Note, 


471 


NUMBERS,  III. 


'I'hose  whom  God  finds  work  for,  he  will  find  help 
for. 

Here  is,  (1.)  The  service  for  which  the  Levites 
were  designed;  they  were  to  minister  to  the  firiests 
in  their  nimistration  to  the  Lord,  (v.  6.)  and  to  keefi 
Aaron's  charge,  {v.  7.)  as  the  deacons  to  the  bish- 
ops in  the  evangelical  constitutions,  serving  at  ta- 
bles, while  they  waited  on  their  ministry.  The  Le- 
vites killed  the  sacrifices,  and  then  the  priests  need- 
ed only  to  spr.nkle  the  blood  and  burn  the  fat:  the 
Levites  prepared  the  incense,  the  priests  burnt  it. 
They  were  to  keep  not  only  Aaron’s  charge,  but 
the  charge  of  the  ’lehole  congregation.  Note,  It  is 
a great  trust  that  is  reposed  in  ministers,  not  only 
for  the  glory  of  Chiist,  but  for  the  good  of  his 
c!iur„h;  so  that  they  must  not  only  keep  the  charge 
tf  the  great  High  Priest,  but  must  also  be  faithuil 
to  the  souls  rf  men,  in  trust  for  whom  a dispensa- 
tion is  committed  to  them.  (2.)  The  consideration 
upon  which  the  Levites  were  demanded;  they  were 
taken  instead  of  the  first-born.  The  preservation 
cf  the  first-born  of  Israel,  when  all  the  first-born 
cf  the  Egyptians  (with  whom  they  were  many  of 
them  mingled)  were  destroyed,  was  looked  upon 
by  Him  who  never  makes  any  unreasonable  de- 
mands, as  cause  sufficient  for  the  appropriating  of 
all  the  first-born  from  thenceforward  to  himself,  {v. 
13. ) AU  the  first-born  are  mine.  That  was  sufficient 
to  make  them  his,  though  he  had  given  no  reason 
for  it,  for  he  is  the  sole  Fount  ain  and  Lord  of  all  be- 
ings and  powers;  but  because  all  obedience  must 
flow  from  love,  and  acts  of  duty  must  be  acts  of 
gratitude,  bef  ;re  they  were  challenged  into  pecu- 
liar services,  thev  were  crowned  with  peculiar  fa- 
vours. Note,  \^dien  he  that  made  us  sa\  es  us,  we 
are  thereby  laid  under  further  obligations  to  serve 
him  and  li\  e to  him.  God’s  right  to  us  by  redemp- 
tion, corroborates  the  right  he  has  to  us  by  creation.  ; 

Now,  because  the  first-born  of  a family  are  gen- 
erally the  favourites,  and  some  would  think  it  a dis- 
paragement to  have  their  eldest  sons  servants  to  the 
priests,  and  attending  before  the  door  of  the  taber- 
nacle, God  took  the  tribe  of  Levi  entire  for  his 
own,  in  lieu  of  the  first-born,  v.  12.  Note,  God’s 
institutions  put  no  hardships  upon  men  in  any  of 
their  just  interests,  or  reasonable  affections.  It  was 
presumed  that  the  Israelites  would  rather  part  with 
the  Levites  than  with  the  first-born,  and  therefore 
God  graciously  ordered  the  exchange;  yet  for  us 
he  sfiared  not  his  own  Son. 

14.  And  the  Loan  spake  unto  Moses 
in  the  wilderness  of  Sinai,  saying,  15. 
Number  the  children  of  Levi,  after  the 
house  of  their  fathers,  by  their  families: 
every  male  from  a month  old  and  upward 
shalt  thou  number  them.  16.  And  Moses 
numbered  them,  according  to  the  word  of 
the  Lord,  as  he  was  commanded.  17. 
And  these  were  the  sons  of  Levi  by  their 
names  -,  Gershon,  and  Kohath,  and  Merari. 

1 8.  And  these  are  the  names  of  the  sons  of 
Gershon,  by  their  families ; Idbni,  and  Shi-  i 
mei.  1 9.  And  the  sons  of  Kohath,  by  their  i 
families;  Amram,  and  Izehar, Hebron,  and 
Uzziel.  20.  And  the  sons  of  Merari,  by 
their  families  ; Mahli,  and  Mushi.  These 
are  the  families  of  the  Levites  accor- 
ding to  the  house  of  their  fathers.  21.  Of 
Gershon  was  the  family  of  the  Libnites, 
and  the  family  of  the  Shimites : these  are  the 
families  of  the  Gershonites.  22.  Those  that 


were  numbered  of  them,  according  to  the 
number  of  all  the  males,  from  a month  old 
and  upward,  even  those  that  were  numbei  • 
ed  of  them,  were  seven  thousand  and  five 
hundred.  23.  The  families  of  the  Gershon- 
ites shall  pitch  behind  the  tabernacle  west- 
ward. 24.  And  the  chief  of  the  house  of 
the  father  of  the  Gershonites  shall  he  Elia- 
saph  the  son  of  Lael.  25.  And  the  charge 
of  the  sons  of  Gershon,  in  the  tabernacle 
of  the  congregation,  shall  he  the  taberna- 
cle, and  the  tent,  the  covering  thereof,  and 
the  hanging  for  the  door  of  the  tabernacle 
of  the  congregation,  26.  And  the  hangings 
of  the  court,  and  the  curtain  for  the  door  of 
the  court,  which  is  by  the  tabernacle,  and 
by  the  altar  round  about,  and  the  cords  of 
it,  for  all  the  service  thereof.  27.  And  of 
Kohath  was  the  family  of  the  Amramites, 
and  the  family  of  the  Izeharites,  and  the 
family  of  the  Hebronites,  and  the  family  of 
the  Uzzielites:  these  are  the  families  of  the 
Kohathites.  28.  In  the  number  of  all  the 
males,  from  a month  old  and  upward,  were 
eight  thousand  and  six  hundred,  keeping  the 
charge  of  thq^anctuary.  29.  The  families 
of  the  sons  5f  Kohath  shall  pitch  on  the 
side  of  the  tabernacle  southward.  30.  And 
the  chief  of  the  house  of  the  father  of  the 
families  of  the  Kohathites  shall  he  Eliza- 
phan  the  son  of  Uzziel.  31.  And  their 
charge  shall  he  the  ark,  and  the  table,  and 
the  candlestick,  and  the  altai-s,  and  the  ves- 
sels of  the  sanctuary  wherewith  they  min- 
ister, and  the  hanging,  and  all  the  service 
thereof.  32.  And  Eleazar  the  son  of  Aaron 
the  priest  shall  he  chief  over  the  chief 
of  the  Levites,  and  have  the  oversight  of 
them  that  keep  the  charge  of  the  sanctuaiy. 
33.  Of  Merari  ivas  the  family  of  the  Mah- 
lites,  and  the  family  of  the  Mushites : these 
art  the  families  of  Merari.  34.  And  those 
that  were  numbered  of  them,  according  to 
the  number  of  all  the  males,  from  a month 
old  and  upward,  iccre  six  thousand  and  two 
hundred.  35.  And  the  chief  of  the  house 
of  the  father  of  the  families  of  Merari  ivas 
Zuriel  the  son  of  Abihail : these  shall  pitch 
on  the  side  of  the  tabernacle  northward. 
36.  And  wider  the  custody  and  charge  of 
the  sons  of  Merari  shall  he  the  boards  of  the 
tabernacle,  and  the  bars  thereof,  and  the 
pillars  thereof,  and  the  sockets  thereof,  and 
all  the  vessels  thereof,  and  all  that  serveth 
thereto,  37.  And  the  pillars  of  the  court 
round  about,  and  their  sockets,  and  their 
pins,  and  their  cords.  38.  But  those  that 
encamp  before  the  tabernacle  toward  the 
east,  even  before  the  tabernacle  of  the  con- 
gregation eastward,  shall  he  Moses,  and 


NUMBERS,  111 


Aaron  and  his  sons,  keeping  the  charge  of 
ihe  sanctuary  for  the  charge  of  the  children 
of  Israel;  and  the  stranger  that  cometh 
nigh  shall  be  put  to  death.  39.  All  that 
were  numbered  of  the  Levites,  which  Mo- 
ses and  Aaron  numbered  at  the  command- 
ment of  the  Lord,  throughout  their  fami- 
lies, all  the  males,  from  a month  old  and 
upward,  were  twenty  and  two  thousand. 

The  Levites  being  granted  to  Aaron  to  minister 
to  him,  they  are  here  delivered  him  by  tale,  that 
he  might  know  what  he  had,  and  employ  them  ac-  ! 
cordingly. 

Observe, 

I.  By  what  rule  they  were  numbered.  Every 
male  from  a month  old  and  ufiward,  v.  15.  The 
rest  of  the  tribes  were  numbeied  only  from  twenty 
years  old  and  upward,  and  of  them  those  only  that 
were  able  to  go  forth  to  war;  but  into  the  number 
of  the  Levites  they  must  take  in  both  infants  and 
infirm;  being  exempted  from  the  war,  it  was  not  in- 
sisted upon  that  they  should  be  of  age  and  strength 
for  the  wars.  Though  it  appears  afterward  tnat 
little  more  than  a third  part  of  the  Levites  were  fit 
to  be  employed  in  the  service  of  the  tabernacle, 
(about  8,000  out  of  22,000,)  ch.  4.  47,  48,  yet  God 
would  have  them  all  numbered  as  retainers  to  his 
Lmily;  that  none  may  think  themselves  disowned 
and  rejected  of  God,  because  they  are  not  in  a capa- 
city of  doing  him  that  service  which  they  see  others 
do  him.  i'he  Levites  of  a month  old  could  not 
honour  God  and  serve  the  tabernacle  as  those  that 
were  grown  up;  yet  out  of  the  mouths  of  babes  and 
sucklings  the  Levites’  praise  was  perfected.  Let 
not  little  children  be  hindered  from  being  enrolled 
among  the  disciples  of  Christ,  for  such  was  the  ti  ibe 
of  Levi;  of  such  is  the  kingdom  of  heaven,  that  king- 
dom of  priests.  The  redemption  of  the  first-born 
was  recKoned  from  a month  old;  {ch.  18.  15,  16.) 
therefore  from  that  age  the  Levites  were  num- 
bered. They  were  numbered  after  the  home  of 
their  fathers,  not  their  mothers,  mr  if  the  daughter 
of  a Levite  married  one  of  another  tribe,  her  sou 
was  not  a Levite:  but  we  read  of  a spiritual  priest 
to  our  (iod,  who  inherited  the  unfeigned  faith  which 
dwelt  in  his  mother  and  grandmother,  2 Tim.  1.  5. 

II.  How  they  were  distributed  into  three  classes, 
according  to  tile  number  of  the  sons  of  Levi,  Ger- 
shon,  Kohath,  and  Merari,  and  these  sulidivided 
into  several  families,  v.  17.  . 20.  Concerning  each 
of  these  three  classes  we  have  an  account.  1.  Of 
their  number.  The  (iershonites  were  7,500.  The 
Kohathites  were  8,600.  The  Merarites  were  6,200. 
The  rest  of  the  tribes  had  not  their  subordinate 
families  numbered  by  themselves,  as  those  of  Levi; 
this  honour  (iod  put  upon  his  own  tribe.  2.  Of  their 
post  about  the  tabernacle,  on  which  they  were  to 
attend.  The  Gershonites  pitched  behind  the  taber- 
nacle, westward,  x'.  23.  The  Kohathites  cm  the 
right  hand,  southward,  v.  29.  'I'he  Merarites  on 
the  left  hand,  northward,  x'.  35.  And,  to  complete 
the  square,  Moses  and  Aaron,  with  the  priests,  en- 
camped in  the  front,  eastward,  v.  36.  Thus  w .s 
tlie  taljernacle  surrounded  with  its  guards;  and  thus 
does  the  angel  of  the  Lord  encamp,  round  about 
them  that  fear  him,  those  liv  ing  temples,  Ps.  34.  7. 
E\  ery  one  knew  his  place  and  must  therein  abide 
witli  God.  3.  Of  their  chijef  or  head.  As  each 
class  had  its  own  place,  so  each  had  its  own  prince. 
The  commander  of  the  Gershonites,  was  Lhasaph, 
V.  24.  Of  the  Kohathites,  Elizaphan,  (x'.  30.)  of 
whom  we  read,  (Lev.  10.  4.)  tliat  he  was  one  of  the 
bearers  at  the  funeral  of  Nudalj  and  Aljihu.  Of 
he  Merarites,  Zuriel,  x’.  35.  4.  Of  their  charge 


when  the  camp  moved.  Each  class  knew  their 
own  business;  it  was  requisite  they  should;  for  that 
which  is  every  body’s  w'ork,  often  proves  no  body’s 
work.  The  Gershonites  were  charged  with  the 
custody  and  carriage  of  all  the  curtains  and  hang- 
ings and  coverings  of  the  tabernacle  and  court,  x'. 
25,  26.  The  Kohathites  of  all  the  furniture  of  the 
tabemacle;  the  ark,  altar,  table,  &c.  v.  31,  32. 
The  Merarites  of  the  heavy  carriage,  boards,  bars, 
pillars,  &c.  x>.  36,  37. 

Here  we  may  observe,  (1.)  That  the  Kohathites, 
though  they  were  the  second  house,  yet  were  pre- 
ferred before  the  elder  family  of  the  Gershon.tes. 
Besides  that  Aaron  and  the  priests  were  of  that 
family,  they  w’ere  more  numerous,  and  their  pos^ 
and  charge  more  honourable,  which,  probably,  was 
ordei  ed  to  put  an  honour  upon  Moses,  who  was  of 
that  family.  Yet,  (2.)  The  posterity  of  Moses  were 
not  at  all  dignified  or  privileged,  but  stood  upon  the 
level  with  other  Levites,  that  it  might  appear  he 
did  not  seek  the  advancement  of  his  own  family, 
nor  to  entail  any  honours  upon  it  either  in  church 
or  state;  he  that  had  honour  enough  himself,  co- 
veted not  to  have  his  name  shine  by  that  borrow'cd 
light,  but  rather  to  have  the  Levites  borrow  honour 
from  his  name.  Let  none  think  contemptibly  of  the 
Lev  ites,  though  inferior  to  the  priests,  for  Moses 
j himself  thought  it  preferment  enough  for  his  sons 
I to  be  Levites.  Probably,  it  was  because  the  family 
of  Moses  were  Levites  only,  that  in  the  title  of  this 
chajiter,  which  is  concerning  that  tribe,  (x».  1.) 
Aaron  is  put  before  Moses. 

j III.  The  sum  total  of  the  numbers  of  this  tribe. 

1 They  are  computed  in  all  22,000,  v.  39.  The  sum 
j of  the  particular  families  amount  to  300  more;  if 
I this  had  been  added  to  the  sum  total,  the  Levites, 

. instead  of  being  273  fewer  than  the  first-born,  as 
I they  were,  {v.  43.)  would  have  been  27  more,  and 
so  the  balance  would  have  fallen  the  other  way;  but 
' it  is  sujjposed  that  the  300  which  were  struck  off 
' from  the  account  when  the  exchange  was  to  be 
made,  were  the  first-bom  of  the  Levites  them 
seh  es,  born  since  their  coming  out  of  Egypt;  which 
j could  not  be  put  into  the  exchange,  because  they 
were  already  sanctified  to  God.  But  that  which  is 
especially  observable  here  is,  that  the  tribe  (.f  Lev  i 
was  by  much  the  least  of  all  the  tribes.  Note, 
God’s  part  in  the  world  is  too  often  the  smallest 
part.  His  chosen  are  but  a little  flock  in  comparison. 

40.  And  the  Lord  said  unto  Moses. 
Number  all  the  first-horn  of  the  males  of 
the  children  of  Israel,  from  a month  old 
and  upward,  and  take  the  number  of  their 
names.  41.  And  thou  shalt  take  the  Le- 
vites for  me  (I  am  the  Lord)  instead  of  all 
the  first-born  among  the  children  of  Israel . 
and  the  cattle  of  the  Levittrs  instead  of  all 
the  firstlings  among  the  cattle  of  the  children 
j of  Israel.  42.  And  Moses  numbered,  as  the 
j Lord  commanded  him,  all  the  fnst-born 
I among  the  children  of  Israel.  43.  And  all 
the  first-born  males,  by  the  number  of  names, 
from  a month  old  and  upward,  of  those  that 
were  numbered  of  them,  were  twenty  and 
two  thousand  two  hundred  and  threescore 
and  thirteen.  44.  And  the  Lord  spake  unto 
Moses,  saying,  45.  'J'ake  the  Levites  instead 
of  all  the  first-born  among  the  children  of 
Israel,  and  the  cattle  of  the  Levites  iiis’rad 
of  their  cattle;  and  the  Levites  shall  be 


473 


NUMBERS,  IV 


mine : I am  the  Lord.  46.  And  for  those 
tliat  are  to  be  redeemed  of  the  two  hundred 
and  threescore  and  thirteen  of  the  fii-st-born 
of  the  children  of  Israel,  which  are  more 
than  the  Levites;  47.  Thou  shall  even  take 
five  shekels  apiece  by  the  poll ; after  the 
shekel  of  the  sanctuary  shall  thou  take 
them : (the  shekel  is  twenty  gerahs :)  48.  }j 
And  thou  shall  give  the  money,  wherewith  {! 
the  odd  number  of  them  is  to  be  redeemed,  |i 
unto  Aaron  and  to  his  sons.  49.  And  Moses  jl 
took  the  redemption-money  of  them  that  ! 
were  over  and  above  them  tliat  were  re- 
deemed by  the  Levites : oO.  Of  the  first- 
born of  the  children  of  Israel  took  he  the 
money;  a thousand  three  hundred  and  thret*- 
score  and  five  shekels^  after  the  shekel  of 
the  sanctuary;  al.  And  Mos('s  gave  the 
money  of  them  that  were  redeemed  unto 
Aaron,  and  to  his  sons,  according  to  the 
word  of  the  Lord,  as  the  Lord  commanded 
Moses. 

Here  is  the  exchange  made  of  the  Levites  for 
tlieir  first-born.  , 

1.  Tlie  fii*st-born  were  numbered  from  a month 
old,  V.  42,  43.  Those  certainly  were  not  reckoned, 
who,  though  first-born,  were  become  heads  of  fami- 
lies themselves,  but  those  only  that  were  under  age;  ' 
and  the  learned  B.shop  Patrick  is  decidedly  of  opi-  ' 
nion  that  none  were  numbered  but  those  only  that  : 
were  born  since  the.r  c'^ming  out  of  Egypt,  when 
the  first-boni  were  s.inctified,  Exod.  13.  2.  If  there  ! 
were  22,000  first-born  m des,  we  may  suppose  as  ' 
m my  females,  and  all  these  brought  forth  in  the 
first  year  after  they  came  out  of  Egypt,  we  must  1 
infer  from  thence  that  in  the  last  year  of  their  ser-  ' 
vitude,  even  then  when  it  was  in"  the  greatest  ex- 
tremity, there  were  abundance  of  marriages  made 
among  the  Israelites;  they  were  not  discouraged  by  i' 
the  present  distress,  bat  married  in  faith,  expecting 
that  God  would  shortly  visit  them  with  mercy,  and 
that  their  children,  though  born  in  bondage,  should 
live  in  liberty  and  honour.  .\nd  it  was  a token  of 
good  to  them,  an  evidence  that  they  were  blessed 
of  the  Lord,  that  they  were  not  only  kept  alive,  but 
greatlv  increased,  in  a barren  wilderness. 

2.  The  number  of  the  fii-st-boni,  and  that  of  the 
Levites,  bv  a special  pnividence,  came  pretty  near 
to  each  other;  thus,  when  he  divided  the  nations,, 
he  set  the  bounds  of  the  fieofile  according  to  the  num- 
ber of  the  children  of  Israel,  Deut.  32.  8.  Known 
unto  God  are  all  his  works  before-hand,  and  there 
is  an  exact  proportion  lietween  them,  and  so  it  will 
ajipear,  when  they  come  to  be  compared.  Tlie 
I..evites’  cattle  are  said  to  be  taken  instead  of  the 
firstlings  of  the  cattle  of  the  children  of  Israel,  that 
is.  The  Levites,  with  all  their  possessi('ns,  were  de- 
voted to  God  instead  of  the  first-bom  and  all  their’s; 
fv,  when  we  give  ourselves  to  Gcxl,  all  we  have 
passes  as  a])purtenances  with  the  premises. 

3.  The  small  number  of  first-born,  which  ex- 
ceeded the  number  of  the  Levites,  (273  in  all,) 
were  to  he  rexleemed,  at  five  shekels  apiece,  and 
the  redemption-monev  gi\  en  to  Aaron;  for  it  would 
not  do  well  to  have  them  added  to  the  Levites.  It 
IS  probable,  that,  in  the  exchange,  they  began  with 
the  eldest  of  the  first-bom,  and  so  downward,  so 
th  it  those  were  to  be  redeemed  with  money  who 
were  the  273  youngest  of  the  first-bom;  more  likely 
so,  than  either  that  it  was  determined  by  lot,  or 

VoL  I. — 3 O 


|[  that  the  money  was  paid  out  cf  the  public  stock. 

I The  church  is  called  the  church  of  ihe  Jirst-bom, 
jl  which  is  redeemed,  not  as  they  were,  with  silver 
i;  and  gold,  but,  being  devoted  by  sin  to  the  justice  of 
;l  God,  is  ransomed  with  the  hrecious  blood  of  the  Son 
WofGod. 

CHAP.  1\ . 

In  the  former  chapter  an  account  was  taken  of  the  whole 
tribe  of  Levi,  in  this,  of  those  of  that  tribe  who  were  in 
the  prime  of  their  time  for  service,  betwixt  thirty  and  fifty 
years  old.  1.  The  serviceable  men  of  the  Kohathites 
are  ordered  to  be  numbered,  and  their  charges  given 
them,  V.  2. . £0.  II.  Of  the  Gershonites,  v.  24.  .28.  III. 
Of  the  Merarites,  v.  29.  .33.  IV.  The  numbers  of  each, 
and  the  sum  total  at  last,  are  recorded,  v.  34 . . 49. 

1.  4 ND  the  Lord  spake  unto  Moses  and 
-TjL  unto  Aaron,  saying.  ‘•2.  Take  the  gum 
of  the  sons  of  Kohath  from  among  the  sons 
of  Levi,  after  their  families,  by  the  house  of 
tlieir  fathers;  3.  From  thirty  years  old  and 
upward,  even  until  fifty  years  old,  all  that 
enjer  into  the  host,  to  do  the  work  in  the 
tabernacle  of  the  congregation.  4.  'riiis 
sha/I  be  the  service  of  the  sons  of  Kohath, 
in  the  tabernacle  of  the  congregation,  about 
the  most  holy  things.  5.  And  when  the 
camp  setteth  forward,  Aaron  shall  come, 
and  his  sons,  and  they  shall  take  down  the 
covering-vail,  and  cover  the  ark  of  testimo- 
ny w ith  it ; 6.  And  shall  put  thereon  the  co- 
vering of  badgers’  skins,  and  shall  spread 
over  it  a cloth  w holly  of  blue,  and  shall  put 
in  the  staves  thereof.  7.  And  upon  the  table 
of  show-breail  they  shall  spread  a cloth  of 
blue,  and  put  thereon  the  dishes,  and  the 
spoons,  and  the  bow  Is,  and  covers  to  cover 
withal : and  the  continual  bread  shall  be 
thereon.  8.  And  they  shall  spread  upon 
them  a cloth  of  scarlet,  and  cover  the  same 
w ith  a covering  of  badgers’  skins,  and  shall 
put  in  the  staves  thereof,  9.  And  they  shall 
take  a cloth  of  blue,  and  cover  the  candle- 
stick of  the  light,  and  his  lamps,  and  his 
tongs,  and  his  snufi'-dishes,  and  all  the  oil 
vessi'ls  thereof,  ^vherewith  they  minister  unto 
it:  10.  And  they  shall  put  it,  and  all  the 
vessels  thereof,  w ithin  a covering  of  badgers’ 
skins,  and  shall  put  it  upon  a bar.  1 1 . And 
I upon  the  golden  altar  they  shall  spread  a 
cloth  of  bine,  and  cover  it  w ith  a covering 
of  badgers’  skins,  and  shall  jHit  to  the  staves 
thereof.  12.  .\nd  they  shall  take  all  the  in- 
struments of  ministry,  w herewith  they  mi- 
; nister  in  the  sanctuary,  and  put  them  in  a 
I cloth  of  blue,  and  cover  them  with  a cover- 
ing of  badgers’  skins,  and  shall  put  them  on 
a bar.  13.  And  they  shall  take  away  the 
ashes  from  the  altar,  and  spread  a purple 
cloth  thereon  : 1 4.  And  they  shall  put  upon  it 
all  the  vessels  thereof,  wherewith  they  mi- 
nister about  it,  even  the  censers,  the  flesh- 
hooks,  and  the  shovels,  and  the  basons,  all 
I the  vessels  of  the  altar:  and  they  shall  spread 


NUMBERS,  IV. 


upon  it  a covering  of  badgers’  skins,  and 
put  to  the  staves  of  it.  lo.  xAnd  v\  hen  xAai  on 
and  his  sons  have  made  an  end  ot  covering 
the  sanctuaiy,  and  all  the  vessels  of  the 
sanctuaiy,  as  the  camp  is  to  set  forward ; 
after  that,  the  sons  of  Kohath  shall  come  to 
bear  it:  but  they  shall  not  touch  any  holy 
thing,  lest  they  die.  These  things  are  the 
burden  of  the  sons  of  Kohath  in  the  taber- 
nacle of  the  congregation.  16.  And  to  the 
office  of  Eleazar,  the  son  of  Aaron  the 
priest,  pertainelh  the  oil  for  the  light,  and 
the  sweet  incense,  and  the  daily  meat-oflcr- 
ing,  and  the  anointing  oil,  and  the  oversight 
of  all  the  tabernacle,  and  of  all  that  therein 

in  the  sanctuary,  and  in  the  vessels  thereof. 
17.  And  the  Lord  spake  unto  Moses  anrl 
unto  Aaron,  saying,  18.  Cut  ye  not  off  the 
tribe  of  the  families  of  the  Kohathites  from 
among  the  Levites:  19.  But  thus  do  unto 
them,  that  they  may  live,  and  not  die,  when 
they  approach  unto  the  most  holy  things : 
xAai  on  and  his  sons  shall  go  in,  and  appoint 
them  every  one  to  his  service  and  to  his 
burden : 20.  But  they  shall  not  go  in  to  see 
when  the  holy  things  are  covered,  lest  they 
die. 

We  have  here  a second  muster  of  the  tnbe  of 
Levi.  As  that  tribe  was  taken  out  of  all  Israel  to 
be  (Jod’s  peculiar,  so  the  middle-aged  men  of  that 
tribe  were  taken  from  among  the  rest  to  be  actually 
employed  in  the  service  of  the  tabernacle.  Now 
obser\  e, 

I.  Who  were  to  be  t dten  into  this  number.  All 
the  males  from  30  vears  old  to  50.  Ot  the  other 
tribe.s,  those  th  t wevenunibe  ed  to  go  forth  to  war, 
w'ere  from  20  years  old  aiid  upward,  l)ut  ot  the  Le- 
vites, only  from  30  to  50;  for  the  service  ot  Clod  re- 
quires the  best  of  our  strength,  and  the  prime  of 
our  time,  which  cannot  be  better  spent  than  to  the 
honour  of  him  who  is  the  First  and  Best.  And  a 
man  may  make  a good  soldier  much  sooner  than  a 
good  minister. 

Now,  1.  They  were  not  to  be  employed  till  they 
were  30  years  old,  because,  till  then,  they  were  in 
danger  of  retaining  something  childish  and  youthful, 
and  had  not  gravity  enough  to  do  the  service,  and 
wear  the  honour,  of  a Levite.  They  were  entered 
as  probationers,  at  25  years  old,  {ch.  8.  24. ) and  in 
David’s  time,  when  there  was  more  work  to  be 
done,  at  20,  (1  Chron.  23.  24.  and  so,  Ezra,  3.  8.) 
but  they  must  be  five  years  learning,  and  waiting, 
and  so  fitting  themselv  es  for  sei'vice;  nay,  in  David’s 
time,  they  w'ere  ten  years  in  preparation,  from  20  to 
30.  John  Baptist  begsm  his  public  ministry,  and 
Christ  his,  at  30  years  old;  it  is  not  in  the  lettei’  of 
it  obligatory  on  gospel-ministers  now,  as  if  they 
must  either  not  begin  their  work  till  30  years  old, 
or  must  leave  it  off  at  50;  but  it  gives  us  two  good 
rules,  (1.)  That  ministers  must  not  be  novices,  1 
Tim.  3.  6.  It  is  a work  that  requires  ri])eness  ot 
judgment,  and  great  steadiness,  andtherefi're  those 
are  very  unfit  for  it  who  are  but  babes  in  knowledge, 
and  have  not  put  away  childish  things.  (2.)  That 
thev  must  leani  before  they  teach,  serve  before 
they  rule,  and  must  first  be  firox<ed,  1.  I'im.  3.  10. 
2.  They  were  discharged  at  50  years  old  from  the 
toilsome  part  of  the  service,  ]>avticularly  this  of  car- 
rying tlic  tabernacle;  fer  that  is  the  sp’eciid  sendee 


to  which  they  are  here  ordained,  and  which  there 
was  most  occasion  for  while  they  were  in  the  wi’- 
demess.  When  they  began  to  enter  upon  old  age 
they  were  dismissed;  (1.)  In  favo  r to  them,  lha, 
they  might  not  be  ov  er-toiled,  when  their  strength 
began  to  decay.  Twenty  years’  good  service  was 
thought  pretty  well  for  one  man.  (2.)  In  hcncur 
to  the  work,  that  it  might  not  be  done  by  those  who, 
through  the  infirmities  of  age,  wei  e slow  and  heavy. 
The  service  of  God  should  be  done  when  we  arc  i:. 
the  most  lively,  active,  frame.  Tin  se  d('  lu  t cc  ns:- 
der  this,  whoput  off  their  repentance  to  old  age,  and 
so  leave  the  best  work  to  be  done  in  the  worst  time. 

II.  How  their  work  is  desci  ibed.  They  are  sai  I 
to  enter  into  the  host,  or  warfare,  to  do  the  work  in 
the  tabernacle.  The  ministry  .s,  1.  A good  work, 

1 Tim.  3.  1.  Ministers  aie  not  ordained  to  the 
honour  only,  but  to  the  labour,  not  to  have  the  wa 
ges,  but  to  do  the  work.  2.  A good  warfare,  1 Tim. 

1.  18.  They  that  enter  into  the  ministry  must  look 
upon  themselves  as  entered  into  the  host,  and  ap- 
prove  themselv  es  _g-o(>rf  soldiers,  2 Tim.  2.  3. 

New,  as  to  the  sons  of  Kohath  in  particular, 
here  is, 

(1.)  Their  service  appointed  them  in  the  removes 
of  the  tabemacle.  Afterward,  when  the  tabeinacle 
was  fixed,  they  had  ether  work  assigned  them:  but 
this  was  the  work  of  the  day,  which  was  to  be  done 
in  its  dav.  Observe,  Wherev  er  the  camp  of  Israel 
went,  the  tabernacle  of  the  Lord  went  witii  them, 
and  care  must  be  taken  for  the  carriage  of  it.  Note, 
Wherever  we  go,  we  must  see  to  it  that  we  take 
our  religion  along  with  us,  and  not  forget  that,  or 
any  part  of  it.  Now,  the  Kohathites  were  to  car- 
ry all  the  holy  things  of  the  tabeniacle.  They 
were  charged  with  those  things  before,  (c//.  3.  31.) 
but  here  they  have  mci-e  particular  instructions 
giv  en  them. 

[1.]  Aaron,  and  his  sons  the  priests,  must  pack 
up  the  things  which  the  Kohathites  were  to  cany, 
as  here  directed,  xk  5,  &c.  God  had  before  ap- 
I pointed  that  none  should  come  into  the  most  holy 
; place,  but  only  x\aron  once  a year  with  a cloud  ct' 

I incense;  (Lev.  16.  2.)  and  yetj  the  necessity  of  their 
unsettled  state  requiring  it,  that  law  is  here  dis- 
I pensed  with;  for,  every  time  they  removed,  x\arcn 
and  his  sons  went  in  to  take  clown  the  ark,  and 
make  it  up  fur  carriage;  for  (as  the  learned  Bishep 
Patrick  suggests)  the  i'hechinah,  or  display  of  the 
Divine  Majesty,  which  was  over  the  mercy-seat, 
removed  for  the  present  in  the  pillar  of  cloud,  which 
was  taken  up,  and  then  the  ark  was  not  dangerous 
to  be  approached. 

[2.  ] All  the  holy  things  must  be  covered;  the  ark 
and  table  with  three  coverings,  all  the  rest  with 
two.  Even  the  ashes  of  the  altar,  in  which  the  holy 
fire  was  carefully  preserv  ed  ancl  raked  up,  must 
have  a purple  cloth  spread  over  them,  x'.  13.  Even 
the  brazen  altar,  though  in  the  court  of  the  sanc- 
tuary it  stood  open  to  the  \ iew  of  all,  yet  was  cover- 
ed in  the  carriage  of  it.  All  these  coverings  are  de- 
signed, First,  For  safety,  that  these  hcly  things 
might  not  be  i-uffled  with  the  wind,  sullied  with  the 
raiii,  or  tarnished  with  the  sun,  but  that  they  might 
be  jireserved  in  their  beavity;  for  on  all  the  glonj 
shall  be  a defence.  The  covering  of  badgers’  skins', 
being  thick  and  strong,  would  keep  out  wet;  and, 
while  we  are  in  our  passage  through  the  wildernes.'^ 
of  this  world,  it  concerns  us  to  be  fenced  for  all 
weathers,  Isa.  4.  5,  6.  Secondly,  I or  decency  and 
I ornament.  Most  of  these  things  had  a cloth  of  blue, 
or  purple,  or  scarlet,  spread  outmost;  and  the  ark 
was  covered  with  a cloth  wholly  of  blue,  x>.  6.  An 
emblem  (say  some)  of  the  azure  skies,  which  are 
spread  like  a curtain  between  us  and  the  Majesty 
on  high.  Job.  26.  9.  Those  that  arc  faithful  to  Grd 
should  endeavour  likewise  to  appear  beautiful  be  t 


NITMBERS,  IV. 


476 


Pre  men,  that  they  mzy  adorn  the  doctrine  of  God 
our  Saviour.  Thirdly,  For  concealment.  It  sig- 
nified the  darkness  of  that  dispensation.  That 
which  is  now  brought  to  light  by  the  gospel,  and  re- 
vealed to  babes,  was  then  hid  from  the  wise  and 
prudent.  They  saw  only  the  coverings,  not  the 
iioly  things  themselves,  (Heb.  10.  1.)  but  now 
Christ  has  destroyed  the  face  of  the  covering,  Isa. 
25.  7. 

[3.]  When  all  the  holy  things  were  covered, 
then  the  Kohathites  were  to  carry  them  on  their 
shoulders.  Those  things  that  had  staves  were  car- 
ried by  their  staves,  {v.  6,  8,  11,  14,)  those  that 
had  not  were  carried  upon  a bar,  or  pier,  or  bearing 
baiTow,  V.  10,  12.  See  how  the  tokens  of  God’s 
presence  in  this  world  are  moveable  things;  but  we 
look  for  a kingdom  that  cannot  be  moved. 

(2. ) Eleazar,  now  the  eldest  son  of  Aaron,  is  ap- 
pointed overseer  of  the  Kohathites  in  this  service; 
("u.  16.)  he  must  take  care  that  nothing  was  forgot, 
left  behind,  or  displaced.  As  a priest,  he  had  more 
honour  than  the  Levites,  but  then  he  had  more  care; 
and  that  cai'e  was  a heavier  burthen,  no  doubt,  upon 
his  heart,  thaii  all  the  burthens  that  were  laid  upon 
their  shoulders.  It  is  much  easier  to  do  the  work 
of  the  tabernacle  than  to  discharge  the  trusts  of  it, 
to  obey  than  to  rule. 

(3.)  Great  care  must  be  taken  to  preserve  the 
lives  of  these  Le\  ites,  by  preventing  their  unsea- 
sonable irreverent  approach  to  the  most  holy  things, 
(f.  18.)  Cut  ye  not  off  the  Kohathites,  Note, 
Those  who  do  not  what  they  can  to  keep  others 
from  sin,  do  what  they  can  to  cut  them  off.  [1.] 
The  Kohathites  must  not  see  the  holy  things  till  the 
priests  had  co\  ered  them,  v.  20.  Even  they  that 
bore  the  vessels  of  the  I^ord,  saw  not  what  they 
l)ore;  so  much  were  even  they  in  the  dark  concern- 
ing the  gospel,  whose  office  it  was  to  expound  the 
law.  And,  [2.]  When  the  holy  things  were  cover- 
ed, they  m ght  not  touch  tnem,  at  least  not  the  ark, 
cai  ed  here  l!)i'  holy  thing,  upon  pain  of  death,  v. 
15.  Uzza  was  struck  dead  r r the  breach  of  this 
law.  Thus  were  the  Lord’s  ministers  themselves 
then  kept  in  fear,  and  that  was  a dispensation  of 
terror,  as  well  as  darkness;  but  now,  through  Christ, 
the  case  is  altered;  we  have  soon  with  our  eyes,  and 
our  hands  have  handled  the  word  of  life,  (1  John  1. 
1.)  and  we  are  encouraged  to  come  bolaly  to  the 
throne  of  grace. 

2 1 . And  the  Lord  spake  unto  Moses,  say- 
ing, 22.  Take  also  the  sum  of  the  sons  of 
Gershon,  throughout  the  houses  of  their 
fathers,  by  their  families ; 23.  From  thirty 
years  old  and  upward,  until  fifty  years  old, 
shalt  thou  number  them ; all  that  enter  in 
to  perform  the  service,  to  do  the  work  in  the 
tabernacle  of  the  congi'egation.  24.  This  is 
the  service  of  the  families  of  the  Gershon- 
ites,  to  serve,  and  for  burdens.  25.  And 
they  shall  bear  the  curtains  of  the  taberna- 
cle, and  the  tabernacle  of  the  congregation, 
his  covering,  and  the  covering  of*  the  bad- 
gers’ skins  that  is  above  upon  it,  and  the 
hanging  for  the  door  of  the  tabernacle  of  the 
congregation.  26.  And  the  hangings  of  the 
court,  and  the  hangings  for  the  door  of  the 
gate  of  the  court  which  is  by  the  taberna- 
cle, and  by  the  altar  round  about,  and  their 
cords,  and  all  the  instruments  of  their  ser- 
V ice,  and  all  that  is  made  for  them  : so  shall 


they  serve.  27.  At  the  appointment  of 
Aaron  and  his  sons  shall  be  all  the  service 
of  the  sons  of  the  Gershonites,  in  all  their 
burdens,  and  in  all  their  service  : and  ye 
shall  appoint  unto  them  in  charge  all  their 
burdens.  28.  This  is  the  service  of  the  fa- 
milies of  the  sons  of  Gershon  in  the  taberna- 
cle of  the  congregation  : and  their  charge 
shall  be  under  the  hand  of  Ithamar,  the  son 
of  Aaron  the  priest.  29.  As  lor  the  sons  of 
Merari,  thou  shalt  number  them  • after  their 
families,  by  the  house  of  their  fathers  : 30. 

From  thirty  years  old  and  upward,  even 
unto  fifty  years  old,  shalt  thon  number  them, 
eveiy’  one  that  entereth  into  the  service,  to 
do  the  work  of  the  tabernacle  of  the  congre- 
gation. 31,  And  this  is  the  charge  of  their 
burden,  according  to  all  their  service  in  the 
tabernacle  of  the  congregation  ; the  boards 
of  the  tabernacle,  and  the  bars  thereof, 
and  the  pillars  thereof,  and  sockets  thereof. 
32.  And  the  pillars  of  the  court  round  about, 
and  their  sockets,  and  th>  ii  pins,  and  their 
cords,  with  all  their  instruments,  and  with 
all  their  service  : and  by  name  ye  shall 
leckon  the  instruments  of  the  charge  of 
their  burden.  33.  This  w the  service  of  the 
families  of  the  sons  of  Mej  ari,  according  to 
all  their  service  in  the  tabernacle  of  the  con- 
;:regation,  under  the  hand  of  Ithamar,  the 
*^011  of  Aaron  the  priest. 

We  have  here  the  charge  of  the  ether  two  fami- 
lies of  the  Levites,  which,  though  not  so  honourable 
as  the  first,  yet  was  necessaiy,  and  was  to  be  done 
regularly.  1.  The  Gershonites  were  charged  with 
all  the  drapery  of  the  tabernacle;  the  curtains,  and 
hangings,  and  the  coverings  of  badgers’  skins,  v. 
22 . . 26.  Those  they  were  to  take  down,  when 
the  cloud  removed,  and  the  ark  and  the  rest  rf  the 
holy  things  were  carried  away,  to  pack  up  and 
bring  with  them,  and  then  to  set  up  again,  where 
the  cloud  rested.  Aaron  and  his  sons  allotted  to 
them  their  respective  charge,  “ You  shall  take  care 
of  such  a curtain,  and  you  of  such  a hanging;  that 
every  one  may  know  his  work,  and  there  may  be 
no  confusion,’*  v,  27.  Ithamar  particularly  was  to 
take  the  oversight  of  them,  f.  28.  2.  The  Mera- 

rites  were  charged  with  the  hea\y  carriage,  the 
boards  and  bars,  the  pillars  and  sockets,  the  pins 
and  cords,  and  those  were  delivered  them  by  name, 
V.  31,  32.  An  inventory  was  given  them  of  every 
particular,  that  it  might  he  forthcoming,  and  no- 
thing to  seek,  when  the  tabernacle  was  to  be  set  up 
again.  Though  these  seemed  of  less  importance 
than  the  other  things  pertaining  to  the  sanctuaio', 
yet  there  was  this  care  taken  ol  them,  to  teach  iis 
with  the  greatest  exactness  to  preserve  pure  and 
entire  all  divine  institutions,  and  to  take  care  that 
nothing  be  lost.  It  also  intimates  the  care  God  takes 
of  his  church,  and  every  member  of  it;  the  gof  d 
Shepherd  calls  his  own  shee/i  by  name,  John  10.  3. 

Here  were  thousands  < f men  employed  abc.ut 
these  services,  though  a much  less  number  would 
have  served  for  the  bearing  of  those  l)urthens;  biu 
it  was  requisite  that  the  tabernacle  should  be  t«ker. 
down  and  set  up  with  great  ex])editirn,  and  many 
hands  would  m ke  quick  work,  especially  v.  lun 
every  one  knew  his  %>crk.  Thev  had  tents  of  iheit 


476 


NUMBERS,  V. 


own  to  take  care  of,  and  to  take  along  wiil\  them, 
but  the  young  men  under  30,  and  the  old  men  above 
50,  might  serve  for  them ; nor  is  there  any  mention 
of  them,  for  God’s  house  must  always  be  preferred 
before  our  own.  Their  care  was  preposterous,  who 
built  and  ceiled  their  own  houses,  while  God’s  house 
lay  waste.  Hag.  1.  4,  9. 

The  death  of  the  saints  is  represented  as  the  tak- 
ing down  of  the  tabernacle,  (2  Cor.  5.  1.)  and  the 
putting  of  it  off,  2 Pet.  1.  14.  The  immortal  soul, 
like  the  most  holy  things,  is  first  recovered  and 
taken  away,  carried  by  angels  unseen,  under  the  in- 
s-pection  of  the  Lord  Jesus,  or  Eleazar;  and  care  is 
taken  also  of  the  body,  the  skin  and  flesh  which 
are  as  the  curtains,  the  bones  and  sinews  which  are 
as  the  bars  and  pillars;  none  of  these  shall  be  lost: 
commandment  is  given  conceniing  the  bones;  a co- 
venant made  with  the  dust;  these  are  in  safe  custody, 
and  shall  all  be  produced  in  the  great  day,  when 
this  tabernacle  s tall  be  set  up  again,  and  these  vile 
bodies  made  like  the  glorious  body  of  Jesus  Christ. 

34.  And  Moses  and  Aaron,  and  the  chief 
of  the  congregation,  numbered  the  sons  of 
the  Kohathites,  after  their  families,  and  af- 
ter the  house  of  their  fathers,  35.  From 
thirty  years  old  and  upward,  even  unto  fif- 
ty years  old,  every  one  that  entereth  in- 
to the  service,  for  the  vvoi  k in  the  taberna- 
cle of  the  congregation : 36.  And  those 

that  were  numbered  of  them,  by  their  fami- 
lies, were  two  thousand  seven  hundred  and 
fifty.  37.  These  were  they  that  were  num- 
bered of  the  families  of  the  Kohathites,  all 
that  might  do  service  in  the  tabernacle  of 
the  congregation,  which  Moses  and  Aaron 
did  number,  according  to  the  commandment 
of  the  Lord  by  the  hand  of  Aloses.  38. 
And  those  that  were  numbered  of  the  sons 
of  Gershon,  throughout  their  families,  and 
by  the  house  of  their  fathers,  39.  From 
thirty  years  old  and  upward,  even  unto  fifty 
years  old,  every  one  that  entereth  into  the 
service,  for  the  work  in  the  tabernacle  of  the 
congregation,  40.  Elven  those  that  were 
numbered  of  tliem,  throughout  their  fami- 
lies, by  the  houses  of  tlieir  fathers,  were  two 
thousand  and  six  hundred  and  thirty.  41. 
These  are  they  that  were  numbered  of  the 
families  of  the  sons  of  Gershon,  of  all 
that  miglit  do  service  in  the  tabernacle 
of  the  congregation,  whom  Moses  and 
-Varon  did  nmnber,  according  to  the  com- 
mandment of  die  liORD.  42.  And  tliose 
that  were  numbered  of  the  fiimilies  of  the 
sons  of  Merari,  throughout  their  families,  by 
the  house  of  their  fathers,  43.  Eh-om  thirty 
years  old  and  upward,  even  unto  fifty  years 
old,  every  one  that  entereth  into  the  service, 
for  the  work  in  the  tab(*rnacle  of  the  con- 
gregation, 44.  Even  those  that  were  num- 
bered of  them,  after  their  families,  were  three 
thousand  and  two  hundred.  45.  These  be 
those  that  were  numbered  of  the  families  of 
the  sons  of  Merari,  whom  Moses  and  Aaron 


numbered,  according  to  the  word  of  t!ie 
Lord  by  the  hand  of  Moses.  46.  All 
those  that  were  numbered  of  the  Levites, 
whom  Moses  and  Aaron  and  the  chief  of 
Israel  numbered,  after  their  families,  and  af- 
ter the  house  of  their  fathers,  47.  From 
thirty  years  old  and  upward,  even  unto  fifty 
years  old,  every  one  that  came  to  do  the 
service  of  the  ministry,  and  the  service  of 
the  burden  in  the  tabernacle  of  the  congre- 
gation, 48.  Even  those  that  were  number- 
ed of  them,  were  eight  thousand  and  five 
hundred  and  fourscore.  49.  According  to 
the  commandment  of  the  Lord  they  were 
numbered  by  the  hand  of  Moses,  every  one 
according  to  his  service,  and  according  to 
his  burden : thus  were  they  numbered  of 
him,  as  the  Lord  commanded  Moses. 

We  have  here  a particular  account  of  the  num- 
bers of  the  three  families  of  the  Levites  respec- 
tively, that  is,  of  the  effective  men,  between  30 
years  old  and  50. 

Observe,  1.  That  the  Kohathites  were,  in  all, 
8,600,  from  a month  old  and  upward;  but  of  those 
there  were  but  2,750  serviceable  men,  not  a third 
part.  The  Gershonites,  in  all,  7,500,  and  of  them 
but  2,630  serviceable  men,  little  more  than  a third 
part.  Note,  Of  the  many  that  add  to  the  numbers 
j of  the  church,  there  are  comparatively  but  few  that 
contribute  to  the  ser\ice  of  it.  So  it  has  been,  and 
i so  it  is;  many  have  a place  in  the  tabernacle  that 
' do  but  little  of  the  work  of  the  tabernacle,  Phil.  2 

i 20,  21. 

I 2.  That  the  Merari tes  were  but  6,200  in  all,  and 
j yet  of  these  there  were  3,200  serviceable  men,  that 
IS,  several  more  than  half.  The  greatest  burthen 
lay  upon  that  family,  the  boards,  and  pillars,  and 
sockets;  and  God  so  ordered  it,  that,  though  they 
i were  the  fewest  in  number,  yet  they  should  have 
the  most  able  men  among  them;  for,  whatever 
• service  God  calls  men  to,  he  will  furnish  them  for 
it,  and  give  strength  in  proportion  to  the  work, 
grace  sufficient. 

3.  The  whole  number  of  the  able  men  of  the 
tribe  of  Levi,  which  entered  into  God’s  host  to  war 
his  warfare,  was  but  8,580,  whereas  the  able  men 
of  the  other  tribes,  that  entered  into  the  ho.st  of 
Israel  to  war  their  warfare,  were  many  more.  The 
least  of  the  tribes  had  almost  four  times  as  many 
able  men  as  the  Levites,  and  some  of  them  more 
than  eight  times  as  many:  for  those  that  are  en- 
gaged in  the  service  of  this  world,  and  war  after 
the  flesh,  are  many  more  than  those  that  are  de- 
voted to  the  service  of  God,  and  Jig/it  the  eood 
of  faith. 

CHAP.  V. 

In  this  chapter,  we  have,  I.  An  order,  pursuant  to  the  laws 
already  made,  for  the  removing  of  the  unclean  out  of 
tho  camp,  v.  1 ..4.  II.  A repetition  of  the  laws  con- 
cerning restitution,  in  case  of  wrong  done  to  a neigh- 
bour, (v.  5..  8.)  and  concerning  the  appropriating  of 
the  hallowed  things  to  the  priests,  v.  9,  10.  III.  A new 
law  made  concerning  the  trial  of  a wife  suspected  of 
adultery  by  the  waters  of  jealousy,  v.  11  . . 31. 

1.  i ND  the  Lord  spake  unto  Moses, 
i\.  saying,  2.  Command  the  cliildrcn 
of  Israel,  that  they  put  out  of  the  camp 
every  leper,  and  every  one  that  hath  an 
issue,  and  whosoever  is  defiled  hy  the  dead : 
3.  Both  male  and  female  shall  ye  put  out, 


NUMBERS,  V. 


477 


V,  ithout  the  camp  shall  ye  put  them ; that 
they  defile  not  their  camps,  in  the  midst 
whereof  I dwell.  4.  And  the  children  of 
Israel  did  so,  and  put  them  out  without  the 
camp : as  the  Lord  spake  unto  Moses, 
so  did  the  children  of  Israel.  5.  And  the 
LiORD  spake  unto  Moses,  saying,  6.  Speak 
unlo  the  children  of  Israel ; When  a man 
or  woman  shall  commit  any  sin  that  men 
commit,  to  do  a trespass  against  the  Lord, 
and  that  person  be  guilty ; 7.  Then  they 

shall  confess  their  sin  which  they  have 
done : and  he  shall  recompense  his  trespass 
with  the  principal  thereof,  and  add  unto  it 
the  fifth  part  thereof,  and  give  it  unto  him 
against  whom  he  hath  trespassed.  8.  But 
if  the  man  have  no  kinsman  to  recompense 
the  trespass  unto,  let  the  trespass  be  recom- 
pensed unto  the  Lo  rd,  even  to  the  priest ; 
besides  the  ram  of  the  atonement,  whereby 
an  atonement  shall  be  made  for  him.  9. 
And  every  offering  of  all  the  holy  things 
of  the  children  of  Israel,  which  they  bring 
unto  the  priest,  shall  be  his.  1 0.  And  eveiT 
man’s  hallowed  things  shall  be  his : what- 
soever any  man  giveth  the  priest,  it  shall 
be  his. 

Here  is, 

I.  A command  for  the  purifying  of  the  camp,  by 
turning  out  from  within  its  lines  all  those  that  were 
ceremonially  unclean,  by  issues,  leprosies,  or  the 
touch  of  dead  bodies,  until  they  were  cleansed  ac- 
cording to  the  law,  v.  2,  3.  These  orders  are 
executed  immediately,  v.  4.  1.  The  camp  was 
now  newly-modelled  and  put  in  order,  and  there- 
fore, to  complete  tiie  reformation  of  it,  it  is  next  to 
be  cleansed.  Note,  the  purity  of  the  church  must 
be  as  carefully  consulted  and  preserved  as  the 
peace  and  order  of  it.  It  is  requisite,  not  only  that 
every  Israelite  be  confined  to  his  own  standard,  but 
that  every  polluted  Israelite  be  separated  from  it. 
'/'he  wisdom  from  above  is  first  pure,  then  peacea- 
ble. 2.  God’s  tabernacle  was  now  fixed  in  the 
midst  of  their  camp,  and  therefore  they  must  be 
careful  to  keep  it  clean.  Note,  The  greater  pro- 
fession of  religion  any  house  or  family  makes,  the 
more  they  are  obliged  to  put  away  iniquity  far 
from  the  tabernacle.  Job  22.  23.  The  person,  the 

Elace,  in  the  midst  of  which  God  dwells,  must  not 
e defiled;  for,  if  it  be,  he  is  affronted,  offended, 
and  provoked  to  withdraw;  1 Cci'.  3.  16,  17. 

This  expulsion  of  the  unclean  out  of  the  camp 
was  to  signify,  (1.)  What  the  governors  of  the 
church  ouglit  to  do;  they  must  separate  between 
the  precious  and  the  vile,  and  purge  out  scandalous 
ersons  as  old  le  iven,  (1  Cor.  5.  8,  13. ) lest  others 
e infected  and  defiled,  Heb.  12.  15.  It  is  for  the 
glory  of  Christ,  and  the  edification  of  his  church, 
that  those  who  are  openly  and  incorrigibly  profane 
and  vicious  should  be  put  out  and  kept  from  Chris- 
tian communion  till  they  repent.  (2. ) What  God 
himself  will  do  in  the  great  day;  he  will  thoroughly 
purge  his  fioor,  and  gather  out  of  his  kingdom  all 
things  that  offend.  As  here  the  unclean  were  shut 
out  of  the  camp,  so  into  the  new  Jeiusalem  no  un- 
clean thing  shall  enter.  Rev.  21.  27. 

II.  A law  concerning  restitution,  in  case  of  wrong 
done  to  a neighbour.  It  is  called  a sin  that  men 
commit,  {v.  6. )becavise  it  is  common  among  men; 


a sin  of  man,  that  is,  a sin  against  man,  so  it  is 
thought  that  it  should  be  translated  and  xiiiderstood. 
If  a man  over-reach  or  defraud  his  l)ruihei  in  any 
matter,  it  is  to  be  looked  upon  as  a trespass  against 
the  Lord,  who  is  the  Protector  of  right,  the  Pun- 
isher of  wrong,  and  who  strictly  charges  and  com- 
mands us  to  do  justly.  Now,  what  is  to  be  dene 
when  a man’s  awakened  conscience  charges  him 
with  guilt  of  this  kind,  and  brings  it  to  his  remem- 
brance, though  done  long  ago.>  1.  He  must  confess 
his  sin,  confess  it  to  God,  confess  it  to  his  neighbour, 
and  so  take  shame  to  himself.  If  he  ha\  e denied 
it  before,  though  it  go  against  the  grain  to  own 
himself  in  a lie,  yet  he  must  do  it;  because  his 
heart  was  hardenecl,  he  denied  it,  therefore  he  has 
no  other  way  of  making  it  appear  that  his  heart  is 
now  softened,  but  by  confessing  it.  2.  He  must 
bring  a sacrifice,  a ram  of  atonement,  v.  8.  Satis- 
faction must  be  made  for  the  offence  done  to  God, 
whose  law  is  Ijroken,  as  well  as  for  the  loss  sus- 
tained by  our  neighbour;  restitution  in  that  case  is 
not  sufficient  without  faith  and  repentance.  3.  Yet 
the  sacrifices  would  not  be  accepted  till  full  amends 
was  made  to  the  party  ^yronged,  not  only  the 
principal,  but  a fifth  part  added  to  it,  v.  7.  It  is 
certain,  that,  while  that  which  is  got  by  injustice  is 
knowingly  retained  in  the  hands,  the  guilt  of  the 
injustice  remains  upon  the  conscience,  and  is  not 
purged  by  , sacrifice  or  offering,  prayers  or  tears, 
for  it  is  one  and  the  same  ci  ntinued  act  of  sin 
persisted  in.  This  law  we  had  before,  (Lev.  6.  4. ) 
and  it  is  here  added,  that,  if  the  party  wronged 
were  dead,  and  he  had  no  near  kinsman  who  was 
entitled  to  the  debt,  or  it  were  any  way  uncer- 
tain to  whom  the  restitution  should  be  made,  that 
should  not  serve  for  an  excuse  to  detain  what  was 
unjustly  gotten;  to  whomsoever  it  pertained,  it  was 
certainly  none  of  his  that  got  it  by  sin,  and  there- 
fore it  rnust  be  gi\  en  to  the  priest,  v.  8.  If  there 
were  any  that  could  make  out  a title  to  it,  it  must 
not  be  given  to  the  priest;  (God  hates  robbery  for 
bumt-offerings;)  but  if  there  were  not,  then  it 
lapsed  to  the  great  Lord,  ( ob  defectum  sanguinis — 
for  want  of  issue,)  and  the  priests  were  his  receiv- 
ers. Note,  Some  work  of  piety  or  charity  is  a 
piece  of  necessary  justice  to  be  done  by  those  who 
are  conscious  to  themselves  that  they  have  done 
wrong,  but  know  not  how  otherwise  to  make  resti 
tution;  what  is  not  our  property  will  never  be  our 
profit. 

III.  A general  rule  concerning  hallowed  things 
given  upon  this  occasion,  that,  whate\  er  was  given 
to  the  priest,  his  it  shall  he,  v.  9,  10.  1.  He  that 

gave  it  shall  not  receive  his  gift  again,  upon  any 
pretence  whatsoever.  This  law  ratifies  and  con- 
firms all  grants  for  pious  uses,  that  pecmle  might 
not  give  things  to  the  priests  in  a fit  of^  zeal,  and 
then  recall  them  in  a fit  of  vexation.  2.  The  other 
priests  shall  not  come  in  sharers  with  that  priest 
who  then  officiated,  and  to  whom  the  hallowed 
thing,  whatever  it  was,  was  ^ven.  Let  him  that 
was  most  ready  and  diligent  in  attending  fare  the 
better  for  it;  if  he  do  the  work,  let  him  have  the 
pay,  and  much  good  may  it  do  him. 

11.  And  the  Lord  spake  unto  Moses, 
saying,  12.  Speak  unto  the  children  of 
Israel,  and  say  unto  them,  If  any  man’s 
wife  go  aside,  and  commit  a trespass  against 
him,  13.  And  a man  lie  with  her  carnal- 
ly, and  it  be  hid  from  the  eyes  of  her  hus- 
band, and  be  kept  close,  and  she  be  defiled, 
and  there  be  no  witness  against  her,  neither 
she  be  taken  ivith  the  manner;  14.  And 
the  spirit  of  jealousy  come  upon  him,  anc' 


478 


NUiVlBERS,  V. 


he  be  jealous  of  his  wife,  and  she  be  defiled : 
or  if  the  spii’it  of  jealousy  come  upon  him, 
and  he  be  jealous  of  his  wife,  and  she  be 
not  defiled ; 1 5.  'I’hen  shall  the  man  bring 

his  wife  unto  the  priest,  and  he  sliall  bring 
her  offering  for  her,  the  tenth  part  of  an 
ephah  of  barley  meal ; he  shall  pour  no  oil 
upon  it,  nor  put  frankincense  thereon ; for 
it  is  an  offering  of  jealousy,  an  offering 
of  memorial,  bringing  iniquity  to  remem- 
brance. 16.  And  the  priest  shall  bring  her 
near,  and  set  her  before  the  Lord  : 1 7. 

And  the  priest  shall  take  holy  water  in  an 
earthen  vessel ; and  of  the  dust  that  is  in 
the  floor  of  the  tabernacle  the  priest  shall 
take,  and  put  it  into  the  water : 1 8.  And 

the  priest  shall  set  the  woman  before  the 
Lord,  and  uncover  the  woman’s  head,  and 
put  the  offering  of  memorial  in  her  hands, 
which  is  the  jealousy-offering : and  the  priest 
shall  have  in  his  hand  the  bitter  water  that 
causeth  the  curse.  19.  And  the  priest  shall 
charge  her  by  an  oath,  and  say  unto  the 
woman.  If  no  man  have  lain  with  thee,  and 
if  thou  hast  not  gone  aside  to  uncleanness 
with  another  Instead  of  thy  husband,  be  thou 
free  from  this  bitter  water  that  causeth  the 
curse:  20.  But  if  thou  hast  gone  aside  to 
another  instead  of  thy  husband,  and  if  thou 
be  defiled,  and  some  man  hath  lain  with 
thee  besides  thine  husband;  21.  Then  the 
priest  shall  charge  the  woman  with  an  oath 
of  cursing ; and  the  priest  shall  say  unto  the 
woman,  the  Lord  make  thee  a curse  and 
an  oath  among  thy  people,  when  the  Lord 
doth  make  thy  thigh  to  rot,  and  thy  belly  to 
swell:  22.  And  this  water  that  causeth 
the  curse  shall  go  into  thy  bowels,  to  make 
thy  belly  to  swell,  and  thy  thigh  to  rot. 
And  the  woman  shall  say.  Amen,  amen. 
23.  And  the  priest  shall  write  these  curses 
iti  a book,  and  he  shall  blot  them  out  with 
the  bitter  water : 24.  And  he  shall  cause 

the  woman  to  drink  the  bitter  water  that  i 
causeth  the  curse:  and  the  water  that  caus- 
etli  the  curse  shall  enter  into  her  and  become 
bitter.  25.  Then  the  priest  shall  take  the 
jealousy-offering  out  of  the  woman’s  hand, 
and  shall  wave  the  offering  before  the 
Lord,  and  offer  it  upon  the  altar:  2G. 
And  the  [)rlest  shall  take  a handful  of  the 
offering,  encn  the  memorial  thereof,  and  burn  , 
it  upon  th(>.  altar,  and  afterward  shall  cause  j 
the  woman  to  (Irink  the  water.  27.  And  i 
when  he  hath  made  her  to  drink  the  water, 
then  it  shall  come  to  pass,  that  if  she  be 
defiled,  and  have  done  trespass  against  her 
husband,  that  the  water  that  causeth  the 
curse  shall  enter  into  her,  and  become  bitter, 
and  ler  belly  shall  swell,  and  her  thigh 


shall  rot : and  the  woman  shall  be  a curse 
among  her  people.  28.  And  if  the  w oman 
be  not  defiled,  but  be  clean  ; then  siie  shall 
be  free,  and  shall  conceive  seed.  29.  This 
IS  the  law  of  jealousies,  when  a wife  goeth 
aside  to  instead  of  her  husband,  and 

is  defiled  ; 30.  Or  when  the  spirit  of  jealousy 
cometh  upon  him,  and  he  be  jealous  over 
his  wife,  and  shall  set  the  woman  before  tiie 
Lord,  and  the  priest  shall  execute  upon 
her  all  this  law;  31.  Then  shall  the  man 
be  guiltless  from  iniquity,  and  this  woman 
shall  bear  her  iniquity. 

We  have  here  the  law  concerning  the  solemn  trial 
of  a wife  whose  husljand  was  jealous  of  her.  Observe, 

I.  What  was  the  case  supposed,  That  a man  had 
some  reason  to  suspect  his  wife  to  ha\  e committed 
adultery,  v.  12. . 14.  Here,  1.  The  sin  of  adultery 
is  justly  represented  as  an  exceeding  sinful  sin;  it 
is  goir^  aside  from  God  and  virtue,  and  the  good 
way,  rrov.  2.  17.  It  is  committing  a trespass 
against  the  husband,  robbing  him  of  his  honour, 
alienating  his  right,  introducing  a spurious  brood 
into  his  family,  to  share  with  his  childien  in  hiS 
estate,  and  violating  her  covenant  with  him.  It  is 
being  defiled,  for  nothing  pollutes  the  mind  and 
conscience  more  than  this  sin  dees.  2.  It  is  sup- 
posed to  be  a sin  which  great  care  is  taken  by  the 
sinners  to  conceal;  which  there  is  no  witness  cf;  t/ie 
eye  of  the  adulterer  ivaits  for  the  twilight,  Job  24 
15.  And  the  adulteress  takes  her  opportunity 
when  the  good  man  is  7iot  at  home,  Prov.  7.  19.  It 
would  not  covet  to  be  secret,  if  it  were  net  shameful, 
and  the  Devil,  who  draws  sinners  to  this  sin,  teaches 
them  how  to  cover  it.  3.  The  spirit  of  jealousy 
is  supposed  to  come  upon  the  husband,  of  which 
Solomon  says.  It  is  the  rage  of  a man,  (Prov.  6.  34. ) 
and  that  it  is  cruel  as  the  grave.  Cant.  8.  6.  4. 

“Yet”  (say  the  Jewish  writers)  “he  must  make  it 
appear  that  he  has  some  just  cause  for  the  sus- 
picion.” The  iTile  they  give  is,  “If  the  husband 
have  said  unto  his  wife,  before  witnesses,  ‘Be  not 
thou  in  secret  with  such  a man,’  and,  notwithstand- 
ing that  admonition,  it  is  afterward  proved  that 
she  was  in  secret  with  that  man,  though  her  father 
or  her  brother,  then  he  may  compel  her  to  drink 
the  bitter  water.  ” But  the  law  here  does  not  tie 
him  to  that  particular  method  of  proving  the  just 
cause  of  his  suspicion;  it  might  be  otherwise  proved. 
In  case  it  could  be  proved  that  she  had  committed 
adultery,  she  was  to  be  put  to  death,  (Lev.  20.  10.) 
but  if  it  was  uncertain,  then  this  law  took  place. 
From  hence,  (1.)  Let  all  wives  be  admonished  not 
to  give  any  the  least  occasion  for  the  suspicion  of 
their  chastity;  it  is  not  enough  that  they  abstain 
from  the  evil  of  uncleanness,  but  they  must  abstain 
from  all  a/ipearance  of  it,  from  every  thing  that 
looks  like  it,  or  leads  to  it,  or  may  give  the  least 
umbrage  to  jealousy;  for  how  great  a matter  may  a 
little  fire  kindle!  (2.)  Let  all  husbands  be  admo- 
nished not  to  entertain  any  causeless  or  unjust  sus- 
picions of  their  wi\  es.  Charity  in  gcTieral,  much 
more,  conjugal  affection,  teaches  to  think  no  cx>il,  1 
Cor.  13.  5.  It  is  the  happiness  of  the  v irtuous 
woman  that  the  heart  of  her  husband  doth  safely 
trust  in  her,  Prov.  31.  11. 

II.  What  was  the  course  prescribed  in  this  case; 

1.  That,  if  the  suspected  wife  was  innocent,  she 
might  not  continue  under  the  rejjroach  and  uneasi- 
ness of  her  husband’s  jealousy.  2.  Tliat,  if  she 
was  guilty,  her  sin  might  find  her  nut,  and  others 
might  hear,  and  fear,  and  take  avarning.  Now,  the 
process  of  the  trial  must  be  thus: 


479 


NUMBERS,  V. 


(1.)  Hev  husband  must  bring  her  to  the  /iriest, 
with  the  witnesses  that  could  prove  the  ground  of 
!ns  suspicion,  and  desire  that  she  might  be  put  upon 
!ier  trial.  The  Jews  say  that  the  priest  was  first 
to  endeavour  to  persuade  her  to  confess  the  truth, 
saying  to  this  purport,  “Dear  daughter,  perhaps 
thou  wast  overtaken  by  drinking  wine,  or  wast  car- 
ried away  by  the  heat  of  youth  or  the  examples  of 
bad  neighbours;  come,  confess  the  truth,  for  the 
s tke  of  his  great  name  which  is  described  in  the 
most  sacred  ceremony,  and  do  nr't  let  it  be  blotted 
out  with  the  bitter  water.”  If  she  confessed,  say- 
ing, “I  am  defiled,”  she  was  not  put  to  death,  but 
was  divorced,  and  lost  her  dow'ry;  if  she  said,  “I 
am  pure,”  then  they  proceeded. 

(2.)  He  must  b ing  a coarse  offering  of  barley- 
meal,  without  oil  or  frankincense,  agreeably  to  the 
present  afflicted  state  of  his  family;  for  a great 
afflii'tion  it  was,  either  to  have  cause  to  be  jealous, 
or  to  be  jealous  without  cause.  It  is  an  offering  of 
memorial,  to  signify  that  what  was  to  be  done  was 
intended  as  a religious  appeal  to  the  omniscience 
and  justice  of  God. 

(3.)  The  priest  was  to  prepare  the  water  of 
jealousy;  the  holy  water  out  of  the  laver,  at  which 
the  priests  were  to  wash  when  they  ministered; 
this  must  be  brought  in  an  earthen  vessel,  contain- 
ing (they  say)  about  a pint;  and  it  must  be  an  earth- 
en vessel,  because  the  coarser  and  pi  .iner  every 
thing  was,  the  more  agreeable  it  was  to  the  occa- 
sion. Dust  must  be  put  into  the  water,  to  signify 
the  reproach  she  lay  under,  and  the  shan.e  she 
ought  to  take  to  herself,  putting  her  moiith  in  tlie 
dust;  but  dust  from  the  floor  of  the  tabernacle,  to 
put  an  honour  upon  e\  eiy  thing  that  pertained  to 
the  place  God  had  chosen  to  put  his  name  there, 
and  to  keep  up  in  the  people  a reverence  for  it : see 
John  8.  6. 

(4.)  The  woman  was  to  be  set  before  the  Lord,  at 
the  east  gate  of  tlie  temple-court,  (say  the  Jews,) 
and  her  head  was  to  be  uncovered,  in  token  of  lier 
sorrowful  condhion,  and  there  she  stood  for  a spec- 
tacle to  the  world,  that  other  women  might  learn 
not  to  do  after  her  lewdness,  Ezek.  23.  48.  Only 
the  Jews  say,  “Her  own  servants  were  not  to  I)e 
present,  that  she  might  not  seem  vile  in  their  sight, 
who  were  to  give  honour  to  her;  her  husband  also 
must  be  dismissed.” 

(5.)  The  priest  wUs  to  adjure  her  to  tell  the  truth, 
and  to  denounce  the  curse  of  God  against  her  if 
she  were  guilty,  and  to  declare  what  would  Ijc  the 
effect  of  her  drinking  the  water  of  je  lousv,  v. 
19..  22.  He  must  assure  her,  that,  if  she  was  in- 
nocent, the  water  would  do  her  no  harm,  v.  19. 
None  need  fear  the  curse  of  the  law,  if  they  have 
not  broken  the  commands  of  the  laav.  But,  if  she 
was  guilty,  this  water  would  be  poison  tn  ^ c”,  it 
would  make  her  belli/  to  swell,  and  her  thigh  ^ rot, 
and  she  should  be  a curse  or  abomination  among  her 
people,  V.  21,  22.  To  this  she  must  sav  Amen,  as 
Israel  must  do  to  the  curses  pronounced  on  mount 
Ebal,  Deut.  27.  26.  Some  think  the  Amen,  being 
doubled,  respects  both  parts  of  the  adjuration,  both 
that  which  freed  her  if  innocent,  and  that  which 
condemned  her  if  guilty.  No  woman,  if  she  was 
guilty,  could  say  Amen  to  this  adjuration,  and  drink 
the  water  upon  it,  unless  she  disbelieved  the  truth 
of  God,  or  defied  his  justice,  and  was  come  to  such 
a pitch  of  impudence  and  -hard-heartedness  in  sin, 
;is  to  challenge  God  Almighty  to  do  his  worst,  and 
choose  rather  to  venture  upon  his  curse  than  to 
give  him  glory  by  making  confession;  thus  has 
whoredom  taken  away  the  heart. 

(6.)  The  priest  was  to  Avrite  this  curse  in  a scrip 
31*  scroll  of  parchment,  verbatim — word  for  word, 
as  he  had  expressed  it,  and  then  to  wipe  or  scrape 
cut  what  he  had  written  into  the  water,  (t>.  23.)  to 


signify  that  it  was  that  curse  which  impregnated 
the  water,  and  gave  it  its  strength  to  cm:<.t  what 
was  intended.  It  signified,  that,  if  she  was  inno- 
cent, the  curse  should  be  blotted  out,  and  never 
appear  against  her,  as  it  is  written,  (Isa.  48.  25.) 
1 am  he  that  blotteth  out  thy  transgression ; and 
(Ps.  51.  9.)  Blot  out  mine  iniquities.  But  that,  if 
she  was  guilty,  the  curse?,  as  it  was  written,  being 
infused  into  the  water,  it  would  enter  into  her  bow- 
els with  the  water,  even  like  oil  into  her  bones,  (Ps. 
109.  18.)  as  we  read  of  a curse  entering  into  a 
house,  Ziech.  5.  4.  * 

(7.)  The  woman  must  then  drink  the  water; 
(•y.  24. ) it  is  called  the  bitter  water,  some  think,  be- 
cause they  put  wormwood  in  it  to  make  it  bitter,  or 
rather,  because  it  caused  the  curse.  Thus,  sin  is 
called  an  evil  thing  and  a bitter,  for  the  same  re.i- 
son,  because  it  causeth  the  curse,  Jer.  2.  19.  If  she 
had  been  guilty,  (and  otherwise  it  did  not  cause  the 
curse,)  she  was  made  to  know,  that,  though  her 
stolen  waters  had  been  sweet,  and  her  bread  eaten 
in  secret  pleasant,  yet  the  end  was  bitter  as  worm- 
wood, Prov.  9.  17.  and  ch.  5.  4.  Let  all  that  med- 
dle with  forbidden  pleasures  know  that  they  will 
be  bitterness  in  the  lattei'  end.  The  Jetvs  say,  that 
: if,  upon  denouncing  the  curses,  the  woman  Avas  so 
I terrified  that  she  durst  not  drink  the  Avater,  but 
I confes.sed  that  she  Avas  defiled,  the  priest  flung 
; dcAvn  the  Avater,  and  cast  her  offering  among  the 
il  ashes,  and  she  Avas  divorced  Avithout  doAvry:  if  she 
; confessed  not,  and  yet  Avould  not  drink,  they  forced 
her  to  it;  and  if  she  Avas  ready  to  throAv  it  up  again, 

I they  hn.stened  her  aAvay,  that  she  might  not  pollute 
I the  holy  place. 

i:  (8.)  Before  she  drank  the  Avater,  the  jeal  usy- 
. offering  Avas  Ava\  ed  and  offered  upon  the  altar;  (t. 

1 25,  26.)  a.  handful  of  it  Avas  burnt  for  a memorial, 
and  the  remainder  of  it  eaten  by  the  priest,  unless 
i the  husb  md  Avas  a priest,  and  then  it  av  s scattered 
among  the  ashes.  This  offering,  in  the  midst  rf  the 
i tvansaction,  signified  that  the  Avhole  Avas  an  appeal 
! to  God,  as  a God  that  knoAvs  all  things,  from 
I whom  no  secret  is  hid. 

Lastly,  All  things  being  thus  pei-formed  acenrd- 
i ing  to  the  laAv,  they  Avere  to  Avait  the  issue.  The 
I Avatcr,  with  a little  dust  put  into  it,  and  the  sertp- 
i ings  of  a Avi  itten  parchment,  had  no  natural  ten- 
j dency  at  all  to  do  either  good  or  hurt;  but,  if  God 
j Av.ns  thus  appealed  to  in  the  Avay  of  an  instituted 
ji  ordinance,  though  otherwise  the  innocent  might 
I have  continued  under  suspicion,  and  the  guilty  un- 
discovered, yet  God  Avould  so  far  OAvn  his  institution, 
as  that,  in  a little  time,  by  the  miraculous  operation 
of  Providence,  the  innocency  of  the  innocent  should 
be  cleared,  and  the  sin  of  the  guilty  should  find 
them  out. 

; 1.  If  the  suspected  Avoman  Avas  really  guilty,  the 

' Avater  she  drank  Avould  be  poison  to  her,  (xa  37.) 

' her  belly  Avould  SAvell,  and  her  thigh  rot  by  a vile 
disease  for  vile  deserts,  and  she  Avould  mourn  at  the 
last,  when  her  flesh  and  body  are  consumed,  Prov. 
5.  11.  Bishop  Patrick  says,  from  some  of  the 
JcAvish  Avriters,  that  the  effect  of  these  Avaters  ap- 
peared immediately;  she  greAv  pale,  and  her  eyes 
r^ly  to  start  out  of  her  head.  Dr.  Lightfoot  says, 
tlM^  sometimes  it  appeared  not  for  tAvo  or  three 
years,  but  she  bare  no  children,  Avas  sickly,  lan- 
guished, and  rotted  at  last;  it  is  probable  that  some 
indications  appeared  immediately.  The  rabbins 
say,  that  the  adulterer  also  died  in  the  same  day 
and  hour  that  the  adulteress  did,  and  in  the  same 
manner  too;  that  his  belly  SAvelled,  and  his  secret 
parts  rotted:  a disease,  perhaps,  not  much  unlike 
that  Avhich,  in  these  latter  ages,  the  avenging  hand 
of  a righteous  God  has  made  the  scourge  of  unclean- 
ness, and  in  Avhich  whores  and  whoremongers  infect, 

I and  plague,  and  ruin,  one  another,  since  they  escape 


4C0 


NUMBERS,  VI. 


punisliment.  f rm  men.  The  Jewish  doctors  add, 
that  the  waters  had  this  effect  upon  the  adulteress 
only  in  case  the  husband  had  never  oftended  in  the 
same  kind;  but  tltat,  if  he  had  at  any  tinne  defiled 
the  marriage-bed,  God  did  not  thus  right  him 
against  his  injurious  wife;  and  that,  therefore,  in  the 
latter  and  degenerate  ages  of  the  Jewish  church, 
when  uncleanness  did  abound,  this  way  of  trial  was  | 
generally  disused  and  laid  aside:  men,  knowing  i 
their  own  crimes,  were  content  not  to  know  their 
wives’  crimes.  And  to  this,  perhaps,  may  refer 
the  threatening,  (Hos.  4.  14.)  I will  not  fiuniah  your 
s/iouses  when  they  commit  adultery,  for  yourselves 
are  separated  with  whores. 

2.  If  she  was  innocent,  the  water  she  drank 
would  be  physic  to  her;  (i'.  28. ) She  shall  be  free, 
and  shall  conceive  seed.  The  Jewish  writers  mag- 
nify the  good  effects  of  this  water  to  the  innocent 
woman;  that,  to  recompense  her  for  the  wrong  done 
to  her  by  the  suspicion,  she  should,  after  the  drink- 
ing of  these  waters,  be  stronger,  and  look  better, 
than  ever;  if  she  was  sickly,  she  should  become 
healthful,  should  bear  a man-child,  and  have  easy 
labour. 

From  the  whole  we  may  learn,  (1.)  That  secret 
sins  are  known  to  God,  and  sometimes  are  strangely 
brought  to  light  in  this  life;  however,  there  is  a day 
coming  when  God  will,  by  Jesus  Christ,  as  here  by 
the  priest,  judge  the  secrets  of  men  according  to  the 
gospel,  Rom.  2.  16.  (2.)  That,  in  particular. 

Whoremongers  and  adulterers  God  will  judge. 
The  violation  of  conjugal  faith  and  chastity  is  high- 
ly provoking  to  the  God  of  heaven,  and  sooner  or 
later  it  will  be  I'eckoned  for.  Though  we  have  not 
now  the  waters  of  jealousy  to  be  a sensible  terror  to 
the  unclean,  yet  we  have  a word  from  God,  which 
ought  to  be  as  great  a terror,  that,  if  any  man  de- 
file the  temple  of  God,  him  shall  God  destroy,  1 
Cor.  3.  17.  (3.)  That  God  will  find  out  some  way 

or  other  to  clear  the  innocency  of  the  innocent,  and 
to  bring  forth  theii'  righteousness  as  the  light.  (4. ) 
That  to  the  pure  all  things  are  pure,  but  to  the  de- 
filed nothing  is  so.  Tit.  1.  15.  The  same  word  is 
to  some  a savour  of  life  unto  life,  to  others  a savour 
of  death  unto  death,  like  those  waters  of  jealousy, 
according  as  they  receive  it;  the  same  providence 
is  for  good  to  some,  and  for  hurt  to  others,  Jer.  24. 
5,  8,  9.  And,  whatsoever  it  is  intended  for,  it  shall 
not  return  void. 

CHAP.  VI. 

In  this  chapter,  we  have,  I.  The  law  concerning  Nazarites. 
1.  What  it  was  which  the  vow  of  a Nazarite  obliged 
him  to,  V.  1 . . 8.  2.  A remedial  law,  in  case  a Nazarite 

happened  to  be  polluted  by  the  touch  of  a dead  body, 
T.  9 . . 12.  3.  The  solemnity  of  his  discharge  when  his 

time  was  up,  v.  13..  21.  11.  Instructions  given  to  the 

priests  how  they  should  bless  the  people,  v.  22 . . 27. 

1.  4 ND  the  Lord  spake  unto  Moses, 
sayino;,  2.  Speak  unto  the  children 
of  Israel,  and  say  unto  them.  When  either 
man  or  woman  shall  separate  themselves  to 
vow  a vow  of  a Nazarite,  to  separate  t/^n- 
selves  unto  the  Lord;  3.  He  shall  s"a- 
rate  himself  from  wine,  and  strong  drink, 
and  shall  drink  no  vinegar  of  wine,  or  vine- 
gar of  strong  drink,  neither  shall  he  drink 
any  liquor  of  grapes,  nor  eat  moist  grapes, 
or  dried.  4.  All  the  days  of  his  separation 
shall  he  eat  nothing  that  is  made  of  the 
vine-tree,  from  the  kernels  even  to  the  husk. 
6 All  the.  days  of  the  vow  of  his  separation 
lliere  shall  no  razor  come  upon  his  head : 


until  the  days  be  fulfilled,  in  the  he 

separatelh  himself  unto  the  Lord,  he  shall 
be  holy,  and  shall  let  the  locks  of  the  hair 
of  his  head  grow.  6.  All  the  days  that  he 
separateth  himself  unto  the  Lord  he  shall 
come  at  no  dead  body.  7.  He  shall  not 
make  himself  unclean  for  his  father,  or  for 
his  mother,  for  his  brother,  or  for  his  sister, 
when  they  die;  because  the  consecration 
of  his  God  is  upon  his  head.  8.  All  the 
days  of  his  separation  he  is  holy  unto  the 
Lord.  9.  And  if  any  man  die  very  sud- 
denly by  him,  and  he  hath  defiled  the  head 
of  his  consecration ; then  he  shall  shave  his 
head  in  the  day  of  his  cleansing,  on  the 
seventh  day  shall  he  shave  it.  10.  And  on 
the  eighth  day  he  shall  bring  two  turtles,  or 
two  young  pigeons,  to  the  priest,  to  the  door 
of  the  tabernacle  of  tlie  congregation:  1 1. 
And  the  priest  shall  offer  the  one  for  a sin- 
offering,  and  the  other  for  a burnt-offering, 
and  make  an  atonement  for  him,  for  that  he 
sinned  by  the  dead,  and  shall  hallow  his 
head  that  same  day.  12.  And  he  shall 
consecrate  unto  the  Lord  the  days  of  his 
separation,  and  shall  bring  a lamb  of  the 
first  year  for  a trespass-offering:  but  the 
days  that  were  before  shall  be  lost,  because 
his  separation  w as  defiled.  1 3.  And  this  is 
the  law  of  the  Nazarite,  wdien  the  days  of 
his  separation  are  fulfilled:  he  shall  be 
j brought  unto  the  door  of  the  tabernacle  of 
the  congregation;  14.  And  he  shall  offer 
his  offering  unto  the  I.ord,  one  he-lamb  of 
thp  first  year  without  blemish  for  a burnt- 
offering,  and  one  ew  e-lamb  of  the  first  year 
without  blemish  for  a sin-offering,  and  one 
ram  without  blemish  for  peace-offerings, 
15.  And  a basket  of  unleavened  bread, 

; cakes  of  fine  flour  mingled  with  oil,  and 
w afers  of  unleavened  bi  ead  anointed  with 
oil,  and  their  meat-offering,  and  their  drink- 
offerings.  16.  And  the  priest  shall  bring 
them  before  the  Lord,  and  shall  offer  his 
sin-offering,  and  his  burnt-offering.  1 7.  And 
he  shall  offer  the  ram  for  a sacrifice  of 
peaoe-offerings  unto  the  Lord,  with  the 
basket  of  unleavened  bread : the  priest  shall 
ol'fer  also  his  meat-offering,  and  his  drink- 
offering.  18.  And  the  Nazarite  shall  shave 
the  head  of  his  separation  at  the  door  of  the 
tabernacle  of  the  congregation;  and  shall 
take  the  hair  of  the  head  of  his  separation, 
and  put  it  in  the  fire  which  is  under  the 
sacrifice  of  the  peace-offerings.  19.  And 
the  priest  shall  take  the  sodden  shoulder  of 
the  ram,  and  one  unleavened  cake  out  of 
the  basket,  and  one  unleavened  wafer,  and 
shall  put  them  upon  the  hands  of  the  Naza- 
rite, after  the  hair  of  his  separation  is 


481 


NUMBERS,  VI. 


sliavpii:  20.  And  the  priest  shall  wave 
them  for  a v\'ave-offering  before  the  Lord: 
this  in  holy  for  the  priest,  with  the  wave- 
breast  and  heave-shoulder:  and  after  that 
the  Nazarite  may  drink  wine.  21.  This  is 
the  law  of  the  Nazarite  who  hath  vowed, 
and  of  his  offering  unto  the  Lord  for  his 
separation,  besides  that  that  his  hand  shall 
get:  according  to  the  vow  which  he  vowed, 
so  he  must  do  after  the  law  of  his  separa- 
tion. 

After  the  law  for  the  discovery  and  shame  of  those 
that  by  sin  had  made  themseh  es  vile,  fitly  follows 
this  for  the  direction  and  encouragement  of  those 
that  by  their  eminent  piety  and  de\  otion,  had  made 
themselves  honourable,  and  distinguished  themselves 
from  their  neighbours.  It  is  very  probable  that 
there  were  those,  l^efore  the  making  of  this  law, 
who  went  under  the  character  of  JVazarices,  and 
were  celebrated  by  that  title,  as  persons  professing 
greater  strictness  and  zeal  in  religion  than  otherpeo- 
ple,  for  the  vow  of  a Nazarite  is  spoken  of  here  as  a 
thing  already  well  known,  but  the  obligation  of  it  is 
reduced  to  a greater  certainty  than  hitherto  it  had 
been.  Joseph  is  called  a JVazarite  among  his  breth- 
ren, (Gen.  49.  26. ) not  only  because  separate  from 
them,  but  because  eminent  among  them.  Obsene, 

1.  The  general  character  of  a Nazarite;  it  is  a 
person  separated  unto  the  Lord,  v.  2.  Some  were 
Nazaritesfor  life,  either  by  divine  designation,  as 
Samson,  (Judg.  13.  5.)  and  John  Baptist,  (Luke  1. 
15.)  or  by  their  parents’  vow  concerning  them,  as 
Samuel,  1 Sam.  1.  11.  Of  these  this  law  spe  ks 
not.  Others  were  so  for  a certain  time,  and  by  their 
own  voluntary  engagement,  and  concerning  them 
rules  are  given  by  this  law.  \ woman  might  bind 
herself  with  the  vow  of  a Nazarite,  under  the  limi- 
tations we  find,  ch.  30.  3,  where  the  vow  which  the 
woman  is  supposed  to  vow  unto  the  Lord  seems  to 
be  meant  especially  of  th's  vow.  The  Nazarites 
were,  1.  Devoted  to  the  Lord  during  the  time  of 
their  Nazariteship,  and,  it  is  probable,  spent  much 
of  their  time  in  the  study  of  the  law,  in  acts  of  de- 
votion, and  instructing  others.  An  air  of  piety  was 
therefore  put  upon  them,  and  upon  their  whole 
conversation.  They  were  separ-ated  from  common 
persons  and  common  things.  Those  that  are  con- 
secrated to  God  must  not  be  conformed  to  this 
world.  They  distinguished  themselves,  not  only 
from  others,  but  from  what  they  themselves  were 
before  and  after.  3.  They  separated  themselves 
by  vowing  a vow;  every  Israelite  was  bound  by  the 
divine  law  to  love  God  with  all  his  heart,  but  the 
Nazarites  by  their  own  act  and  deed  bound  them- 
selves to  some  religious  observances,  as  fruits  and 
expressions  of  that  love,  which  other  Israelites  were 
not  bound  to.  Some  such  there  were  whose  spirits 
God  stirred  u])  to  be  in  their  day  the  ornaments  of 
the  church,  the  standard-bearers  of  religion,  and 
patterns  of  piety.  It  is  spoken  of  as  a great  favour 
to  their  nation,  that  God  raised  up  their  young  men 
for  JVazarites,  Amos  2.  11.  The  Nazarites  were 
known  in  the  streets,  and  respected  as  purer  than 
snow,  whiter  than  milk,  Lam.  4.  7.  Christ  was 
called  in  reproach  a PJ'azarene,  so  were  his  follow- 
ers, but  he  was  no  Nazarite  according  to  this  law, 
he  drank  wine,  and  touched  dead  bodies,  yet  in 
him  this  type  had  its  accomplishment,  for  in  him  all 
purity  and  perfection  met;  and  ever}'  true  Christian 
IS  a spiritual  Nazarite  separated  by  vow  unto  the 
Lord.  We  find  St.  Paul,  by  the  persuasion  of  his 
friends,  in  complaisance  to  the  Jews,  submitting  to 
this  law  of  the  Nazarites;  but,  at  the  same  time,  it 
VoL.  T.— 3 P 


is  declared  that  the  Gentiles  should  obserx'e  no  such 
thing.  Acts  21.  24,  25.  It  was  looked  upon  as  a 

?;reat  honour  to  a man  to  be  a Nazarite,  and  thei  e- 
ore,  if  a man  speak  of  it  as  a punishment,  saying, 
for  instance,  “ I will  be  a Nazarite  rather  than  do 
so  or  so,”  he  is,  (say  the  Jews)  a wicked  man;  but 
he  that  vows  unto  the  Lord  in  the  way  of  holi- 
ness to  be  a Nazarite,  lo,  the  crown  of  his  God  >« 
upon  his  head. 

II.  The  particular  obligations  that  the  Nazarites 
lay  under;  that  the  families  of  superstitious  men 
might  not  multiply  their  restraints  endlessly,  God 
himself  lays  down  the  law  for  them,  and  gives  them 
the  i-ule  of  their  profession. 

1.  They  must  have  nothing  to  do  with  the  fruit 
of  the  vine,  v.  3,  4.  They  must  drink  no  wine  nor 
strong  drink,  nor  eat  grapes,  no  not  the  kernel  of 
the  husk;  thev  might  not  so  much  as  eat  a raisin. 
The  learned  Dr.  Lightfoot  has  a conjecture  (Hor. 
Heb.  in  Luc.  1.  15.)  that,  as  the  ceremonial  pollu- 
tions, by  leprosy  and  otherwise,  represented  the  sin- 
ful state  of  fallen  man,  so  the  institution  of  the  orderof 
Nazarites  was  designed  to  represent  the  pure  and 
perfect  state  of  man  ininnocency;  and  that  the  tree 
of  knowledge,  forbidden  to  Adam,  was  the  vine, 
and  for  that  sea.son  it  was  forbidden  to  the  Naza- 
rites, and  all  the  produce  of  it.  They  who  gave 
the  Nazarites  wine  to  drink  did  the  tempter’s  work. 
(Amos  2.  12.)  persuading  them  to  that  forbidden 
fruit.  That  it  was  reckoned  a perfection  and  praise 
not  to  drink  wine,  appears  from  the  instance  of  the 
Rechabites,  Jer.  35.  6.  They  were  to  drink  7io 
wine;  (1.)  That  they  might  be  examples  of  tem- 
perance and  mortification.  Those  that  separate 
themselves  to  God  and  to  his  honour  must  not  gra- 
tify the  desires  of  the  body,  but  keep  that  under  and 
bring  it  into  subjection.  Drinking  a little  wine  for 
the  stomach’s  sake  is  allowed,  to  help  that,  1 I'im. 
5.  23.  But  drinking  much  wine  for  the  palate’s 
sake,  to  please  that,  does  by  no  means  become  those 
who  profess  to  walk  not  after  the  flesh,  but  after 
the  Spirit.  (2.)  That  they  might  be  qualified  to 
employ  themselves  in  the  sendee  of  God.  They 
must  not  drink,  lest  they  forget  the  law,  (Prov.  31. 
5.)  lest  they  should  err  through  wine,  Isa.  28.  7. 
Let  all  Christians  oblige  themselves  to  be  very  mo- 
derate in  the  use  of  wine  and  strong  drink;  for  if 
the  love  of  these  once  get  the  mastery  of  a man,  he: 
becomes  a very  easy  prey  to  i-atan.  It  is  observ- 
able, that,  because  they  were  to  drink  no  wise,, 
(which  was  the  thing  mainly  intended,)  they  were 
to  eat  nothing  that  came  of  the  vine,  to  teach:  us 
with  the  utmost  care  and  caution  to  avoid  shv  and 
every  thing  that  borders  upon  it  and  leads  tout,,  oi 
may  be  a temptation  to  us.  ’ yJbstain  f?-om  all  ap- 
pearance of  evil,  1 Thess.  5.  22. 

2.  They  must  not  cut  their  hair,  v.  S..  They 
must  neither  poll  their  heads,  nor  shave  thefr  beards; 
this  was  that  mark  of  Samson’s  Nazariteship, 
which  we  often  read  of  in  his  story.  Now,  (1.1 
This  signified  a noble  neglect  of  the  body  and  the 
ease  and  ornament  of  it,  which  became  those  who, 
being  separated  to  God,  ought  to  be  wholly  taken 
up  with  their  souls,  to  secure  their  peace  and  beauty. 
It  si.gnified  that  they  had,  for  the  present,  renounc- 
ed all  sorts  of  sensual  plea'-'ires,  and  delights,  and 
resolved  to  live  a life  of  self-  enial’and  mortification. 
Mei)hibosheth  in  sorrow  ti-cmmed  not  his  beard,  2 
Sam.  19.  24.  (2.)  Some  observe,  thatlong  hair  is 

spoken  of  as  a badge  of  subjection,  1 Cor.  11.  5,  &c. 
^ that  the  long  hair  of  the  Nazarites  denoted  their 
subjection  to  God,  and  their  putting  themselves  un- 
der his  dominion.  (3.)  By  this  they  were  known 
to  all  that  met  them  to  tre  Nazarites,  and  so  it  com- 
manded respect.  It  made  them  look  great  without 
art;  it  was  nature’s  crown  to  the  head,  and  a testi 
mony  for  them  tlnat  they  had  preserve^!  their  purity . 


NUMBERS,  VI. 


For,  if  they  had  been  defiled,  their  hair  must  ha\  e 
been  cut,  v.  9.  See  Jer.  7.  29. 

3.  They  must  not  come  near  any  dead  body,  v. 
6,  7.  Others  might  touch  dead  bodies,  and  con- 
tracted only  a ceremonial  pollution  by  it  for  some 
time;  some  must  do  it,  else  the  dead  must  be  un- 
buried, but  the  Nazarites  must  not  do  it,  upon  pain 
of  forfeiting  all  the  honour  of  their  Nazariteship. 
They  must  not  attend  the  funeral  of  any  relation,  no 
not  father  or  mother,  any  more  than  the  high  priest 
himself,  because  the  consecration  of  his  God  is  ufxon 
his  head.  Those  that  separate  themselves  to  God 
must  learn,  (1.)  To  distinguish  themselves,  and  do 
more  than  others.  (2.)  To  keep  their  consciences 
pure  from  dead  works,  and  not  to  touch  the  unclean 
thing.  The  greater  profession  of  religion  we 
make,  and  the  more  eminent  we  appear,  the  great- 
er care  must  we  take  to  avoid  all  sin,  for  we  have  so 
much  the  more  honour  to  lose  by  it.  (3.)  To  mo- 
derate their  affections  even  to  their  near  relations, 
so  as  not  to  let  their  sorrow  for  the  loss  of  them 
break  in  upon  their  joy  in  God,  and  submission  to 
his  will.  See  Matth.  8.  21,  22. 

4.  All  the  days  oj  their  separation  they  must  be 
holy  to  the  Lord,  v.  8.  This  was  the  meaning  of 
those  external  observances,  and  without  this  they 
were  of  no  account.  The  Nazarites  must  be  devoted 
to  God,  employed  for  him,  and  their  minds  intent 
upon  him;  they  must  keep  themselves  pure  in  heart 
and  life,  and  be  in  every  thing  conformable  to_  the 
divine  image  and  will;  this  is  to  be  holy,  this  is  to 
be  a Nazarite  indeed. 

III.  The  provision  that  was  made  for  the  clean- 
sing of  a Nazarite,  if  he  happened  unavoidably  to 
contract  a ceremonial  pollution  by  the  touch  of  a 
dead  body.  No  penalty  is  ordered  by  this  law  tor 
the  wilful  breach  of  the  foregoing  laws,  for  it  was 
not  supposed  that  a man,  who  had  so  much  religion 
as  to  make  that  vow,  could  have  so  little  as  to  break 
it  presumptuously;  nor  could  it  be  supposed  that 
he  should  drink  wine,  or  have  his  hair  cut,  but  by 
his  own  fault;  but  purely  by  the  pro\’idence  of  God, 
without  any  fault  of  his  own,  he  might  be  near  a 
dead  body,  and  that  is  the  case  put,  (v.  9.)  If  a 
jnan  die  very  suddenly  by  him,  he  has  defiled  the 
head  of  his  consecration.  Note,  Death  sometimes 
takes  men  away  very  suddenly,  and  without  any  pre- 
\'ious  warning.  A man  might  be  well  and  dead  in  so 
little  a time,  that  the  most  careful  Nazarite  could 
not  avoid  being  polluted  by  the  dead  body ; so  short 
a step  is  it  sometimes,  and  so  soon  taken,  from  time 
to  eternity.  God  prepare  us  for  sudden  death ! 

In  this  case,  1.  He  must  be  purified  from  the  ce- 
remonial pollution  he  had  contracted,  as  others 
must,  upon  the  seventh  day,  v.  9.  Nay,  more  was 
required  for  the  purifying  of  the  Nazarite  than  of 
any  other  person  that  had  touched  a dead  body ; he 
must  bring  a sin-offering  and  a burnt-offering,  and 
an  atonement  must  be  made  for  him, v.  10,  11.  This 
teaches  us,  that  sins  of  infirmity,  and  the  faults  we 
are  o\'ertaken  in  by  surprise,  must  be  seriously  re- 
pented of,  and  that  an  application  must  be  made  of 
the  virtue  of  Christ’s  sacrifice  to  our  souls  for  the 
forgiveness  of  them  every  day,  1 John  2.  1,  2.  It 
teaches  us  also,  that,  if  those  who  make  an  eminent 
profession  of  religion,  do  any  thing  to  sully  the  re- 
putation of  their  profession,  more  is  expected  fi’oni 
them  tlian  others,  for  the  retrieving  both  of  their 
peace  and  of  their  credit.  2.  He  must  begin  the 
days  of  his  separation  again;  for  all  that  were  past 
before  his  pollution,  though  coming  ever  so  near  the 
pei’iodof  his  time  set,  were  lost,  and  not  reckoned 
to  him,  V.  12.  This  obliged  them  to  be  veiy  care- 
ful not  to  defile  themselves  by  the  dead,  for  that 
was  the  only  thing  that  made  them  lose  their  time, 
.md  it  teaches  us,  that  if  a rif'hteousrnan  turn  away 
from  his  inghteousness,  and  defile  himself  with  dead 


works,  all  his  righteousness  that  he  has  dene  shall 
be  lost  to  him,  Lzek.  33.  13.  It  is  a 1 1;  s;,  a 1 in 
vain,  if  he  do  not  persevere.  Gal.  3.  4.  He  must 
begin  again,  and  do  his  first  works. 

IV.  The  law  fer  the  so.cmn  dis>.lu:rge  of  a Naza- 
rite from  his  v(  w,  when  he  h^.d  c;  mpleted  the  time 
he  fixed  to  himself;  before  the  ext  iration  of  that 
term  he  could  not  be  discharged;  before  lie  \owed, 
it  was  in  his  own  power,  but  it  was  too  late  ..fter  the 
vow  to  make  inquiry;  the  Jews  say,  that  the  tin  e 
of  a Nazarite’s  vow  could  not  be  less  than  thirty 
days;  and  if  a man  said,  “I  will  be  a Nazarite  but 
for  two  days,”  yet  he  was  bound  for  thirty;  but  it 
should  seem  Paul’s  vow  was  for  only  seven  days. 
Acts  21.  27.  Or  rather,  then  he  observed  the  ce- 
remony of  finishing  that  vow  of  Nazariteship,  from 
which,  being  at  a distance  from  the  temple,  he  had 
discharged  himself  some  years  before  at  Cenchrea, 
only  by  the  ceremony  of  cutting  his  hair.  Acts  18. 
18. 

When  the  time  of  the  vowed  separation  was  out, 
he  was  to  be  made  free,  1.  Publicly,  at  the  door  oJ 
the  tabernacle,  {v.  13.)  that  all  might  take  notict 
of  the  finishing  of  his  vow,  and  none  uiight  be  ofFen 
ded,  if  they  saw  him  now'  drink  wine,  who  had  so 
lately  refused.  2.  It  was  to  be  done  with  sacri- 
fices, V.  14.  Lest  he  should  think  that  by  this  emi- 
nent piece  of  devotion  he  had  made  God  a Debtor 
to  him,  he  is  appointed,  even  when  he  had  finished 
his  vow,  to  bring  an  offering  to  God;  for  when  we 
have  done  our  utmost  in  duty  to  God,  still  we  must 
own  ourselves  behind-hand  with  him.  He  must 
bring  one  of  each  sort  of  the  instituted  offerings. 
1.)  A burnt- offering,  as  an  acknowledgment  of 
lod’s  so\  ereign  dominion  over  him  and  all  he  had, 
stdl,  notwithstanding  his  discharge  from  this  par 
ticuiar  vow.  (2.)  A sin-offering.  This,  though 
mentioned  second,  (u.  14.)  yet  seenis  to  ha  .e  been 
offered  first,  {v.  16.)  for  atonement  must  be  made 
for  our  sins,  before  any  of  cur  sacrifices  can  be  ac- 
cepted. And  it  is  verj'  observable,  that  ev  en  the 
Nazarite,  that  in  the  eye  of  men  was  purer  than 
snow,  and  whiter  than  milk,  yet  durst  not  appear 
before  the  holy  God  without  a sin-offei  ing.  Though 
he  had  fulfilled  the  vow  of  his  separation  without 
any  pollution,  yet  he  must  bring  a sacrifice  for  sin; 
for  there  is  guilt  insensibly  contracted  by  the  best 
of  men,  even  in  their  best  works;  some  good  omit- 
ted, and  some  ill  admitted,  which,  if  we  were  dealt 
with  in  strict  justice,  would  be  our  ruin;  and  in  con- 
sequence of  which  it  is  necessary  for  us  to  receive 
the  atonement,  and  plead  it  as  our  righteousness  be- 
fore God.  (3.)  A peace-offering,  in  thankfulness 
to  God,  who  had  enabled  him  to  fulfil  his  vow,  and 
in  supplication  to  God  for  grace  to  preserve  him 
from  ever  doing  any  thing  unbecoming  one  that  had 
been  once  a Nazarite;  remembering,  that,  though 
he  was  now  freed  from  the  bonds  of  his  vow,  he 
still  remained  under  the  bonds  of  the  divine  law. 
(4.)  To  those  were  added  the  meat-offerings,  and 
drink-offerings,  according  to  the  manner,  (t.  15, 
17.)  for  these  always  accomprmied  the  burnt-offer- 
ings and  peace-offerings:  and,  beside  those,  a basket 
of  unleavened  cakes  and  wafers.  (5. ) Part  of  the 
peace-offering,  with  a bake  and  wafer,  was  to  be 
waved  for  a wave-offering:  (v.  19,  20.)  and  this 
was  a gratuity  to  the  priest,  wno  had  it  for  his  pains, 
after  it  had  been  first  presented  to  God.  (6.)  Be- 
side all  this,  he  might  bring  his  free-will  offerings, 
.such  as  his  hand  shall  get,  v.  21.  More  than  this 
he  might  bring,  but  not  less.  And  to  grace  the  so- 
lemnitv,  it  was  common  upon  this  occasion  to  have 
their  friends  to  be  at  charges  with  them.  Acts  21, 
24.  Lastly,  One  ceremony  more  was  appointed, 
which  was  like  the  cancelling  of  the  bond  when  the 
condition  is  ])erformed,  and  that  was  the  cutlhig  off 
his  hair;  which  had  been  suffered  to  grow  all  tlu 


483 


NUMBERS,  VII. 


time  of  his  bein^  a Naz..rite,  and  burning  it  in  the 
fire  over  which  the  peace-offerings  were  boiling,  v. 
18.  This  intimated  that  his  full  performance  of  his 
vow  was  acceptable  to  God  in  Christ  the  great  Sa- 
crifice, and  not  otherwise.  Learn  hence  to  -vonu  and 
flay  to  the  Lord  our  God,  for  he  has  no  fileasure  in 
fools. 

22,  And  the  Lord  spake  unto  Moses, 
saying,  23.  Speak  unto  Aaron,  and  unto 
his  sons,  saying.  On  this  wise  ye  shall  bless  i 
the  children  of  Israel,  saying  unto  them, ! 

24.  The  Lord  bless  thee,  and  keep  thee  ; j 

25.  The  Lord  make  his  face  shine  upon 

thee,  and  be  gracious  unto  thee  ; 26.  The 

Lord  lift  up  his  countenance  upon  thee, 
and  give  thee  peace.  27.  And  they  shall 
put  my  name  upon  the  children  of  Israel, 
‘md  T will  bless  them. 

Here, 

1.  The  priests,  among  other  good  offices  which 
they  were  to  do,  are  appointed  solemnly  to  bless 
the  people  in  the  Jiame  of  the  I.ord,  v.  23.  It  was 
part  of  their  work,  Deut.  21.  5.  Hereby  God  put 
an  honour  upon  the  priests,  for  the  less  is  blessed 
of  the  better;  and  hereby  he  gave  great  comfort 
and  satisfaction  to  the  people,  who  looked  upon  the  ; 
priest  as  God’s  mouth  to  them.  Though  the  priest 
of  himself  could  do  no  more  than  beg  a blessing,  yet 
being  an  intercessor  by  office,  and  doing  that  in  His 
name  who  commands  the  blessing,  the  prayer  car- 
ried with  it  a promise,  and  he  pronounced  it  as  one 
having  authority,  with  his  hands  lifted  up,  and  his 
face  toward  the  people.  Now,  (1.)  This  was  a| 
type  of  Christ’s  errand  into  the  world,  which  was 
to  bless  us,  (Acts  3.  26.)  as  the  High  Priest  of  our 
profession.  The  last  thing  he  did  on  earth  was, 
with  up-lifted  hand,  to  bless  his  disciples,  Luke  24. 
50.  51.  The  learned  Bishop  Pierson  observes  it  as 
a tradition  of  the  Jews,  that  the  priests  blessed  the 
people  only  at  the  close  of  the  morning-sacrifice, 
not  of  the  evening-sacrifice,  to  show  (says  he)  that  in 
the  last  days,  the  days  of  the  Messiah,  which  are  ( s 
it  were)  the  evening  of  the  world,  the  benediction  of 
the  law  should  cease,  and  the  blessing  of  Christ 
should  take  place.  (2.)  It  was  a pattern  to  gospel- 
ministers,  the  masters  of  assemblies,  who  are  in 
like  manner  to  dismiss  their  solemn  assemblies  with 
a blessing.  I'he  same  that  are  God’s  mouth  to  his 
people,  to  teach  and  command  them,  are  his  mouth 
likewise  to  bless  them ; and  thev  that  receive  the 
law  shall  recei\  e the  blessing.  The  Hebrew  doc- 
tors warn  the  people  that  they  say  not,  “ What 
availeth  the  blessing  of  this  poor  simple  priest?” 
“For,”  say  they,  “the  receiving  of  the  blessing 
depends,  not  on  the  priest,  but  on  the  holy  blessed 
God.” 

2.  A form  of  blessing  is  here  ])rescribed  them  in 
their  other  devotions;  but  this  being  God’s  com- 
mand concerning  benediction,  that  it  might  not  look 
like  any  thing  of  their  own,  he  puts  the  very  words 
in  their  mouths,  t'.  24*  *26.  \Vhere  observe,  (1.) 
That  the  blessing  is  commanded  upon  each  particu- 
lar person.  The  Lord  bless  thee.  They  must  each 
of  them  prepare  themseP  esto  receive  the  blessing, 
.and  then  thev  should  find  enough  in  it  to  make 
them  every  liran  happy;  Blessed  slialt  thou  be, 
Deut.  28.  3.  If  we  take  the  law  to  ourselves,  we 
may  take  the  blessing  to  ourselves,  as  if  our  names 
were  inserted.  (2.)  That  the  name  Jehovah  is 
three  times  repeated  in  it,  and  (as  the  critics  ob- 
serve) each  with  a different  accent,  in  the  original;  i 
the  Jews  themselves  think  there  is  some  mystery,  I 
and  we  know  what  it  is,  the  New  Testament  hav-  I 


ing  explained  it,  which  directs  us  to  expect  the 
blessing  from  the  grace  of  our  Lord  Jesus  Christ, 
the  love  of  the  Father,  and  the  communion  of  the 
Holy  Ghost,  each  of  which  persons  is  Jehovah,  and 
yet  they  are  “not  three  Lords,  but  one  Lord,”  2 
Cor.  13.  14.  (3.)  'I'hat  the  favour  of  God  is  all  in 

this  blessing,  for  that  is  the  fountain  of  all  good. 
[1.]  7'he  Lord  bless  theel  Our  blessing  God  is  only 
our  speaking  well  of  him,  his  blessing  us  is  doing 
well  for  us;  those  whom  he  blesses  are  blessed  in- 
deed. [2.]  The  Lord  make  Im  face  shine  ufion 
theel  Alluding  to  the  shining  of  the  sun  upon  the 
earth,  to  enlighten  and  comfort  it,  and  to  renew 
the  face  of  it.  “TiieLoid  love  thee,  and  make 
thee  to  know  that  he  loves  thee.  ” We  cannot  but 
be  happy  if  we  have  God’s  love;  and  we  cannot  but 
be  easy,  if  we  know  that  we  have  it.  [3.]  7'he 
Lord  lift  ufi  his  countenance  upon  thee!  This  is  to 
the  same  purport  witl\  the  former,  and  it  seems  to 
allude  to  the  smiles  of  a father  upon  his  child,  or 
of  a man  upon  his  friend,  whom  he  takes  pleasure 
in.  If  God  give  us  tlie  assurances  of  his  special  fi'.- 
vour  and  his  acceptance  of  us,  that  will  put  glad- 
ness into  the  heart,  Ps.  4.  7,  8.  (4.)  That  the  fruits 
of  this  favour,  con  \ eyed  by  this  blessing,  are,  pro- 
tection, pardon,  and  peace.  [1.]  Protection  from 
eril,  V.  24.  The  Loid  keep  thee,  for  it  is  he  that 
keeps  Israel,  and  neither  slumbers  nor  sleeps,  Ps. 
121.  4.  And  all  belie\  ers  are  kefit  by  the  power  of 
God.  [2.]  Pardon  of  sin,  ra  25.  The  Lord  be 
gracious,  or  merciful,  unto  thee.  [3.]  Peace,  {v. 
26. ) including  all  that  good  which  goes  to  make  up 
a complete  happiness. 

3.  God  here  promises  to  I'atify  and  confirm  the 
blessing,  (x^.  27.)  7 hey  shall  put  my  name  upon  the 
children  of  Israel.  God  gives  them  leave  to  make 
use  of  his  name  in  blessing  the  people,  and  to  bless 
them  as  his  people,  called  by  his  name.  This  in- 
cluded all  the  blessings  they  could  pronounce  upon 
them,  to  mark  them  for  God’s  peculiar,  the  people 
of  his  choice  and  lo\  e.  God’s  name  upon  them  was 
their  honour,  their  comfoi  t,  their  safety,  their  plea; 
We  are  called  by  thy  name,  leave  us  not.  It  is 
added,  and  I will  bless  them.  Note,  A div  ine  bless- 
ing goes  along  with  divine  institutions,  and  puts  vir- 
tue and  efficacy  into  them.  M4iat  Christ  says  of 
the  peace,  is  true  c;f  the  blessing;  when  God’s  mi- 
nisters pronounce  the  blessing,  “Peace  be  to  this 
congregation,”  if  the  sons  of  peace  and  heirs  of 
blessing  be  there,  the  peace,  the  blessing,  sliall 
rest  upon  them,  Luke  10.  5,  6.  For  in  every  place 
where  God  records  his  name,  he  will  meet  his  peo- 
ple and  bless  them. 

CHAP.  VII. 

God  having  set  up  house  (as  it  were)  in  the  midst  of  the 
camp  of  Israel,  the  princes  of  Israel  here  come  a visiting 
with  their  presents,  as  tenants  to  their  Landlord,  in  the 
name  of  their  respective  tribes.  They  brought  presents, 
I.  Upon  the  dedication  of  the  tabernacle,  for  the  service 
of  that,  v.  t..9.  II.  Upon  the  dedication  of  the  altar, 
for  the  use  of  that,  v.  10.  . 88.  And,  III.  God  gracious- 
ly signified  his  acceptance  of  what  was  done,  v.  89.  The 
two  foregoing  chapters  were  the  records  of  additional 
laws  which  God  gave  to  Israel,  this  is  the  history  of  the 
additional  services  which  Israel  performed  to  God. 

1.  4 ND  it  came  to  pass  on  the  day  that 
jTV  Moses  had  fully  set  up  the  taberna- 
cle, and  had  anointed  it,  and  sanctified  il, 
and  all  the  instmments  thereof,  both  the  al- 
tar and  all  the  vessels  thereof,  nnd  harl 
anointed  them,  and  sanctified  them,  2. 
That  the  princes  of  Israel,  heads  of  the 
house  of  their  fathers,  who  \i'ere  the  princes 
of  the  tribes,  and  were  over  them  that  were 


484 


NUMBERS,  VII. 


numbered,  offered  : 3.  And  they  brought 

their  offering  before  the  Lord,  six  covered 
waggons,  and  twelve  oxen  ; a waggon  for 
two  of  tlie  princes,  and  for  each  one  an  ox : 
and  they  brouglit  them  before  the  taberna- 
cle. 4.  And  the  Lord  spake  unto  Moses, 
saying,  5.  Take  it  of  them,  that  they  may 
be  to  do  the  service  of  the  tabernacle  of  the 
congregation ; and  thou  shalt  give  them 
unto  the  Lcvites,  to  every  man  according 
to  his  service.  6.  And  Moses  took  the 
waggons  and  the  oxen,  and  gave  them  un- 
to the  Levites.  7.  Two  waggons  and  four 
oxen  he  gave  unto  the  sons  of  Gershon,  ac- 
cording to  their  service  : 8.  And  four  ag- 
gons  and  eight  oxen  he  gave  unto  the  sons 
of  Merari,  according  unto  their  service,  un- 
der the  hand  of  Ithamar,  the  son  of  Aaron 
the  priest.  9.  But  unto  the  sons  of  Kohath 
he  gave  none  ; because  the  service  of  the 
sanctuary  belonging  unto  them  that 
they  should  bear  upon  their  shoulders. 

Here  is  the  offering  of  the  princes  to  the  service 
cf  the  tabernacle.  Observe, 

1.  When  it  was;  not  till  it  v/ as  fully  set  up,  v.  1. 
When  all  things  were  done,  both  about  the  taber- 
nacle itself,  and  the  camp  of  Israel  which  surround- 
ed it,  according  to  the  directions  given,  then  they 
began  their  presents;  probably,  about  the  eighth 
day  of  the  second  month.  Note,  Necessary  ob- 
servances must  always  take  place  of  freewill-offer- 
ings: first  those,  and  then  these. 

2.  Who  they  were  that  offered;  The  princes  of 
Israel,  heads  of  the  house  of  their  fathers,  v.  2. 
Note,  Those  that  are  above  others  in  power  and 
dignity,  ought  to  go  before  others,  and  endeavour 
to  go  beyond  them,  in  every  thing  that  is  good. 
The  more  any  are  advanced,  the  more  is  expected 
from  them,  for  the  greater  opportunity  they  have 
of  serving  God  and  their  generation.  What  are 
wealth  and  authority  good  for,  but  as  they  enable  a 
man  to  do  so  much  the  more  goorf  in  the  world? 

3.  What  they  offered;  six  waggons,  with  each 
of  them  a yoke  of  oxen  to  draw  them,  -v.  3.  Doubt- 
less, these  waggons  were  agreeable  to  the  rest  of 
the  furniture  of  the  tabernacle  and  its  appurte- 
nances, the  best  of  the  kind,  like  the  carriages 
which  great  princes  use,  when  they  go  in  proces- 
sion. Some  think  that  God,  by  Moses,  intimated 
to  them  what  they  should  bring;  or  their  own  con- 
sideration perhaps  suggested  to  them  to  make  this 
present.  Though  God’s  wisdom  had  crdiuned  :’.1I 
the  essentials  of  the  tabernacle,  yet  it  seems  these 
accidental  conveniences  were  left  to  be  pro\  ided  by 
their  own  discretion,  which  was  to  set  in  ol  der  that 
which  was  wanting,  (Tit.  1.  5.)  and  these  waggons 
were  not  refused,  though  no  pattern  of  them  was 
shown  to  Moses  in  the  mount.  Note,  It  must  not 
l)e  expected  that  the  divine  institution  of  ordinances 
should  descend  to  all  those  circumstances  which 
are  determinaljle,  and  are  fit  to  be  left  alterable, 
by  human  prudence,  that  wisdom  which  is  profita- 
ble to  direct.  Observe,  No  sooner  is  the  taberna- 
cle fully  set  up,  than  this  provision  is  made  for  the 
removal  of  it.  Note,  Even  when  we  are  but  just 
settled  in  the  world,  and  think  we  are  beginning  to 
take  root,  we  must  be  preparing  for  changes  and 
remo'  es,  es])ecialK'  for  the  great  change.  When 
we  are  here  in  this  world,  every  thing  must  be 
accommodated  to  a militant  and  moveable  state. 


I While  the  tabemacle  was  framing,  the  princes 
were  very  generous  in  their  offerings,  fbr  then  they 
brought  precious  stones,  and  stones  to  be  set,  (Exod. 
35.  27.)  yet  now  they  bring  more  presents.  Note, 
Those  that  have  done  good  should  study  to  abound 
therein  yet  more  and  more,  and  not  be  weary  op 
well-doing. 

4.  How  their  offering  was  disposed  of,  and  what 
use  was  made  of  it;  the  waggons  and  oxen  w ere 
given  to  the  Levites,  to  be  used  in  carrying  the  ta- 
beiTiacle;  both  for  their  ease,  (for  God  would  not 
have  any  of  his  servants  over-burthened  with  work,) 
and  for  the  more  safe  and  r ght  con\  eyance  of  the 
se\  eral  parts  of  the  tabernacle,  which  would  be  best 
kept  tcgethei',  and  sheltered  from  the  weather,  in 
waggons.  (1.)  The  Gershenites,  that  had  the  light 
carriage,  the  curtains  and  hangings,  had  but  two 
waggons,  and  two  yoke  of  ( xen;  {v.  7.)  when  they 
had  loaded  those,  they  must  c.  rry  the  rest,  if  ai  y 
remained  upon  their  shoulders.  (2.)  The  Mera- 
rites,  that  had  the  heavy  carriage,  and  that  which 
was  most  unwieldy,  the  boards,  pillars,  sockets, 
&c.  had  four  waggons,  and  four  yoke  of  oxen  al- 
lotted them;  {v.  8.)  and  yet,  if  they  had  not  more 
waggons  of  their  own,  they  would  be  obliged  to  car- 
ry a great  deal  upon  their  backs  too,  for  the  silver 
sockets  alone  weighed  a hundred  talents,  which 
was  above  four  ton,  and  that  was  enough  to  load 
four  waggons  that  were  drawn  but  by  one  yoke  of 
oxen  apiece.  But  each  socket  being  a talent  weight, 
which  is  about  a man’s  burthen,  (as  appears,  2 
Kings  5.  23.)  probably  they  carried  those  on  their 
backs,  and  put  the  boai  ds  and  pillars  into  the  wag- 
gons. Observe  here,  how  God  wisely  and  gra- 
ciously ordered  the  most  strength  to  those  that  had 
the  most  work.  Each  had  waggons  according  to 
their  sendee.  Whatever  burthen  God  in  his  provi- 
dence lays  upon  us,  he  will,  by  his  sufficient  grace, 
proportion  the  strength  to  it,  1 Cor.  10.  13.  (3.)  The 
Kohathites,  that  had  the  most  sacred  carriage,  had 
no  waggons  at  all,  because  they  w-ere  to  carry  theii 
charge  upon  their  shoulders,  (f.  9.)  with  a particu- 
lar care  and  ^ eneraticn.  M hen  in  Dacid’s  time 
they  carried  the  ark  in  a cart,  God  made  them  to 
know,  to  their  terror, bv  the  death  of  Uzza,  tlu’t  they 
did  not  seek  him  in  the  due  order.  Hee  iChron.  15. 13. 

10.  And  the  princes  offered  for  dedicating 
of  the  altar,  in  tlie  day  that  it  was  anointed, 
even  the  princes  offered  their  offering  be- 
fore the  altar.  11.  And  the  Lord  said  unto 
Moses,  They  shall  offer  their  offering,  each 
prince  on  his  day,  for  the  dedicating  of  the 
altar.  12.  And  he  that  offered  his  offering 
I the  first  day  was  Nahshon,  the  son  of  Ani- 
ininadab,  of  the  tribe  of  Judah  : 1 3.  And  his 
I offering  tratt  one  silver  charger,  the  weight 
thereof  teas  a hundred  and  thirty  shekels, 
one  silver  bowl  of  seventy  shekels,  after  the 
shekel  of  the  sanctuary  ; both  of  them  were 
full  of  fine  flour  mingled  with  oil,  for  a 
meat-offering ; 1 4.  One  spoon  of  ten  she- 

kels of  gold,  full  of  incense  : 1 5.  One  young 
! bullock,  one  ram,  one  lamb  of  the  first  year, 

! for  a burnt-offering  ; 16.  One  kid  ot  the 

I goats  for  a sin-offering : 17.  And  for  a sa- 

crifice of  peace-offerings,  two  oxen,  five 
rams,  five  hc-goats,  five  lambs  of  the  first 
year.  This  was  the  offering  of  Nahshon, 
the  son  of  x\mminadab.  18.  On  the  second 
day  Nethaneel,  the  son  of  Zuar,  prince 


486 


JN  UMBERS,  Vll. 


of  Issue har,  did  offer : 19.  He  offered  for 

his  otiering  one  silver  charger,  the  weight 
whereof  icas  a hundred  and  thirty  shekels, 
one  silver  bowl  of  seventy  shekels,  after  the 
sliekel  of  the  sanctuary  ; both  of  them  full 
of  fine  flour  mingled  with  oil,  for  a meat-of- 
fering : 20.  One  spoon  of  gold  of  ten  she- 

kels, full  of  incense:  21.  One  young  bul- 
lock, one  ram,  one  lamb  of  the  first  year, 
for  a burnt-offering : 22.  One  kid  of  the  goats 
lor  a sin-ortering : 23.  And  for  a sacri- 

fice of  peace-olferings,  two  oxen,  five  rams, 
five  he-goats,  five  lambs  of  the  first  year. 
This  was  the  offering  of  Nethaneel,  the  son 
of  Zuar.  24.  On  the  third  day  Eliab,  the 
son  of  Helon,  prince  of  the  children  of 
Zebulun,  did  offer:  25.  His  ofiering  was 
one  silver  charger,  the  weight  whereof  was 
a hundred  and  thirty  shekels,  one  silver  bowl 
of  seventy  shekels,  after  the  shekel  of  the 
sanctuary  ; both  of  them  full  of  fine  flour 
mingled  with  oil,  for  a meat-offering : 26. 

One  golden  spoon  of  ten  shekels,  full  of  in- 
cense : 27.  One  young  bullock,  one  ram, 

one  lamb  of  the  first  year,  for  a burnt-offer- 
ing : 28.  One  kid  of  the  goats  for  a sin-of- 
fering : 29.  And  for  a sacrifice  of  peace- 

offerings,  two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  ivas  the 
offering  of  Eliab,  the  son  of  Helon.  30. 
On  the  fourth  day  Elizur,  the  son  of  She- 
deur,  prince  of  the  children  of  Reuben,  did 
offer : 31.  His  offering  teas  one  silver  char- 
ger of  a hundred  and  thirty  shekels,  one.  sil- 
ver bowl  of  seventy  shekels,  after  the  shekel 
of  the  sanctuary ; both  of  them  full  of  fine 
flour  mingled  with  oil,  for  a meat-oft’ering : 
32.  One  golden  spoon  of  ten  shekels,  full  of 
incense  : 33.  One  young  bullock,  one  ram, 
one  lamb  of  the  first  year,  for  a burnt-offer- 
ing : 34.  One  kid  of  the  goats  for  a sin-of- 

fering: 35.  And  for  a sacrifice  of  peace- 
offerings,  two  oxen,  five  rams,  five  he^goats, 
five  lambs  of  the  first  year.  This  roos  the 
offering  of  Elizur,  the  son  of  Shedeur.  36. 
On  the  fifth  day  Shelumiel  the  son  of  Zuri- 
shaddai,  prince  of  the  children  of  Simeon, 
dii  offer : 37.  His  offering  was  one  silver 

charger,  the  weight  whereof  was  a hundred 
and  thirty  one  silver  bowl  of  seventy 

shekels,  after  the  stiekel  of  the  sanctuary; 
both  of  them  full  of  fine  flour  mingled  with 
oil,  for  a meat-offering : 38.  One  golden 

spoon  of  ten  shekels,  full  of  incense  : 39. 

One  young  bullock,  one  ram,  one  lamb  of 
the  first  year,  for  a burnt-offering:  40.  One 
kid  of  the  goats  for  a sin-offering : 41.  And 
for  a sacrifice  of  peace-offerings,  two  oxen, 
five  rams,  five  he-goats,  five  lambs  of  the 
first  year.  This  was  the  offering  of  Shelu- 


miel, the  son  of  Zurishaddai.  42.  On  the 
sixth  day  Eliasaph,  the  son  of  Deuel,  prince 
of  the  children  of  Gad,  offered:  43.  His 
offering  vms  one  silver  charger,  of  the  weight 
of  a hundred  and  thirty  shekels,  a silver  bowl 
of  seventy  shekels,  after  the  shekel  of  the 
sanctuary ; both  ol’  them  full  of  fine  flour 
mingled  with  oil,  for  a meat-offering : 44. 

One  golden  spoon  of  ten  shekels,  full  of  in- 
cense : 45.  One  young  bullock,  one  ram, 

one  lamb  of  the  first  year,  for  a burnt-offer- 
ing : 46.  One  kid  of  the  goats  for  a sin-of- 

fering : 47.  And  for  a sacrifice  of  peace-of- 
ferings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  was  the 
offering  of  Eliasaph,  the  son  of  Deuel.  48. 
On  the  seventh  day  Elishama,  the  son 
of  Ammihud,  prince  of  the  children  of 
Ephraim,  offered : 49.  His  offering  was 

one  silver  charger,  the  weight  whereof  was 
a hundred  and  thirty  shekels,  one  silver  bowl 
of  seventy  shekels,  after  the  shekel  of  the 
sanctuary ; both  of  them  full  of  fine  flour 
mingled  with  oil,  for  a meat-offering  : 50. 
I One  golden  spoon  of  ten  shekels,  full  of  in- 
i cense  : 51.  One  young  bullock,  one  ram, 

’ one  lamb  of  the  first  year,  for  a burnt-offer 
; ing : 52.  One  kid  of  the  goats  for  a sin-of- 
fering : 53.  And  for  a sacrifice  of  peace- 

offerings,  two  oxen,  five  rams,  five  he-goats, 
I five  lambs  of  the  first  year.  This  mt/s  the 
offering  of  Elishama,  the  son  of  Ammihud. 
54.  On  the  eighth  day  offered  Gamaliel,  the 
son  of  Pedahzur,  prince  of  the  children  of 
Manasseh  : 55.  His  offering  7cas  one  sil- 

ver charger  of  the  weight  of  a hundred  and 
thirty  shekels,  one  silver  bowl  of  seventy 
shekels,  after  the  shekel  of  the  sanctuaiy , 
both  of  them  full  of  fine  flour  mingled  w ith 
oil,  for  a meat-offering:  56.  One  golden 
spoon  of  ten  shekels,  full  of  incense  : 57. 

One  young  bullock,  one  ram,  one  lamb  of 
the  first  year,  for  a burnt-ofl’ering : 58.  One 
kid  of  the  goats  for  a sin-offering : 59.  And 

for  a sacrifice  of  peace-offerings,  two  oxen, 
five  rams,  five  he-goats,  five  lambs  of  the 
first  year.  This  teas  the  offering  of  Gama- 
j liel,  the  son  of  Pedahzur.  60.  On  the  ninth 
day  Abidan,  the  son  of  Gideoni,  prince  of 
the  children  of  Benjamin,  offered  : 61.  His 
offering  was  one  silver  charger,  the  weight 
whereof  was  a hundred  and  thirty  shekels, 
one  silver  bowl  of  seventy  shekels,  after  the 
shekel  of  the  sanctuary^ ; both  of  them  full 
of  fine  flour  mingled  with  oil,  for  a meat-of- 
fering : 62.  One  golden  spoon  of  ten  she- 
kels, full  of  incense : 63.  One  young  bul- 

lock, one  ram,  one  lamb  of  the  first  year, 
for  a burnt-offering : 64.  One  kid  of  the 

goats  for  a sin-offering  : 65.  And  for  a sa- 


486 


NUMBERS,  VII. 


crifice  of  peace-offerings,  two  oxen,  five 
rams,  five  he-goats,  five  lambs  of  the  first 
year.  'Tliis  was  the  offering  of  Abidan,  the 
son  of  Gideoni.  66.  On  the  tenth  day 
Ahiezer,  the  son  of  Ammishaddai,  prince  of 
the  children  of  Dan,  offered : 67.  His  of- 

fering ivas  one  silver  charger,  the  weight 
whereof  ivas  a hundred  and  thirty  shekels^ 
one  silver  bowl  of  seventy  shekels,  after  the 
shekel  of  the  sanctuary ; both  of  them  full 
of  fine  flour  mingled  with  oil  for  a meat-of- 
fering: 68.  One  golden  spoon  of  ten  she- 
kels, full  of  incense  : 69.  One  young  bul- 

lock, one  ram,  one  lamb  of  the  first  year, 
for  a burnt-oflering:  70.  One  kid  of  the 
goats  for  a sin-offering  : 71.  And  for  a sa- 

crifice of  peace-offerings,  two  oxen,  five 
rams,  five  he-goats,  five  lambs  of  the  first 
year.  This  was  the  offering  of  Ahiezer,  the 
son  of  Ammishaddai.  72.  On  the  eleventh 
day  Pagiel,  the  son  of  Ocran,  prince  of  the 
children  of  Asher,  offered  : 73.  His  offer- 

ing was  one  silver  charger,  the  weight 
whereof  was  a hundred  and  thirty  shekels, 
one  silver  bowl  of  seventy  shekels,  after  the 
shekel  of  the  sanctuary ; both  of  them  full 
of  fine  flour  mingled  with  oil,  for  a meat- 
offering : 74.  One  golden  spoon  of  ten  she- 
kels, full  of  incense  : 75.  One  young  bul- 

lock, one  ram,  one  lamb  of  the  first  year, 
for  a burnt-offering : 76.  One  kid  of  the 

goats  for  a sin-offering : 77.  And  for  a sa- 

crifice of  peace-offerings,  two  oxen,  five 
rams,  five  he-goats,  five  lambs  of  the  first 
year.  This  luas  the  offering  of  Pagiel,  the 
son  of  Ocran.  78.  On  the  twelfth  day  Ahira, 
the  son  of  Euan,  prince  of  the  children  of 
Naphtali,  offered  : 79.  His  offering  was  one 
silver  charger,  the  weight  whereof  was  a 
hundred  and  thirty  shekels,  one  silver  bowl 
of  seventy  shekels,  after  the  shekel  of  the 
sanctuary ; both  of  them  full  of  fine  flour 
mingled  with  oil,  for  a meat-offering : 80. 

One  golden  spoon  of  ten  shekels,  full  of  hi- 
cense  : 81.  One  young  bullock,  one  ram, 

one  lamb  of  the  first  year,  for  a burnt-offer- 
ing : 82.  One  kid  of  the  goats  for  a sin- 

offering:  83.  And  for  a sacrifice  of  peace- 
offerings,  two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  7eas  the 
offering  of  Ahira,  the  son  of  Enau.  84. 
This  /nas  the  dedication  of  the  altar,  in  the 
day  when  it  was  anointed,  by  the  princes 
of  Israel  : twc'lve  chargers  of  silver,  twelve 
Sliver  bowls,  twelve  s|)oons  of  gold  : 85. 

Each  charger  of  silver  weis;hiv^  a hundred 
and  thirty  shekels,  each  bowl  seventy  : all 
the  silver  vessels  weiffted  two  thousand  and 
four  hundred  shekels,  after  the  shekel  of  the 
sanciuary:  86.  The  golden  spoons  icere 


twelve,  full  of  incense,  zoeighing  ten  shekels 
apiece,  after  the  shekel  of  the  sanctuary  : 
ail  the  gold  of  the  spoons  v:as  a hundred  and 
twenty  shekels.  87.  All  the  oxen  for  the 
burnt-offering  were  twelve  bullocks,  the 
rams  twelve,  the  lambs  of  the  first  year 
twelve,  with  their  meat-offering : and  the 
kids  of  the  goats  for  a sin-offering,  twelve. 
88.  And  all  the  oxen  for  the  sacrifice  of  the 
peace-offerings  icere  twenty  and  four  bul- 
locks, the  rams  sixty,  the  he-goats  sixty,  the 
lambs  of  the  first  year  sixty.  This  was  the 
dedication  of  the  altar,  after  that  it  was 
anointed.  89.  And  when  Moses  was  gone 
into  the  tabernacle  of  the  congregation  to 
speak  with  him,  then  he  heard  the  voice  of 
one  speaking  unto  him  from  off  the  mercy- 
seat  that  was  upon  the  ark  of  testimony, 

' from  between  the  tv^•o  cherubims  : and  he 
spake  unto  him. 

We  have  here  an  account  of  the  ^reat  solemnit} 
of  dedicating  the  altars,  both  that  of  bu'  nt-offerings, 
and  that  of  incense:  they  had  been  sanctified  befoi  e, 
when  they  were  anointed,  (Lev.  8.  10,  11.)  but  now 
they  were  handselled,  as  it  were,  by  the  prim  es, 
with  theirfreewill-offerings.  They  l^egan  the  use  of 
them  with  rich  presents,  great  e>  i:i-essions  of  joy 
and  gladness,  and  extraordinary  respect  to  those 
tokens  of  God’s  presence  with  them.  Now  observe 
here, 

I.  That  the  princes  and  great  men  were  first  and 
forwardest  in  the  service  of  God.  Those  that  iu-e 
entitled  to  precedency  should  go  before  in  good 
works,  and  that  is  true  honour.  Here  is  an  ex  m- 
ple  to  the  nobility  and  gentry,  those  that  are  in  au- 
j thority,  and  of  the  first  rank  in  their  countrv;  they 
ought  to  improve  their  honour  and  power,  their  es- 
i tate  and  interest,  for  the  promoting  of  religion,  and 
the  service  of  God,  in  the  places  where  they  li'  e. 
It  is  justly  expected,  that  they  who  ha\  e more  than 
others  should  do  more  good  than  others  with  win  t 
they  have,  else  they  are  unf.ithful  stewards,  and 
will  not  make  up  their  account  with  joy.  Nay, 
great  men  must  not  only  with  their  we  . 1th  and 
power  assist  and  protect  those  that  serve  God,  but 
they  must  make  cons  dence  of  being  devout  and  re- 
ligious themselves,  and  employing  themsehms  in 
the  exercises  of  jtiety,  which  will  greatly  redound 
to  the  honour  of  God,  (Ps.  138.  4,  5.)  and  have  a 
good  influence  upon  others,  who  will  be  the  more 
easily  persuaded  to  the  acts  ef  devotion,  when  they 
see  them  thus  brought  into  reputation.  It  is  certain 
that  the  greatest  of  men  is  less  than  the  least  cf  the 
ordinances  of  God;  nor  are  the  meanest  services  of 
religion  any  disparagement  to  those  that  make  the 
greatest  figure  in  the  world. 

! II.  The  offerings  they  brought  were  very  rich 
i ;ind  valuable;  so  rich,  that  some  think  there  was  not 
^ so  great  a difference  in  estate  between  them  and 
I others,  as  that  they  were  able  to  bear  the  expense 
of  them  themselves,  but  that  tlie  heads  ( f each 
ti-ibe  contributed  to  the  offering  which  their  prince 
brought. 

1.  They  brought  seme  things  to  remain  for  stand- 
ing service;  twelve  large  silver  dishes,  each  about 
sixty  ounces  weight;  as  many  large  silver  cups,  or 
1 bowls,  of  about  thirty-five  ounces;  the  former  to  be 
' used  for  the  meat-offerings,  the  latter  for  the  drink- 
' offe’  ings;  the  former  for  the  flesh  of  the  sacrifices, 
the  1 itter  for  the  blood.  The  latter  was  God’s  ta- 
ble, (as  it  were,)  and  it  was  fit  that  so  gi-Cat  a King 


NUMBERS,  Vll.  4fi7 


should  be  served  in  plate.  The  golden  spoons,  be- 
ing h;lcd  witli  inv-ense,  were  intended,  it  is  proba- 
ble, for  the  service  of  the  golden  altar,  for  both  the 
alt.ii-s  vvei;e  anointed  at  the  same  time.  Note,  In 
works  of  piety  and  charity,  we  ought  to  be  generous 
according  as  our  ability  is.  The  Israelites  indeed 
might  we.l  afl’ord  to  part  with  their  gold  and  silver 
in  .ibundance  to  the  service  of  the  sanctuary,  for 
they  needed  it  not  to  buy  meat,  and  victual  their 
camp,  who  were  daily  fed  with  bread  from  heaven; 
11' r did  they  need  it  to  buy  bread,  or  pay  their 
army,  who  were  shortly  to  be  put  in  possession  of 
Canaan. 

‘2.  They  brought  some  things  to  be  used  imme- 
diately, offerings  of  each  sort,  burnt-offerings,  sin- 
offerings,  and  a great  many  peace-offerings,  (on 
part  of  which  they  were  to  feast  with  their  friends,) 
and  the  meat-offerings  that  were  to  be  annexed  to 
them.  Hereby  they  signified  their  thankful  ac- 
ceptance of,  and  cheerful  submission  to,  all  those 
laws  concerning  the  sacrifices  which  God  had  late- 
ly by  Moses  delivered  to  them.  And  though  it  was 
a time  of  joy  and  rejoicing,  yet  it  is  observable  that 
still  in  the  midst  of  their  sacrifices  we  find  a sin-  o/-  ! 
fering;  suice  in  our  best  services  we  are  conscious 
to  ourselves  that  there  is  a mixture  of  sin,  it  is  fit 
that  there  should  be  even  in  our  most  joyful  services 
a mixture  of  repentance.  In  all  our  approaches  to 
God,  we  must  by  f.uth  have  an  eye  to  Christ  as 
the  great  Sin-offering,  and  make  mention  of  him. 

3.  They  brought  their  offerings  each  on  a several 

day,  i:i  the  < rder  that  they  had  been  lately  put  into,  [ 
so  that,  the  sol emnitv  lasted  twelve  days.  So  God  ! 
ap])ointed,  (n.  11.)  They  shall  bring  their  offering, 
each  /irince  on  bis  day,  and  so  they  did.  One  sab- 
b ith  must  needs  fall  with  n the  twelve  days,  if  not 
two,  l)ut  it  should  seem  they  did  not  intermit  on  the 
sabbatli,  for  it  was  holy  work,  proper  enough  for  a 
holy  day.  God  appointed  that  it  should  thus  be 
done  on  several  days;  (1.)  That  the  solemnity 
might  be  prolonged,  and  so  might  be  uni\  ersally  I 
taken  notice  of  bv  all  Israel,  and  the  remem-  ! 
brance  of  it  more  effectually  preserved.  (2.)  That  | 
an  equal  honour  might  thereby  be  put  upon  each  | 
several  tribe;  in  Aaron’s  breast-plate  each  had  his  | 
precious  stone,  so  in  this  offering  each  had  his  day.  i 
(3.)  Thus  it  would  be  done  more  decently  and  in  i 
order;  God’s  work  should  not  be  done  confusedly, 
and  in  a hurry;  take  time,  and  we  shall  have  done 
the  sooner,  or,  at  least,  we  shall  have  done  the  better.  ' 
(4. ) God  hereby  signified  how  much  pleased  he  is,  i 
and  how  much  pleased  we  should  be,  with  the  ex- 
ercises of  piety  and  devotion.  The  repetition  of 
them  should  be  a continual  pleasure  to  us,  and  we 
must  not  be  weary  of  well-doing.  If  extraord  nary 
services  come  to  be  done  for  tweb  e days  together, 
we  must  not  shrink  from  it,  nor  call  it  a task  and  a 
burthen.  (5.)  The  priests  and  Levites,  having 
this  occasion  to  offer  the  same  sacrifices,  and  those 
some  of  every  sort,  every  day,  for  so  many  days  to- 
gether, would  have  their  hands  well  set  in,  and  , 
would  be  well  versed  in  the  laws  concerning  them.  , 
(6.)  The  peace-offerings  were  all  to  be  eaten  the  | 
same  day  they  were  offered,  and  two  oxen,  five 
rams,  five  he-goats,  and  five  lambs,  were  enough  for 
one  day’s  festival;  had  there  been  more,  especially 
if  all  had  been  brought  on  a day,  there  might  have 
been  danger  of  excess.  . The  virtue  of  temperance 
must  not  be  left,  under  pretence  of  the  religion  of 
feasting.  ' 

4.  All  their  offerings  were  exactly  the  same,  ' 
without  any  variation,  though  it  is  probable  that 
neither  the  princes  nor  the  tribes  were  all  alike  ; 
rich;  but  thus  it  was  intimated  that  all  the  tribes  of  [ 
Israel  had  an  equal  share  in  the  altar,  and  an  equal 
interest  in  the  sacrifices  that  were  offered  upon  it.  I 
Though  one  tribe  was  posted  more  honourably  in  ' 


' the  camp  than  another,  yet  they  and  their  services 
! were  all  alike  acceptable  to  God.  Nor  must  we 
have  the  faith  of  our  Lord  Jesus  Christ  with  re- 
sfiectto  persons.  Jam.  2.  1. 

I 5.  Nahshon,  the  prince  of  the  tribe  of  Judah, 

I offered  first,  because  God  had  given  that  tribe*the 
I first  post  of  honour  in  the  camp;  and  the  rest  of 
the  tribes  acquiesced,  and  offered  in  the  same  order 
[ in  which  God  had  appointed  them  to  encamp, 
j Judah,  of  which  tribe  Christ  came,  first,  and  then 
! the  rest;  thus,  in  the  dedication  of  souls  to  God, 

I e\  ery  man  is  presented  in  his  own  order,  Christ  the 
-First-Fruits,  1 Cor.  15.  23.  Some  observe  that 
Nahshon  is  the  only  one  that  is  not  expressly  called 
a prince,  (t).  12.)  which  the  Jews  give  this  account 
of;  he  is  not  called  a prince,  that  he  might  not  be 
puffed  up  because  he  offered  first;  and  all  the 
others  are  called  princes,  because  they  (though 
some  of  them  of  the  elder  house)  submitted,  and 
offered  after  him.  Or,  because  the  title  of  Prince 
of  Judah  did  more  properly  belong  to  Christ,  for 
unto  him  shall  the  gathering  of  the  people  be. 

6.  Though  the  offerings  were  all  the  same,  yet 
the  account  of  them  is  repeated  at  large  for  each 
tribe,  in  the  same  words.  We  are  sure  there  are 
no  vain  repetitions  in  scripture;  what  then  shall 
we  make  of  these  repetitions  ? Might  it  not  have 
served,  to  say  of  this  noble  jury,  that  the  same 
offering  which  their  foreman  brought,  each  on  his 
day  brought  likewise?  No,  God  would  have  it 
specified  for  each  tribe:  and  why  so?  (1.)  It  was 
for  the  encouragement  of  these  princes,  and  of 
their  respective  tribes,  that,  each  of  their  offerings 
being  recorded  at  large,  no  slight  might  seem  to  be 
put  upon  them ; for  rich  and  poor  meet  together 
before  God.  (2.)  It  was  for  the  encouragement  ot 
all  generous  acts  of  piety  and  charity,  bv  letting  us 
know  that  what  is  given  is  lent  to  the  Lord,  and  he 
carefully  records  it,  with  ‘every  one’s  name  pre- 
fixed to  his  gift,  because  what  is  so  given  he  will 
pay  again,  and  even  a cup  of  cold  water  shall  have 
its  reward.  He  is  not  unrighteous,  to  forget  either 
the  cost  or  the  labour  of  love,'  Heb.  6.  "lO.  We 
find  Christ  taking  particular  notice  of  what  was 
cast  into  the  treasury,  Mark,  12.  41.  Though 
what  is  offered  be  but  little,  while  it  is  according  to 
our  ability,  though  it  be  a contribution  mixed  with 
the  charity  of  others,  yet  it  shall  be  recorded,  that 
it  may  be  recompensed  in  the  resurrection  of  the 
just. 

7.  The  sum  total  is  added  at  the  foot  of  the  ac 
count,  (t;.  84..88. ) to  show  how  much  God  was 
pleased  with  the  mention  of  his  free-will  offerings; 
and  what  a great  deal  it  amounted  to  in  the  whole, 
when  every  prince  brought  in  his  quota!  How 
greatly  would  tlie  sanctuary  of  God  be  enriched 
and  beautified,  if  all  would  in  their  ]jlaces  do  their 
part  towards  it,  by  exemplary  purity  and  devotion, 
extensive  charity,  and  universal  usefulness! 

8.  God  signified  his  gracious  acceptance  of  these 
presents  that  were  brought  him,  by  speaking  fa- 
miliarly to  Moses,  as  a man  speaks  "to  his  friend, 
from  off  the  mercy-seat;  (v.  89.  ch.  12.  8.)  and  in 
speaking  to  him,  he  did  in  effect  speak  to  all  Israel, 
showing  them  this  token  for  good,  Ps.  103.  7. 
Note,  By  this  we  may  know  that  God  hears  and 
accepts  our  prayers,  if  he  gives  us  grace  to  hear 
and  receive  his  word,  for  thus  our  communion  with 
him  is  maintained  and  kept  up.  I know  not  why 
we  may  not  suppose,  that,  upon  each  of  the  days 
on  which  these  offerings  were  brought,  (probably, 
while  the  priests  and  offerers  were  feastmg  upon 
the  peace-offerings,)  Moses  was  in  the  tabernacle, 
recei\  ing  some  of  these  laws  and  orders  which  we 
have  already  met  with  in  this  and  the  foregoing 
book.  .A.nd  here  the  excellent  Bishop  Patrick 
observes,  that  God’s  speaking  to  Moses  thus  by  an 


488 


NUMBERS,  Mil. 


audi!)'e  articulate  voice,  as  if  he  had  been  clothed  i 
witli  a body,  might  be  looked  upon  as  an  earnest  of 
the  incarnation  of  the  Son  of  God  in  the  fulness  of 
time,  wlien  the  Word  should  be  made  flesh,  and 
speak  in  tlie  language  of  the  sons  of  men.  For 
however  God  at  smidry  times  and  in  divers  man-  j 
ners  sfiake  unto  the  fathers,  he  has  in  these  last  days 
sfioken  unto  us  by  his  lion.  And  that  He  who  now 
spake  to  Moses,  as  the  Shechinah  or  Divine  Ma- 
jesty, from  between  the  cherubims,  was  the  Eternal 
W'ord,  the  second  Person  in  the  Trinity,  was  the  | 
pious  conjecture  of  many  of  the  ancients;  for  all  | 
God’s  communion  with  man  is  by  his  Son,  by  whom  ! 
he  made  the  world,  and  rules  the  church,  and  who 
is  the  same  yesterday,  to-day,  and  for  ever. 

CHAP.  VIII. 

This  chapter  is  concerning  the  lamps  or  lights  of  the  sanc- 
tuary. I.  The  burning  lamps  in  the  candlestick,  which 
the  priests  were  charged  to  tend,  v.  1..4.  II.  The 
living  lamps,  (if  I may  so  call  them,)  the  Levites,  who, 
as  ministers,  were  burning  and  shining  lights.  The 
ordination  of  the  priests  we  had  an  account  of,  Lev.  8. 
Here  we  have  an  account  of  the  ordination  of  the  Le- 
vites, the  inferior  clergy.  1.  How  they  were  purified, 

V.  5.  .8.  2.  How  they  were  parted  with  W the  people, 

V.  9,  10.  3.  How  they  were  presented  to  God  in  lieu  of 
the  first-born,  v.  11 . .18.  4.  How  they  were  consigned  ^ 
to  Aaron  and  his  sons,  to  be  ministers  to  them,  v.  19. 

6.  How  all  these  orders  were  daily  executed,  v.  20  . . 22. 
And,  lastly,  The  age  appointed  for  their  ministration,  I 
V.  23 . . 26. 

1.  A ND  the  Lord  spake  unto  Moses, 
saying,  2.  Speak  unto  Aaron,  and 
say  unto  him.  When  thou  lightest  the  lamps, 
the  seven  lamps  shall  give  light  over  against 
the  candlestick.  3.  And  Aaron  did  so;  he 
lighted  the  lamps  thereof  over  against  the 
can  llestick,  as  the  Lord  commanded  Mo- 
ses. 4.  And  this  work  of  the  candlestick 
was  of  beaten  gold,  unto  the  shaft  thereof, 
unto  the  flowers  thereof,  was  beaten  work  : j 
according  unto  the  pattern  which  the  Lord 
had  showed  Moses,  so  he  made  the  can-  j 
dlestick.  j 

Directions  were  given  long  before  this  for  the 
making  of  the  golden  candlestick,  (Exod.  25.  31.)  j 
and  it  was  made  according  to  the  pattern  showed  j 
to  Moses  in  the  mount,  Exod.  37.  17.  But  now  it  ' 
was  that  the  lamps  were  first  ordered  to  be  lighted, 
when  other  things  began  to  be  used.  Observe,  1. 
Who  must  light  the  lamps;  Aaron  himself,  he 
lighted  the  lamps,  v.  3.  As  the  people’s  repre- 
sentative to  God,  he  thus  did  the  office  of  a servant 
in  God’s  house,  lighting  his  Master’s  candle;  as  the 
representative  of  God  to  the  people,  he  thus  gave 
them  the  significations  of  God’s  will  and  favour, 
thus  expressed,  (Ps.  18.  28.)  7Viou  wilt  light  my 
candle;  and  thus  Aaron  himself  was  now  lately- 
directed  to  bless  the  people,  I'he  I.ord  make  his 
face  to  shine  upon  thee,  ch.  6.  25.  The  command- 
ment is  a lamp,  Prov.  6.  23.  The  scripture  is  a . 
light  shining  in  a dark  /; /ace,  2 Pet.  1.  19.  And  a j 
dark  place  indeed  even  the  church  would  be  with-  i 
out  it,  as  the  tabernacle  (which  hiid  no  window  in  | 
it)  without  the  lamps.  Now  the  work  of  ministers  j 
is  to  light  these  lamjts,  by  expounding  and  applying 
the  word  of  (iod.  The  priest  lighted  the  middle  I 
lamp  from  the  fire  of  the  altar,  and  the  rest  of  the  1 
lamps  he  lighted  one  from  another,  which  (says 
Mr.  Ainsworth)  signifies  that  the  fount  dn  of  all 
light  and  knowledge  is  in  Christ,  who  has  the  seven 
spirits  of  God  figured  by  the  seveii  lamps  of  fire, 
(Rev.  4.  5.)  but  that,  in’  the  expounding  of  scrip- 
ture, one  passage  must  borrow  light  from  another,  i 


He  also  supposes  that  seven  being  a number  ot 
perfection,  by  the  seven  branches  of  the  candle- 
stick is  showed  the  full  perfection  of  the  scriptures, 
which  are  able  to  make  us  wise  to  salvation.  2.  To 
what  end  the  lamps  were  lighted;  that  they  might 
give  light  over  against  the  candlestick,  that  is,  to 
that  part  of  the  tabernacle  where  the  table  stood, 
with  the  show-bread  upon  it,  o\  er  against  the  can- 
dlestick. They  were  not  lighted  like  tapers  in  an 
urn,  to  burn  to  themselves,  but  to  give  light  to  the 
other  side  of  the  tabernacle,  for  therefore  candles 
are  lighted,  Matth.  5.  15.  Note,  The  lights  of  the 
world,  the  lights  of  the  church,  must  shine  as  lights. 
Therefore  we  have  light,  that  we  may  give  light. 

5.  And  the  Lord  spake  unto  Moses,  say- 
ing, 6.  Take  the  Levites  from  among  the 
children  of  Israel,  and  cleanse  them.  7. 
x\nd  thus  shalt  thou  do  unto  them,  to  cleanse 
them : Sprinkle  w'ater  of  purifying  upon 
them,  and  let  them  shave  all  theii'  flesh,  and 
let  them  wash  their  clothes,  and  so  make 
themselves  clean.  8.  Then  let  them  take 
a young  bullock  with  his  meat-offering,  eveti 
fine  flour  mingled  with  oil,  and  another 
young  bullock  shalt  thou  take  for  a sin- 
offering.  9.  And  thou  shalt  bring  the  Levites 
before  the  tabernacle  of  the  congregation  : 
and  thou  shalt  gather  the  whole  assenibly 
of  the  children  of  Israel  together ; 1 0.  And 

thou  shalt  bring  the  Levites  before  the 
Lord:  and  the  children  of  Israel  shall  put 
their  hands  upon  the  Levites:  11.  And 
Aaron  shall  offer  the  Levites  before  the 
Lord  for  an  olfering  of  the  children  of  Is- 
rael, that  they  may  execute  the  service  of 
the  Lord.  12.  And  the  Levites  shall  lay 
their  hands  upon  the  heads  of  the  bullocks  : 
and  thou  shalt  offer  the  one  for  a sin-offer- 
ing, and  the  other  for  a burnt-offering,  unto 
the  Lord,  to  make  an  atonement  for  the 
Levites.  13.  And  thou  shalt  set  the  Le- 
vites before  Aaron,  and  before  his  sons,  and 
offer  them  for  an  offering  unto  the  Lord. 
14.  Thus  shalt  thou  separate  the  Levites 
from  among  the  children  of  Israel : and  the 
Levites  shall  be  mine.  1 5.  And  after  that 
shall  the  Levites  go  m to  do  the  service  of 
the  tabernacle  of  the  congregation : and 
thou  shalt  cleanse  them,  and  offer  them  for 
an  offering.  16.  For  they  are  wholly  given 
unto  me  from  among  the  children  of  Israel ; 
instead  of  such  as  open  every  womb,  ere?/, 
instead  of  the  first-born  of  all  the  children 
of  Israel,  have  I taken  them  unto  me.  17. 
For  all  the  first-born  of  the  children  of  Is- 
rael ai'e  mine,  both  man  and  beast:  on  the 
day  that  1 smote  evwy  first-born  in  the  land 
of  Egypt,  I sanctified  them  for  rnyseli.  18. 
And  I have  taken  the  Levites  for  all  the  first- 
born of  the  children  of  Israel.  19.  And  I 
have  given  the  Levites  as  a gift  to  Aaron 
and  to  his  sons  from  among  the  children  of 
Israel,  to  do  the  service  of  the  children  of 


NUMBERS,  VIII. 


489 


Israel  In  the  tabernacle  of  the  congregation, 
and  to  make  an  atonement  for  the  cliildren 
of  Israel : that  there  be  no  plague  among 
the  children  of  Israel,  when  the  children  of 
Israel  come  nigh  unto  the  sanctuary.  20. 
And  Moses,  and  Aaron,  and  all  the  congre- 
gation of  tlie  children  of  Israel,  did  to  the 
Levites  according  unto  all  that  the  Lord 
commanded  Moses  concerning  the  Levites, 
so  did  the  children  of  Israel  unto  them.  2 1 . 
And  the  Levites  were  purified,  and  they 
washed  their  clothes;  and  Aaron  offered 
tliem  as  an  offering  before  tlie  Lord  ; and 
Aaron  made  an  atonement  for  them  to 
cleanse  them.  22.  And  after  that  went  the 
Levites  in  to  do  their  service  in  the  taberna- 
cle of  the  congregation  before  Aaron,  and 
before  his  sons : as  the  Lord  had  com- 
manded Moses  concerning  the  Levites,  so 
did  they  unto  them.  23.  And  the  Lord 
spake  unto  Moses,  saying,  24.  This  is  it 
that  belongeth  unto  the  Levites : from  twenty 
and  five  years  old  and  upward  they  shall  go 
in  to  wait  upon  the  service  of  the  tabernacle 
of  the  congregation  : 25.  And  from  the  age 

of  fifty  years  they  shall  cease  waiting  upon 
the  service  thereof,  and  shall  serve  no  more" : 
26.  But  shall  minister  with  their  brethren  in 
the  tabernacle  of  the  congregation,  to  keep 
the  charge,  and  shall  do  no  service.  Thus 
shalt  thou  do  unto  the  Levites  touching  their 
charge. 

We  read  before  of  the  separating  of  the  Levites 
from  among  the  children  of  Israel  when  they  were 
numbered,  and  the  numbering  of  them  by  them- 
selves, {ch.  3.  6,  15. ) that  they  might  be  employed 
in  the  service  of  the  tabernacle.  Now  here  we 
h ave  directions  gi\  en  for  their  solemn  ordination, 
{v.  6.)  and  the  performance  of  it,  v.  20.  All  Israel 
must  know  that  they  took  not  this  honour  to  them- 
selves, but  were  called  of  God  to  it;  nor  was  it 
enough  that  they  were  distinguished  from  their 
neighbours,  but  they  must  be  solemnly  devoted  to 
God.  Note,  All  that  are  employed  for  God  must 
be  dedicated  to  him,  according  as  the  degree  of  the 
employment  is.  Christians  must  be  baptized,  minis- 
ters must  be  ordained:  we  must  first  give  ourseh  es 
unto  the  Lord,  and  then  our  services.  Observe  in 
what  method  this  was  done. 

I.  The  Levites  must  be  cleansed,  and  were  so. 
The  rites  and  ceremonies  of  their  cleansing  were 
to  be  performed,  1.  By  themselves.  Thev  must 
wash  their  clothes,  and  not  only  bathe,  but  shave  all 
their  Jiesh,  as  the  leper  was  to  do  when  he  was 
cleansed.  Lev.  14.  8.  They  must  cause  a razor  to 
(lass  over  all  their  flesh,  to  clear  themselves  from 
that  defilement  which  would  not  wash  off.  Jacob, 
wl\om  God  loved,  was  a smooth  man;  it  was  Esau 
that  was  hairy.  The  great  pains  they  were  to  take 
with  themselves,  to  make  themselves  clean,  teaches 
a’l  Christians,  and  ministers  particularly,  by  repen- 
tance and  mortification,  to  cleanse  themselves  from 
all  flit hinrss  of  flesh  and  sfiirit,  that  they  may 
herfect  holmess.  Thev  must  be  clean  that  bear  the 
vessels  of  the  Lor:l.  2.  Bv  Moses.  He  must  sfirin 
hie  the  water  of  flurifying-  u/ion  them,  which  was 
Dreoared  by  divine  direction.  This  signified  the 
VoL.  I. — 3 Q, 


application  of  the  blood  of  Christ  to  our  souls  by 
faith,  to  purify  us  from  an  evil  conscience,  that  we 
may  be  fit  to  serve  the  living  God.  It  is  our  duty 
to  cleanse  ourselves,  and  God’s  promise  that  he 
will  cleanse  us. 

II.  The  Levites,  being  thus  prepared,  must  be 
brought  before  the  Lord  in  a solemn  assembly  of 
all  Israel,  and  the  children  of  Israel  must  put  their 
hands  upon  them;  (v.  10.)  so  transferring  their 
interest  in  them  and  in  their  ser\  ice  (to  which,  as  a 
part,  the  whole  body  of  the  people  was  entitled)  to 
God  and  to  his  sanctuary.  They  presented  them 
to  God  as  living  sacrifices,  holy  and  acceptable,  to 
perform  a reasonable  service;  and  therefore,  as  the 
offerers  in  all  other  cases  did,  they  laid  their  hands 
upon  them,  desiring  that  their  service  might  be 
accepted  in  lieu  of  the  attendance  of  the  whole 
congregation,  particularly  the  first-bom,  which 
they  acknowledge  God  might  have  insisted  on. 
This  will  not  serve  to  prove  a power  in  the  people 
to  ordain  ministers;  for  this  imposition  of  hands  by 
the  children  of  Israel  upon  the  Levites  did  not 
make  them  ministers  of  the  sanctuary,  but  only 
signified  the  people’s  parting  with  that  tribe  out  of 
their  militia,  and  civil  incorporations,  in  order  to 
their  being  made  ministers  by  Aaron,  who  was  to 
offer  them  before  the  Lord.  All  the  congregation 
of  the  children  of  Israel  could  not  lay  hands  on 
them,  but  it  is  probable  that  the  rulers  and  elders 
did  it,  as  the  representative  body  of  the  people. 
Some  think  that  the  first-born  did  it;  because  in 
their  stead  the  Levites  were  consecrated  to  God. 
Whate\  er  God  calls  for  from  us  to  serve  his  own 
glory  by,  we  must  cheerfully  resign  it;  lay  ou~ 
hands  upon  it,  not  to  detain  it,'  but  to  surrender  it, 
and  let  it  go  to  Him  that  is  entitled  to  it. 

III.  Sacrifices  were  to  be  offered  for  them;  a 
sin-offering  first,  {v.  12.)  and  then  a burat-offering, 
to  make  an  atonement  for  the  Levites,  who,  as  the 
parties  concerned,  were  to  lay  their  hands  upon 
the  head  of  the  sacrifices.  See  here,  1.  That  we 
are  all  utterly  unworthy,  and  unfit  to  be  admitted 
into,  and  employed  in,  the  service  of  God,  till  atone- 
ment be  made  for  sin,  and  thereby  f ur  peace  made 
with  God.  That  interposing  cloud  must  be  scat- 
tered, before  there  can  be  any  comfortable  com- 
munion settled  between  God  and  our  souls.  2. 
That  it  is  by  sacrifice,  by  Christ  the  great  Sacrifice, 
that  we  are  reconciled  to  God,  and  made  fit  to  be 
offered  to  him.  It  is  liy  him  that  Christians  are 
sanctified  to  the  work  'of  their  Christianity,  and 
ministers  to  the  work  of  their  ministry'.  The 
learned  Bishop  Patrick’s  notion  of  the  sacrifice 
offered  by  the  Levites,  is,  that  the  Levites  were 
themselves  considered  as  an  expiatory  sacrifice,  for 
they  were  given  to  make  atonement  for  the  children 
of  Israel,  (r.  19.)  and  yet  not  being  devoted  tc 
de  ith,  any  more  than  the  first-born  were,  these 
two  sacrifices  were  substituted  in  their  stead,  upor 
which  therefore  they  were  to  lay  their  hands,  that 
their  sin,  which  the  children  of  Israel  laid  upor 
them,  {v.  10. ) might  be  transferred  to  these  beasts. 

The  Levites  themseh  es  were  offered  before  the 
Lord  for  an  offering  o f the  children  of  Israel,  v.  11. 
Aaron  gave  them  up  to  God,  as  being  first  given  up 
by  themselves,  and  by  the  children  of  Israel.  The 
original  word  signifies'  a wave-offering,  not  that  they 
were  actually  waved,  but  they  were  presented  to 
God,  as  the  God  of  hea\  en  and  the  Lord  of  the 
whole  earth,  as  the  wave-offerings  were.  And,  in 
calling  them  wave-offerings,  it  was  intimated  to 
them  that  they  must  continually  lift  up  themselves 
toward  God  in  his  service,  lift  up  their  eyes,  lift  up 
their  hearts,  and  must  move  to  and  fro  with  readi- 
ness in  the  business  of  their  profession.  They  were 
not  ordained  to  be  idle,  but  to  be  active  and  stirring. 

V.  God  here  declares  his  acceptance  of  them. 


490 


NUMBERS,  IX. 


(v.  14.)  7%e  Lexntes  shall  be  mine.  God  took  them 
instead  of  the  tirst-born,  (ti.  16. . 18.)  of  which  be- 
fore, ch.  3.  41.  Note,  What  is  in  sincerity  offered 
to  God  shall  be  graciously  owned  and  accepted  by 
him.  And  his  ministers,  who  have  obtained  mercy 
of  him  to  be  faithful,  have  particular  marks  of 
favour  and  honour  put  upon  them;  they  shall  be 
mine,  and  then,  {-v.  15. ) they  shall  go  in  to  do  the  ser- 
vice of  the  tabernacle.  God  takes  them  for  his  own, 
that  they  may  serve  him.  All  that  expect  to  share 
in  the  privileges  of  the  tabernacle  must  resolve  to 
do  the  service  of  the  tabernacle.  As,  on  the  one 
hand,  none  of  God’s  creatures  are  his  necessary  ser- 
vants, (he  needs  not  the  ser\  ice  of  any  of  them,)  so, 
on  the  other  hand,  none  are  taken  merely  as  hono- 
rary servants,  to  do  nothing.  All  whom  God  owns 
he  employs,  angels  themselves  have  their  services. 

VI.  They  are  then  given  as  a gift  to  Aaron  and 
his  sons,  [tk  19.)  yet  so  that  as  the  benefit  accrued 
to  the  children  of  Israel.  1.  The  Levites  must  act 
under  the  priests,  as  attendants  on  them,  and  as- 
sistants to  them,  in  the  service  of  the  sanctuary. 
Aaron  offers  them  to  God,  (xi.  11.)  and  then  God 
gives  them  back  to  Aaron,  v.  19.  Note,  Whatever 
we  give  up  to  God  he  will  give  back  to  us,  unspeak- 
ably to  our  advantage.  Our  hearts,  our  children, 
our  estates,  are  never  more  our’s,  more  truly,  more 
comfortably  ours,  than  when  we  have  offered  them 
up  to  God.  2.  They  must  act  for  the  people.  They 
were  taken  to  do  the  service  of  the  children  of  Israel, 
that  is,  not  only  to  do  the  service  which  they  should 
do,  but  to  serve  their  interests,  fmd  do  that  which 
would  really  redound  to  the  honour,  safety,  and 
prosperity,  of  the  whole  nation.  Note,  They  that 
faithfullv  perform  the  service  of  God  do  one  of  the 
best  services  that  can  be  done  to  the  public;  God’s 
ministers,  while  they  keep  within  the  sphere  of 
their  office,  and  conscientiously  discharge  the  duty 
of  it,  must  be  looked  upon  as  some  of  the  most 
useful  servants  of  their  country.  The  children  of 
Israel  can  as  ill  spare  the  tribe  of  Levi  as  any  of 
their  triljes.  But  what  is  the  service  they  do  the 
children  of  Israel.^  It  follows,  it  is  to  make  an 
atonement  for  them,  that  there  be  no  /ilague  among 
them.  It  was  the  priests’  work  to  make  atonement 
by  sacrifice,  but  the  Levites  made  atonement  by  at- 
tendance, and  preserved  the  peace  with  heaven, 
which  was  made  by  sacrifice.  If  the  service  of  the 
priests  in  the  tabernacle  had  been  left  to  all  the 
first-born  of  Israel  promiscuously,  it  would  have 
been  either  neglected,  or  done  unskilfully  and  ir- 
reverently, being  done  by  those  that  were  neither 
so  closely  tied  to  it,  nor  so  diligently  trained  up  to 
it,  nor  so  constantly  used  to  it,  as  the  Levites  were; 
and  this  would  bring  a plague  among  the  children 
of  Israel;  meaning,  perhaps,  the  death  of  the  first- 
born themselves,  which  was  the  last  and  greatest 
of  the  plagues  of  Egypt.  To  prevent  this,  and  to 
preserve  the  atonement,  the  Levites  were  ajrpointed 
to  do  this  service,  who  should  be  bred  up  to  it 
under  their  parents  from  their  infancy,  and  there- 
fore wovdd  be  well-versed  in  it;  and  so  the  childi’en 
of  Israel,  that  is,  the  first-bom,  should  not  need  to 
come  nigh  to  the  sanctuaiw;  or,  when  any  Israelites 
had  occasion,  the  Levites  would  be  ready  to  instruct 
them,  and  introduce  them,  and  so  prevent  any  fatal 
miscarriage  or  mistake.  Note,  It  is  a very  great 
kindness  to  the  church,  that  ministers  are  a])pointcd 
to  go  before  them  in  the  things  of  God,  r.s  guides, 
overseers,  and  nders,  in  religious  worshi]),  and  to 
make  that  their  business.  When  Christ  ascended 
on  high,  he  these  gifts,  Eph.  4.  8,  11,  12. 

VII.  The  time  of  their  ministration  is  fixed.  1. 
They  were  to  enter  upon  the  service  at  twenty-five 
years  old,  v.  24.  They  were  not  charged  with  the 
carrving  of  the  tabemae’e,  ■md  the  utensds  of  it, 
till  they  were  thirty  years  old,  ch.  4.  3.  But  they 


were  entered  to  be  otherwise  seiwiceable  at  twenty- 
five  years  old;  a very  good  age  for  ministers  to 
begin  their  public  work  at.  The  work  the?i  required 
that  strength  of  body,  and  the  work  now  requires 
that  maturity  of  judgment  and  steadiness  of  beha- 
viour, which  men  rarely  arrive  at  till  about  that 
age:  and  novices  are  in  danger  of  being  lifted  up 
with  pride.  2.  They  were  to  have  a writ  of  ease 
at  fifty  years  old;  then  they  were  to  return  from  the 
warfare,  as  the  phrase  is,  (r;.  25.)  not  cashiered 
with  disgrace,  but  preferred  rather  to  the  rest 
which  their  age  required,  to  be  loaded  with  the  ho- 
nours of  their  office,  as  hitherto  they  had  been  with 
the  burthens  of  it.  They  shall  minister  with  their 
brethren  in  the  tabernacle,  to  direct  the  junior  Le- 
vites, and  set  them  in;  and  they  shall  keep  the 
charge,  as  guards  upon  the  avenues  of  the  taber- 
nacle, to  see  that  no  str.mger  intruded,  nor  any 
person  in  his  uncleanness,  but  they  shall  not  be  put 
upon  any  service  which  may  be  a fatigue  to  them. 
If  God’s  grace  provide  that  men  shall  have  ability 
according  to  their  work,  man’s  prudence  should 
I take  c.Li'e  th  it  men  have  work  only  according  to 
their  ability.  The  aged  are  most  fit  for  trusts,  and 
' to  keep  the  charge,  the  younger  are  most  fit  for 
work,  and  to  do  the  service.  Those  that  have  usid 
the  office  of  a servant  well,  purchase  to  themselves 
I a good  degree,  1 Tim.  3.  13.  Yet  indeed  gifts  are 
j not  tied  to  ages,  (Job  32.  9. ) but  all  these  worketh 
I that  one  and  the  self-same  spirit.  Thus  was  the 
affair  of  the  Levites  settled. 

CHAP.  IX. 

This  chapter  is,  I.  Concerning  the  great  ordinance  of  the 
passover;  1.  Orders  are  given  for  the  observance  of  it, 
at  the  return  of  the  year,  v.  1 . . 6.  2.  Provisoes  added 

for  the  case  of  such  as  should  be  ceremonially  unclean, 
or  otherwise  disabled,  at  the  time  when  the  passover  was 
to  be  kept,  v.  6 . . 14.  II.  Concerning  the  great  favour 
of  the  pillar  of  cloud,  which  was  a guide  to  Israel 
through  the  wilderness,  v.  15. . 23. 

1.  4 ND  the  Lord  spake  unto  Moses  in 
the  wilderness  of  Sinai,  in  the  first 
month  of  the  second  year  after  they  were 
come  out  of  the  land  of  Egypt,  saying,  2. 
Let  the  children  of  Jsrael  also  keep  the  pass 
over  at  his  appointed  season.  3.  In  the  four 
teenth  day  of  this  month,  at  even,  ye  shall 
keep  it  in  his  appointed  season : according 
to  all  the  rites  of  it,  and  according  to  all  the 
ceremonies  thereof,  shall  ye  keep  it.  4.  And 
Afoses  spake  unto  the  children  of  Israel, 
that  they  should  keep  the  passover.  5.  And 
they  kept  the  passover  on  the  fourteenth  day 
of  the  first  month,  at  even,  in  the  wilderness 
of  Sinai : according  to  all  that  the  Lord 
commandi'd  Moses,  so  did  the  children  of 
Israel.  6.  And  there  were  certain  men  who 
were  defiled  by  the  dead  body  of  a man, 
that  they  could  not  keep  the  })assover  on 
that  day  : and  they  came  before  Moses  and 
b(>fore  Aaron  on  that  day:  7.  And  those 
men  said  unto  him.  We  f/?'e  defiled  by  the 
dead  body  of  a man : w herefore  are  we 
kej)t  back,  that  we  may  not  offer  an  offer- 
ing of  the  Lord  in  his  appointed  season 
among  the  children  of  Israel  ? And  Moses 

said  unto  them.  Stand  still,  and  I nill  hear 
what  the  Lord  will  command  conceming 


NUMBERS,  IX. 


491 


yon.  9.  And  the  Lord  spake  unto  Moses, 
saying,  10.  Speak  unto  the  children  of  Is- 
rael, saying.  If  any  man  of  you  or  of  your 
posterity  sliall  be  unclean  by  reason  of  a 
dead  body,  or  he  in  a journey  afar  off,  yet  he 
shall  keep  the  passover  unto  the  Lord.  1 1. 
'Fhe  fourteenth  day  of  the  second  month  at 
even  they  shall  keep  it,  and  eat  it  with  un- 
leavened bread  and  bitter  herbs  1 2.  They 
shall  leave  none  of  it  unto  the  morning,  nor 
break  any  bone  of  it : according  to  all  the 
ordinances  of  the  passover  they  shall  keep 
it.  13.  But  the  man  that  is  clean,  and  is 
not  in  a journey,  and  forbeareth  to  keep  the 
passover,  even  the  same  soul  shall  be  cut 
off  from  his  people : because  he  brought  not 
the  offering  of  the  Lord  in  his  appointed 
season,  that  man  shall  bear  his  sin.  1 4.  And 
if  a stranger  shall  sojourn  among  you,  and 
will  keep  the  passover  unto  the  Lord  ; ac- 
cording to  the  ordinance  of  the  passover, 
and  according  to  the  manner  thereof,  so 
siiall  he  ao : ye  shall  have  one  ordinance, 
both  for  tlie  stranger,  and  for  him  that  was 
born  in  the  land. 

Here  we  have, 

I.  An  order  given  for  the  solemnization  of  the 
passover,  the  day  twelvemonth  after  they  came  out 
of  Egypt,  on  the  fourteenth  day  of  the  hrst  month 
of  the  second  year,  some  days  before  they  were 
numbered,  for  that  was  done  in  the  beginning  of  the 
second  month.  Observe,  1.  God  gave  particular 
orders  for  the  keeping  of  this  passover,  otherwise 
^it  should  seem)  they  had  not  kept  it,  for,  in  the 
hrst  institut  on  of  this  ordinance,  it  was  appointed 
to  be  kept  when  tliey  should  come  into  the  land  of 
firomise,  Exod.  12.  25.  And,  for  aught  that  ap- 
pears, after  this,  they  kept  no  passover  till  they 
came  to  Canaan,  Josh.  5.  10.  This  was  an  early 
indication  of  the  abolishing  of  the  ceremonial  insti- 
tutions at  last,  that,  so  soon  after  they  were  first  ap- 
pointed, some  of  them  were  sulfered  to  lie  asleep 
for  so  many  years.  The  ordinance  of  the  Lord’s 
supper  (which  came  in  the  room  of  the  passover) 
was  not  thus  intermitted  or  set  aside,  in  the  first 
days  of  the  Christian  church,  though  those  were 
days  of  greater  difficulty  and  distress  than  Israel 
knew  in  the  wilderness;  nay,  in  the  times  of  perse- 
cution, the  Lord’s  supper  was  celebrated  more  fre- 
quently than  afterward.  The  Israelites  in  the  wil- 
derness could  not  forget  their  deliverance  out  of 
Egypt,  their  present  state  was  a constant  memo- 
randum of  it  to  them;  all  the  danger  was  when  they 
came  to  Canaan,  there  therefore  they  had  need  to 
be  reminded  of  the  rock  out  of  which  they  were 
hewn.  However,  because  the  first  passover  was 
celebrated  in  a hurry,  and  was  rather  the  substance 
itself  than  the  sign,  it  was  the  will  of  God  that  at 
the  return  of  the  year,  when  they  were  more  com- 
posed, and  better  acquainted  with  the  divine  law, 
they  should  observe  it  again,  that  their  children 
might  more  distinctly  understand  the  solemnity,  and 
the  better  remember  it  hereafter.  Calvin  supposes 
that  they  were  obliged  to  keep  it  now,  and  notes  it 
as  an  instance  of  their  carelessness,  that  they  had 
need  to  be  reminded  of  an  institution  which  they  so 
lately  received.  2.  Moses  faithfully  transmitted  to 
the  people  the  orders  given  him,  t.  4.  Thus  St. 
Paul  delivered  to  the  churches  what  he  received  of 


the  Lord  concerning  the  grspel-passover,  1 Cor. 
11.  23.  Note,  Magistrates  must  be  monitors,  and 
ministers  must  stir  u{i  men’s  minds  by  way  ofre- 
me/wArance  to  that  which  is  good.  3.  The  people 
observed  the  orders  given  them,  v.  5.  1 hough 

they  had  lately  kept  the  feast  of  dedication,  {ch.  7. ) 
yet  they  did  not  desire  to  excuse  themselves  with 
that  from  keeping  this  feast.  Note,  Extraordinary 
performances  must  not  supersede  or  jostle  out  our 
stated  services.  They  kept  the  passover  even  in  the 
wilderness:  though  our  condition  be  solitary  and  un- 
settled, yet  we  must  keep  up  our  attendance  on  Gcd 
by  holy  ordinances  as  we  have  opportunity,  for  in 
them  we  may  find  the  best  conversation,  and  the 
best  repose.  Thus  is  God’s  Israel  provided  for  in  a 
desert. 

II.  Instructions  given  concerning  those  that  were 
ceremonially  unclean,  when  they  were  to  eat  the 
passover.  The  law  of  the  passover  requii’ed  every 
Israelite  to  eat  of  it:  some  subsequent  laws  had  for- 
bidden those  that  had  contracted  any  ceremonial 
pollution  to  eat  of  the  holy  things;  these  whose 
minds  and  consciences  are  defiled  by  sin  are  utterly 
unfit  for  communion  with  God,  and  cann(  t partake, 
with  any  time  comfort,  of  the  gospel-passo\  er,  till 
they  are  cleansed  by  time  repentance  and  faith:  and 
a sad  dilemma  they  are  in;  if  they  come  not  to  holy 
ordinances,  they  ai  e guilty  of  a contempt  of  tliem; 
if  they  do  come  in  their  pollution,  they  are  guilty  cf 
a profanation  of  them.  They  must  therefore  wash, 
and  then  compass  God’s  altar. 

Now,  1.  Here  is  the  case  that  happened  in  Israel 
when  this  passover  was  to  be  kept.  Certain  men 
were  defiled  by  the  dead  body  of  a man,  (t.  6.)  and 
they  lay  under  that  defilement  seven  days,  {ch. 
19.  11.)  and  in  that  time  might  not  eat  of  the  Iv  ly 
things.  Lev.  7.  20.  This  was  not  their  iniqu'ty,  but 
their  infelicity;  some  persons  must  touch  dead  bo- 
dies, to  bury  them  out  of  sight,  and  therefore  they 
could,  with  the  better  grace,  bring  their  complaint 
to  Moses. 

2.  The  application  made  to  Moses  by  the  per- 
sons concerned,  v.  7.  Note,  It  is  perp’e’s  wisdi  m, 
ill  difficult  cases  concerning  sin  and  duty,  to  crnsult 
with  their  ministers  whom  God  has  set  over  them, 
and  to  ask  the  law  at  their  mouth,  Mai.  2.  7.  These 
means  we  must  use  in  pursuance  of  our  prayers  to 
God  to  lead  us  in  a plain  path.  Observe  with  whr.t 
trouble  and  concern  these  men  complain  that  they 
were  kept  back  from  offering  to  the  L'  rd.  Tliey 
did  not  complain  pf  the  law  as  unjust,  but  lamented 
their  unhappiness,  that  they  fell  under  the  restraint 
of  it  at  this  time,  and  desired  some  expedient  might 
be  found  out  for  their  relief.  Note,  It  is  a blessed 
sight  to  see  people  hungering  and  thirsting  after 
God’s  ordinances,  and  to  hear  them  ccmplaiirng  of 
that  which  prevents  their  enjoyment  of  them.  It 
should  be  a trouble  to  us,  when  by  any  occasion  we 
are  kept  back  from  bringing  our  offering  in  the  so- 
lemnities of  a sabbath  or  a sacrament,  as  it  was  to 
David,  when  he  was  banished  from  the  altar,  Ps. 
42.  1,  2. 

3.  The  deliberation  of  Moses  in  resolving  this 
case:  here  seemed  to  be  law  against  law;  and  th^'iigh 
it  is  a rule  that  the  latter  law  must  explain  the  for- 
mer, yet  he  pitied  these  Israelites,  that  were  thus 
debarred  the  privilege  of  the  passover,  and  there- 
fore took  time  to  consult  the  oracles,  and  to  know 
what  was  the  mind  of  God  in  this  case;  {v.  8.)  Iwtlt 
hear  what  the  Lord  will  command  concerning  you. 
Ministers  must  take  example  from  thence  in  re- 
solving cases  of  conscience.  (1.)  They  must  not  de- 
termine rashly,  but  take  time  to  consider,  that 
every  circumstance  may  be  duly  weighed,  the  case 
viewed  in  a true  lightj  and  spij’ituul  things  com- 
pared with  spiritual.  (2.)  They  must  : sk  counsel 
of  God’s  mouth,  and  not  determine  according  to  the 


492 


NUMBERS,  IX. 


Itias  of  their  own  fancy  or  affection,  but  impartially, 
according  to  the  mind  of  God,  to  the  best  of  their 
knowledge.  We  have  no  such  oracle  to  consult  as 
Moses  had,  but  we  must  have  recourse  to  the  laiv 
and  the  testimony,  and  speak  according  to  that  rule; 
a.nd  if,  in  difficult  cases,  we  take  time  to  spread  the 
matter  in  particular  before  God  by  a humble  believ- 
ing prayer,  we  have  reason  to  hope  that  the  Spirit 
which  is  promised,  to  lead  us  into  all  truth,  will 
enable  us  to  direct  others  in  the  good  and  right  way. 

4.  The  directions  which  God  gave  in  this  case, 
and  in  other  similar  cases,  explanatory  of  the  law 
of  the  passover.  This  disagreeable  accident  pro- 
duced good  laws.  (1. ) Those  that  happened  to  be 
ceremonially  unclean  at  the  time  when  the  pass- 
over  should  be  eaten,  were  allowed  to  eat  it  that  day 
month,  when  they  were  clean;  so  were  those  that 
happened  to  be  in  a journey  afar  off,  u.  10,  11. 
See  here,  [1.]  That  when  we  are  to  attend  upon 
God  in  solemn  ordinances,  it  is  very  necessary  both 
that  we  be  clean,  and  that  we  be  composed.  [2.  ] 
That  that  may  excuse  the  deferring  of  a duty  for  a 
time,  which  yet  will  not  justify  us  in  the  total  neglect 
and  omission  of  it.  He  that  is  at  ^ ariance  with  his 
brother  may  leave  his  gift  before  the  altar,  while  he 
oes  to  be  reconciled  to  his  brother;  but,  when  he 
as  done  his  part  towards  it,  whether  it  be  effected 
or  no,  he  must  come  c^ain,  and  offer  his  gift,  Matth. 
5.  23,  24.  This  secondary  passover  was  to  be  kept 
on  the  same  day  of  the  month  with  the  first,  because 
the  ordinance  was  a memorial  of  their  deliverance 
on  that  day  of  the  month.  Once  we  find  the  whole 
congregation  keeping  the  passover,  on  this  four- 
teenth day  of  the  second  month,  in  Hezekiah’s 
time,  (2  Chron.  30.  15.)  which  perhaps  might 
help  to  account  for  the  admission  of  some  that  were 
not  clean  to  the  eating  of  it;  had  the  general  ])ass- 
over  been  kept  in  the  first  month,  the  unclean  might 
have  been  put  off  till  the  second;  but  that  being 
kept  in  the  second  month,  they  had  no  warr  ait  to 
eat  it  in  the  third  month;  and  therefore,  rather  than 
not  eat  of  it  at  all,  they  were  admitted,  though  not 
cleansed  according  to  the  purification  of  the  sanctu- 
ary, V.  19,  20.  (2.)  When  the  passover  was  ob- 

served in  the  second  month,  all  the  rites  and  cere- 
monies of  it  must  be  strictly  observed,  n.  12.  They 
must  not  think,  that,  because  the  time  was  dispens- 
ed with,  any  part  of  the  solemnity  of  it  might  be 
abated;  no,  when  we  cannot  do  as  we  would,  we 
must  do  the  utmost  we  can,  in  the  service  of  God. 
(3. ) This  allowance  in  a case  of  necessity  should  by 
no  means  countenance  or  indulge  ^ny  in  their  ne- 
glect to  keep  the  passover  at  the  time  appointed, 
when  they  were  not  under  the  necessity,  v.  13. 
When  a person  is  under  no  incapacity  to  eat  the 
passover  in  the  appointed  lime,  if  he  neglects  it  then, 
upon  the  presumption  of  the  liberty  gr.^nted  by  this 
law,  he  puts  an  affront  upon  God,  impiously  abuses 
his  kindness,  and  he  shall  certainly  bear  his  sin,  and 
be  cut  off  from  his  people.  Note,  As  those  who 
against  their  minds  are  forced  to  absent  themselves 
from  God’s  ordinances,  may  comfortably  expect 
the  f.i\  f)urs  of  God’s  grace  under  their  affliction;  so 
those  who  of  choice  absent  themselves,  may  justly 
expect  the  tokens  of  God’s  wrath  for  their  sin.  lie 
not  deceived.  Clod  is  not  mocked.  (4.)  Here  is  a 
clause  added  in  favour  of  strangers,  v.  14.  Though 
it  was  requisite  that  the  stranger,  who  would  join 
with  tliem  in  eating  thepassn\  er,  should  be  circum- 
cised as  a jiroselyte  to  their  religion,  (Exod.  12.  48, 
49.)  yet  this  kind  admission  of  those  that  were  not 
native  Israelites  to  eat  the  pas.sover,  was  an  intima- 
tion of  the  favour  designed  for  the  poor  Gentiles  by 
Christ.  As  then  there  was  one  law,  so  in  the  days 
of  the  Messiah  there  should  be  one  gospel,  for  the 
stranger,  and  for  him  that  was  bom  in  the  land;  for, 
in  f'ery  nation,  he  that  fears  God,  and  works 


righteousness,  is  accepted  of  him,  and  this  was  a 
truth  before  Peter  perceived  it.  Acts  10.  34,  35. 

15.  And  on  the  day  that  the  tabernacle 
was  reared  up,  the  cloud  covered  the  taber- 
nacle, namely,  the  tent  of  the  testimony  : and 
at  even  there  was  upon  the  tabernacle  as  it 
were  the  appearance  of  fire,  until  the  morn- 
ing. 16.  So  it  was  always : the  cloud  cover- 
ed it  hy  day,  and  the  appearance  of  fire  by 
night.  17.  And  when  the  cloud  was  taken 
up  from  the  tabernacle,  then  after  that  the 
children  of  Israel  journeyed:  and  in  the 
place  where  the  cloud  abode,  there  the  chil- 
dren of  Israel  pitched  their  tents.  1 8.  At 
the  commandment  of  the  Lord  the  children 
of  Israel  journeyed,  and  at  the  command- 
ment of  the  Lord  they  pitched  : as  long  as 
the  cloud  abode  upon  the  tabernacle  they 
rested  in  their  tents.  19.  And  when  the 
cloud  tal  l ied  long  upon  the  tabernacle  many 
days,  then  the  children  of  Israel  kept  the 
charge  of  the  Lord,  and  journeyed  not.  20 
And  so  it  was,  when  the  cloud  was  a few 
days  upon  the  tabernacle ; according  to  the 
commandment  of  the  Lord  they  abode  in 
their  tents,  and  according  to  the  command- 
ment of  the  Lord  they  journeyed.  21,  And 
so  it  w as,  when  the  cloud  abode  from  even 
unto  the  morning,  and  that  the  cloud  was 
* taken  up  in  the  morning,  then  they  journey- 
ed ; whether  it  was  by  day  or  by  night  that 
the  cloud  was  taken  up,  they  journeyed.  22. 
Or  whether  it  were  two  days  or  a month,  or 
a year,  that  the  cloud  tarried  upon  the  taber 
nacle,  remaining  thereon,  the  children  of  Is 
rael  abode  in  their  tents,  and  journeyed  not 
but  when  it  was  taken  up,  they  journeyed 
23.  At  the  commandment  of  the  Lord  they 
rested  in  their  tents,  and  at  the  command 
ment  of  the  Lord  they  journeyed  : they 
kept  the  charge  of  the  Lord,  at  the  com 
mandment  of  the  Lord  by  the  hand  of 
Moses. 

We  have  here  the  history  of  the  cloud;  not  a na 
tural  history,  who  knows  the  balancings  of  thi 
clouds'^  but  a divine  history  of  a cloud  that  was  an 
pointed  to  be  the  visible  sign  and  symbol  of  God’f 
presence  with  Israel. 

I.  When  the  tabernacle  was  finished,  this  cloud, 
which  before  had  hung  on  high  over  their  camp, 
settled  upon  tlie  tabernacle,  and  covered  it,  to  show 
that  God  manifests  his  presence  with  his  people  in 
and  by  his  ordinances;  there  he  makes  hnnseH 
known,  and  to  them  we  must  look,  if  we  would  sec 
the  beauty  of  the  Lord,  Ps.  27.  4.  Ezek.  37.  26, 
27.  Thus  God  glorified  his  own  appointments,  and 
signified  his  acceptance  of  his  people’s  love  and  obe- 
dience. 

II.  That  which  appeared  as  a cloud  by  day,  ap- 
peared as  a fire  all  night:  had  it  been  a cloud  only, 
it  had  not  been  visible  by  night;  and  had  it  been  a 
fire  only,  it  would  have  been  scarcely  discernible 
by  day;  but  God  would  give  them  sensible  demon- 
strations of  the  constancy  of  his  presence  with  them. 


NUMBERS,  X. 


493 


and  his  care  of  them,  and  that  he  kefit  them  night 
and  day , \s2l.  27 . 3.  Ps.  121.6.  And  thus  we  are 
taugiit  to  set  God  always  before  us,  and  to  see  him 
near  us  both  night  and  day.  Something  of  the  na- 
ture of  that  divine  revelation  which  the  Old-Testa- 
ment church  was  governed  by,  might  also  be  signi- 
fied by  these  visible  signs  of  God’s  presence,  the 
cloud  denoting  the  darkness,  and  the  fire  the  ter- 
ror, of  that  dispensation,  in  comparison  with  the 
more  clear  and  comfortable  discoveries  Gcd  has 
made  of  his  glory  in  the  face  of  Jesus  Christ. 

III.  This  pillar  of  cloud  and  fire  directed  and  de- 
termined all  the  motions,  marches,  and  encamp- 
ments, of  Israel  in  the  wilderness.  I.  As  long  as 
the  cloud  rested  upon  the  tabernacle,  so  long  they 
continued  in  the  same  place,  and  never  stirred; 
though,  no  doubt,  they  were  very  desirous  to  be 
pressing  forward  in  their  journey  toward  Canaan, 
where  they  longed  to  be,  and  hoped  to  be  quickly, 
yet  as  long  as  the  cloud  rested,  it  it  were  a month, 
or  a year,  so  long  they  rested,  v.  22.  N ote.  He 
that  believeth  doth  not  make  haste.  There  is  no 
time  lost,  while  we  are  waiting  God’s  time.  It  is  as 
acceptable  a piece  of  submission  to  the  will  of  God 
to  sit  still  contentedly  when  our  lot  requires  it,  as  to 
work  for  him  when  we  are  called  to  it.  2.  When 
the  cloud  was  taken  up,  they  removed,  however 
comfortably  soever  they  were  encamped,  v.  17. 
Whether  it  moved  by  day  or  night,  they  delayed 
not  to  attend  its  motions,  ("y.  21.)  and,  probably, 
there  were  some  appointed  to  stand  sentinel  day 
and  night  within  sight  of  it,  to  give  timely  notice  to 
the  camp  of  its  beginning  to  stir,  and  this  is  called 
keefiing  the  charge  of  the  J.,ord.  The  people  being 
thus  kept  at  a constant  uncertainty,  and  having  no 
time  fixed  for  stopping  or  remov  ing,  were  obliged 
to  hold  themselves  in  constant  readiness  to  march 
upon  very  short  warning.  And  for  the  same  reason 
we  are  kept  at  uncertainty  concerning  the  time  of 
our  putting  off  the  earthly  house  of  this  tabernacle, 
that  we  may  be  always  ready  to  remove  at  the  com- 
mandment of  the  Lord.  3.  As  long  and  as  far  as  the 
cloud  moved,  so  long  and  so  far  they  marched,  and 
just  there  where  it  abode  they  pitched  their  tents 
about  it,  and  God’s  tent  under  it,  v.  17.  Note,  It  is 
uncomfortable  staying  when  God  is  departed,  but 
very  safe  and  pleasant  going  when  we  see  God  go 
before  us,  and  resting  where  he  appoints  us  to  vest. 
This  is  repeated  again  and  again  in  these  verses,  be- 
cause it  was  a constant  miracle,  and  often  repeated,  j 
and  what  never  failed  in  all  their  travels,  and  be- 
cause it  is  a matter  which  we  should  take  particular 
notice  of,  as  very  significant  and  instructive.  It  is 
mentioned  long  after  by  Da\  id,  (Ps.  105.  39. ) and 
by  the  people  of  God  after  their  captivity,  Neh.  9, 
19.  And  the  conduct  of  this  cloud  is  spoken  of  as 
signifying  the  guidance  of  the  blessed  Spirit;  (Isa. 
63.  14.)  The  Spirit  of  the  Lord  caused  him  to  rest, 
and  so  didst  thou  lead  thy  people. 

This  teaches  us,  (1.)  The  particular  care  God 
takes  of  his  people.  Nothing  could  be  more  ex- 
pressive and  significant  of  God’s  tenderness  of  Is- 
rael, than  the  conduct  of  this  cloud  was;  it  led  them 
by  right  way;  (Ps.  107.  7.)  went  on  their  pace; 
God  did  bv  it,  as  it  were,  cover  them  with  his 
feathers.  We  are  not  now  to  expect  such  sensible 
tokens  of  the  divine  presence  and  guidance  as  this 
was,  but  the  promise  is  sure  to  all  God’s  spiritual 
Israel,  That  he  will  guide  them  by  his  counsel,  (Ps. 
73.  24.)  even  unto  death,  Ps.  48.  14.  That  all  the 
children  of  God  shall  be  led  by  the  Spirit  of  God, 
Rom.  8.  14.  That  he  will  direct  their  paths  who  in 
all  acknowledge  him,  Prov.  3.  6.  There 

is  a particular  providence  conversant  about  all  their 
affairs,  to  direct  and  over-rule  them  for  the  best. 
The  steps  of  a good  man  are  ordered  by  the  Lord, 
Ps.  37.  23.  (2.)  The  particular  regard  we  ought 


to  have  to  God  in  all  our  ways.  In  our  affections 
and  actions  we  must  follow  the  direction  of  his  word 
and  Spirit;  all  the  motions  of  our  souls  must  be 
guided  by  the  divine  will;  at  the  commandment  of 
the  Lord,  our  hearts  should  always  move  and  rest; 
in  all  our  affairs,  we  must  follow  Providence,  recon- 
ciling ourselves  to  all  its  disposals,  and  bringing  our 
mind  to  our  condition,  whatever  it  is.  The  people 
of  Israel,  having  the  cloud  for  their  guide,  were 
eased  of  the  trouble  of  holding  councils  of  war,  to 
consider  when  and  whither  they  should  march, 
which  might  have  occasioned  strifes  and  debates 
among  them : nor  needed  they  to  send  spies  before 
to  inform  them  of  the  posture  of  the  country,  or  pi- 
oneers to  clear  the  way,  or  officers  to  mark  out  their 
camp;  the  pillar  of  cloud  did  all  this  for  them:  and 
those  that  by  faith  commit  their  works  to  the  Lord, 
though  they  are  bound  to  the  prudent  use  of  means, 
yet  may  in  like  manner  be  easy  in  the  expectations 
of  the  event;  '•'■Father,  thy  will  be  done;  dispose  f f 
me  and  mine  as  thou  pleasest;  here  I am,  desirous 
to  be  found  waiting  on  my  God  continually,  to  jour- 
ney and  rest  at  the  commandment  of  the  Lord. 
What  thou  wilt,  and  where  thou  wilt,  only  let  me 
be  thine,  and  always  in  the  way  of  my  duty.” 

CHAP.  X. 

In  this  chapter  we  have,  I.  Orders  given  about  the  making 
and  using  of  silver  trumpets,  which  seems  to  have  been 
the  last  of  all  the  commandments  God  gave  upon  mount 
Sinai,  and  one  of  the  least,  yet  not  without  its  signifi- 
cancy,  v.  1 . . 10.  II.  The  history  of  the  removal  of  Is- 
rael’s camp  from  mount  Sinai,and  their  orderly  march  in- 
to the  wilderness  of  Paran,  v.  11 . . 28.  III.  Moses’s  trea- 
ty with  Hobab,  his  brother-in-law,  v.  29 . . 32.  IV.  Moses’s 
prayer  at  the  removing  and  resting  of  the  ark,  v.  33 . . 36. 

1.  ND  the  Lord  spake  unto  Moses, 
saying,  2.  Make  thee  two  trumpets 
of  silver  : of  a whole  piece  shalt  thou  make 
tluMii,  that  thou  mayest  use  them  for  the 
calling  of  the  assembly,  and  for  the  journey- 
ing of  the  camps.  And  when  they  shall 
blow’  with  them,  all  the  assembly  shall  as- 
semble themselves  to  thee  at  the  door  of  the 
tabernacle  of  the  congregation.  4.  And  if 
they  blow  but  with  one  trumpet.,  then  the 
princes,  which  are  heads  of  the  thousands  of 
Israel,  shall  gather  themselves  unto  thee. 

5.  When  ye  blow  an  alarm,  then  the  camps 
that  lie  on  the  east  parts  shall  go  forward. 

6.  When  ye  blow  an  alarm  the  second 
time,  then  the  camps  that  lie  on  the  south 
side  shall  take  their  journey : they  shall 
blow  an  alarm  for  their  journeys.  7.  But 
when  the  congregation  is  to  be  gathered  to- 
gether, ye  shall  blow,  but  ye  shall  not 
sound  an  alarm.  8.  And  the  sons  of  Aaron, 
the  priests,  shall  blow’  with  the  trumpets ; 
and  they  shall  be  to  you  for  an  ordinance 
for  ever  throughout  your  generations.  9. 
And  if  ye  go  to  w’ar  in  your  land  against  the 
enemy  that  oppresseth  you,  then  ye  shall 
blow  an  alarm  with  the  trumpets ; and  ye 
shall  be  remembered  before  the  Lord 
your  God,  and  ye  shall  be  saved  from  your 
enemies.  10.  Also  in  the  day  of  your  glad- 
ness, and  in  your  solemn  days,  and  in  the 
beginnings  of  your  months,  ye  shall  blow 


494 


NUMBERS,  X. 


with  the  trumpets  over  your  burnt-offerings, 
and  over  the  sacrifices  of  your  peace-offer- 
ings; that  they  may  be  to  you  for  a me- 
morial before  your  God:  I am  the  Lord 
your  God. 

We  have  here  directions  concerning  the  public 
notices  that  were  to  be  given  to  the  people  upon  se- 
veral occasions  by  sound  of  trumpet.  In  a thing  of 
this  nature,  one  would  think,  Moses  needed  not  to 
have  been  taught  of  God,  liis  own  reason  might 
teach  him  the  conveniency  of  trumpets;  but  their 
constitution  was  to  be  in  e\  ery  thing  divine,  and 
therefore,  even  in  this  matter,  small  as  it  seems, 
Moses  is  here  directed, 

1.  About  the  making  of  them.  They  must  be 
made  of  silver;  not  cast,  but  of  beaten  work,  (as 
some  read  it,)  the  matter  and  shape,  no  doubt,  very 
fit  for  the  purpose.  He  was  now  ordered  to  make 
but  two,  because  there  were  but  two  priests  to  use 
them.  But  in  Solomon’s  time,  we  read  of  a hun- 
dred and  twenty  firiestn  soimding  with  trumfiets,  2 
Chron.  5.  12.  The  form  of  these  trumpets  is  sup- 
posed to  be  much  like  ours  at  this  day. 

2.  Who  were  to  make  use  of  them;  not  any  infe- 
rior person,  but  the  priests  themselves,  theso72S  o/ 
Aaron,  v.  8.  As  great  as  they  were,  th^y  must  not 
think  it  a disparagement  to  them  to  be  mimpeters 
in  the  house  of  God;  the  meanest  office  there  was 
honourable.  Tl^is  signified  that  the  Lord’s  minis- 
ters should  lift  ufi  their  voice  like  a trum/iet,  to 
show  people  their  sins,  (Isa.  58.  1.)  to  call  them  to 
Christ,  Isa.  27.  13. 

3.  Upon  what  occasion  the  trumpets  were  to  be 

sounded.  (1.)  For  the  calling  of  assemblies,  v.  2. 
Thus  they  are  bid  to  blow  the  tiaimpet  in  Zion,  for 
the  calling  of  a solemn  assembly  together,  to  sanc- 
tify a fast,  Joel  2.  15.  Public  notice  ought  to  be 
given  of  the  time  and  place  of  religious  assemblies; 
for  the  invitation  to  the  benefit  of  ordinances  is 
general,  whoever  will,  let  him  come.  Wisdom  cries 
in  the  chief  places  of  concourse.  But,  that  the 
trumpet  might  not  give  an  uncertain  sound,  they 
are  directed,  if  only  the  princes  and  elders  were  to 
meet,  to  blow  b’at  one  of  the  trumpets;  less  should 
serve  to  call  them  together,  who  ouglit  to  be  exam- 
ples of  forwardness  in  any  thing  that  is  good:  but,  if 
the  body  of  the  people  wei’e  to  be  called  together, 
both  the  trumpets  must  be  sounded,  that  they  might 
be  heard  at  th.e  greater  distance.  In  allusion  to  this, 
they  are  said  to  be  blessed  that  hear  the  joyful 
sound,  (Ps.  89.  15.)  that  is,  that  are  invited  and 
called  upon  to  wait  upon  God  in  public  ordinances, 
Ps.  122.  1.  And  the  general  assembly  at  that  great 
dav  will  be  sunimoned  by  the  sound  of  the  archan- 
gels trumfiet',  Matth.  24.  31.  (2.)  For  the  jour- 

neying of  the  camps;  to  give  notice  when  each 
squadron  must  move,  for  no  man’s  voice  could  reach 
to  give  the  word  of  command:  soldiers  with  us,  that 
are  well  disciplined,  may  be  exercised  by  beat  of 
drum.  When  the  tiumpets  were  blown  for  this 
purpose, they  must sowwcf  an  alarm,  {y.  5.)abroken, 
quavering,  interrupted  sound,  which  was  proper  to 
excite  and  encourage  the  minds  of  people  in  their 
marches  against  their  enemies;  whereas  a continu- 
ed equal  sound  was  more  proper  for  the  calling  of 
the  assembly  together;  (r.  7.)  yet,  when  the  people 
were  called  together  to  deprecate  God’s  judgments, 
we  find  an  alarm  sounded,  Joel  2.  1.  At  the  first 
sounding,  Judah’s  squadron  marched,  at  the  second 
Reuben’s,  at  the  third  Ephraim’s,  at  the  fourth 
Dan’s,  V.  5,  6.  And  some  think  that  this  was  in- 
tended to  sanctify  their  marches;  for  thus  was  ])ro- 
claimed  by  the  priests,  who  were  God’s  mouth  to 
the  people,  not  only  the  divine  orders  given  them 
to  move,  but  the  divine  blessing  upon  them  in  all 


their  motions.  He  that  hath  ears  let  him  hear,  that 
God  is  with  them  of  a truth.  King  Abij  .h  va  u- 
ed  himself  and  his  .^rmy  very  much  upvu  this,  (2 
Chron.  13.  12.)  God  himself  is  with  us  for  our 
Captain,  and  his  priests  witn  sounding  ti  umpets. 
(3.)  For  the  animating  and  enci.uraging  of  their  ar- 
mies, when  they  went  out  t .)  battle,  v.  9,  “If  ye  go  to 
war,  blow  with  the  trumpets,  sgnf\ing  thereby 
your  appeal  to  Heaven  for  the  decision  of  tlie  con- 
troversy, and  your  prayer  to  God  to  give  you  vic- 
tory, and  God  will  own  his  own  institution,  and  ye 
shall  be  remembered  before  the  Lord  your  God.^’ 
God  will  take  notice  of  this  sound  of  the  trumpet, 
and  be  engaged  to  fight  their  battles;  let  all  the 
people  take  no^ce  of  it,  and  be  encouraged  to  fight 
his,  as  David,  when  he  heard  a sound  of  a going  up- 
on the  tops  of  the  mulberry  trees.  Not  tliat  God 
needed  to  be  awaked  by  the  sound  of  the  trumpet, 
any  more  than  Christ  needed  to  be  awaked  by  his 
disciples  in  the  storm,  Matth.  8.  25.  But,  where 
he  intends  mercy,  it  is  his  will  that  we  should  solicit 
for  it;  ministers  must  stir  up  the  good  soldiers  of 
Jesus  Christ  to  fight  mantully  against  sin,  the  world, 
and  the  Devil,  by  assuring  them  tliat  Christ  is  the 
Captain  of  their  salvation,  and  will  tread  Satan  un- 
der their  feet.  (4.)  For  the  solemnizing  (f  their  sa- 
cred feast,  V.  10.  One  of  their  feasts  was  called  the 
blowing  of  trumpets.  Lev.  23.  23,  &c.  And  it 
should  seem  they  were  thus  to  grace  the  .solemnity 
of  all  their  feasts,  (Ps.81.  3.)  and  their  sacrifices, 
(2  Chron.  29.  27.)  to  intimate  with  what  joy  and  de- 
light they  performed  their  duty  to  God,  and  to  raise 
the  minds  of  those  that  attended  the  services  to  a 
holy  triumph  in  the  God  they  worshipped.  And 
then  their  performances  were  for  a memorial  before 
God;  for  then  he  takes  pleasure  in  our  religious  ex- 
ercises, when  we  take  pleasure  in  them.  Holy 
work  should  be  done  with  holy  joy. 

1 1 . And  it  came  to  pass  on  the  twentieth 
day  of  the  second  month,  in  the  second 
year,  that  the  cloud  was  taken  up  from  off 
the  tabernacle  of  the  testimony.  12.  And 
the  children  of  Israel  took  their  journeys  out 
of  the  wilderness  of  Sinai;  and  ih  ■ < loud 
rested  in  the  wilderness  of  Paran.  1\  Ai  d 
they  first  took  their  journe  according  'o 
the  commandment  of  the  Lord  by  tht 
hand  of  Moses.  14.  In  the  first went 
the  standard  of  the  camp  of  the  children  of 
Judah  according  to  their  armies:  and  ovci 
his  host  was  Nahshon  the  son  of  Ammina- 
dab.  15.  And  over  the  host  of  the  tribe  of 
the  children  ofissachar  was  Nethaneel,  the 
son  of  Zuar.  16.  And  over  the  host  of  the 
tribe  of  the  children  of  Zebulun  icas  Eliab 
the  son  of  Helon.  17.  And  the  tabernacle 
u as  taken  down ; and  tbe  sons  of  Gershon 
and  the  sons  of  Alerari  set  forward,  bearing 
the  tabernacle.  18.  And  the  standard  of 
the  camp  of  Reuben  set  forward  accor- 
ding to  their  armies  : and  over  his  host  teas 
Eli'/ur  the  son  of  Shedeur.  19.  And  ovei 
the  host  of  the  tribe  of  the  children  of  Si- 
meon teas  Shclumiel  the  son  of  Zurishad- 
dai.  20.  And  over  the  host  of  the  tribe  of 
the  children  of  Gad  inas  Kliasaph  the  son 
of  Deuel.  21.  And  the  Kohat lutes  set  f(jr- 
ward,  bearing  the  sanctuary : and  the  other 


495 


NUMBERS,  X. 


did  sot  up  the  tabernacle  against  they  canie. 
:2J.  And  the  standard  of  the  camp  ol’  the 
fdiildren  of  F^phraini  set  Ibrward  according 
to  their  armies  : and  over  his  liost  u'as  Eli- 
shama  the  son  of  Ammihud.  23.  Andover 
the  host  of  the  tribe  of  the  children  of  iVJa- 
nasseh  was  Gamaliel  the  son  ol'  Pedahzur. 
24.  And  over  the  host  of  the  tribe  of  the 
children  of  Benjamin  was  Abidan  the  son 
of  Gideoni.  25.  And  the  standard  of  the 
camp  of  the  children  of  Dan  set  forward, 
wAicA  was  the  rearward  of  all  the  camps 
throughout  their  hosts:  and  over  his  host 
was  Ahiezer  the  son  of  Ammishaddai.  26. 
And  over  the  host  of  the  tribe  of  the  chil- 
dren ol  Asher  was  Pagiel  the  son  of  Ocran. 
27.  And  over  the  host  of  the  tribe  of  the 
children  of  Naphtali  was  Ahira  the  son  of 
Enan.  28.  Thus  were  the  journeyings  of 
the  children  of  Israel  according  to  their  ar- 
mies, when  they  set  forward. 

Here  is, 

I.  A general  account  of  the  removal  of  the  camp 
of  Israel  from  mount  Sinai,  before  which  mountain 
it  had  lain  now  about  a year,  in  which  time,  and 
place,  a great  deal  of  memorable  business  was  done. 
Of  this  removal,  it  should  seem,  God  gave  them 
notice  some  time  before,  (Dent.  1.6,  7.)  Ve  have 
dwelt  long  enough  in  this  mountairv,  turn  you,  and 
take  your  journey  toward  the  land  of  fironiise. 
The  apostle  tells  us  that  mount  iimai  genders  to 
bondage,  XtuI.  4.  24.)  and  signifies  the  law  there! 
given,  which  is  of  use  indeed  as  a schoolmaster  to 
bring  us  to  Christ,  yet  we  must  not  rest  in  it,  ljut 
advance  toward  the  joys  and  liberties  of  the  chil-  ; 
dren  of  God,  for  our  happiness  is  conferred  not  by 
the  law,  but  by  premise. 

Observe,  1.  The  signal  given,  v.  11,  The  cloud 
was  taken  up,  and  we  may  suppose  it  stood  for 
some  time,  till  they  were  ready  to  march;  and  a 
great  deal  of  work  it  was  to  take  down  all  those 
tents,  and  pack  up  all  those  goods,  that  they  had 
there;  but,  e\  ery  family  being  employed  about  its 
own,  and  all  at  the  same  time,  many  hands  made 
quick  work  of  it.  2.  The  march  begun;  They 
took  their  journey  according  to  the  commandment 
of  the  Lord,  and  just  tis  the  cloud  led  them,  v.  13. 
l^ome  think  that  mention  is  thus  frequently  made  in 
this  and  the  foregoing  chapter  of  the  command- 
ment of  the  Lord,  guiding  and  governing  them  in 
all  their  travels,  to  obviate  the  calumny  and  re- 
proach which  were  afterward  thrown  upon  Israel, 
that  they  tarried  so  long  in  the  wilderness,  because 
they  had  lost  themselves  there,  and  could  not  find 
the  way  out.  No,  the  matter  was  not  so;  in  every 
stage,  in  every  step,  they  were  under  divine  direc- 
tions; and  if  they  knew  not  where  they  were,  yet  he 
that  led  them  did.  Note,  Those  that  have  given 
up  themselves  to  the  direction  of  God’s  word 
and  Spirit,  steer  a steady  course,  even  when  they 
seem  to  be  bewildered.  While  they  are  sure  they 
cannot  lose  their  God  and  Guide,  they  need  not  fear 
losing  their  way.  3.  The  place  they  rested  in,  af- 
ter three  days’  march.  They  went  out  of  the  wil- 
derness of  Sinai,  and  rested  in  the  wilderness  of 
Taran.  Note,  All  our  removes  in  this  world  are 
but  from  one  wilderness  to  another.  The  changes 
which  we  think  will  be  for  the  better  do  not  al- 
ways prove  so;  while  we  carry  about  with  us,  wher- 
ever we  go,  the  common  infirmities  of  human  na- 
ure,  we  must  expect,  where\  er  we  go,  to  meet 


with  its  common  calamities;  we  should  never  be  ,it 
rest,  never  at  home,  dll  w'e  come  lu  heawn,  and  ail 
will  be  well  there. 

II.  A particular  draught  of  the  crcler  ot  their 
march,  according  to  the  late  model.  1.  Judan’s 
squadron  marched  first,!'.  14..  16.  The  leading 
standard,  now  lodged  with  that  tribe,  was  an  eai  n- 
est  of  the  sceptre,  which  in  David’s  time  sln-nld  be 
committed  to  it,  and  looked  further  to  the  Claptain 
of  our  salvation,  of  whom  it  was  likewise  ferett  Id, 
that  unto  him  should  the  gatherincf  of  the  people  he. 
2.  'I'hen  came  tiK.se  two  families  of  the  Levites 
which  were  instructed  to  cai  ry  the  tabernacle.  As 
soon  as  e'l  er  the  CiOud  was  taken  up,  the  t.  bernacle 
was  taken  down,  and  packed  up  for  removing,  xu 
17.  And  he  e the  six  waggons  came  laden  with 
the  more  bulky  part  of  the  tabernacle.  Idiis  fre- 
quent removing  of  the  t.ibeinacle  in  all  their  j(  ur- 
nies  signified  the  moveableness  of  that  cerenioniid 
dispensation.  That  whicli  was  so  often  shifted 
would  at  length  \ anish  away,  Heb.  8.  13.  3.  Reu- 

ben’s squadron  mai\  hed  fi.rward  next,  taking  jdace 
after  Judah,  according  to  the  commandment  of  the 
Lord,  V.  18. . 20.  4.  'i'hen  the  Kohathites  followed 
with  their  charge,  the  sacred  furniture  of  the  ta- 
bernacle, in  the  midst  of  the  camp,  the  safest  and 
most  honourable  place,  v.  21.  And  they,  that  is, 
(says  the  margin,)  the  Gershonites,  and  Mararites, 
did  set  up  the  tabernacle  against  they  came;  and 
perhaps  it  is  expressed  thus  generally,  because,  if 
there  was  occasion,  not  those  Levites  only,  but  the 
other  Israelites  that  were  in  the  first  squadron,  lent 
a hand  to  the  tabernacle  to  hasten  the  rearing  of  it 
up,  e\  en  before  they  set  up  their  own  tents.  5. 
Ephraim’s  squadron  followed  next  after  the  ark, 
( o.  22.  . 24.)  to  which  some  think,  the  Psalmist  al- 
ludes, when  he  prays,  (Ps.  80.  2.)  Before  liphraim, 
Benjamin  caul  Manasseh,  the  three  tribes  that  com- 
jjosed  this  squadron,  stir  up  thy  strexigth;  (and  the 
ark  is  Culled  his  strength,  Ps.  78.  61.)  and  come'and 
save  us.  6.  Dan’s  squadron  followed  last,!c  25  . . 27. 
It  is  cal  ed  the  rearward,  or  gathering  host,  of  all 
the  camps,  because  it  gathered  up  all  that  were 
left  behind;  not  the  women  and  children,  those  we 
may  suppose  were  taken  care  of  by  the  heads  of 
their  families,  in  their  respective  tribes;  but  all  the 
unclean, the  mixed  multitude,and  all  that  were  weak 
and  feeble,  and  cast  behind  in  their  march.  Note, 
He  that  leadeth  Joseph  like  a flock,  has  a tender 
regard  to  the  hindmost,  (John  17.  12.)  that  cannot 
keep  pace  with  the  rest,  and  of  all  that  are  given 
him,  he  will  lose  none.  See  Ezek.  34.  16. 

29.  And  Moses  said  unto  Hobab,  the  son 
of  Raguel  the  Midianite,  Moses'’  father-in- 
law,  We  are  journeying  unto  the  place  of 
wliich  the  Lord  said,  I will  give  it  you : 
come  thou  with  us,  and  we  \\  ill  do  thee 
good  : for  the  Lord  hath  spoken  good  con- 
cerning Israel.  30.  And  he  said  unto  him, 
I will  not  go ; but  I will  depart  to  mine  own 
land,  and  to  my  kindred.  31.  And  he  said. 
Leave  us  not  I pray  thee : forasmuch  as 
thou  knowest  how  we  are  to  encamp  in  the 
w ilderness,  and  thou  mayest  be  to  us  instead 
of  eyes.  32.  And  it  shall  be,  if  thou  go 
with  us,  yea,  it  shall  be,  that  what  goodness 
the  Lord  shall  do  unto  us,  the  same  wall  we 
do  unto  thee.  33.  And  they  departed  from 
the  mount  of  the  Lord  three  days’  joui’ney : 
and  the  ark  of  the  covenant  of  the  1 ..ord 
w^ent  before  them  in  the  three  days’  journey, 


496 


NUMBERS,  X. 


to  search  out  a resting-place  for  them.  34. 
And  the  cloud  of  the  Lord  was  upon  them 
by  day,  when  they  went  out  of  the  camp. 
35.  And  it  came  to  pass,  when  the  ark  set 
forward,  that  Moses  said,  Rise  up,  Lord, 
and  let  thine  enemies  be  scattered,  and  let 
them  that  hate  thee  flee  before  thee.  36. 
And  when  it  rested,  he  said,  Return,  O 
Lord,  unto  the  many  thousands  of  Israel. 

Here  is, 

1.  An  account  of  what  passed  between  Moses  and 
Hobab,  now  upon  this  advance  which  the  camp  of 
Israel  made  toward  Canaan.  Some  think  that  Ho- 
bab was  the  same  with  Jethro,  Moses’s  father-in- 
law,  and  that  the  story,  Exod.  18.  should  come  in 
here:  it  seems  more  probable  that  Hobab  was  the 
son  of  Jethro,  alias  Reuel,  or  Raguel,  (Exod.  2.  18.) 
and  that  when  the  father,  being  aged,  went  to  his 
own  land, (Exod.  18.  27. ) he  left  his  son  Hobab  with 
Moses,  as  Barzillai  left  Chimham  with  Da\  id;  and 
the  same  word  signifies  both  a father-in~laiu , and  a 
brother-in-law.  Now  this  Hobab  stopped  content- 
edly with  Israel  while  they  encamped  at  mount  Si- 
nai, near  his  own  country;  but  now  they  were  re- 
moving, he  was  for  going  back  to  his  own  country 
and  kindred,  and  his  father’s  house. 

Here  is,  1.  The  kind  invitation  Moses  gives  him 
to  go  forward  with  them  to  Canaan,  v.  29.  He 
tempts  him  with  a promise  that  they  would  certain- 
ly be  kind  to  him,  and  puts  God’s  word  in  for  secu- 
rity, The  Lord  hath  sfioken  good  concerning  Israel. 
As  if  he  had  said,  “ Come,  cast  in  thy  lot  among 
us,  and  thou  shalt  fare  as  we  fare;  and  we  have  the 
promise  of  God  for  it,  that  we  shall  fare  well.” 
Note,  Those  that  are  bound  for  the  heavenly  Ca- 
naan should  invite  and  encourage  all  their  friends 
to  go  along  with  them,  for  we  shall  have  never  the 
less  of  the  treasures  of  the  covenant,  and  the  joys 
of  heaven,  for  others  coming  in  to  share  with  us. 
And  what  argument  can  be  more  powerful  with  us 
to  take  God’s  people  for  our  people,  than  this,  that 
God  hath  sfioken  good  concerning  them.  It  is  good 
having  fellowship  with  those  that  have  fellowship 
with  God,  (1  John  1.  3.)  and  going  with  those  with 
whom  God  is,  Zech.  8.  23. 

2.  Hobab’s  inclination,  and  present  resolution,  to 
go  back  to  his  own  country,  "v.  30.  One  would 
have  thought  that  he  who  had  seen  so  much  of  the 
special  presence  of  God  with  Israel,  and  such  sur- 
prising tokens  of  his  favour  to  them,  should  not 
nave  needed  much  invitation  to  embark  with  them. 
But  his  refusal  must  be  imputed  to  the  affection  he 
had  for  his  native  air  and  soil,  which  was  not  over- 
powered, as  it  ought  to  have  been,  by  a believing 
regard  to  the  promise  of  God,  and  a value  for  co- 
venant-blessings. He  was  indeed  a son  of  Abi-a- 
ham’s  loins,  (for  the  Midianites  descended  from 
Abraham  by  Returah,)  but  not  an  heir  of  Abra- 
ham’s faith,  (Heb.  11.  8.)  else  he  had  not  given 
Moses  this  answer.  Note,  The  things  of  this 
world  which  are  seen,  draw  strongly  from  the  pur- 
suit of  the  things  of  the  other  world,  which  are  not 
seen.  The  magnetic  virtue  of  this  earth  prevails 
with  most  people  above  the  attractives  of  heaven 
itself. 

3.  The  great  importunity  Moses  used  with  him 
to  alter  his  resolution,  -v.  31,  32.  He  urges,  (1.) 
That  he  might  be  serviceable  to  them,  “ ITc  are  to 
encamp,  in  the  wilderness, ''  (a  country  well  known 
to  Hobab,)  “ancf  thou  mayest  be  to  us  instead  of 
eyes,  not  to  show  us  where  we  must  encamp,  nor 
what  way  we  must  march,”  (the  cloud  was  to  di- 
rect that,)  “ but  to  show  us  the  conveniences  and 
inconveniences  of  the  place  we  march  through,  and 


[ encamp  in,  that  we  may  make  the  best  use  we  can 
of  the  conveniences,  and  the  best  fence  we  can 
against  the  inconveniences.”  Note,  It  will  very  well 
consist  with  our  trust  in  God’s  providence,  to  make 
use  of  the  help  of  our  friends  in  those  things  where- 
in they  are  capable  of  being  serviceable  to  us.  Even 
they  that  were  led  by  miracle  must  not  slight  the 
ordinary  means  of  direction.  Some  think  that  Mo- 
ses suggests  this  to  Hobab,  not  because  he  expected 
much  benefit  from  his  information,  but  to  please 
■ him  with  the  thought  of  being  some  way  useful  to 
so  great  a body, and  so  to  draw  him  on  with  them,  by 
inspiring  him  with  an  ambition  to  obtain  that  hon- 
our. Calvin  gives  quite  another  sense  of  this  place, 
very  agreeably  with  the  original,  which  yet  I do 
not  find  taken  notice  of  by  any  since.  ‘‘  Leave  ns 
not,  1 pray  thee,  but  come  along,  to  share  with  us 
in  the  promised  land,  for  therefore  hast  thou  known 
our  encampment  in  the  wilderness,  and  hast  been  to 
! us  instead  of  eyes;  and  we  cannot  make  the  amends 
I for  sharing  with  us  in  our  hardships,  and  doing  us  so 
many  good  offices,  unless  thou  go  with  us  to  Canaan. 
Surely,  for  this  reason,  thou  didst  set  out  with  us, 
that  thou  migh test  go  on  with  us.”  Note,  Those 
that  have  begun  well  should  use  that  as  a reason 
I for  their  persevering,  because  otherwise  they  lose  the 
I benefit  and  recompense  of  all  they  have  done  and 
I suffered.  (2.)  That  they  would  be  kind  to  him, 

I (r.  32.)  IVhat  goodness  the  Lord  shall  do  to  us,  the 
I same  will  we  do  to  thee.  Note,  [1.]  We  can  give 
I only  what  we  receive.  We  can  do  no  more  service 
and  kindness  to  our  friends,  than  God  is  pleased  t(^ 
put  it  into  the  power  of  our  hand  to  do.  This  is 
all  we  dare  promise,  to  do  good,  as  God  shall  ena- 
ble us.  [2.]  Those  that  share  with  God’s  Israel  in 
their  labours  and  hardships,  shall  share  with  them  in 
their  comforts  and  honours.  Those  that  are  will- 
ing to  take  their  lot  with  them  in  the  wilderness, 
shall  have  their  lot  with  them  in  Canaan;  if  we  suf- 
fer with  them,  we  shall  reign  with  them,  2 Tim.  2. 
12.  Luke,  22.  28,  29. 

We  do  not  find  any  reply  that  Hobab  here  made 
to  Moses,  and  therefore  we  hope  that  his  silence 
gave  consent,  and  he  did  not  leave  them,  but  that, 
when  he  perceived  he  might  be  useful,  he  prefer- 
red that  before  the  gratifying  of  his  own  inclination; 
in  this  case  he  left  us  a good  example.  And  we 
find  (Judg.  1.  16.  1 Sam.  15.  6.)  that  his  family 
was  no  loser  by  it. 

II.  An  account  of  the  communion  between  God 
and  Israel  in  this  remove.  They  left  the  m mnt  of 
the  Lord,  (v.  33.)  that  mount  Sinai,  wnere  they 
had  seen  his  glory'  and  heard  his  voice,  and  had 
been  taken  into  covenant  with  him;  (they  must  not 
expect  that  such  appearances  of  God  to  them,  as 
they  had  there  been  blessed  with,  should  be  con- 
stant;) they  departed  from  that  celebrated  moun- 
tain, which  we  never  read  of  in  scripture  any  more, 
unless  v.'ith  reference  to  these  past  stories;  now 
farewell,  Sinai,  Zion  is  the  mountain  of  which  God 
has  said.  This  is  my  rest  for  ever,  (Ps.  132.  14.) 
and  of  which  we  must  say  so.  But  when  they  left 
the  mount  of  the  Lord,  they  took  with  them  the 
ark  of  the  covenant  of  the  Lord,  by  which  their 
stated  communion  with  God  was  to  be  kept  up.  For, 

1.  By  it  God  did  direct  their  paths.  The  ark  of 
the  covenant  went  before  them,  some  think,  in 
place,  at  least,  in  this  remove;  others  think,  only- 
in  influence-,  though  it  was  carried  in  the  midst  of 
the  camp,  yet  the  cloud  that  hovered  over  it  direct- 
ed all  their  motions.  The  ark,  that  is,  the  God  of 
the  ark,  is  said  to  search  out  a resting-place  for 
them;  not  that  God’s  infinite  Avisdom  and  know- 
ledge need  to  make  searches,  but  every  place  they 
were  directed  to  was  as  convenient  for  them,  as  if 
the  wisest  man  they  had  among  them  had  been  em- 
ployed to  go  before  them,  and  mark  out  the  camp 


NUMBERS,  XL 


497 


to  the  best  advantage.  Thus  Canaan  is  said  to  be  a 
land  which  God  sldud  out,  Ezek.  20.  6. 

2.  By  it  they  did  iu  all  their  ways  acknowledge 
God,  looking  upon  it  as  a token  of  God’s  presence: 
when  that  moved,  or  rested,  they  had  their  eye  up 
unto  God.  Moses,  as  the  mouth  of  the  congrega- 
tion, lifted  up  a prayer,  both  at  the  removing  and 
the  resting  o£  the  ark;  thus  their  going  out  and 
coming  in  were  sanctified  by  prayer,  and  it  is  an  ex- 
ample to  us  to  begin  and  end  every  day’s  journey, 
and  every  day’s  work,  with  prayer. 

(1. ) Here  is  his  prayer  when  the  ark  set  forward, 
[v.  35.)  Bise  ufi.  Lord,  and  let  thine  ehemies  be 
scattered.  They  were  now  in  a desolate  country, 
but  they  were  marching  towards  an  enemy’s  coun- 
try, and  their  dependence  was  upon  God  for  success 
and  yictory  in  their  wars,  as  well  as  for  direction 
and  supply  in  the  wilderness.  Dayid  used  this 
prayer  long  after,  (Ps.  68.  1.^  for  he  also  fought  the 
Lord’s  battles.  Note,  [1.]  There  are  those  in  the 
world  that  are  enemies  to  God,  and  haters  of  him; 
secret  and  open  enemies;  enemies  to  his  truths,  his 
laws,  his  ordinances,  his  people.  [2.]  The  scat- 
tering and  defeating  of  God’s  enemies  is  a thing  to 
be  earnestly  desired,  and  belieringly  expected,  by 
all  the  Lord’s  people.  This  prayer  is  a prophecy. 
Those  that  persist  in  rebellion  against  God  are  has- 
ting toward  their  own  min.  [3.]  For  the  scatter- 
ing and  defeating  of  God’s  enemies,  there  needs  no 
more  but  God’s  arising.  JVhen  God  arose  to  judg- 
ment, the  work  was  soon  done,  Ps.  76.  8,  9.  “ Rise, 
Lord,  as  the  sun  riseth,  to  scatter  the  shadows  of 
the  night.”  Christ’s  rising  from  the  dead  scattered 
his  enemies,  Ps.  68.  18. 

(2.)  His  prayer  when  the  ark  rested,  v.  36.  [1.] 
That  God  would  cause  his  people  to  rest.  So  some 
read  it,  “Return,  0 Lord,  the  many  thousands  of 
Israel,  return  them  to  their  rest  again,  after  this  fa- 
tigue.” Thus  it  is  said,  (Isa.  63.  14.)  The  Sjnrit  of 
the  Lord  caused  him  to  rest.  Thus  he  prays  that 
God  would  glye  Israel  success  and  victoiy  abroad, 
and  peace  and  tranquillity  at  home.  [2.]  That 
God  himself  would  take  up  his  rest  among  them. 
So  we  read  it.  Return  to  the  thousands  of  Israel, 
the  ten  thousand  thousand.  So  the  word  is.  Note, 
First,  The  church  of  Gcd  is  a great  body;  there 
are  many  thousands  belonging  to  God’s  Israel.  Se- 
condly, We  ought  in  our  prayers  to  concern  our- 
selyes  for  this  body.  Thirdly,  The  welfare  and 
happiness  of  the  Israel  of  God  consist  in  the  contin- 
ual presence  of  God  among  them.  Their  safety 
consists  not  in  their  numbers,  though  they  are  thou- 
sands, many  thousands,  but  in  the  favour  of  God 
and  his  gracious  return  to  them,  and  residence  with 
them.  These  thousands  are  ciphers,  he  is  the 
figure,  and  upon  this  account,  Happy  art  thou,  O 
Israel,  who  is  like  unto  thee,  O people! 

CHAP.  XI. 

Hitherto  things  had  gone  pretty  well  in  Israel,  little  inter- 
ruption had  been  given  to  the  methods  of  God’s  favour  to 
them  since  the  matter  of  the  golden  calf ; the  people  seem- 
ed teachable  in  marshalling  and  purifying  the  camp,  the 
princes  devout  and  generous  in  dedicating  the  altar,  and 
there  was  good  hope  that  they  would  be  in  Canaan  pre- 
sently. But  at  this  chapter  begins  a melancholy  scene, 
the  measures  are  all  broken,  God  is  turned  to  he  their 
Enemy,  and  fights  against  them — and  it  is  sin,  sin,  that 
makes  all  this  mischief.  I.  Their  murmurings  kindled  a 
fire  among  them,  which  yet  was  soon  quenched  by  the 
prayer  of  Moses,  v.  1 . . 3.  II.  No  sooner  was  the  fire 
of  judgment  quenched,  than  the  fire  of  sin  breaks  out 
again,  and  God  takes  occasion  from  it  to  magnify  both 
his  mercy  and  his  justice.  1.  The  people  fret  for  want 
of  flesh,  V.  4.  .9.  2.  Moses  frets  for  want  of  help,  v.  10 
..15.  Now,  (1.)  God  promises  to  gratify  them  both; 
to  appoint  help  for  Moses,  (v.  16,  17.)  and  to  give  the 
people  flesh,  v.  18.. 23.  And,  (2.)  He  presently  makes 
good  both  these  promises.  For,  [1.]  the  Spirit  of  God 
qualifies  the  seventy  elders  for  the  government,  v.  24 . . I 

VoL.  I. — 3 R 


30.  [2.]  The  power  of  God  brings  quails  to  feast  the 

people,  V.  31,  32.  Yet,  [3.]  The  justice  of  God  plagued 

them  for  their  murmurings,  v.  33-  .35. 

L A ND  'vchen  the  people  complained,  it 
displeased  the  Lord  : and  the  Lord 
heard  it',  and  his  anger  was  kindled ; and 
the  fire  of  the  Lord  burnt  among  them,  and 
consumed  them  that  were  in  the  uttermost 
parts  of  the  camp.  2.  And  the  people  cried 
unto  Moses ; and  when  IVIoses  prayed  unto 
the  Lord,  the  fire  was  quenched.  3.  And 
he  called  the  name  of  the  place  Taberah  : 
because  the  fire  of  the  Lord  burnt  among 
them.  . 

Here  is, 

1.  The  people’s  sin.  They  complained,  v.  1. 
They  were,  as  it  were,  compluiners.  So  it  is  in  the 
margin.  There  were  some  secret  grudgings  and  dis- 
contents among  them,  which  as  yet  did  not  break 
out  into  an  open  mutmy.  But  how' great  a matter 
did  this  little  fire  kindle ! They  had  received  from 
God  excellent  laws  and  ordinances,  and  yet  no 
sooner  were  they  departed  from  the  mount  of  the 
Lord,  than  they  began  to  quarrel  with  God  himself. 
See  in  this,  (1.)  The  sinfulness  of  sin,  which  takes 
occasion  from  the  commandment  to  be  the  more 
provoking.  (2. ) The  weakness  of  the  law  through 
the  flesh,  Rom.  8.  3.  The  law  discovered  sin,  but 
could  not  destroy  it;  checked  it,  but  could  not  con- 
quer it. 

I They  complained.  Interpreters  inquire  what 
I they  complained  of;  and  truly,  when  they  wt:re 
I furnished  with  so  much  matter  for  thanksgiving, 
one  may  justly  wonder  where  they  found  any  mat- 
j ter  for  complaint ; we  may  conclude,  that  those 
I who  complained  did  not  all  agree  in  the  caime. 
Some,  perhaps,  complained  that  they  were  remov- 
ed from  Mount  Sinai,  where  they  had  been  at  rest 
so  long,  others  that  they  did  not  remove  sooner: 
some  complained  of  the  weather,  others  of  the  ways; 
some,  pe:  haps,  thought  three  days’  joumev  was  too 
long  a march,  others  thought  it  not  long'  enough, 
because  it  did  not  bring  them  into  Canaan.  "U’hen 
we  consider  how  their  camp  was  gaiided,  guarded, 
graced,  what  good  victuals  they  had,  and  good 
company,  and  what  care  was  taken  of  them  in  their 
marches,  that  their  feet  should  not  swell,  nor  their 
clothes  wear,  (Deut.  8.4.)  we  may  ask,  “What 
could  have  been  done  more  for  a people  to  make 
them  easy?”  And  vet  they  complamed.  Note, 
Those  that  are  of  a fretful  discontented  spirit  will 
always  find  something  or  other  to  quarrel  with, 
though  the  circumstances  of  their  outward  condition 
be  ever  so  favourable. 

I 2.  God’s  just  resentment  of  the*  affront  given  to 
; him  by  this  sin.  7 he  Lord  heard  it,  though  it  does 
I not  appear  that  Moses  did.  Note,  God  is  acquaint- 
ed with  the  secret  frettings  and  murmurings  of  the 
j heart,  though  they  are  industriously  concealed  from 
men.  What  he  took  notice  of,  he  was  much  dis- 
I pleased  with,  and  his  anger  was  kindled.  Note, 
j Though  God  graciously  gives  us  leave  to  complain 
i to  him  when  there  is  cause,  (Ps.  142.  2.)  yet  he  is 
justly  provoked,  and  takes  it  v ery  ill,  if  we  com- 
I plain  of  hint  when  there  is  no  cause;  such  conduct 
in  our  inferiors  provokes  us. 

3.  The  judgment  wherewith  God  chastised  them 
for  this  sin.  The  fire  of  the  Lord  burnt  among 
them,  such  flashes  of  fire  from  the  cloud  as  had 
consumed  Nadab  and  Abihu.  The  fire  of  their 
wrath  against  God  burned  in  their  minds,  (Ps.  39. 
3.)  and  justly  does  the  fire  of  God’s  wrath  fasten 
upon  their  bodies.  We  read  of  their  murmurings 
several  times,  when  thev  came  first  out  of  Egypt, 


498 


NUMBERS,  XL 


Kxoci.  15,  mid  16,  and  17.  But  we  do  not  read  of 
any  plagues  inflicted  on  them  for  their  nmi  murings, 
as  these  were  now;  for  now  they  had  had  great 
experience  of  God’s  care  of  them,  and  therefore 
now  to  distrust  them  was  so  much  the  more  inex- 
cusable. Now  a ^re  was  kindled  against  Jacob, 
CPs.  78.  21.)  but,  to  show  how  unwilling  God  was 
to  contend  with  them,  it  fastened  on  those  only  that 
were  in  the  uttermost  jiarts  of  the  camfi.  Thus 
God’s  judgments  came  upon  them  gradually,  that 
they  might  take  warning. 

4.  Their  cry  to  Moses,  tvho  was  their  tried  in- 
tercessor, X'.  2.  When  he  slew  them,  then  they 
sought  him,  and  made  their  application  to  Moses  to 
stand  their  friend.  Note,  (1.)  When  we  complain 
without  cause,  it  is  just  with  God  to  give  us  cause  to 
complain.  (2.)  Those  that  slight  God’s  friends 
when  they  are  in  prosperity,  would  be  glad  to  make 
them  their  friends  when  they  are  in  distress  : Fa- 
ther Abraham,  send  Lazarus. 

5.  The  prevalency  of  Moses’s  intercession  for 
them;  when  Moses  firayed  unto  the  Lord,  (he  was 
always  ready  to  stand  in  the  gap  to  turn  away  the 
wrath  of  God,)  God  had  respect  to  him  and  his  of- 
fering, and  the  fire  was  quenched.  By  this  it  ap- 
pears that  God  delights  not  in  punishing,  for  when 
he  has  begun  his  controversy,  he  is  soon  prevailed 
with  to  let  it  fall.  Moses  was  one  of  those  worthies 
who  by  faith  quenched  the  violence  of  fire. 

6.  A new  name  given  hereupon  to  the  place,  to 
perpetuate  the  shame  of  a murmuring  people,  and 
the  honour  of  a righteous  God;  the  place  was  call- 
ed Taberah,  a burning,  (m.  3.)  that  others  might 
hear  and  fear,  and  take  warning  not  to  sin  as  they 
did,  lest  they  should  smart  as  they  did,  1 Cor.  10, 10. 

4.  And  the  mixed  multitude  that  was 
among  them  fell  a lusting  : and  the  children 
of  Israel  also  wept  again,  and  said.  Who 
shall  give  us  flesh  to  eat ? 5.  We  remem- 

ber the  fish  which  we  did  eat  in  Egypt  free- 
ly ; the  cucumbers,  and  the  melons,  and  the 
leeks,  and  the  onions,  and  the  garlick : 6, 

But  now  our  soul  is  dried  away:  there  is 
nothing  at  all,  besides  this  manna,  before 
our  eyes.  7.  And  the  manna  was  as  cori- 
ander-seed, and  the  colour  thereof  as  the 
colour  of  bdellium.  8.  And  the  people 
went  about,  and  gathered  it,  and  ground  it 
in  mills,  or  heat  it  in  a mortar,  and  baked  it 
in  pans,  and  made  cakes  of  it:  and  the 
taste  of  it  was  as  the  taste  of  fresh  oil.  9. 
And  when  the  dew  fell  upon  the  camp  in 
the  night,  the  manna  fell  upon  it.  10.  Then 
-Moses  heard  the  people  weep  throughout 
their  families,  every  man  in  the  door  of  his 
tent : and  the  anger  of  the  liORD  was  kin- 
dled greatly ; Moses  also  was  displeased. 
11.  And  Moses  said  unto  the  Lord, 
Wherefore  hast  thou  afflicted  thy  servant? 
and  wlierefore  have  I not  found  favour  in 
thy  sight,  that  thou  layest  the  burden  of  all 
this  people  upon  me?  1 2.  Have  I conceiv- 
ed all  this  people?  have  I begotten  them, 
that  thou  shouldest  say  unto  me.  Carry  them 
in  thy  bosom,  as  a nursing  father  bcareth  the 
sucking  child,  unto  the  land  which  thou 
swarest  unto  their  fathers?  13.  Whence 


should  I have  flesh  to  give  unto  all  tliis  peo- 
ple? for  they  weep  unto  me,  saying.  Give 
I us  flesh,  that  we  may  eat.  14.  I am  not 
able  to  bear  all  this  people  alone,  because 
it  is  ioo  heavy  for  me.  15.  And  if  thou 
deal  thus  with  me,  kill  me,  I pray  thee,  out 
of  hand,  if  I have  found  favour  in  thy  sight; 
and  let  me  not  see  my  wretchedness. 

These  verses  represent  things  sadly  unhinged, 
and  out  flf  order,  in  Israel:  both  the  people  and  the 
prince  uneasy. 

1.  Here  is  the  people  fretting  and  speaking  against 
God  himself,  (as  it  is  interpreted,  Ps.  78.  19.)  not- 
withstanding his  glorious  appearances  both  to  them, 
and  for  them. 

Observe,  1.  Who  were  the  criminals.  (1.)  The 
mixt  multitude  began,  they  /«■//  a lusting,  v.  4.  The 
ral)ble  that  came  with  them  out  of  Egypt,  expect- 
ing only  the  land  of  promise,  but  net  a state  of  pro- 
bation in  the  wav  to  it.  They  were  hangers  cn, 
who  took  hold  of  the  skirts  of  the  Jews,  and  would 
not  go  with  them,  only  because  they  knew  not  how 
to  live  at  home,  and  were  minded  to  seek  their  for- 
tunes (as  we  say)  abroad.  These  were  the  disor- 
dered sheep  that  infected  the  flock, the  leaven  that 
leavened  the  whole  lump.  Note,  A few  factious, 
discontented,  ill-natured  people  may  do  a great  deal 
of  mischief  in  the  best  societies,  if  great  care  be 
not  taken  to  discountenance  them.  Such  as  these 
are  an  untoward  generation,  from  which  it  is  our 
wisdom  to  save  ourselves.  Acts  2.  40.  (2.)  Even 

the  children  of  Israel  took  the  infection,  as  we  are 
informed,  v.  4.  The  whole  seed  joined  themselves 
to  the  people  of  these  abominations.  The  mixed 
multitude  here  spoken  of  were  not  numbered  with 
the  children  of  Israel,  but  set  aside  as  a people  Gcd 
made  no  account  of,  and  yet  the  childreo  of  Israel, 
forgetting  th.eir  own  character  and  distinctirn,  herd- 
ed themselves  with  them,  and  learned  their  way; 
as  if  the  scum  and  outcasts  of  the  camp  were  to  be 
the  privy-counsellors  of  it.  The  children  of  Israel, 
a people'  near  to  God,  and  highly  privileged,  yet 
drawn  into  rebellion  against  him ! Oh  how  little 
honour  has  God  in  the  world,  when  even  the  people 
which  he  formed  for  himself,  to  show  forth  his 
praise,  were  so  much  a dishonour  to  him  ! There- 
fore let  none  think  that  their  external  professions 
and  jmivileges  will  be  their  security,  either  against 
Satan’s  temptations  to  sin,  or  God’s  judgments  for 
sin:  see  1 Cor.  10.  1,  2,  12. 

2.  What  was  the  crime;  they  lusted  and  mur- 
mured. Though  they  had  been  lately  cori'ected 
for  this  sin,  and  many  of  them  overthrown  for  it,  as 
God  overthrew  Sodom  and  Gomorrah,  and  the 
smell  of  the  fire  was  still  in  their  nostrils,  yet  they 
returned  to  it,  see  Pro v.  27.  22. 

(1.)  They  magnified  the  plenty  and  dainties  they 
had  had  in  Egvpt,  (v.  5. ) as  if  God  had  done  them 
a great  deal  of  wrong  in  taking  them  thence.  While 
they  were  in  Egypt,  they  sighed  by  reason  of  their 
burthens,  for  their  lives  were  made  bitter  to  them 
with  hard  bondage;  and  yet  now  they  talk  of  Egypt 
as  if  they  had  all  lived  like  princes  there,  when  this 
serves  as  a colour  for  their  present  discontent.  But, 
with  what  face  can  they  talk  of  eating  fish  in  E^pl 
freely,  or  for  nought,  as  if  it  cost  them  nothing, 
when  they  paid  so  dear  for  it  with  their  hard  ser- 
vice.^  They  remember  the  cucumbers,  and  the  me- 
lons, and  the  leeks,  and  the  onions,  and  the  garlick, 
(precious  stuff  indeed  to  be  fond  of!)  but  they  do 
not  remember  the  brick-kilns,  and  the  task-mas- 
ters, the  voice  of  the  oppressor,  and  the  smart  of 
j the  whip.  No,  these  are  forgotten  by  these  un 
: grateful  people. 


NUMBERS,  XI. 


49» 


(2. ) Thev  were  sick  of  the  good  provision  God  ' 
h?id  made  for  them,  v.  6.  It  was  bread  fixim  hea-  ' 
veil,  angel’s  food;  to  show  how  unreasonable  their  j 
complaint  was,  it  is  here  described,  ti.  7**9.  It 
was  good  for  food,  and  pleasant  to  the  eye,  every  i 
gi'ain  like  an  orient  peai’l;  it  was  wholesome  food, 
and  nourishing;  ic  was  not  to  be  called  drij  bread, 
for  it  tasted  like  fresh  oil;  it  was  agreeable  (the 
Jews  say,  Wisd.  16.  20.)  to  every  man’s  palate;  and 
tasted  as  he  would  have  it;  and  though  it  was  still 
the  same,  vet,  by  the  different  ways  of  dressing  it, 
it  yielded  tViem  a grateful  variety:  it  cost  them  no 
money  nor  care,  for  it  fell  in  the  night  while  they 
slept;  and  the  labour  of  gathering  it  was  not  worth 
speaking  of;  they  lived  upon  free  quarter,  and  yet 
could  talk  of  Egypt’s  cheapness,  and  the  fish  they 
ate  there  freely.  Nay,  which  was  much  more 
valuable  than  all  this,  the  manna  came  from  the 
immediate  power  and  bounty  of  God,  not  from 
common  providence,  but  from  special  favour.  It 
was,  as  God’s  compassion,  new  every  moiming,  al- 
ways fresh,  not  as  their  food  who  live  o!i  ship- 
board. While  they  lived  on  manna,  they  seemed 
to  have  been  exempted  from  the  curse  which  sin 
has  brought  on  man,  that  in  the  sweat  of  his  face 
should  he  eat  bread.  And  yet  they  speak  of  the 
manna  with  such  scorn  as  if  it  were  not  good 
enough  to  be  meat  for  swine.  Our  soul  is  dried 
away.  They  speak  as  if  God  dealt  hardly  with 
them,  in  allowing  them  no  better  food;  at  first  they 
'admired  it,  Exod.  16.  15.  JVhat  is  this?  “What 
a curious  precious  thing  is  this!”  But  now  they  de- 
spised it.  Note,  Pee\ish  discontented  minds  will 
find  fault  with  that  which  has  no  fault  in  it,  but  that  j 
it  is  too  good  for  them.  It  is  very  provoking  to  God  j 
to  undervalue  his  fav  ours,  and  to  put  a but  upon  j 
our  common  mercies.  JVothmg-  but  manna.  Those 
that  might  be  \ ery  happy  often  make  themselves  | 
very  miserable  by  their  discontents. 

(3. ) They  could  not  be  satisfied  unless  they  had 
flesh  to  eat.  They  brought  flocks  and  herds  with 
them  in  great  abuiidance  out  of  Egypt ; but  eitiier 
they  were  covetous,  and  could  not  find  in  their 
heai-.s  to  kill  them,  lest  they  should  lessen  their 
flocks;  (they  must  have  flesh  as  cheap  as  they  had 
bread,  or  they  would  not  be  pleased;)  or  else  they 
were  curious,  beef  and  mutton  would  not  please 
them,  they  must  have  something  more  nice  and 
delicate,  like  the  fish  they  did  eat  in  Egvpt.  Food 
would  not  serve,  they  must  be  feasted;  they  had 
feasied  with  God  iqton  the  peace-offerings,  which 
they  have  their  share  of;  but  it  seems  God  did  not 
keep  a table  good  enough  for  them,  they  must  have 
daintier  bits  than  any  that  came  to  his  altar.  Note, 
It  is  an  evidence  of  the  dominion  of  the  carnal  mind, 
when  we  are  solicitous  to  have  all  the  delights  and 
satisfactions  of  sense  wound  up  to  the  height  of  plea- 
sureableness.  Be  not  desirous  of  dainties,  Prov.  23. 
l*-3.  If  God  give  us  food  cou  ienient,  we  ought  to 
be  thankful,  though  we  do  not  eat  the  fat  and  drink 
the  sweet. 

(4.)  They  distrusted  the  power  and  goodness  of 
God,  as  insufficient  for  their  supply;  M ho  will  give 
us  flesh  to  eat?  taking  it  for  granted  that  God  could 
not.  Thus  this  question  is  commented  upon,  (Ps. 
78.  19,20.)  Can  he  give  flesh  also?  Though  he  had 
given  them  flesh  with  their  bread  once,  when  he 
saw  fit,  (Exod.  16.  13.)  they  might  have  expected 
that  he  would  have  done  it  again,  and  in  mercy,  if, 
instead  of  murmuring,  they  had  prayed.  Note,  It 
is  an  offence  to  Gcd  to  let  our  desires  go  beyond  our 
faith. 

(5.)  They  were  eager  and  importunate  in  their 
desires;  they  lusted  a lust,  (so  the  word  is,)  lusted 
greatly  and  greedily,  till  they  wept  again  for  vexa- 
tion. So  childish  were  the  children  of  Israel,  and 
so  humoursome,  they  cried,  because  they  had  not 


what  they  would  ha\  e,  and  when  they  would  have 
it.  They  did  lu.t  offer  up  tins  desire  to  God,  but 
would  rather  be  beholden  to  any  one  else  than  to 
him.  \\c  shculd  not  indulge  ourselves  in  any  de- 
sire which  we  cannot  in  faith  turn  into  praver,  as 
we  cannot  when  we  ask  meat  for  our  lust,  Ps.  78. 
18.  For  this  sin,  the  angfl-  of  the  Lord  was  kin- 
dled greatly  against  them,  which  is  written  for  our 
admonition,  that  we  should  not  lust  after  evil  things, 
as  they  lusted,  1 Cor.  10.  6. 

(6. ) Flesh  is  good  food,  and  may  lawfully  be  eat- 
en, yet  they  are  said  to  lust  after  e\  il  things;  what 
is  lawfyl  of  itself  becomes  e\il  to  us,  when  it  is 
what  God  does  not  allot  to  u.s,  and  yet  we  eagerly 
desire  it. 

II.  Moses  himself,  though  so  meek  and  good  a 
man,  is  uneasy  upon  this  occasit.n.  Moses  also  was 
dis/tleased.  Now', 

1.  It  must  be  confessed  that  the  provocation  was 
very  great.  These  nun  murings  of  their’s  reflected 
great  dishonour  upon  God,  and  Moses  laid  to  heart 
the  reproaches  cast  on  him.  They  also  created 
great  \exation  to  himself;  they  knew  that  he  did 
his  utmost  for  their  goed,  and  that  he  did  nothing, 
nor  could,  without  a divine  appointment;  and  yet, 
to  be  thus  continually  teased  and  clamoured  against 
by  an  unreasonable  ungrateful  people,  would  break 
in  upon  the  temper  even  of  Moses  himself.  God 
considered  this,  and  therefore  we  do  not  find  that 
he  chid  him  for  his  uneasiness. 

2.  Yet  Moses  expressed  himself  otherwise  than 
became  him  upon  this  provocation,  and  came  short 
of  his  duty  both  to  God  and  Israel  in  these  expos- 
tulations. (1.)  He  undervalues  the  honour  God 
had  put  upon  him,  in  making  him  the  illustrious 
minister  of  his  power  and  grace,  in  the  deliverance 
and  conduct  of  that  peculiar  people,  which  might 
have  been  sufficient  to  ba.lance  the  burthen.  (2. ) 
He  complains  too  much  of  a sensible  grievance,  and 
lays  too  near  his  heart  a little  noise  and  fatigue.  If 
he  could  not  bear  the  toil  of  government,  which 
was  bat  “running  with  the  footman,”  how  would 
he  bear  the  terrors  of  war,  which  was  “ contending 
with  horses.^”  He  might  easily  have  furnished 
himself  with  considerations  enough  to  enable  him 
to  slight  their  clamours,  and  make  nothing  of  them. 
(3.)  He  magnifies  his  own  performances,  that  c// 
the  burthen  of  the  people  lay  upon  him;  whereas 
God  himself  did,  in  effect,  ease  him  of  all  the  bur- 
then. Moses  needed  net  to  be  in  care  to  provide 
quarters  for  them,  or  victuals;  Gcd  did  all.  And  it 
any  difficult  case  happened,  he  needed  not  to  be 
in  any  perplexity  w'hile  he  had  the  oracle  to  con- 
sult, and,  in  it,  the  divine  wisdem  to  direct  him,  the 
divine  authority  to  back  him  and  bear  him  out,  and 
almighty  pow'er  itself  to  dispense  rew’ards  and  pun- 
ishments. (4.)  He  is  not  so  sensible  as  he  ought 
to  be  of  the  obligation  he  lay  under,  by  virtue  of  the 
divine  commission  and  command,  to  do  the  utmost 
he  could  for  his  people,  when  he  suggests  that,  be- 
cause they  were  not  the  children  of  his  body,  there- 
fore he  was  not  concerned  to  take  a fatherly  care  of 
them,  though  God  himself,  w-ho  might  employ  him 
as  he  pleased,  had  appointed  him  to  be  a father  to 
them.  (5.)  He  takes  too  much  to  himself  when  he 
asks.  Whence  should  I have  flesh  to  give  them? 
{v.  13.)  as  if  he  were  the  housekeeper,  and  not  God. 
Ploses  gave  them  not  the  bread,  John  6.  32.  Nor  w'as 
it  expected  that  he  should  give  them  the  flesh,  but 
as  an  instrument  in  God’s  hand;  and  if  he  meant, 
“Whence  should  God  have  it  ferthem?”  he  too 
much  limited  the  power  of  the  Holy  One  of  Israel. 
(6.)  He  speaks  distrustfully  of  the  di\  ine  grace,  when 
he  despairs  of  being  able  to  hear  all  this  people,  v. 
14.  Had  the  work  been  much  less,  he  could  not  have 
gone  through  it  in  his  own  strength;  but,  had  it 
been  much  greater,  through  Gcd  strengthening 


500 


^ UMBE 

him,  he  might  have  done  it.  (.7.)  It  was  worst  of 
all  passionately  to  wish  tor  death,  and  desire  to  be 
killed  out  of  hand,  because  just  at  this  time  his  life 
was  made  a little  uneasy  to  him,  v.  15.  Is  this 
Moses.^  is  this  the  meekest  of  all  the  men  on  the 
earth  ? The  best  have  their  infirmities,  and  fail  some- 
times in  the  exercise  of  that  grace  which  they  are 
most  eminent  for.  But  God  graciously  overlooked  1 
Moses’s  passion  at  this  time,  and  therefore  we  must 
not  be  severe  in  our  animadversions  upon  it,  but 
pray.  Lord,  lead  us  not  into  temfitation. 

16.  And  llie  l iORi)  said  unto  Moses,  Ga- 
ther unto  me  seventy  men  of  the  elders  oi 
Israel,  whom  thou  knowest  to  be  the  eldeis 
of  the  people,  anti  officers  over  them  ; and 
bring  them  unto  the  tabernacle  ol  the  con- 
gregation, that  they  may  stand  there  with 
thee.  17.  And  1 will  come  down  and  talk 
with  thee  there  : and  I will  take  of  the  spi- 
rit which  is  upon  thet',  and  will  put  it  upon 
them ; and  they  shall  bear  the  burden  ot 
the  people  with  thee,  that  thou  bear  it  not 
thyself  alone.  18.  And  say  thou  unto  the 
people.  Sanctify  yourselves  against  to-mor- 
row, and  ye  sliall  eat  flesh : for  ye  have 
wept  in  the  ears  of  the  Lord,  saying.  Who 
shall  give  us  flesh  to  eat  ? for  it  was  well 
with  us  in  Egypt:  therefore  the  Lord  will 
give  you  flesh,  and  ye  shall  eat.  19.  ^e 
shall  not  eat  one  day,  nor  two  days,  nor 
five  days,  neither  ten  days,  nor  twenty  days ; 
20.  But  even  a whole  month,  until  it  come 
out  at  your  nostrils,  and  it  be  loathsome 
unto  you:  because  that  ye  have  despised 
the  Lord  which  is  among  you,  and  have 
wept  before  him,  saying,  VVh)'^  came  we 
forth  out  of  Egypt?  21.  And  Moses  said. 
The  people  among  whom  J am,  are  six  hun- 
dred thousand  footmen  ; and  thou  hast  said, 

[ will  give  them  flesh,  that  they  may  eat  a 
whole  month.  22.  Shall  the  flocks  and  the 
lierds  be  slain  for  them,  to  suffice  them  ? or 
shall  all  the  fish  of  the  sea  be  gathered  to-, 
gether  for  them,  to  suffice  them?  23.  And 
the  Lord  said  unto  Moses,  Is  the  Lord’s 
hand  w^axed  short?  thou  shalt  see  now 
whether  my  word  shall  come  to  jiass  unlo  J 
tliee  or  not. 

We  have  here  God’s  gracious  answer  to  both  the 
foregoing  complaints,  wherein  his  goodness  takes 
occasion,  from  man’s  badness,  to  ajjpear  so  much 
the- more  illustrious. 

I.  Provision  is  made  for  the  redress  of  the  griev- 
ances Moses  complains  of.  If  he  find  the  weight 
of  government  lie  too  heavy  upon  him,  though  he 
was  a little  too  passionate  in  his  remonstrance,  yet 
he  shall  be  eased,  not  Ivv  being  discarded  from  the  , 
government  himself,  as  he  justly  might  have  been, 
if  God  had  been  extreme  to  mark  what  he  said 
amiss,  but  by  having  assistants  appointed  him,  who 
should  be,  as  the  apostle  speaks,  Cor.  12.  28.) 
hclf-is,  governments,  that  is,  helps  in  government, 
not  at  all  to  lessen  or  eclipse  his  honour,  but  to  make 
the  work  more  easy  to  him,  and  to  dear  the  burthen 
of  the  people  vith  him.  And,  that  this  provision 
miglit  be  bo.th  agreeable' and  really  serv'ceable. 


:rs,  XI. 

1.  Moses  is  directed  to  nominate  the  persons,  v. 
16.  The.  people  were  too  hot,  and  heady,  and  tu- 
multuous, to  be  intrusted  with  the  election;  Moses 
must  please  himself  in  the  choice,  that  he  may  not 
afterward  complain.  'I'he  number  he  is  to  choose 
is  seventy  men,  according  to  the  number  of  the 

•souls  that  went  down  into  Egypt.  He  must  choose 
such  as  he  knew  to  be  elders;  that  is,  wise  and  ex- 
perienced men.  Those  tiiat  had  acquitted  them- 
selves best  as  rulers  of  thousands  and  hundreds, 
(Exod.  18.  25.)  purchase  to  themselves  now  this 
good  degree.  “ Choose  such  as  thou  knowest  to  be 

I felders  indeed,  and  not  in  name  only,  officers  that 
execute  their  office.  ” We  read  of  the  same  number 
of  elders  (Exod.  24.  1.)  that  went  up  with  Moses 
to  mount  Sinai,  but  they  were  distinguished  only 
for  that  occasitm,  these  for  a perpetuity ; and  ac- 
cording to  tliis  constitution,  the  Sanhedrim,  or  great 
council  of  the  Jews,  which  in  after-ages  sat  at  Jeru- 
salem, and  was  the  highest  court  of  judgment 
among  them,  consisted  of  se\  enty  men.  Our  Sa\  - 
iour  seems  to  have  had  an  eye  to  it  in  the  choice  ot 
seventy  disciyr'.es,  who  were' to  be  assistants  to  the 
apostles,  Luke  10. 

2.  God  premises  to  qualify  them.  If  they  were 
not  found  fit  for  the  employ,  they  should  be  made 
fit,  else  they  might  prove  more  a hindrance  than 
a help  to  Moses,  17.  Though  Moses  had  talked 
too  boldly  with  God,  yet  God  does  not  therefore 
break  off  communion  with  him;  he  bears  a great 
deal  with  us,  and  we  must  with  one  another;  I will 
co?ne  down  (said  Gqd)  and  talk  with  thee  when  thou 
art  more  calm  and  composed;  and  I will  take  of  the 
same  spirit  of  wisdom,  and  piety,  and  courage,  that 
is  upon  thee,  and  put  it  upon  them.  Net  that  Mo- 
ses had  the  less  of  the  Spirit  for  their  sharing,  nor 
that  they  were  hereby  made  equal  with  him ; Mo- 
ses was  still  unequalled,  (Deut.  34.  10.)  but  they 
were  clothed  with  a spirit  of  government  pi  opov- 
tionable  to  their  place,  and  with  a spirit  of  prophe- 
cy to  prove  their  divine  call  to  it,  the  government 
being  a theocracy.  Note,  (1.)  Those  whom  God 
employs  in  any  service,  he  qualifies  for  it,  and  those 
that  are  not  in  some  measure  qualified,  cannot  think 
themselves  duly  called.  (2.)  All  good  qualifica- 
tions are  from  God;  every  perfect  gift  is  from  the 
Father  of  lights. 

II.  Even  the  humour  of  the  discontented  people 
shall  be  gratified  too,  that  every  mouth  may  be 
stopped.  They  are  bid  to  sanctify  themselves,  (v. 
18. ) that  is,  to  put  themselves  into  a posture  to  re- 
ceive  such  a proof  of  God’s  power  as  should  be  a 
token  both  ni  mercy  and  judgment.  Prepare  to 
meet  thy  God,  O Israel,  Amos  4.  12. 

1.  God  promises,  (shall  I say.^)  he  threatens  ra- 
ther, that  they  should  ha\  e their  fill  of  flesh;  that, 
for  a month  together,  they  should  not  only  be  fed, 
but  feasted,  with  flesh,  beside  their  daily  manna; 
and,  if  they  had  not  a uclLci’  go\  enunent  of  their 
appetites  than  now  it  appeared  they  had,  they 
should  be  surfeited  with  it,  {v.  19,  20.)  Ye  shall 
eat  till  it  come  out  at  ijour  nosti'ils,  and  become 
loathsome  to  you.  See  here,  (1.)  The  vanity  of  all 
the  delights  of  sense;  they  will  cloy  but  not  satisfy: 
spiritual  ])leasures  are  the  contrary.  As  the  world 
passes  away,  so  do  the  lusts  of  it,  1 John  2.  17. 
vVhat  was  greedily  co\  eted,  in  a little  time  comes 
to  be  nauseated.  (2.)  M’hat  brutish  sins  (and 
worse  than  brutish)  gluttony  and  drunkenness  are: 
they  put  a force  upon  nature,  and  make  that  the 
siejeness  of  the  body  which  should  be  its  health ; 
they  are  sins  that  are  their  own  jjunishments,  and 
yet  not  the  worst  that  attend  them.  (3. ) WTiat  a 
righteous  thing  it  is  with  (fed  to  make  that  loath- 
some to  men  which  they  have  inordinately  lusted 
after.  God  could  make  them  despise  flesh  as  much 
as  they  had  despised  manna. 


501 


NUMBERS,  XI. 


2.  Moses  objects  the  improbability  of  making 
good  this  word,  -v.  21,  22.  It  is  an  objection  like 
that  which  the  disciples  made,  (Mark  8.  4.) 
Whence  can  a man  satisfy  these,  men?  Some  ex- 
cuse Moses  here,  and  construe  what  he  says  as  only 
a modest  inquiry  which  way  the  supply  must  be  ex- 
pected; but  it  savours  too  much  of  diffidence  and 
distrust  of  God  to  be  justified.  He  objects  the 
number  of  the  people,  as  if  He,  that  provided 
bread  for  them  all,  could  not,  by  the  same  un- 
limited power,  provide  flesh  too.  He  reckons  it 
must  be  the  flesh  either  of  beasts  or  fishes,  because 
they  are  the  most  bulky  animals,  little  thinking 
that  the  flesh  of  birds,  little  biids,  should  serve  the 
puipose.  God  sees  not  as  man  sees,  but  his 
thoughts  are  above  our’s.  He  objects  the  greedi- 
ness of  the  people’s  desires,  in  that  word,  to  suffice 
them.  Note,  Even  true  and  great  believers  some- 
times find  it  hard  to  trust  God  under  the  discourage- 
ments of  second  causes,  and  against  hope  to  believe 
in  hope.  Moses  himself  can  scarcely  forbear  say- 
ing, Can  God  furnish  a table  in  the  wilderness? 
when  this  was  become  the  common  cry.  No  doubt 
this  was  h's  infirmity. 

3.  God  gives  a short  but  sufficient  answer  to  the 

objection,  in  that  question.  Is  the  Lord’s  hand 
waxed  short?  v.  23.  If  Moses  had  remembered 
the  years  of  the  right  hand  of  the  Most  High,  he 
had  not  started  all  these  difficulties,  therefore  God 
reminds  him  of  them,  intimating  that  this  objection 
reflected  upon  the  divine  power,  which  he  himself 
had  been  so  often,  not  only  the  witness,  but  the  in- 
strument of.  Had  he  forgotten  what  wonders  the 
divine  power  had  wrought  for  that  people,  when  it 
inflicted  the  plagues  of  Egypt,  divided  the  sea, 
broached  the  rock,  and  rained  bread  from  heaven.^ 
Was  that  power  abated?  Was  God  weaker  than 
he  used  to  be?  Or,  was  he  tired  with  what  he  had 
done?  Whatev'er  our  unbelieving  hearts  may’  sug- 
gest to  the  contrary,  it  is  certain,  (1.)  That  God’s 
irind  is  not  short,  his  power  cannot  be  restrained  in 
the  exerting  of  itself  by  any  thing  but  his  own  will ; 
with  him  nothing  is  impossible.  That  hand  is  not 
short  which  measures  the  waters,  metes  out  the 
heavens,  (Isa.  40.  12.)  and  grasps  the  winds,  Prov. 
30.  4.  (2.)  That  it  is  not  waxed  short.  He  is  as 

strong  as  ever  he  was,  fainteth  not,  neither  is  wea- 
ry. And  this  is  sufficient  to  silence  all  our  distrusts, 
when  means  fail  us.  Is  any  thing  too  hard  for  the 
Lord?  God  here  brings  Moses  to  this  first  princi- 
ple, sets  him  back  in  his  lesson,  to  learn  the  ancient 
name  of  God,  The  Lord  God  Almighty,  and  puts 
the  proof  upon  the  issue.  Thou  shalt  see  whether 
my  word  shall  come  to  pass  or  not.  'I'his  magnifies 
God’s  word  above  all  his  name,  that  his  works 
never  come  short  of  it.  If  he  speaks,  it  is  done. 

24.  And  Moses  went  out,  and  told  the 
[leople  the  words  of  the  Lord,  and  gathered 
die  seventy  men  of  the  elders  of  the  people, 
and  set  them  round  about  the  tabernacle. 
25.  And  the  Lord  came  down  in  a cloud, 
and  spake  unto  him,  and  took  of  the  spirit 
that  n'a.s  upon  him,  and  gave  it  unto  the 
seventy  elders;  and  it  came  to  pass,  that, 
when  the  spirit  rested  upon  them,  they  pro- 
phesied, and  did  not  cease.  26.  But  there 
remained  two  of  the  men  in  the  camp,  the 
name  of  the  one  was  Eldad,  and  the  name 
of  the  other  Medad : and  the  spirit  rested 
upon  them;  and  they  icere  of  them  that 
were  written,  but  went  not  out  unto  the 
tabernacle:  and  they  prophesied  in  the 


camp.  27.  And  there  ran  a young  man, 
and  told  Moses,  and  said,  Eldad  and  Me- 
dad do  prophesy  in  the  camp.  28.  And 
Joshua  the  son  of  Nun,  the  servant  of  Mo- 
ses, one  of  his  young  men,  answered  and 
said.  My  lord  Moses,  forbid  them.  29.  And 
JNJoses  said  unto  him,  Enviest  thou  for  my 
sake?  Would  God  that  all  the  Lord’s 
people  were  prophets,  and  that  the  Lord 
would  put  his  spirit  upon  them  ! 30.  And 

Moses  gat  him  into  the  camp,  he  and  the 
elders  of  Israel. 

We  have  here  the  peiformance  of  God’s  word  to 
Moses,  thqt  he  should  have  help  in  the  government 
of  Israel. 

1.  Here  is  the  case  of  the  seventy  privy-counsel- 
lors in  general.  Moses  though  a little  disturbed  by 
the  tumult  of  the  people,  yet  was  thoroughly  com- 
posed by  the  communion  with  God,  and  soon  came 
to  himself  again.  And  according  as  the  matter  was 
concerted,  1.  He  did  his  part,  he  presented  the 
seventy  elders  before  the  Lord,  round  the  taberna- 
cle, {v.  24.)  that  they  might  there  stand  ready  to 
receive  the  grace  of  God,  in  the  place  where  he 
manifested  himself,  and  that  the  people  also  might 
be  witnesses  of  their  solemn  call.  Note,  Those 
that  expect  favour  from  God  must  humbly  offer 
themselves  and  their  service  to  him.  2.  G^  was 
not  wanting  to  do  his  part.  He  gave  of  his  Spirit 
to  the  seventy  elders,  {y.  25.)  which  enabled  them 

j whose  capacities  and  education  set  them  but  on  a 

! level  with  their  neighbours,  of  a sudden  to  sav  and 
do  that  which  was  extraordinaiy,  and  which  proved 
them  to  be  under  divine  inspiration;  they  jirophe- 
sied,  and  did  not  cease  all  that  day,  and  (some 
think)  only  that  day.  They  discoursed  to  the  peo- 
ple of  the  things  of  God,  and  perhaps  commented 
upon  the  law  they  had  lately  received,  with  admi- 
rable clearness,  and  fulness,  and  readiness,  and 
aptness  of  exjiression,  so  that  all  who  heard  them 
might  see  and  say,  that  God  was  with  them  of  a 
truth;  see  1 Cor.  14.  24,  25.  Thus,  long  afterward, 
Saul  was  marked  for  the  government  by  the  gift  of 
prophecy,  w’hich  came  upon  him  for  a day  and  a 
night,  1 Sam.  10.  6,  11.  When  Moses  was  to  fetch 
Israel  out  of  Egypt,  Aaron  was  appointed  to  be  his 
prophet;  (Exocf.  7.  1.)  but,  now  that  God  had 
called  him  to  other  work,  in  his  room  Moses  has 
seventy  prophets  to  attend  him.  "Note,  Those  arc 
fittest  to  rule  in  God’s  Israel  that  are  well  ac- 
quainted with  di^■ine  things,  and  are  apt  to  teach  to 
edification. 

II.  Here  is  the  particular  case  of  two  of  them, 
Eldad  and  Medad,  probably  tw'o  brothers. 

T.  They  were  nominated  by  Moses  to  be  assistants 
in  the  government,  but  they  went  not  out  unto  the 
tabernacle  as  the  rest  did,  v.  26.  Calvin  conjec- 
tures that  the  summons  was  sent  them,  but  that  it 
did  not  find  them,  they  being  somewhere  out  of  the 
way,  so  that,  though  they  were  written,  yet  they 
were  not  called.  Most  think  that  they  declined 
coming  to  the  tabernacle,  cut  of  an  excess  of 
modesty  and  humility;  being  sensible  of  their  own 
weakness  and  unworthiness,  they  desired  to  be  ex- 
cused from  coming  into  the  government.  Their 
principle  was  their  praise;  but  their  practice,  in  not 
obeying  order,  was  their  fault. 

2.  The  Spirit  of  God  found  them  out  in  the  camp, 
where  they  were  hid  among  the  stuff,  and  there 

I they  prophesied,  that  is,  they  exercised  their  gift 

I of  praying,  preaching,  and  praising  God,  in  some 
private  tent.  Note,  The  Spirit  of  God  is  not  tied 

I to  the  tabernacle,  but,  like  the  nvind,  blows  where 


50-2 


NUxMBERS,  XL 


he  listeth,  John  3.  8.  Whither  can  nve  from  that 
Spirit?  There  was  a special  providence  in  it  that 
tliese  two  should  be  absent,  for  thus  it  appeared 
that  it  was  indeed  a divine  Spirit  which  the  elders 
were  actuated  by,  and  that  Moses  gave  them  not 
that  Spirit,  but  God  himself.  They  modestly  de- 
clined preferment,  but  God  forces  it  upon  them; 
nav,  they  have  the  honour  of  being  named,  which 
the  rest  have  not:  for  they  that  humbled  themselves 
shall  be  exalted;  and  those  are  most  fit  for  govern- 
ment who  are  least  ambitious  of.  it. 

3.  Information  of  this  is  given  to  Moses,  {v.  27.) 
“ Eldad  and  Medad  do  prophesy  in  the  camp-, 
there  is  a conventicle  in  such  a tent,  and  Eldad  and 
Medad  are  holding  forth  there,  from  under  the  in- 
spection and  presidency  of  Moses,  and  out^  of  the 
communion  of  the  rest  of  the  elders.”  Whoever 
the  person  was  that  brought  the  tidings,  fie  seems  to 
have  looked  upon  it  as  an  irregularity. 

4.  Joshua  moves  to  have  them  silenced,  (u.  28.) 
Mu  lord  Moses,  forbid  them;  it  is  probable  that 
Joshua  himself  was  one  of  the  seventy,  which  made 
him  the  more  jealous  for  the  honour  of  their  order. 
He  takes  it  for  granted  that  they  were  not  under 
any  necessitating  impulse,  for  the  spirit  of  the  pro- 
phets is  subject  to  the  prophets,  and  therefore  he 
would  have  them  either  not  to  prophesy  at  all,  or  to 
come  to  the  tabernacle,  and  prophesy  in  concert 
with  the  rest.  He  does  not  desire  that  they  should 
be  punished  for  what  they  had  done,  but  only  re- 
strained fer  the  future.  This  motion  he  made  from 
a good  principle,  not  out  of  any  personal  dislike  to 
Eldad  and  Medad,  but  cut  of  an  honest  zeal  for  that 
which  he  apprehended  to  be  the  unity  of  the  church, 
and  in  concern  for  the  honour  of  God  and  Moses. 

5.  Moses  rejects  the  motion,  and  reproves  him 

that  made  it,  {v.  29.)  “ Enviest  thou  for  my  sake? 
Thou  knowest  not  what  manner  of  spirit  thou  art 
of.  ” Though  Joshua  was  Moses’s  particular  friend 
and  confidant,  though  he  said  this  out  of  a respect 
to  Moses,  whose  honour  he  was  very  loath  to  see 
lessened  by  the  call  of  those  elders,  yet  Moses  re- 
proves hirn,  and  in  him,  all  that  show  such  a spirit. 
(1.)  We  must  not  secretly  grieve  at  the  gifts, 
graces,  and  usefulness  of  others.  It  was  the  fault 
of  John’s  disciples,  that  they  envied  Christ’s  ho- 
nour, because  it  shaded  their  Master’s,  John  3.  26, 
3cc.  (2.)  We  must  not  be  transported  into  heats 
against  the  weaknesses  and  infirmities  of  others. 
Granting  that  Eldad  and  Medad  were  guilty  of  an 
irregularity,  yet  Joshua  was  too  quick  and  too  warm 
upon  them.  Our  zeal  must  always  be  tempered 
with  the  meekness  of  wisdom;  the  righteousness  of 
God  needs  not  the  wrath  of  man,  Jam.  1.  20.  (3.) 

We  must  not  make  the  best  and  most  useful  men 
heads  of  a party.  Eanl  would  not  have  his*  name 
made  use  of  to  patronise  a fiction,  1 Cor.  1.  12,  13. 
(4.)  We  must  not  be  forward  to  condemn  aqd 
silence  those  that  differ  from  us,  as  if  they  did  not 
follow  Christ,  because  they  do  not  follow  him  with 
us,  Mark  9.  38.  Shall  we  reject  those  whom 
Christ  has  owned or  restrain  anv  from  doing  good 
because  thev  are  not  in  everything  of  our  mind? 
Moses  was  of  another  spirit;  so  far  from  silencing 
these  two,  and  quenching  the  spirit  in  them,  that 
he  wishes  a//  the  J.ord’s  people  were  prophets,  that 
is,  that  he  would  put  his  Spirit  upon  them.  Not 
that  he  would  have  any  set  up  for  prophets  that 
were  not  duly  qualified,  or  that  he  ex]ierted  that 
the  spirit  of  propheev  should  be  made  thus  com- 
mon; but  thus  he  expresses  the  love  and  esteem  he 
had  for  all  the  Lord's  people,  the  onmphicencv  he 
took  in  the  gifts  of  others,  and  how  far  he  was  fn  m 
being  displeased  at  Eldad’s  and  Medad’s  prephe- 
sving  from  under  his  eve.  Such  an  excellent 
soirit  as  this  blessed  Paul  was  of,  rejoicing  that 
Christ  was  preached,  though  it  was  by  those  who 


therein  intended  to  add  affliction  to  his  bonds,  Phil 
1.  16.  We  ought  to  be  pleased  that  God  is  serveC 
and  glorified,  and  good  dene,  though  to  the  lessen- 
ing of  our  credit,  and  the  credit  of  our  way. 

6.  The  elders,  now  newly  ordained,  immediately 
entered  upon  their  administr.ation;  (i’.  30.)  when 
their  call  was  sufficientlv  attested  by  their  prophe- 
sying, they  went  with  Moses  to  the  camp,  and  ap- 
plied themselves  to  business.  Ha\  ing  receii  ed  the 
gift,  they  ministered  the  same  as  good  stewards. 
And  now  Moses  was  pleased  that  he  had  so  many 
to  share  with  him  in  his  work  and  honour.  And, 
(1.)  Let  the  testimony  of  Moses  be  credited  by 
those  who  desire  to  be  in  power.  That  government 
is  a burthen.  It  is  a burthen  of  care  and  trouble  to 
those  who  make  conscience  of  the  dutv  of  it;  and 
to  those  who  do  not,  it  will  prove  a heavier  burthen 
in  the  day  of  account,  when  they  fall  under  the 
doom  of  the  unprofitable  servant  that  buried  his 
talent.  (2.)  Let  the  example  of  Moses  be  imitated 
by  those  that  are  in  power;  let  them  not  despise 
the  advice  and  assistance  of  others,  but  desire  it, 
and  be  thankful  for  it;  not  co\  eting  to  monopolize 
wisdom  and  power.  In  the  multitude  of  counsel- 
lors there  is  safety. 

31.  And  there  went  forth  a wind  from 
the  Lord,  and  brought  quails  from  the  sea, 
and  let  them  fall  by  the  camp,  as  it  u ere  a 
day’s  journey  on  this  side,  and  as  it  u ere  a 
day’s  journey  on  the  other  side,  round  about 
the  camp,  as  it  were  two  cubits  high 
upon  the  face  of  the  earth.  32.  And  the 
people  stood  up  all  that  day,  and  all  that 
night,  and  all  the  next  day,  and  thev 
gathered  the  quails:  he  that  gathered  least 
gathered  ten  homers:  and  they  spread 
them,  all  abroad  for  tliemselves  round  about 
the  camp.  33.  And  while  the  flesh  teas 
yet  between  their  teeth,  ere  it  v as  chewed, 
the  wrath  of  the  Lord  was  kindled  against 
the  people,  and  the  LjOhi>  smote  the  people 
with  a very  great  plague.  34.  And  he 
called  the  name  of  that  j'lace  Kibrolh-hat- 
taavah:  because  there  they  buried  the 
people  that  lusted  35.  And  the  people 
journeyed  from  Kibroth-hatta avail  unto 
Hazeroth;  and  abode  at  Hazeroth. 

God  having  perfermed  his  jiromisc  to  PToses, 
gave  him  assessors  in  the  government,  :>nd  proving 
therel)v  the  power  he  has  over  th.e  spirits  of  men, 
by  his  Spirit:  he  here  performs  liis  jiromise  to  the 
people  in  giving  them  flesh,  and  proving  thereby 
his  power  over  the  inferior  creatures,  and  his  do- 
minion in  the  kingdom  of  nature.  Ghserve, 

1.  How  tlie  great  peojilc  were  gratified  with  flesh 
in  abundance,  v.  31.  A wind  (a  soutli-east  wind, 
as  appears,  Ps.  78.  26.)  brought  quails.  It  is  un- 
certain whiit  sort  cf  anim-ds  thev  were;  the  ps;:lm'st 
calls  them  feathered  fowl,  or  f.wl  of  wing.  'I'he 
learned  Risho]i  Pati’ick  inclines  to  agree  with  seme 
modern  writers,  who  think  they  were  Priisfs,  a d-  - 
licious  sort  cf  food  well  known  in  those  parts,  the 
rather,  because  they  were  brought  with  a wind, 
hiv  in  heaps,  and  were  dried  in  tl.e  sun  for  use. 
Whatever  they  were,  they  answered  the  intenticn, 
thev  served  for, a month’s  feast  for  Israel;  such  ■ n 
indulgent  Father  was  God  to  this  froward  family. 
Locusts,  that  had  been  a plague  to  fiuitful  Fg\  ])t, 
feeding  upon  the  fruits,  were  a blessing  to  a barren 
wilderness,  being  themselves  fed  upon. 


603 


NUMBERS,  XII. 


C.  How  t^reedy  they  were  of  this  flesh  that  God 
seal  them;  they_y?c'7i;  ufion  the  s/wil  with  an  insatia- 
ble ajjpet  te,  not  regarding  what  Moses  had  told 
them  from  God,  that  they  would  surfeit  upon  it,  xk 
32.  Two  days  and  a night  they  were  at  it,  gather- 
ing flesh,  till'every  master  cf  a family  had  brought 
home  ten  homers,  (that  was  ten  ass-loads,)  at  least. 
D.ivid  longed  for  the  water  of  the  well  of  Bethle- 
hem, but  would  not  drink  it,  when  lie  had  it,  be- 
cause it  was  obtained  by  venturing;  much  more 
reason  these  Israelites  had  to  refuse  this  flesh, 
ivhich  was  obtained  by  murmuring,  and  which  they 
might  easily  perceive,  by  what  Moses  said,  was 
given  them  in  anger;  but  those  that  are  under  the 
power  of  a carnal  mind  will  have  their  lusts  fulfil- 
led, though  it  be  to  the  certain  damage  and  inin  of 
their  p'  ccious  souls. 

3.  How  dear  they  paid  for  their  feasts,  when  it 
came  into  the  reckoning,  v.  33,  The  Lord  smote 
them  nvith  a very  great  filague;  some  bodily  disease, 
which  probably  was  the  effect  of  their  surfeit,  and 
was  the  death  of  many  of  them,  and  those,  it  is 
likely,  the  ringleaders  in  the  mutiny.  Note,  God 
often  grants  the  desire  of  sinners  in  wrath,  while  lie 
denies  the  desires  of  his  own  people  in  love.  He 
gaxie  them  their  request,  but  seut  leanness  into  their 
soul,  Ps.  106.  15.  By  all  that  was  said  to  them 
t]\cy  were  not  estranged  fro?n  their  lusts,  and  there- 
f re,  xvliile  the  meat  was  in  their  mouths,  the  wrath 
of  (lod  came  ufion  them,  Ps.  78.  30,  31.  What  we 
inn”dinately  desiie,  if  we  obtain  it,  (we  have  reason 
to  fear,)  will  be  some  way  or  other  a grief  and  cross 
to  us.  God  p'-ovided  for  them  first,  and  then 
jilagued  them,  (1.)  To  save  the  reputation  of  his 
own  jiowev;  that  it  might  not  be  said,  “He  would 
not  h ive  cut  them  off,  had  he  been  able  to  suffice 
them.”  And,  (2.)  To  show  us  the  meaning  of  the 
prosperity  of  sinners;  it  is  their  prep '.ration  for 
ruin,  they  are  fed  as  an  cx  for  the  slaughter. 

Lastly,  The  remembrance  of  this  is  preserved 
in  the  name  given  to  the  place,  v.  34.  Moses 
called  it  Kibroth-fiattaavah,  the  graves  of  luster  - , 
or  of  lust.  And  well  it  had  been,  if  tliese  graves 
of  Israel’s  lusters  had  proved  the  graves  of  Israel’s 
lust;  the  warning  was  designed  to  be  so,  but  it  had 
not  its  due  effect,  for  it  follows,  (Ps.  78.  32.)  Abr 
all  this  they  sinned  still. 

CHAP.  XII. 

Id  tlic  foregoiiiij  cliapter  ive  had  the  ve.vation  which  the 
people  gave  to  Moses  ; in  this  we  have  his  patience 
tried  by  his  ouai  relations.  I.  Miriam  and  Aaron,  his 
own  brother  and  sister,  affronted  him,  v.  1..3.  II.  God 
called  them  to  an  account  for  it,  v.  4.. 9.  III.  Miriam 
was  smitten  with  a leprosy  for  it,  v.  10.  IV.  Aaron 
submits,  and  Moses  meekly  intercedes  for  her,  v. 
11.. 13.  V.  She  is  healed,  but  put  to  shame  for  seven 
days,  V.  14.  .16.  And  this  is  recorded  to  show  that  the 
best  persons  and  families  have  both  their  follies  and 
their  crosses. 

1 . A N D Miriam  and  Aaron  spake  against 
Moses  because  of  the  Ethiopian 
woman  whom  he  had  married:  for  he  liad 
married  an  Ethiopian  woman.  2.  And 
they  said,  Hath  the  Lord  indeed  spoken 
only  by  Moses?  hath  he  not  spoken  also  by 
us?  And  the  Lord  heard  il.  3.  (Now 
the  man  Moses  tms  'very  meek,  above  all 
the  men  which  were  upon  the  face  of  the 
earth.) 

Here  is, 

1.  The  unbecoming  passion  of  Aaron  and  Miri- 
am, they  sfiake  against  Moses,  t>.  1.  If  Moses, 
that  received  so  much  honour  from  God,  vet  re- 
ceived so  many  slights  and  affronts  from  meii,  shall 


any  of  us  think  such  trials  either  strange  or  h r 1, 
and  be  either  provoked  or  discouraged  by  them.’ 
But  who  would  have  thought  that  disturbance 
should  be  created  to  Moses,  (1.)  From  those  that 
were  themselves  sei;ious  and  good;  nay,  that  were 
eminent  in  religion,  Miriam  a prophetess,  Aaron 
the  high  priest,  both  of  them  joint  commissioners 
I with  Moses  foi-  the  deliverance  of  Israel?  Mic.  6. 

I 4,  / sent  before  thee  Moses,  Aaron,  and  Miriam. 
i (2.)  From  fliose  that  were  his  nearest  relations,  his 
own  brother  and  sister,  who  shone  so  much  by  rays 
j borrowed  from  him  ? Thus  the  spouse  complains, 

' (Cant.  1.  6.)  My  mother's  children  were  angry 
' with  me;  and  quarrels  among  relations  are  in  a 
; special  manner  grievous:  A brother  offended  is 
harder  to  be  won  than  a strong  city.  Yet  this  helps 
! to  confirm  the  call  of  Moses,  and  shows  that  his 
advancement  was  purely  by  the  divine  favour,  and 
not  by  any  compact  or  collusion  with  his  kindred, 
who  themselves  ginidged  at  his  advancement. 
Neither  did  any  of  cur  Saviour’s  kindred  believe 
on  him,  John  7.  5.  It  should  seem  that  Miriam 
began  the  quarrel,  and  Aaron,  not  having  been 
employed  or  consulted  in  the  choice  of  the  seventy 
: elders,  was  for  the  present  somewhat  disgusted, 
and  so  was  the  sooner  drawn  in  to  take  his  sister’s 
part.  It  would  grieve  one  to  see  the  hand  of  Aaron 
in  so  many  trespasses,  but  it  shows  that  the  law 
made  men  firiests  which  had  infirmity.  Satan 
prevailed  first  with  Eve,  and  by  her  with  Adam; 
1 see  what  need  we  ha\  e to  take  heed  of  being  drawn 
I into  quarrels  by  our  relations,  for  we  know  not  how 
, great  a matter  a little  fire  may  kindle.  Aaron 
[ ought  to  have  remembered  how  Moses  stood  his 
; friend,  when  God  was  angry  with  him  for  making 
I the  golden  calf,  (Deut.  9.  20.)  and  not  to  have  ren- 
dered him  evil  for  good. 

Two  things  they  quarrelled  with  Moses  about. 
[1.]  About  his  marriage:  some  think  a late  mar- 
riage with  a Cushite  or  Arabian;  others  because  of 
, Zi]ij)orah,  whom,  on  this  occasion,  they  called,  in 
scorn,  an  Ethiopian  woman;  and  who,  thev  insi- 
nuated, had  too  great  an  influence  upon  Moses  in 
' the  choice  of  these  seventy  elders;  perhaps  there 
j was  .some  prii  ate  falling  out  between  Zipporah  and 
i;  Miriam,  which  cccasioned  some  hot  werds,  and  one 
peevish  reflection  introduced  another,  till  Moses 
and  Aaron  came  to  be  interested.  [2.]  Abcut  his 
government;  not  the  mismanagement  of  it,  but  the 
monojiolizing  of  it,  xk  2,  “ Hath  the  l.ord  sfoken 
I only  by  Moses 'T'  Must  he  only  have  the  choice  cf 
J the  persons  on  whom  the  spirit  of  prophecy  shall 
; come  ? Hath  he  not  sfioken  also  by  us?  Might  not 
we  have  had  a hand  in  that  affair,  and  preferred 
j our  friends,  as  well  as  Moses  his  ? They  could  not 
deny  that  God  had  spoken  by  Moses,  but  it  was 
plain  that  he  had  sometimes  spoken  also  by  them; 
and  that  which  they  intended,  was,  to  make  them- 
selves equal  with  bim,  though  God  had  so  many 
ways  distinguished  him.  Note,  Striving  to  be 
! greatest,  is  a sin  which  easily  besets  disciples  them- 
selves, and  it  is  exceeding  sinful.  Even  those  that 
i are  well  jireferred,  are  seldom  pleased  if  ethers  be 
better  preferred.  Those  that  excel  are  fcommonlv 
envied. 

] 2.  The  wonderful  patience  cf  Moses  under  this 

! pro\  ocation.  The  Lord  heard  it,  (n.  2. ) but  Moses 
i himself  took  no  notice  of  it,  for  (x'.  3.)  he  was  very 
meek.  He  had  a great  deal  of  reason  to  resent  the 
aftVont;  it  was  ill-natured  and  ill-timed,  when  the 
people  were  disposed  to  mutiny,  and  had  lately 
given  him  a great  deal  of  vexation  with  their  mur- 
murings,  which  would  be  in  danger  of  breaking  out 
again,  when  thus  headed  and  countenanced  by 
Aaron  and  Miriam ; but  he,  as  a deaf  man,  heard 
not.  When  God’s  honour  was  concerned,  as  in  the 
case  of  the  golden  calf,  no  man  more  zealous  than 


NUMBERS,  XIl. 


.')04 

Mcses,  bat  whan  his  own  honour  was  touched,  no  I 
man  more  meek;  as  bold  as  a licfn  in  the  cause  of 
God,  but  as  mild  as  a lamb  in  his  own  cause.  God’s 
people  are  the  7ncrk  of  the  earth,  (Zeph.  2.  3.)  but 
some  are  more  remarkable  than  others  for  this 
grace,  as  Moses,  who  was  thus  fitted  for  the  work 
he  was  called  to,  which  required  all  the  meekness 
he  had,  and  sometimes  more.  And  sometimes  the 
unkindness  of  our  friends  is  a greater  .trial  of  our 
meekness  than  the  malice  of  our  enemies.  Christ 
himself  records  his  own  meekness,  (Matth.  11.  29.) 
lam  meek  and  lowly  in  heart;  and  the  copy  of 
meekness  which  Christ  has  set  was  without  a blot, 
that  of  Moses  was  not. 

4.  And  the  Lord  spake  suddenly  unto 
Moses,  and  unto  Aaron,  and  unto  Miriam, 
Come  out  ye  three,  unto  the  tabernacle  of 
the  congregation.  And  they  three  came 
out.  5.  And  the  Lord  came  down  in  the 
pillar  of  the  cloud,  and  stood  in  the  door  of 
the  tabernacle,  and  called  Aaron  and  Miri- 
am: and  they  both  came  forth.  6.  And  he 
said.  Hear  now  my  words : If  there  be  a 
prophet  among  you,  / the  Lord  will  make 
myself  known  unto  him  in  a vision,  and  will 
speak  unto  him  in  a dream.  7.  My  servant 
Moses  is  not  so,  who  is  faithful  in  all  mine 
house.  8.  With  him  will  I speak  mouth  i 
to  mouth,  even  apparently,  and  not  in  dark 
speeches  ; and  the  similitude  of  the  Lord  I 
shall  he  behold : wherefore  then  were  ye  j 
not  afraid  to  speak  against  my  servant  Mo- 
ses ? 9.  And  the  anger  of  the  Lord  was  j 

kindled  against  them ; and  he  departed.  | 

Moses  did  not  resent  the  injury  done  him,  nor  j 
complain  of  it  to  God,  nor  make  any  appeal  to  him, 
but  God  resented  it;  he  hears  all  we  say  in  our  i 
passion,  and  is  d swift  witness  of  our  hasty  speeches,  | 
which  is  a reason  why  we  should  resolutely  bridle  i 
our  tongues,  that  we  speak  not  ill  of  others,  and 
why  we  should  patiently  stop  our  ears,  and  not  take 
notice  of  it,  if  others  speak  ill  of  us.  I heard  not, 
for  thou  wilt  hear,  Ps.  38.  13 . . 15.  The  more 
silent  we  are  in  our  own  cause,  the  more  is  God 
engaged  to  plead  it.  The  accused  innocent  needs 
to  say  but  little,  if  he  knows'the  judge  himself  will 
Pe  his  advocate. 

I.  The  cause  is  called,  and  the  parties  are  sum- 
moned forthwith  to  attend  at  the  door  of  the  taber- 
nacle, V.  4,  5.  Moses  had  often  showed  himself 
zealous  for  God’s  honour,  and  now  God  showed 
himself  zealous  for  his  reputation;  for  those  that 
honour  God  he  will  honour,  nor  will  he  ever  be 
behind-hand  with  any  that  appear  for  him.  Judges 
of  old  sat  in  the  g ite  of  the  city  to  try  causes,  and 
so,  on  this  occasion,  the  I'hechmah  in  the  cloud  of 
glorv  stood  the  door  of  the  tabernacle,  and  Aaron 
and  Miriam,  as  delinquents,  were  called  to  the  Ijar. 

IT.  Aaron  and  Miriam  were  made  to  know,  that, 
great  as  they  were,  they  must  not  jmetend  to  be 
equal  to  Moses,  nor  set  up  as  rivals  with  him,  v. 
C..8.  Were  they  prophets  of  the  Lord  Of 
Moses  it  might  be  tnily  said,  lie  more. 

It  was  true  that  God  jmt  a great  deal  of  honour 
upon  the  prophets;  however  men  mocked  them 
uid  misused  them,  they  were  the  favourites  and 
intimates  of  heaven.  God  made , himself  known  to 
them,  cither  bv  dreams  when  they  were  asleep,  or 
hv  isions  when  they  were  awake,  and  by  them 
made  himself  known  to  others.  And  those  are 


I happy,  these  arc  great,  truly  great,  truly  happy,  to 
whom  God  makes  himself  known.  Now  he  does 
it  not  by  dreams  and  \ isions,  as  of  old,  but  by  the 
S/iirit  of  wisdom  and  revelation,  who  makes  known 
those  things  to  babes,  which  jirophets  and  kings 
desired  to  see,  and  might  not.  Hence  in  the  last 
days,  the  flays  of  the  Messiah,  the  sons  and  daugh- 
ters are  said  to  prophesy,  (Joel  2.  28.)  because 
they  shall  be  better  acquainted  with  the  mysteries 
of  the  kingdom  of  grace  than  even  the  prophets 
themselves  were;  see  Heb.  1.  1,  2. 

2.  Yet  the  honour  put  upon  Mcses  was  far 
greater,  {y.  7.)  My  seiwant  Moses  is  7iot  so,  he  ex- 
cels them  all.  To  recempense  Moses  for  his  meek 
and  patient  bearing  of  the  afifronts  which  Miriam 
and  Aai'on  gave  him,  God  not  only  cleai-ed  him, 
but  praised  him ; and  took  that  occasion  to  give  him 
an  encomium,  which  remains  upon  record  to  s 
mimortal  honour;  and  thus  shall  they  that  are  rt - 
viled  and  persecuted  for  righteousness’  sake,  have 
a great  reward  in  heaveii,  Christ  will  cerfess  them 
before  his  Father  and  the  holy  angels.  (].)  Moses 
was  a man  of  great  integrity  and  tried  fidelity.  He 
is  faithful  in  all  my  house.  This  is  put  first  in  his 
character,  because  grace  excels  gifts,  love  excels 
knowledge,  and  sincerity  in  the  ser\  ice  of  God  puts 
a greater  honour  upon  a man,  and  i ccc'mmends  him 
to  the  divine  favour,  nioi  e than  learning,  abstruse 
speculations,  and  an  ability  to  speak  with  tongues. 
This  is  that  part  of  Moses’s  character  which  the 
apostle  quotes,  when  he  would  show  that  Chi’ist 
was  greater  than  Moses;  making  it  cut  that  he 
was  so  in  this  chief  instance  of  his  greatness,  foi 
Moses  w'as  faithful  only  as  a seri'ant,  but  Christ  a . 
a son,  Heb.  3.  2,  5,  6.  Gcd  intrusted  Mcses  to 
deliver  his  mind  in  all  things  to  Israel;  Israel  in- 
trusted him  to  treat  for  them  with  Gcd;  and  he  wa-- 
faithful  to  both.  He  said  and  he  did  every  thing 
in  the  man  igement  of  that  great  affair  as  became  an 
honest  good  man,  that  aimed  at  nothing  else  but  the 
honour  cf  God,  and  the  welfare  of  Israel.  (2.) 
Moses  was  therefore  honoured  with  clearer  disco- 
veries of  God’s  mind,  and  a more  intimate  cc  ninui- 
nication  with  God,  than  any  other  pro])het  whatso- 
ever. He  shall,  [1.]  Hear  mere  frem  Ged  than 
any  other  prophet,  more  clearly  and  distinctly; 
With  him  will  I speak  mouth  to  mouth,  or  face  to 
face,  (Exod.  33.  11.)  os  a man  sfeaks  to  his  ft  tend, 
whom  he  discourses  with  freely  and  familiarly,  and 
without  any  confusion  or  censterm  ti'  n,  such  as 
sometimes  other  prophets  were  under;  as  Ezekiel, 
and  Daniel,  and  St.  John  himself,  when  God  spake 
to  them.  By  other  prophets,  God  sent  to  his  people 
reproofs,  and  predictions  of  good  or  evil,  which 
were  properly  enough  delivered  in  dai  k sjjceches, 
figures,  types,  and  parables;  but  by  Moses  he  ga\  c 
laws  to  his  people,  and  the  institution  of  holy  ( rdi 
nances,  which  could  by  no  means  be  delivered  by 
dark  speechc.s,  but  must  be  expressed  in  the  plain- 
est and  most  intelligible  manner.  [2.]  He  shall 
see  more  of  God  than  any  other  jmophet;  the 
similitude  of  the  Lord  shall  he  behold,  as  he  hath 
seen  in  Horeb,  when  God  proclaimed  his  name 
before  him.  Yet  he  saw  only  the  similitude  of  th.e 
Lord,  angels  and  glorified  saints  always  behold  the 
face  of  our  Father.  Moses  had  the  spirit  of 
prophecy  in  a way  peculiar  to  himself,  and  which 
set  him  far  above'all  other  prophets;  yet  hr  that  is 
least  in  the  kingdom  of  heaven  is  greater  than  he, 
much  more  does  our  Lord  Jesus  infinitely  excel 
him,  Hel>.  3.  1,  &c. 

Now  let  Miriam  and  Aaron  consider  who  it  was 
that  thev  insulted.  UWe  ye  not  afraid  to  speak 
against  ?ny  seri'ant  I\ loses  }l  ylgainst  my  seri'mit, 
against  Afoses?  so  it  runs  in  the  original.  “How 
dare  you  abuse  any'  servant  of  mine,  especiallv  such 
a servant  as  Moses,  who  is  a friend,  a confidant, 


505 


NUMBERS,  XII. 


and  steward  of  the  house  How  durst  they  speak 
to  the  grief  and  reproach  of  one  whom  God  had  so 
much  to  say  in  the  commendation  of?  Might  they 
not  expect  that  God  would  resent  it,  and  take  it  as 
an  affront  to  liimself  ? Note,  we  have  reason  to  be 
afraid  of  saying  or  doing  any  thing  against  the  ser- 
vants of  God;  it  is  at  our  peril  it  we  do,  for  God 
will  plead  their  cause,  and  reckons  that  what 
touches  them  touches  the  a/ifile  of  his  eye.  It  is  a 
dangerous  thing  to  offend  Christ's  little  ones,  Matth. 
18.  6.  Those  are  presumptuous  indeed,  that  are 
not  afraid  to  sfieak  evil  of  dignities,  2 Pet.  2.  10. 

III.  God,  having  thus  showed  them  their  fault 
and  folly,  next  shows  them  his  displeasure,  v.  9, 
'J'he  anger  of  the  Lord  was  kindled  against  them, 
of  whicli  perhaps  some  sensible  indications  were 
given  in  the  change  of  the  colour  of  the  cloud,  or 
some  flashes  of  lightning  from  it.  But,  indeed,  it 
was  indication  enough  of  his  displeasure,  that  he 
departed,  and  would  not  so  much  as  hear  their 
excuse,  for  he  needed  not,  understanding  their 
thoughts  afar  off;  and  thus  he  would  show  that  he 
was  displeased.  Note,  The  removal  of  God’s  pre- 
sence from  us  is  the  surest  and  saddest  token  of 
God’s  displeasure  against  us.  Woe  unto  us  if  he 
depart;  and  he  never  departs,  till  we  by  our  sin  and 
folly  drive  him  from  us. 

10.  And  the  cloud  departed  from  off  the 
tabernacle;  and,  behold,  Miriam  become 
leprous,  as  snow:  and  Aaron  looked 
upon  Miriam,  and,  behold,  she  teas  leprous. 
1 1.  And  Aaron  said  unto  Moses,  Alas,  my 
lord,  I beseech  thee,  lay  not  the  sin  upon 
us,  wherein  we  have  done  foolishly,  and 
wherein  we  have  sinned.  12.  Let  her  not 
be  as  one  dead,  of  whom  the  flesh  is  half- 
consumed  when  he  cometh  out  of  his 
mother’s  womb.  1 3.  And  Moses  cried  unto 
tile  Lord,  saying.  Heal  her  now,  O God, 
I beseech  thee.  14.  And  the  Lord  said 
unto  Moses,  If  her  father  had  but  spit  in 
her  face,  should  she  not  be  ashamed  seven 
days?  let  her  be  shut  out  from  the  camp 
sev^en  days,  and  after  that  let  her  be  receiv- 
ed in  ogoin.  1 5.  A nd  Miriam  ^^'as  shut  out 
from  the  camp  seven  days:  and  the  people 
journeyed  not  till  Miriam  was  brought  in 
again.  16.  And  afterward  the  people  re- 
moved from  Hazeroth,  and  pitched  in  the 
wilderness  of  Paran. 

Here  is, 

I.  God’s  judgment  upon  Miriam,  v.  10,  The 
cloud  departed  from  off  that  part  of  the  tabernacle, 
in  token  of  God’s  displeasure,  and  presently  Miriam 
became  leprous;  when  God  goes,  e\  il  comes;  ex- 
pect no  good  when  God  departs.  The  leprosy  was 
a disease  often  inflicted  by  the  immediate  hand  of 
God  as  the  punisliment  of  some  particular  sin,  as  on 
Geh  izi  for  lying,  on  Uzziah  for  invading  the  priest’s 
office,  and  here  on  Miriam  for  sc'  lding,  and  mak- 
ing mischief  among  relations.  The  plague  of  the 
leprosy,  it  is  likely,  ajipeared  in  her  face,  so  that  it 
appeared  to  all  that  saw  her  that  she  was  stnick 
with  it,  with  the  worst  of  it,  she  was  leprous  as 
snow;  not  only  so  white,  but  so  soft;  the  solid  flesh 
losing  its  consistency,  as  that  which  putrefies  does. 
Her  foul  tongue  (says  Bishop  Hall)  is  justly  punish- 
ed wit  a foul  f ice,  and  her  folly  in  pretending  to 
1)0  a ri  l al  with  Moses  is  made  manifest  to  all  men, 
for  e'-eiy  one  sees  his  face  to  be  glorious,  and  her’s 

VoL.  I. — 3 S 


to  be  leprous.  While  Moses  needs  a veil  to  hide 
his  glory,  Miriam  needs  one  to  hide  her  shame. 
Note,  Those  distempers  which  any  way  deform  us 
ought  to  be  construed  as  a rebuke  to  our  pride,  and 
improved  for  the  cure  of  it,  and  under  such  hum- 
bling providences  we  ought  to  be  very  humble.  It 
is  a sign  that  tlie  heart  is  hard  indeed,  if  the  flesh 
be  mortified,  and  yet  the  lusts  of  the  flesh  remain 
unmortified.  It  should  seem  that  this  plague  upon 
Miriam  was  designed  for  an  exposition  of  the  law 
conceining  the  leprosy,  (Lev.  13.)  for  it  is  referred 
to  upc  n the  rehearsal  of  that  law,  Deut.  24.  8,  9. 

Miriam  was  struck  witli  a leprosy,  but  not  Aaron, 
because  she  was  first  in  the  transgi  essiofi,  and  Gcd 
would  ]jut  a difference  between  those  that  mislead 
and  those  that  ‘are  misled.  Aaron's  office,  though 
it  saied  him  not  from  God’s  displeasure,  yet  it 
helped  to  secure  him  from  this  token  (.f  his  displea- 
sure; it  would  not  only  have  suspended  him  for 
the  present  from  officiating,  when  (there  being  no 
priests  but  himself  and  his  two  sons)  he  could  ill  be 
spared,  but  it  would  have  rendered  him  and  his 
office  mean,  and  would  have  been  a lasting  blot  upon 
his  family.  Aaron  as  priest  was  to  be  the  judge  of 
the  leprosy,  and  his  performing  that  part  of  his 
office  upon  this  occasion,  when  he  looked  upon  Mi- 
riam, and,  behold,  she  was  leprous,  was  a sufficient 
mortific'ation  to  him.  He  was  struck  through  hei 
side,  and  he  could  not  pronounce  her  leprous  with- 
out blushing  and  trembling,  knowing  himself  to  be 
equally  obnoxious.  This  judgment  upon  Miriam  is 
improv  cable  by  us,  as  a warning  to  take  heed  of 
putting  any  affront  upon  our  Lord  Jesus.  If  she  was 
thus  chastised  for  speaking  against  Moses,  what  will 
become  of  those  that  sin  against  Christ? 

II.  Aaron’s  submission  hereuprn;  [xk  11,  12.)  he 
humbles  himself  to  Moses,  confesses  his  fault,  and 
begs  pardon.  He  that  but  just  now  joined  with  his 
sister  in  speaking  against  INh'ses,  here  is  forced  for 
himself  and  his  sister  to  make  a penitent  address  to 
him,  and  in  the  highest  degree  to  magnify  him,  (as 
if  he  had  the  power  of  God  to  forgive  and  heal,) 

I whom  he  had  so  lately  vilifed.  Note,  Those  that 
' trample  upon  the  saints  and  ser\  ants  of  God  will 
! one  day  be  glad  to  make  court  to  them;  at  furthest, 
in  the  other  world,  as  the  foolish  irgins  to  the  wise 
I for  a little  oil,  and  the  rich  man  to  Lazaius  for  a 
little  water;  and  perhaps  in  this  world,  as  Job’s 
‘ friend  to  him  for  his  prayers,  and  here  Aaron  to 
; Moses,  Re\ . 3.  9.  In  his  submission,  1.  He  cen- 
: fesses  his  own  and  his  sister’s  sin,  v.  11.  He  speaks 
j respectfully  to  Moses,  of  whom  he  had  spoken 
j slightly,  calls  him  his  lord,  and  now  turns  the  re- 
i proach  upon  himself,  speaks  as  one  ashamed  of  what 
' he  had  said;  ll'e  have  sinned,  we  have  done  foolish- 
; ly:  those  sin,  and  do  foolishly,  who  revile  and  speak 
ei  il  of  any,  especially  of  good  people,  or  of  thosi 
j in  authority.  Repentance  is  the  unsaying  of  that 
; which  we  ha\  e said  amiss;  and  it  had  better  be  un- 
i said,  than  that  we  be  undone  by  it.  2.  He  begs 
Moses’s  pardon;  Lay  not  this  sin  upon  us.  Aaron 
was  to  bring  his  gift  to  the  altar,  but,  knowing  that 
his  brother  had  something  against  him,  he,  of  all 
men,  was  concerned  to  reconcile  himself  to  his 
brother,  that  he  might  be  qualified  to  offer  his  gift. 
Some  think  that  this  speedy  submission,  which  God 
saw  him  ready  to  make,  was  that  which  prevented 
his  being  struck  with  a leprosy  as  his  sister  was. 
3.  He  recommends  the  deplorable  condition  of  his 
sister  to  Moses’s  compassionate  consideration;  fi’. 
12.)  Let  her  not  be  as  one  dead,  that  is,  “ Let  her 
not  continue  .so  separated  from  conversation,  defiling 
all  she  touches,  and  even  to  putrefy  above  ground  as 
one  dead.  ” He  describes  the  misery  of  her  case  to 
move  his  pity. 

III.  The  intercession  Moses  made  for  Miriam; 
(r.  13.)  He  cried  unto  the  Lord  with  a loud  voice. 


506 


NUMBERS,  XUl. 


because  the  cloud,  the  symbol  of  his  presence,  was 
removed,  and  stood  at  some  distance,  and  to  express 
his  fervency  in  this  request.  Heal  her  now,  O Lord, 
I beseech  thee.  By  this  he  made  it  appear  that  he 
did  heartily  forgive  her  the  injury  she  had  done  him, 
that  he  had  not  accused  her  to  God,  nor  called  for 
Justice  against  her;  so  far  from  that,  that  when 
God  in  tenderness  to  his  honour  had  chastised  her 
insolence,  he  was  the  first  that  mo\  ed  for  reversing 
the  judgment.  By  this  example  we  are  taught  to 
fir  ay  for  them  that  desfiite fully  use  us:  and  not  to 
take  pleasure  in  the  me  st  righteous  punishment  in- 
flicted either  by  God  or  man  on  those  that  ha\  e 
been  injurious  to  us.  Jeroboam’s  withered  hand 
was  restored  at  the  special  instance  and  request  of 
the  prophet  against  whom  it  had  been  stretched 
out,  1 Kings  13.  6.  So  Miriam  here  was  healed  by 
the  prayer  of  Moses,  whom  she  had  abused,  and 
Abimelechby  the  prayer  of  Abraham,  Gen.  20.  27. 
Moses  might  have  stood  off,  and  have  said,  “ She  is 
sen  ed  well  enough,  let  her  govern  her  tongue 
better  next  time,”  but,  not  content  with  being  able 
to  s.iy  that  he  had  not  prayed  for  the  inflicting  of 
the  judgment,  he  prays  earnestly  for  the  removal 
of  it.  This  pattern  of  Moses,  and  that  of  our  Sa- 
vi  ur.  Father,  forgive  them,  we  must  study  to  con- 
form to. 

IV.  The  accommodating  of  this  matter,  so  as  that 
mercy  and  justice  might  meet  together.  1.  Mercy 
takes  place,  so  far  as  that  Miriam  shall  be  healed; 
Moses  forgives  her,  and  God  will.  (See  2 Cor.  2. 
10.)  But,  2.  Justice  takes  place,  so  far  as  that  Mi- 
riam shall  be  humbled;  fv.  14.)  Let  her  be  shut  out 
from  the  camp  seveii  days;  that  she  herself  might  be 
made  more  seiisilile  of  her  fault,  and  penitent  for  it; 
and  th  .t  her  punishment  might  be  the  more  public, 
and  all  Israel  might  take  notice  of  it,  and  take 
warning  by  it  not  to  mutiny.  If  Miriam  the  pro- 
phetess Ije  put  under  such  marks  of  humiliation  for 
one  hasty  word  spoken  against  Moses,  what  may 
we  expect  for  our  murmurings.^  If  this  be  done  in 
a green  tree,  what  shall  be  done  in  the  dry?  See  how 
people  debase  and  diminish  themselves  by  sin,  stain 
their  glory,  and  lay  their  honour  in  the  dust;  when 
Miriam  praised  God,  we  find  her  at  the  head  of  the 
congregation,  and  one  of  the  brightest  ornaments  of 
it,  Exod.  15.  20.  Now  that  she  quarrelled  with 
God,  we  find  her  expelled  as  the  filth  and  off-scour- 
ing of  it. 

A re. .son  is  given  for  her  being  put  out  of  the 
camp  for  seven  days,  because  thus  she  ought  to  ac- 
cept of  the  p unishment  of  her  iniquity.  If  her  father, 
her  earthly  father,  had  but  spit  in  her  face,  and  so 
signified  h'ls  displeasure  against  her,  would  she  not 
be  so  troubled  and  concerned  at  it,  and  so  sorry  that 
she  had  deserved  it,  as  to  shut  herself  up  for  some 
time  in  her  room,  and  not  come  into  his  presence, 
or  show  her  face  in  the  family,  being  ashamed  of 
her  own  folly  and  unhappiness.^  If  such  reverence 
as  this  be  owing  to  the  fathers  of  our  fesh,  when 
they  correct  us,  much  more  ought  we  to  humble 
ourselv  es  under  the  mighty  hand  of  the  Father  of 
spirits,  Heb.  12.  9.  Note,  When  we  are  under  the 
t''kens  of  God’s  displeasure  for  sin,  it  becomes  us  to 
take  shame  to  ourselves,  and  to  lie  down  in  that 
shame,  owning  that  to  us  belongs  confusion  of  face. 
If  l)y  our  own  fault  and  folly  we  expose  ourselves 
to  the  reproach  and  contempt  of  men,  the  just  cen- 
sures of  the  church,  or  the  rebukes  of  the  Divine 
Providence,  we  must  confess  that  our  Father  justly 
spits  in  our  face,  and  be  ashamed. 

V.  The  hindcrance  that  this  gave  to  the  people’s 
progress;  (tc  15.)  Fhe  fieople  journeyed  not  till  JMi- 
riam  was  brought  in  again.  God  did  not  remove 
the  cloud,  and  therefore  they  did  not  remov  c their 
camp.  This  was  intended,  1.  As  a rebuke  to  the 
people,  who  were  conscious  to  themselves  of  having 


sinned  aftei  the  similitude  of  Miriam’s  transgres 
sion,  in  speaking  against  Moses:  thus  far,  thejef  re, 
they  shall  share  in  her  punishment,  that  it  shall  re- 
tard their  march  forward  toward  Canaan.  Many 
things  oppose  us,  but  nothing  hinders  us,  in  the  way 
to  heav  en,  so  as  sin  does.  2.  As  a mark  of  respect 
to  Miriam.  If  the  camp  had  remov  ed  during  the 
days  of  her  suspension,  her  trouble  and  shame  had 
been  the  greater;  therefore,  in  compassion  to  her, 
they  shall  stay  till  her  excommunication  be  taken 
cif,  and  she  taken  in  again,  it  is  probable,  with  the 
usual  ceremonies  of  cleansing  of  lepers.  N ote.  Those 
that  are  under  censure  and  rebuke  for  sin  ought  to 
be  treated  with  a great  deal  of  tenderness,  and  not 
be  o\  er-loaded,  no  not  with  the  shame  they  have 
deserved,  not  counted  as  enemies,  (2Thess.  3.  15.) 
but  forgiven  and  com  forted,  2 Cor.  2.  7.  Sinners 
must  be  cast  out  with  grief,  and  penitents  taken  in 
with  joy.  When  Miriam  was  absolved  and  re-ad- 
mitted, the  people  went  forward  into  the  wilderness 
of  Paran,  which  joined  up  to  the  south  border  of 
Canaan,  and  thither  their  next  remove  had  been,  if 
they  had  not  put  a bar  in  their  own  way. 

CHAP.  XIII. 

It  is  a memorable  and  very  melancholy  story  which  is  re- 
lated in  this  and  the  rollowing  chapter,  of  the  turning 
baek  ol'  Israel  from  the  borders  of  Canaan,  when  they 
were  just  ready  to  set  foot  in  it,  and  the  sentencing  of 
them  to  wander  and  perish  in  the  wilderness,  for  their 
unbelief  and  murmurinsr.  It  is  referred  to  Ps.  95.  7,  &c. 
and  improved  for  warning  to  us  Christians,  Heb.  3.  7, 
&c.  In  this  chapter  we  have,  I.  The  sending  of  twelve 
spies  before  them  into  Canaan,  v.  1 . . 16.  fl.  The  in- 
structions given  to  these  spies,  v.  17..  20.  III.  Their 
executing  of  their  commi.ssion  according  to  their  instruc- 
tions, and  their  return  from  the  search,  v.  21 . . 25.  IV. 
The  report  they  brought  back  to  the  camp  of  Israel,  v. 
26 . . 33. 

I.  A ND  the  Lord  spake  unto  Moses, 
jTjL  saying,  2.  Sentl  tliou  men,  tliat  they 

may  search  the  land  of  Canaan,  which  I 
give  unto  the  children  of  Israel : of  eveiy 
tribe  of  their  fathers  shall  ye  send  a man, 
every  one  a ruler  among  them.  3.  And 
Aloses  by  the  commandment  of  die  Lord 
sent  them  from  the  wilderness  of  Paran : all 
those  men  were  heads  of  the  children  of  Is- 
rael. 4.  And  these  were  their  names : Of 
the  tribe  of  Reuben,  Shammua  the  son  of 
Zacciir.  5.  Of  the  tribe  of  Simeon,  Sha- 
phat  the  son  of  Hori.  6.  Of  the  tribe  of 
Judah,  Caleb  the  son  of  Jephunneh.  7. 
Of  the  tribe  of  Issachar,  Igal  the  son  of 
Joseph.  8.  Of  the  tribe  of  Ephraim,  Oshea 
the  son  of  Nun.  9.  Of  the  tribe  of  Ben- 
jamin, Palti  the  sonof  Raphn.  10.  Of  the 
tribe  of  Zebulun,  Gaddiel  the  son  of  Sodi. 

II.  Of  the  tribe  of  Joseph,  namely,  of  the 
tribe  of  Manasseh,  Gaddi  the  son  of  Susi. 
12.  Of  the  tribe  of  Dan,  Amrniel  the  son  of 
Gemalli.  13.  Of  the  tribe  of  y\sher,  Sethur 
the  son  of  Michael.  14.  Of  the  tribe  of 
Naphtali,  Nahbi  the  son  of  Vhiphsi.  15.  Of 
the  tribe  of  Gad,  Geuel  the  son  of  Machi 
IG.  These  are  the  names  of  the  men  which 
Moses  sent  to  spy  out  the  land.  And  Moses 
called  Oshea  the  son  of  N^un,  Jehoshua.  17. 
And  Moses  sent  thi'in  to  spy  out  the  land 
of  Canaan,  and  said  unto  them.  Get  you  up 


507 


NUMBERS,  XI II. 


this  way  southward,  and  go  up  into  the 
mountain:  18.  And  see  the  land,  what  it 
is;  and  the  people  that  dwelleth  therein, 
whether  they  he  strong  or  weak,  few  or 
many;  19.  And  what  the  land  is  that  they 
dwell  in,  whether  it  he  good  or  bad ; and 
what  cities  they  be  that  they  dwell  in, 
whether  in  tents,  or  in  strong  holds;  20. 
And  what  the  land  is,  whether  it  be  fat  or 
lean,  whether  there  be  wood  therein  or  not : 
And  be  ye  of  good  courage,  and  bring  of  the 
fruit  of  the  land.  Now  the  time  was  the 
time  of  the  first-ripe  grapes. 

Here  we  have, 

1.  Orders  given  to  send  spies  to  search  out  the 
land  of  Canaan.  It  is  here  said,  God  directed 
Moses  to  send  them,  (r.  1,  2.)  but  it  appears,  by 
the  repetition  of  the  story  afterward,  (Deut.  1.  22.) 
that  the  motion  came  originally  from  the  people; 
they  came  to  Moses,  and  said,  li  e will  send  men  be- 
fore us;  and  it  was  the  fmit  of  their  unbelief.  They 
would  not  take  God’s  word  that  it  was  a good  land; 
and  that  he  would,  without  fail,  put  them  in  posses- 
sion of  it : they  could  not  trust  the  pillar  of  cloud 
and  fire  to  show  them  the  way  to  it,  but  had  a better 
opinion  of  their  own  politics  than  of  God’s  wisdom. 
How  absurd  was  it  tor  them  to  send  to  spy  out  a 
land  which  God  himself  had  spied  out  for  them;  to 
inquire  the  way  into  it,  when  God  himself  had  un- 
dertaken to  show  them  the  way ! But  thus  we  ruin 
ourseh  es,  by  giving  more  credit  to  the  reports  and 
representations  of  sense  than  to  divine  revelation; 
we  walk  by  sight,  not  by  faith;  whereas,  if  we  will 
receive  the  witness  of  men,  without  doubt,  the  wit- 
ness of  God  is  greater.  The  people  making  this 
motion  to  Moses,  he  (perhaps  not  aware  of  the  un- 
belief at  the  bottom  of  it)  consulted  God  in  the  case, 
who  bade  him  gratify  the  ])eople  in  this  matter,  and 
send  spies  before  them;  “ Let  them  walk  in  their 
own  counsels.”  Yet  God  was  no  way  accessary  to 
the  sin  that  followed,  for  the  sending  of  these  spies 
was  so  far  from  being  the  cause  of  the  sin,  that,  if 
the  spies  had  done  their  duty,  and  the  people 
their’s',  it  might  have  been  the  confirmation  of  their 
faith,  and  of  good  service  to  them. 

2.  The  persons  nominated  that  were  to  be  em- 
ployed in  this  service,  (t;.  4,  &c.)  One  of  each  tribe, 
that  it  might  appear  to  be  the  act  of  the  people  in 
general;  and  rulers,  persons  of  figure  in  their  re- 
spective tribes,  some  of  the  rulers  of  thousands  or 
himdreds,  to  put  the  greater  credit  upon  their  em- 
bassy: this  was  designed  for  the  best,  but  it  proved 
to  have  this  ill  effect,  that  the  quality  of  the  per- 
sons occasioned  the  evil  report  they  brought  up  to 
be  the  more  credited,  and  the  people  to  be  the  more 
influenced  by  it.  Some  think  that  they  are  all 
named  for  the  sake  of  two  good  ones  that  were 
among  them,  Caleb  and  Joshua.  Notice  is  taken  of 
the  change  of  Joshua’s  name  upon  this  occasion,  v. 
16.  He  was  Moses’s  minister,  but  had  been  em- 
ployed, tliough  of  the  tribe  of  Ephraim,  as  general 
of  the  forces  that  were  sent  out  against  Amalck. 
The  name  by  which  he  was  genendly  called  and 

\ known  in  his  own  tribe  was  Oshea,  but  Moses  called 
him  Joshua,  in  token  of  his  affection  to  him,  and 
power  over  him;  and  now,  it  should  seem,  he  or- 
flered  others  to  call  him  so,  and  fixed  that  to  be  his 
name  from  henceforward.  Oshea  signifies  a ])rayer 
f 'r  salvation.  Save  thou;  Joshua  signifies  a promise 
of  salvation,  He  will  save;  in  answer  to  that  praver; 
so  near  is  the  relation  between  prayers  and  pro- 
mises. Prayers  prevsiil  for  promises,  and  promises 
direct  and  encourage  prayers.  Some  think  that 


Moses  designed,  by  taking  the  first  syllable  of  the 
name  Jehovah,  and  prefixing  it  to  his  name,  which 
turned  Hoshea  into  Jehoshua,  to  put  an  honour 
upon  him,  and  to  encourage  him  in  this  and  all  his 
future  services  with  the  assurances  of  God’s  pre- 
sence. Yet  after  this  he  is  called  Hoshea,  Deut. 
32.  44.  Jesus  is  the  same  name  with  Joshua,  and 
it  is  the  name  of  our  Lord  Christ,  of  whom  Joshua 
was  a type,  as  successor  to  Moses,  Israel’s  captain, 
and  conqueror  of  Canaan.  There  was  another  of 
the  same  name,  who  was  also  a type  of  Christ, 

I Zech.  6.  11.  Joshua  was  the  Sa\iour  of  God’s 
' people  from  the  powers  of  Canaan,  but  Christ  is 
their  Saviour  from  the  powers  of  hell, 
i 3.  The  instructions  given  to  those  spies.  They 
were  sent  into  the  land  of  Canaan,  the  nearest  wa)^ 
to  traverse  the  country,  and  to  take  an  account  of 
its  present  state,  v.  17.  Two  heads  of  inquiry  were 
given  them  in  charge,  (1.)  Concerning  the  land  it- 
self; See  what  that  is;  {v.  18.  and  again,  v.  19.)  see 
whether  it  be  good  or  bad,  and  (v.  20. ) whether  it 
be  fat  or  lean.  All  parts  of  the  earth  do  not  sl'.are 
alike  in  the  blessing  of  fruitfulness;  some  countries 
are  blest  with  a richer  soil  than  others:  Mrses  him- 
self was  well  satisfied  that  Canaan  was  a verv  good 
land,  but  he  sent  these  spies  to  bring  an  account  of 
it  for  the  satisfaction  of  the  people;  as  Jol.n  Baptist 
sent  to  Jesus,  to  ask  whether  he  was  the  ('hi  ist,  not 
to  inform  himself,  but  to  inform  those  I’e  sent.  They 
must  take  notice  whether  the  air  was  he  Ithfui  cV 
no,  what  the  soil  was,  and  what  the  productions; 
and,  for  the  better  satisfaction  of  the  people,  thev 
must  bring  with  them  some  of  the  fruits.  (2.) 

I Concerning  the  inhabitants — their  numlier,  few,  cr 
many;  their  size  and  stature,  whetlier  str<  ng  able- 
bodied  men,  or  weak;  their  habitatiens — whether 
they  lived  in  tents,  or  houses,  whether  n open  vil- 
! lages,  or  in  walled  towns;  whether  the  woods  were 
standing  as  in  those  countries  that  are  unculth'ated, 

I through  the  unskilfulness  and  slothfulness  of  the  in 
habitants;  or  whether  the  woods  we  e cut  down, 
and  the  country  made  champaign,  for  the  ci  n-  eni 
ence  of  tillage. 

These  were  the  things  they  were  toinqu're  alx  ut. 
Perhaps  there  had  not  been  of  late  yeai  s such  c(  m 
merce  between  Egy  pt  and  Canaan  as  theie  was  in 
Jacob’s  time,  else  they  might  have  infonred  them- 
selves of  these  things  without  sending  men  on  ])ur- 
pose  to  search.  Observe  the  advantage  we  mav 
derive  from  books  and  learning,  wliich  acquaint 
those  that  are  curious  and  inquisiti\  e with  the  state 
of  foreign  countries,  at  a much  greater  distance 
than  Canaan  was  now  from  Israel,  without  tliis 
trouble  and  expense. 

Moses  dismisses  the  spies  with  this  charge.  Be 
of  good  courage;  intimating,  not  only  that  they 
should  be  themselves  encouraged  against  the  diffi- 
culties of  this  expedition,  but  that  they,  should  bring 
an  encouraging  account  to  the  people,  and  make  the 
best  of  every  thing.  It  was  not  only  a great  under- 
taking they  were  put  upon,  which  required  good 
management  and  resolution,  but  it  was  a great  trust 
that  was  reposed  in  them,  which  requirecl  that  thev 
should  be  faithful. 

21.  So  they  went  up,  and  searched  the 
land,  from  the  wilderness  of  Zin  unto  Re- 
hob, as  men  come  to  Hamath.  22.  And 
they  ascended  by  the  south,  and  eame  unto 
Hebron,  where  Ahiman,  Sheshai,  and  Tal- 
mai.  the  children  of  Anak,  were.  (I\ow 
Hebron  was  built  seven  years  before  Zoan 
in  Ee:ypt.)  2.3.  And  they  came  unto  the 
brook  of  Eshcol,  and  cut  down  from  thence 
a branch  with  one  cluster  of  grapes,  and 


508 


NUMBERS,  Xni. 


they  bare  it  between  two  upon  a staff ; and 
they  brought  of  the  pomegranates,  and  of 
the  figs.  24.  Tiie  place  was  called  the 
brook  Eshcol,  because  of  the  cluster  of 
grapes  which  the  children  of  Israel  cut 
down  from  thence.  25.  And  they  returned 
from  searching  of  the  land  after  forty  days. 

We  have  here  a short  account  of  the  survey 
which  the  spies  made  of  the  promised  land.  1. 
'Fhey  went  quite  through  it,  from  Zin  in  the  south, 
to  Rehob,  near  Hamath,  in  the  north,  v.  21.  See 
ch.  34.  3,  8.  It  is  probable  they  did  not  go  altogeth- 
er, in  a body,  lest  they  should  have  been  suspected, 
and  taken  up;  which  there  would  be  the  more  dan- 
ger of,  if  the  Canaanites  knew  (and  one  would 
think  they  could  not  but  know)  how  near  the  Is- 
raelites were  to  them;  but  they  divided  themselves 
into  several  companies,  and  so  passed  unsuspected, 
as  way -faring  men.  They  took  particular  notice  of 
Hebron,  {y.  22.)  probably,  because  near  there  was 
the  field  of  Machpelah,  where  the  patriarchs  were 
buried,  (Gen.  23.  2.)  whose  dead  bodies  did,  as  it 
were,  keep  possession  of  that  land  for  their  posteri- 
ty. To  this  sepulchre  they  made  a particular  r isit, 
and  found  the  adjoining  city  in  the  possession  of  the 
sons  of  Anak,  who  are  here  named.  In  that  place 
where  they  expected  the  greatest  encouragements, 
they  met  with  the  greatest  discouragements. 
Where  the  bodies  of  their  ancestors  kept  possession 
/or  them,  the  giants  keep  possession  against  them. 
We  are  informed  that  they  ascended  by  the  south, 
and  rame  to  Hebron,  that  is,  “Caleb,”  say  the 
.lews,  “ in  particular-,”  for  to  his  being  there,  we 
find  express  reference.  Josh.  14.  9,  12,  13.  But 
that  others  of  the  spies  were  there  too,  appears  by 
their  description  of  the  Anakim,  v.  33.  3.  They 

bi-orrght  a bunch  of  gr-apes  with  them,  and  some 
other  of  the  fruits  of  the  land,  as  a proof  of  the  ex- 
traor-diirary  goodness  of  the  country.  Probably, 
they  furnished  themselves  with  these  fr-uits  when 
tlrcy  were  leaving  the  country  and  returning.  The 
cluker  of  grapes  was  so  large,  and  so  hear  y,  that 
they  hung  it  upon  a bar-,  and  carried  it  between  two 
of  them,  V.  23,  24.  The  place  whence  they  took 
it  was,  from  this  circumstance,  called  the  -valley  of 
the  cluster;  that  famous  cluster,  which  was  to  Is- 
rael both  the  earnest  and  the  specimen  of  all  the 
fruits  of  Canaan.  Such  ai-e  the  present  comforts 
which  we  have  in  communion  with  God,  foretastes 
of  the  fulness  of  joy  we  expect  in  the  heavenly  Ca- 
naan. We  may  see  by  them  what  heaven  is. 

26.  And  tliey  went  and  came  to  Moses, 
and  to  Aaron,  and  to  all  the  congregation  of 
the  children  of  Israel,  unto  th(5  wilderness 
of  Paran,  to  Kadesh ; and  brought  back 
word  unto  them,  and  unto  all  the  congrega- 
tion, and  showed  them  the  fruit  of  the  land. 
27.  And  they  told  him,  and  said.  We  came 
unto  the  land  whither  thou  sentest  us,  and 
surely  it  floweth  with  milk  and  honey ; and 
this  is  the  fruit  of  it.  28.  Nevertheless  the 
people  he  stiong  that  dwell  in  the  land, 
and  the  citic'S  r//-e  walled,  and  very  great: 
:uid  more()\  cr,  wc  saw  the  children  of  Anak 
there.  29.  ddie  Amalekites  dwell  in  the 
laud  of  the  south  ; and  the  llittites,  and  the 
•lebusites,  and  the  Amorites,  dwell  in  the 
mountains;  and  the  Canaanites  dwell  by 
life  sea,  and  by  the  coast  of  Jordan.  30. 


And  Caleb  stilled  the  people  beiore  Moses, 
and  said.  Let  us  go  up  at  once  and  possess 
it ; for  we  are  well  able  to  overcome  it.  31. 
But  the  men  that  went  up  with  him  said. 
We  be  not  able  to  go  up  against  the  people; 
for  they  arc  stronger  than  we.  32.  And 
they  brought  up  an  evil  report  of  the  land 
wliich  they  had  searched  unto  the  children 
of  Israel,  saying,  The  land,  through  which 
we  have  gone  to  search  it,  is  a land  that 
eateth  up  the  inhabitants  thereof;  and  all 
the  people  that  we  saw  in  it  are  men  of 
great  stature.  33.  And  there  we  saw  the 
giants,  the  sons  of  Anak,  icJiich  come  of  tlie 
giants ; and  we  were  in  our  own  sight  as 
grashoppers,  and  so  we  were  in  their 
sight. 

It  is  a wonder  how  the  people  cf  Israel  had  pa- 
tience to  stay  40  days  for  the  return  of  their  spies, 
when  they  were  just  ready  to  enter  Canaan  under 
all  the  assurances  of  success  they  could  have  from 
the  divine  power,  and  a constant  series  of  miracles 
that  had  hitherto  attended  them;  but  they  distrust- 
ed God’s  power  and  promise,  and  were  willing  to 
be  held  in  suspense  by  their  own  counsels,  rather 
than  be  brought  to  a certainty  by  God’s  covenant 
How  much  do  w-c  stand  in  our  own  light  by  our  un- 
belief! \\’ell,  at  length  the  messengers  return,  but 
tlicy  agree  not  in  their  report. 

I.  The  maji  r part  discourage  the  people  from  go 
ing  forward  to  Canaan;  and  justly  are  the  Israelites 
left  to  this  temptation,  for  putting  so  much  confi- 
dence in  the  judgment  of  men,  when  thev  had  the 
word  of  God  to  trust  to.  It  is  a righteous  thing  with 
God  to  give  those  up  to  strong  delusions,  who  will 
not  receive  his  truth  in  the  love  of  it.  Observe  their 
report.  1.  They  cannot  deny  but  that  the  land  of 
Canaan  was  a very  fi  uitful  land;  the  bunch  of  grapes 
they  brought  with  them  was  an  ocular  demonstra- 
tion of  it,  V.  27.  God  had  promised  them  a land 
flowing  with  milk  .-ind  honey,  and  the  evil  spies 
themselves  own  that  it  is  such  a land.  Thus  even 
out  of  the  mouth  of  adversaries  will  God  be  glorifi- 
ed, and  the  truth  of  his  promise  attested.  And  yet 
afterward  they  contradict  themselves  when  they 
say,  {v.  32.)  It  is  a land  that  eateth  up  the  inhabit- 
ants thereof;  as  if,  though  it  had  milk,  and  honey, 
and  grapes,  yet  it  wanted  other  necessary  provis 
ions;  some  think  that  there  was  a great  plague  in 
the  country  at  the  time  that  they  surv  eyed  it,  which 
they  ought  to  have  imputed  to  the  wisdom  of  the  Di- 
vine Providence,  which  thus  lessened  the  num- 
bers of  theii-  enemies,  to  facilitate  their  conquests, 
but  they  invidiously  imputed  it  to  the  unwhole- 
someness of  the  air,  and  thence  took  occasion  to 
disparage  the  country.  For  this  unreasonable  fear 
of  a plague  in  Canaan,  they  justly  were  cut  off  im- 
mediately by  a plague  in  the  tvilcleiniess,  ch.  14.  37. 
But,  2.  They  rejrresent  the  Conquest  of  it  as  alto- 
gether  impracticable,  and  that  it  was  to  no  purpose 
to  attempt  it.  The  people  are  strong,  {v.  28.)  men 
of  ii  great  stature,  (v.  32.)  stronger  than  ’ive,v.  31. 
The  cities  are  represented  as  inqrregnable  fortress- 
es, they  are  walled  and  very  great,  v.  28.  But  no- 
thing served  their  ill-pui-pose  more  than  a descrip- 
tion of  the  giants,  vyhich  they  lay  a great  stress  up- 
on. IVesaw  the  children  of  Anak  there,  (i'.  28.) 
and  again,  we  saw  the  giants,  those  men  of  a prodi- 
gious size,  the  sons  of  Anak,  which  come  of  the 
giants,  V.  33.  They  spake  as  if  they  were  ready 
to  tremble  at  the  mention  of  them,  as  they  had 
done  at  the  sight  of  them.  “ Oh  ^hese  tremendous 


NUMBERS,  XrV.  509 


giants!  when  we  were  near  them  nve  "ivere  in  our 
own  sight  as  grashofifiers,  not  only  little  and  weak, 
but  trembling  and  daunted.”  Compare  Job  39.  20. 
Canst  thou  make  him  a fraid  as  a grashofifier?  Nay, 
and  so  we  were  in  their  sight;  they  looked  upon  us 
with  as  much  scorn  and  disdain,  as  w«  did  upon 
them  with  fear  and  trembling.  ” So  that  upon  the 
whole  matter  they  give  it  in  as  their  judgment,  ll'e 
be  not  able  to  go  uji  against  them,  (x;.  31.)  and 
therefore  must  think  of  taking  some  other  course. 

Now,  even  if  they  had  been  to  judge  only  by  hu- 
man probabilities,  they  could  not  have  been  excus- 
ed from  the  imputation  of  cowardice.  Were  not 
the  hosts  of  Israel  very  numerous.^  Six  hundred 
thousand  effective  men,  well-marshalled  and  mo- 
delled, closely  embodied,  and  entirely  united  in  in- 
terest and  affection,  constituted  as  formidable  an 
army  as  perhaps  was  ever  brought  into  the  field, 
many  a less  has  done  more  than  perhaps  the  con- 
quering of  Canaan  was,  witness  Alexander’s  army. 
Moses,  their  commander  in  chief,  was  wise  and 
brave;  and  if  the  people  had  put  on  resolution,  and 
behaved  themselves  valiantly,  what  could  have 
stood  before  them?  It  is  true,  the  Canaanites  were 
strong,  but  they  were  dispersed,  (x/.  29.)  Sotne 
dwell  in  the  south,  and  others  in  the  mountains;  so 
that  by  reason  of  their  distance,  they  could  not 
soon  get  together,  and  by  reason  of  their  divided  in- 
terests, they  could  not  long  keep  together  to  oppose 
Israel.  The  country  being  plentiful  would  subsist 
an  army,  and  though  the  cities  were  walled,  if  they 
could  beat  them  in  the  field,  the  strong-holds  would 
fall  of  course  into  their  hands.  And,  lastly,  as  for 
the  giants,  their  overgrown  stature  would  but  make 
them  the  better  mark,  and  the  bulkiest  men  have 
not  always  the  best  mettle. 

But  though  they  deserved  to  be  posted  for  cow- 
ards, that  was  not  the  worst,  the  scripture  brands 
them  for  unbelievers.  It  was  not  any  human  pro- 
babilities that  they  required  to  depend  upon,  but, 
(1.)  They  had  the  manifest  and  sensible  tokens  of 
God’s  presence  with  them,  and  the  engagement  of 
his  power  for  them.  The  Canaanites  were  stron- 
ger than  Israel;  suppose  they  were,  but  were  they 
stronger  than  the  God  of  Israel?  We  are  not  able 
to  deal  with  them,  but  is  not  God  Almighty  able? 
Have  we  not  him  in  the  midst  of  us?  Does  not  he 
go  before  us?  And  is  any  thing  too  hard  for  him? 
Were  we  as grashoppers  before  the  giants,  and  are 
not  they  less  than  grashoppers  before  God?  Their 
cities  are  walled  against  us,,  but  can  they  be  walled 
against  heav  en?  Beside  this,  (2.)  They  had  ve- 
ry great- experience  of  the  length  and  strength  of 
God’s  arm,  lifted  up  and  made  bare  on  their  behalf. 
Were  not  the  Egyptians  as  much  stronger  than 
they,  as  the  Canaanites  were?  And  yet,  without 
a sword  drawn  by  Israel,  or  a stroke  stmek,  the 
chariots  and  horsemen  of  Egypt  were  quite  routed 
and  ruined;  the  Amrdekites  took  them  at  great  dis- 
advantages, and  yet  they  were  discomfited.  Mira- 
cles were  at  this  time  their  daily  bread;  were  there 
nothing  else,  an  army  so  well  victualled  as  their’s 
was,  so  constantly,  so  plentifully,  and  all  on  free 
cost,  would  have  a great  advantage  against  any 
other  force.  Nay,  (3.)  They  had  particular  pro- 
mises made  them  of  victory  and  success  in  their 
wars  against  the  Canaanites,  God  had  given  Abra- 
ham all  possible  assurances  that  he  would  put  his 
seed  into  possession  of  that  land,  Gen.  15.  18. — 17. 
8.  He  had  expressly  promised  them  by  Moses, 
that  he  would  drive  out  the  Canaanites  from  before 
them,  (Exod.  33.  2.)  and  that  he  would  do  it  by  lit- 
tle and  little,  Exod.  23.  30.  And,  after  all  this,  for 
them  to  say.  He  be  not  able  to  go  ufi  against  them, 
was  in  effect  to  say,  “ God  himself  is  not  able  to 
make  liis  words  good.  ” It  was  in  effect  to  give  him 
the  lie.  and  to  tell  him  he  had  undertaken  more 


than  he  could  perform.  We  have  a short  account 
of  their  sin,  with  which  thm"  infected  the  whole 
congregation,  Ps.  106.  24.  vYveiy  desjiised  the  land, 
they  beliewed  not  his  word.  Though  upon  search, 
tliey  had  found  it  as  good  as  he  had  said,  a land 
flowing  with  milk  and  honey;  yet  they  would  net 
believe  it  as  sure  as  he  had  said,  but  despaired  of 
having  it,  though  Eternal  Truth  itself  had  engag- 
ed it  to  them.  And  now  this  is  the  representation 
of  the  evil  spies. 

II.  Caleb  encouraged  theni  to  go  forward,  though 
he  was  seconded  by  Joshua  only,  x-.  30.  Caleb  still- 
ed the  fieofxle  whom  he  saw  already  put  into  a fer- 
ment, even  before  Moses  himself,  whose  shining 
face  could  not  daunt  them,  when  they  began  to  grow 
unruly.  Caleb  signifies  all  heart,  and  he  answered 
his  name;  was  hearty  himself,  and  would  ha\e 
made  the  people  so,  if  they  would  have  hearkened 
to  him.  If  Joshua  had  begun  to  stem  the  tide,  he 
would  have  been  suspected  of  partiality  to  Moses, 
whose  minister  he  was;  and  therefore  he  prudently 
left  it  to  Caleb’s  management  at  first,  who  was  of 
the  tribe  of  Judah,  the  lead.ng  tribe,  and  therefore 
fittest  to  be  heard.  Caleb  had  seen  and  observed 
the  strength  of  the  inhabitants  as  much  as  his  fel- 
lows, and,  upon  the  whole  matter,  1.  He  speaks 
very  confidently  of  success,  IVe  are  well  able  to 
overcome  them,  as  strong  as  they  are.  2.  He  ani- 
mates the  people  to  go  on,  and,  his  lot  lying  in  the 
van,  he  speaks  as  one  resolved  to  lead  them  on 
with  bravery,  “Let  us  go  up  at  once,  one  bold  step, 
one  bold  stroke  more,  will  do  our  business;  it  is  all 
our  own,  if  we  have  but  courage  to  make  it  so; 
“ Let  us  go  up  and  possess  it.”  He  does  not  say, 
“ Let  us  go  up  and  conquer  it;”  he  looks  upon  that 
to  be  as  good  as  done  already;  but,  “Let  us  go  up 
and  possess  it;  there  is  nothing  to  be  done  but  to  en- 
ter and  take  the  possession  which  God  our  great 
Lord  is  ready  to  give  us.”  Note,  7'he  righteous 
are  bold  as  a lion.  Difficulties  that  lie  in  the  way 
of  salvation,  dwindle  and  vanish  before  a lively  ac- 
tive faith  in  the  power  and  promise  of  God. ' yill 
things  are  possible,  if  they  be  but  promised,  to  him 
that  believes. 

CHAP.  XIV. 

This  chapter  gives  us  an  account  of  that  fatal  quarrel  be- 
tween God  and  Israel,  upon  which,  for  their  murmuring 
and  unbelief,  \\tsioare  in  his  wrath  that  they  should  not 
enter  into  his  rest.  Here  is,  I.  The  mutiny  and  rebel- 
lion of  Israel  against  God,  upon  the  report  of  the  evil 
spies,  V.  1 . . 4.  II.  The  fruitless  endeavour  of  Moses 
and  Aaron,  Caleb  and  Joshua,  to  still  the  tumult,  v. 
5 . . 10.  III.  Their  utter  ruin  justly  threatened  by  an  of- 
fended God,  V.  11,  12.  IV.  The  humble  intercession  of 
Moses  for  them,  v.  13..  19.  V.  A mitigation  of  the 
sentence,  in  answer  to  the  prayer  of  Moses,  they  shall 
not  all  be  cutoff,  but  the  decree  goes  forth  ratified  with  an 
oath,  published  to  the  people,  again  and  again  repeated, 
that  this  whole  congregation  should  perish  in  the  wilder- 
ness,and  none  ofthem  enter  Canaan. butCaleb  and  Joshua 
only,  r.  20 . . 35.  M.  The  nresent  death  of  the  evil  spies, 
V.  36  . . 39.  VII.  The  rebuke  given  to  those  who  attempt- 
ed to  go  forward  notwithstanding,  v.  40.  . 45.  And  this 
is  written  for  our  admonition,  that  we  fall  not  after  the 
same  example  of  unbelief. 

1.  A ND  all  the  congregation  lifted  up 
their  voice,  and  cried  ; and  the  people 
wept  that  night.  2.  .And  all  the  children  of 
Israel  murmured  against  Moses  and  against 
Aaron  : and  the  whole  congregation  said  un- 
to them,  AA'ould  God  that  we  had  died  in 
the  land  of  Egypt ! or  would  God  we  had 
died  in  this  wilderness  ! 3.  And  wherefore 

hath  the  Lord  brought  us  unto  this  land, 
to  fall  by  the  sword,  that  our  wives  and  our 
children  should  be  a prey?  were  it  not  bet 


510 


NUMBERS,  XIV. 


ter  for  us  to  return  into  Egypt  ? 4.  And 

they  said  one  to  another,  Let  us  make  a 
captain,  and  let  us  return  into  Egypt. 

Here  we  see  what  mischief  the  evil  spies  made  by 
their  unfair  representation.  We  may  suppose  that 
these  twelve,  that  were  impannelled  to  inquire  con- 
cerning Canaan,  had  talked  it  over  among  them- 
selves before  they  brought  in  their  report  in  public; 
and  Caleb  and  Joshua,  it  is  likely,  had  done  their 
utmost  to  bring  the  rest  over  to  be  of  their  mind, 
and  if  they  would  but  have  agreed  that  Caleb,  ac- 
cording to  his  post,  should  have  spoken  for  them 
all,  as  their  foreman,  all  had  been  well;  but  the  evil 
spies,  it  should  seem,  wilfully  designed  to  raise  this 
mutiny,  purely  in  opposition  to  Moses  and  Aaron, 
though  they  could  not  propose  any  advantage  to 
themselves  by  it,  unless  they  hoped  to  be  captains 
and  commanders  of  the  retreat  into  Egypt  they 
were  now  meditating.  But  what  came  of  it.^  Here, 
in  these  verses,  we  find  those  whom  they  studied 
to  humour  put  into  a vexation,  and,  before  the  end 
of  the  chapter,  brought  to  min. 

Observe, 

I.  How  the  people  fretted  themselves.  They 
lifted  up  their  voices  and  cried,  {y.  1. ) giving  credit 
to  the  report  of  the  spies,  rather  than  to  the  word 
of  God,  and  imagining  their  condition  desperate, 
they  laid  the  reins  on  the  neck  of  their  passions,  and 
could  keep  no  manner  of  temper;  like  foolish  fro- 
ward  children,  they  fall  a crying,  yet  know  not 
what  they  cried  for.  It  had  been  time  enough  to 
cry  out,  if  the  enemies  had  beaten  up  their  quarters, 
and  they  had  seen  the  sonsof  Anakatthe  gate  of  their 
camp;  but  they  that  cried  when  nothing  hurt  them, 
deserved  to  have  something  given  them  to  cry  for. 
And,  as  if  all  had  been  already  gone,  they  sat  them 
down  and  wept  that  night.  Note,  Unbelief,  or  dis- 
trast  of  God,  is  a sin  that  is  its  own  punishment. 
Those  that  do  not  trust  God  are  continually  vexing 
themselves.  The  world’s  mourners  are  more  than 
God’s,  and  the  sorrow  of  the  world  worketh  death. 

II.  How  they  flew  in  the  face  of  their  governors; 
murmured  against  Moses  and  Aaron,  and  in  them 
reproached  the  Lord,  v.  2,  3.  The  congregation 
of  elders  began  the  discontent,  {y.  1. ) but  the  con- 
tagion soon  spread  through  the  whole  camp,  for 
the  children  of  Israel  murmured.  Jealousies  and 
discontents  spread  like  wild-fire  among  the  unthink- 
ing multitude,  who  are  easily  taught  to  despise  do- 
minions, and  to  speak  evil  of  dignities.  1.  They 
look  back  with  a causeless  discontent.  They  wish 
that  they  had  died  in  Egypt  with  the  first-born  that 
were  slain  there;  or,  in  the  wilderness  with  those 
til  at  lately  died  of  the  plague  for  lusting.  See  the 
prodigious  madness  of  unbridled  passions,  which 
makes  men  prodigal  even  of  that  which  nature  ac- 
counts most  dear,  life  itself.  Never  were  so  many 
months  spent  so  pleasantly  as  these  which  they  had 
spent  since  they  came  out  of  Egypt,  loaded  with 
hfmours,  compassed  with  favours,  and  continually 
entert  lined  with  something  or  other  that  was  sur- 
prising; and  yet,  as  if  all  these  things  had  not  made 
it  worth  their  while  to  live,  they  wished  they  had 
died  in  Egypt.  And  such  a light  opinion  they  had 
of  God’s  tremendous  judgments  executed  on  their 
neighbours  for  their  sin,  that  they  wished  they  had 
shared  with  them  in  thcii'  plagues,  rathei’  than  run 
the  haxard  of  making  a descent  upon  Canaan.  They 
wish  rather  to  die  criminals  under  God’s  justice, 
than  li\ e conquerors  in  his  favour.  Some  read  it. 
Oh  that  we  had  died  in  Egupt,  or  in  this  wilderness; 
Oh  that  we  might  die!  They  wish  to  die  for  fear 
of  dying;  and  have  not  sense  enough  to  reason  as 
the  poor  lepers,  when,  rather  than  die  upon  the 
spot,  they  ventured  into  an  enemy’s  camp,  If  they 
kill  us,  we  shall  but  die,  2 Kings  7.  4.  How  base 


were  the  spirits  of  these  degenerate  Israertes.  wlio, 
rather  than  die  (if  it  come  to  the  worst)  i ke  s Id  trs 
in  the  field  of  honour,  with  tlieir  swords  in  their 
hands,  desire  to  die  like  rotten  sheep  in  the  w.ldei- 
ness.  2.  They  look  forward  with  a groundless  de- 
spair, taking  it  for  granted,  (r.  3.)  that,  .f  they 
went  on,  they  must  tall  by  tlie  sword,  and  pretend 
to  lay  the  cause  of  their  fear  upon  the  great  cure 
they  had  for  their  wives  and  children,  wlm,  they 
conclude,  will  be  a prey  to  the  Ciuiaanites.  And 
here  is  a most  wicked  blasphemous  reflection  upon 
God  himself,  as  if  he  had  brought  them  hither  on 
purpose  that  they  might  fall  by  the  sword,  and  that 
their  wives  and  children,  those  poor  innocents, 
should  be  a prey.  Thus  do  they,  in  effect,  charge 
that  God,  who  is  Lo\e  itself,  with  the  worst  of 
malice,  and  Eternal  Truth,  with  the  basest  hypo- 
crisy; suggesting,  that  all  the  kind  things  he  had 
said  to  them,  and  done  for  them,  hitherto,  were  in- 
tended only  to  decoy  them,  and  to  cover  a secret 
design  carried  on  all  along  to  ruin  them.  Daring 
impudence!  But  what  will  not  that  tongue  speax 
against  heaven,  that  is  set  on  fire  of  hell.^  The 
Devil  keeps  up  his  interest  in  the  hearts  of  men 
by  insinuating  to  them  ill  thoughts  of  God,  as  if 
he  desired  the  death  of  sinners,  and  delighted  in 
the  hardships  and  sufferings  of  h s own  seia  unis, 
whereas  he  knows  his  thoughts  to  us-ward  (wheth- 
er we  know  them  so  or  no)  to  be  thoughts  of  good, 
and  not  of  evil,  Jer.  29,  11. 

III.  How’  they  came  at  last  to  this  desper-te  re- 
solve, that,  instead  of  going  forward  to  Canaan,  they 
would  go  back  again  to  Egypt.  .Tlie  motion  is  first 
made  fy  way  of  query  only,  (tc.  3.)  Were  it  not 
better  for  us  to  return  into  Rgyftt?  But  the  fer- 
ment being  high,  and  the  spirits  of  the  people  being 
disposed  to  entertain  any  thing  that  was  pei-\  erse, 
it  soon  ripened  to  a resolution,  without  a deb.ite;  (y. 
4.)  Ret  us  make  a captain,  and  return  to  Egypt; 
and  it  is  lamented  long  after,  (Neh.  9.  17.)  Tha: 
in  their  rebellion  they  ajipoinled  a captain  to  return 
to  their  bondage;  f r they  knew  Moses  would  not 
be  their  captain  in  this  retreat. 

Now,  1.  It  was  the  greatest  folly  in  the  world  to 
wish  themselves  in  Egypt,  or  to  think,  that,  if  thej 
were  there,  it  would  be  better  with  them  than  it 
was.  If  they  durst  not  go  forward  to  Canaan,  yet 
better  be  as  they  were,  than  go  back  to  Egypt. 
What  did  they  wanti*  What  had  they  to  complain 
of?  They  had  plenty,  and  peace,  and  rest,  were 
under  a good  government,  had  good  company,  had 
the  tokens  of  God’s  presence  with  them,  and  enough 
to  make  them  easy  even  in  the  wilderness,  .if  they 
had  but  hearts  to  be  content.  But  whither  were 
they  thus  eager  to  go  to  mend  themselves?  To 
Egypt!  Had  they  so  soon  forgotten  the  sore  bon- 
dage they  were  in  there?  Would  they  be  again  un- 
der the  tyranny  of  their  task-masters,  and  at  the 
drudgery  of  making  brick?  And,  after  all  the 
plagues  which  Egypt  had  si  ffered  for  their  sakes, 
could  they  expect  any  better  treatment  there  than 
they  had  formerly,  and  not  rather  much  worse?  In 
how  little  time  (not  a year  and  a half)  have  they 
forgotten  all  the  sighs  of  their  bondage,  and  all  the 
songs  of  their  deliverance!  Like  brute-lieasts, 
they  mind  only  that  whicl  is  present,  and  their  me- 
mories, with  the  other  powers  of  reason,  are  sacri- 
ficed to  their  passions  See  Ps.  106.  7.  M'e  find  if 
threitened,  (l)cut.  28.  68.)  as  the  completing  of 
their  misery,  that  they  should  be  brought  into 
Egypt  again,  and  yet  that  is  what  they  here  wish 
for.  Sinners  are  enemies  to  themselves;  and  those 
that  walk  not  in  God’s  counsels,  consult  their  own 
mischief  and  ruin. 

2.  It  was  a most  senseless  ridiculous  thing  to  talk 
of  returning  thither  through  the  wilderness.  Could 
they  expect  that  God’s  ch  ud  would  lead  th<  m,  oi 


511 


NUMBERS,  XIV. 


his  manna  attend  them?  And  if  they  did  not,  the 
thousands  of  Israel  must  unavoidably  be  lost  and 
perish  in  the  wilderness.  Suppose  the  difficulties 
of  conquering  Canaan  were  as  they  imagined,  those 
of  returning  to  E^ypt  were  much  greater.  In  this 
let  us  see,  (1.)  The  folly  of  discontent  and  impa- 
tience under  the  crosses  of  our  outward  condition. 
We  are  uneasy  at  that  which  is,  complain  of  our 
place  and  lot,  and  we  would  shift:  but  is  there  any 
jilace  or  condition  in  this  world  that  has  not  some- 
thing in  it  to  make  us  uneasy,  if  we  are  disposed  to 
be  so?  The  way  to  better  our  condition,  is,  to  get 
our  spirits  into  a better  frame;  and  instead  of  asking, 
“ Were  it  not  better  to  go  to  Egypt?”  ask,  “ Were 
it  not  better  to  be  content,  and  make  the  best  of  that 
which  is?”  (2.)  The  folly  of  apostasy  from  the 
ways  of  God.  Heaven  is  the  Canaan  set  before  us, 
aland  flowing  with  milk  and  honey:  those  that 
bring  up  ever  so  ill  a report  of  it,  cannot  but  say, 
that  it  is  indeed  a good  land,  only  it  is  hard  to  get 
to  it;  strict  and  serious  godliness  is  looked  upon 
as  an  impracticable  thing,  and  this  deters  many  who 
began  well  from  going  on;  rather  than  undergo  the 
imaginary  hardships  of  a religious  life,  they  run 
themselves  upon  the  certain  fatal  consequences  of 
a sinful  course;  and  so  they  transcribe  the  folly  of 
Israel,  who,  when  they  were  Avithin  a step  of  Ca- 
naan, would  make  a captain,  and  return  to  Egypt. 

5.  Then  Moses  and  Aaron  fell  on  their 
faces  before  all  the  assembly  of  the  congre- 
gation of  the  cliildren  of  Israel.  6.  And 
Joshua  the  son  of  Nun,  and  Caleb  the  son 
of  Jephunneh,  ichicli  were,  of  them  that 
searched  the  land,  rent  their  clothes:  7. 
And  they  spake  unto  all  the  company  of 
the  children  of  Israel,  saying,  The  land, 
which  we  passed  through  to  search  it,  is  an 
exceeding  good  land.  8.  If  the  Lord  de- 
light  in  us,  then  he  will  bring  us  into  this 
land,  and  give  it  us;  a land  which  floweth 
with  milk  and  honey.  9.  Only  rebel  not 
ye  against  the  Lord,  neither  fear  ye  the 
people  of  the  land;  for  they  r/7'e  bread  for 
us : tbeir  defence  is  departed  from  them, 
and  the  Lord  is  with  us : fear  them  not. 
10.  But  all  the  congregation  bade  stone 
them  with  stones.  /Lid  the  glory  of  the 
Lord  appeared  in  the  tabernacle  of  the 
congregation,  before  all  the  children  of  Is- 
rael. 

The  friends  of  Israel  here  interpose  to  save  them, 
if  possible,  from  ruining  themselves,  but  in  vain. 
The  physicians  of  their  state  would  have  healed 
them,  but  they  would  not  be  healed;  their  watch- 
men gave  them  warning,  but  they  would  not  take 
the  warning,  and  so  their  blood  is  upon  their  own 
heads. 

I.  The  best  endeavours  were  used  to  still  the  tu- 
mult, and  if  now  at  last  they  would  have  understood 
the  things  that  belonged  to  their  peace,  all  the  fol- 
lowing mischief  had  been  prervented. 

1.  Moses  and  Aaron  did  their  part,  i'.  5.  Though 
it  Avas  against  them  that  they  murmured,  {v.  2.) 
yet  they  bravely  overlooked  the  affront  nnd  injury 
clone  them,  and  approved  themselves  faithful  friends 
to  those  Avho  Avere  outrageous  enemies  to  them. 
The  clamour  and  noise  of  the  people  were  so  great, 
that  Moses  and  Aaron  could  not  be  heard;  should 
they  order  any  of  their  servants  to  proclaim  silence, 
the  anprv  multitude  Avculd  perhaps  be  the  more 


clamorous;  and  therefore,  to  gain  audience  in  the 
sight  of  all  the  assembly,  they  fell  on  their  faces, 
thus  expressing,  (1.)  Their  hunible  prayers  to 
God  to  still  the  noise  of  this  sea,  the  noise  of  its 
Avaves,  even  the  tumult  of  the  people.  (2.)  The 
great  trouble  and  concern  of  their  OAvn  spirits; 
they  fell  down  as  men  astonished  and  even  thunder- 
struck, amazed  to  see  a people  throAv  away  their 
own  mercies;  to  see  those  so  ill-humoured  Avho 
Avere  so  av ell-taught.  And,  (3.)  Their  great  ear- 
nestness with  the  people  to  cease  their  murmurings; 
they  hoped  to  Avork  upon  them  by  this  humble  prs- 
ture,  and  to  prevail  Avith  them  net  to  persist  in  their 
I'ebellion;  Moses  and  Aaron  beseech  them  to  be  re- 
coiu  iled  unto  God.  What  they  said  to  them,  Moses 
relates  in  the  lepetiticn  of  this  story,  Dent.  1.  29, 
30,  Be  not  afraid,  the  Lord  your  God  shall  fight 
for  yoji.  Note,  Those  that  are  zealous  friends  to 
])recicus  souls  will  stoop  to  any  thing  for  their  sal- 
vation. * Moses  and  Aaron,  notwithstanding  the 
posts  of  honour  they  are  in,  prostrate  themselves 
to  the  people  to  beg  of  them  net  to  ruin  themselves. 

2.  Caleb  and  Joshua  did  their  part;  they  rent 
their  clothes  in  holy  indignation  at  the  sin  of  the 
people,  and  a holy  dread  of  the  Avrath  of  God, 
which  they  saAv  ready  to  break  cut  against  them:  it 
Avas  the  greater  trouble  to  these  good  men,  because 
the  tumult  Avas  occasioned  by  those  spies  Avith  whom 
t ey  had  been  joined  in  commission:  and  therefore 
they  thought  themselves  obliged  to  do  Avhat  tliey 
could  to  still  the  storm  Avhich  their  felloAvs  had  rais- 
ed. No  reason  could  be  more  pertir.eut  and  ],'a- 
thetical  than  their’s  here,  {y.  7..  9.)  and  thev 
spake  as  with  authority.  (1.)  They  assured  them 
of  the  goodness  of  the  land  they  had  surveyed,  ancl 
that  it  was  worth  a enturing  for,  and  not  a land  that 
ate  vp  the  inhabitants,  as  the  evil  spies  liad  rejrre- 
sented  it.  It  is  an  exceeding  good  land,  (xe  7.)  it 's 
-vei-y,  very  good;  so  the  word  is;  so  that  they  had 
no  reason  to  despise  this  pleasant  land.  Note,  I f men 
Avere  but  thoroughly  convinced  of  the  desirableness 
of  the  gains  of  religion,  they  wcnild  net  stick  at  the 
services  of  it.  They  made  nothing  of  the  difficul- 
ties that  seemed  to  lie  in  the  Avay  of  their  gaining 
the  possession  of  it.  Fear  not  the  people  of  ti  e 
land,  V.  9.  Whatever  formidable  ideas  have  laci 
given  you  of  them,  the  lion  is  not  so  fierce  as  ho  is 
painted;  they  are  bread  for  ns,”  that  is,  “they  : re 
set  before  us  rather  to  be  fed  upon  than  to  be  feu  a lit 
Avith;  so  easily,  so  pleasantly,  and  Avith  so  much  adr  ar- 
tage  to  ourselves,  shall  we  master  them.”  Pharn<  li 
is  said  to  have  been  given  them  for  meat,  (Ps.  74. 
14. ) and  the  Canaanites  Avill  be  so  too.  They  shoAv, 
that,  whatever  Avas  suggested  to  the  contrary,  the 
advantage  Avas  clear  on  Israel’s  side.  For,  [1.] 
Though  the  Canaanites  dwell  in  Availed  cities,  they 
are  naked,  their  defence  nvas  defiarted  from  them; 
that  common  providence,  which  preserA  es  the  rights 
of  nations,  has  abandoned  them,  andAvill  be  no  shel- 
ter or  protection  to  them.  The  ether  spies  to(k 
notice  of  their  strength,  but  these  of  the’r  micfrtd- 
ness,  and  from  thence  inferred  that  God  had  forsa-’ 
ken  them,  and  therefore  their  defence  was  depart- 
ed. No  people  can  be  safe,  when  they  have  pro- 
voked God  to  leave  them.  [2.]  Though  Israel 
dwell  in  tents,  they  are  fortified.  The  l.ord  is  with 
zis,  and  his  name  is  a strong  tower;  fear  them  not. 
Note,  M’hile  Ave  have  the  presence  of  God  Avith  us, 
Ave  need  not  fear  the  most  poAverful  force  against  us. 
(3.)  They  shoAved  them  plainly,  that  all  the  danocr 
they  were  in  Avas  from  their  OAvn  discontents,  and 
that  they  would  succeed  against  all  their  enemies, 
if  they  did  not  make  God  their  enemAu  On  tlrs 
point  alone  the  case  would  turn,  (x^.  8.)  “ If  the 

Lord  delight  in  us,  as  certainly  he  docs,  and  Avill, 
if  Ave  do  not  pro  ..eke  him,  he  will  bring  us  into  this 
good  land;  AVe  shall  without  fail  get  it  in  possession 


512 


NUMBERS,  XIV. 


by  his  favour,  and  the  light  of  his  countenance,  (Ps. 
44.  3.)  if  we  do  not  forfeit  his  favour,  and  by  our 
own  follies  turn  away  our  own  mercies.”  It  is  come 
to  this  issue,  {-v.  9.)  Oniy  rebel  not  ye  against  the 
Lord.  Note,  Nothing  can  ruin  sinners  but  their 
own  rebellion.  It  God  leave  them,  it  is  because 
they  drive  him  from  them;  and  they  die,  because 
they  will  die.  None  are  excluded  the  hea\en,y 
Canaan,  but  those  that  exclude  themselves.  And  now 
could  the  case  ha\  e been  more  plain  could  it  have 
been  urged  more  closely.^  But  what  was  the  effect.^ 

II.  It  was  all  to  no  purpose;  they  were  deaf  to 
this  fair  reasoning;  nay,  they  were  exasperated  by 
it,  and  grew  more  outrageous,  {v.  10.)  ^ll  the  con- 
gregation bade  stone  them  with  stones.  The  rulers 
of  the  congregation,  and  the  great  men,  (so  Bishop 
Patrick)  ordered  the  common  people  to  fall  upon 
them,  and  knock  their  brains  out.  'I'heir  case  was 
sad  indeed,  when  their  leaders  thus  caused  them  to 
err.  Note,  It  is  common  for  those  whose  hearts  are 
fully  set  in  them  to  do  evil,  to  rage  at  those  who 
give  them  good  counsel.  They  who  hate  to  be  re- 
formed, hate  those  that  would  reform  them,  and 
count  them  their  enemies,  because  they  tell  them 
the  truth.  Thus  early  did  Israel  begin  to  misuse 
the  prophets,  and  stone  those  that  were  sent  to  them, 
and  this  was  it  that  filled  the  measure  of  their  sin, 
(Matth.  23.  37.)  Htone  them  with  stonesi  Why, 
what  evil  have  they  done?  No  crime  can  be  laid 
to  their  charge;  but  the  truth  is,  those  two  witness- 
es tormented  them  that  were  obstinate  in  their  in- 
fidelity, Rev.  11.  10. 

Caleb  and  Joshua  had  but  just  said,  The  Lord  is 
with  us,  fear  them  not,  {y.  9.)  and  if  Israel  will  not 
apply  those  encouraging  words  to  their  own  fears, 
they  that  uttered  them  know  how  to  encourage 
themseh  es  with  them  against  this  enraged  multi- 
tude that  spake  of  stoning  them;  as  David  in  a like 
case,  1 Sam.  30.  6.  Those  that  cannot  prevail  to 
edify  others  with  their  counsels  and  comforts,  should 
endeavour  at  least  to  edify  themselves.  Caleb  and 
Joshua  knew  they  appeared  for  God  and  his  glory, 
and  therefore  doubted  not  but  God  would  appear 
for  them  and  their  safety.  And  they  were  not  dis- 
appointed, for  immediately  the  glory  of  the  Lord  ap- 
peared, to  the  terror  and  confusion  of  those  that 
were  for  stoning  the  servants  of  God.  When  they 
reflected  upon  Clod,  (x^.  3. ) his  glory  appeared  not 
to  silence  their  blasphemies;  but  when  they  threat- 
ened Caleb  and  Joshua,  they  touched  the  apple  of 
his  eye,  and  his  glory  appeared  immediately.  Note, 
Those  who  faithfully  expose  themselves  for  God 
are  sure  to  be  taken  under  his  special  protection, 
and  shall  be  hid  from  the  rage  of  men,  either  under 
heaven  or  in  heaven. 

11.  And  tho  Lord  said  unto  Moses, 
How  long  will  this  people  provoke  me  ? and 
how  long  wUi  it  he  ere  they  believe  me,  for 
all  the  signs  which  I have  showed  among 
them  ? 1 2.  I will  smite  them  with  the  pes- 

tilence, and  disinherit  them,  and  will  make 
of  thee  a greater  nation  and  mightier  tlian 
they.  13.  And  Moses  said  unto  the  Lord, 
Then  the  Egyptians  shall  hear  it,  (for  thou 
brouglitest  up  this  people  in  thy  might  from 
among  them  ;)  14.  And  they  will  tell  it  to 

the  inhabitants  of  this  land  : for  they  have 
heard  that  thou.  Lord,  art  among  this 
people ; that  thou.  Lord,  art  seen  face  to 
face ; and  that  thy  cloud  standeth  over  them; 
and  that  thou  goest  before  them,  by  day- 
time in  a pillar  of  cloud,  and  in  a pillar  of 


fire  by  night.  15.  Now,  if  thou  shalt  kill 
all  this  people  as  one  man,  then  the  nations 
which  have  heard  the  fame  of  thee  will 
speak,  saying,  16.  Because  the  Lord  was 
not  able  to  bring  this  people  into  the  land 
which  he  sware  unto  them,  therefore  he 
hath  slain  them  in  the  wilderness.  17.  And 
now,  1 beseech  thee,  let  the  power  of  my 
Lord  be  great,  according  as  thou  hast 
spoken,  saying,  18.  The  Lord  ti' long-suf- 
fering, and  of  great  mercy,  forgiving  iniquity 
and  transgression,  and  by  no  means  clear- 
ing the  guilty ; visiting  the  iniquity  of  the 
fathers  upon  the  children  unto  the  third  and 
fourth  generation.  19.  Pardon,  I beseech 
thee,  the  iniquity  of  this  people,  according 
unto  the  greatness  of  thy  mercy,  and  as  thou 
hast  forgiven  this  people  from  Egypt  even 
until  now. 

Here  is, 

I.  The  righteous  sentence  which  Gcd  gave 
against  Israel,  for  their  murmuring  and  unbelief, 
which,  though  afterward  mitigated,  showed  what 
was  the  desert  of  theii  sin,  and  the  demand  of  in- 
jured justice,  and  what  would  have  been  done,  ii 
Moses  had  not  interposed.  When  the  glory  of  the 
Lord  appeared  in.  the  tabernacle,  we  may  suppose 
that  Moses  took  it  for  a call  to  him  immediately  to 
come  and  attend  there,  as,  before  the  tabernacle 
was  erected,  he  went  up  to  the  mount  in  a like  case, 
Exod.  32.  30.  Thus,  while  the  people  were  study- 
ing to  disgrace  him,  God  publicly  put  honour  upon 
him,  as  the  man  of  his  counsel.  Now  here  we  are 
told  what  God  said  to  him  there. 

1.  He  showed  him  the  great  evil  of  the  people’s 
sin,  v.  11.  What  passed  between  God  and  Israel 
went  through  the  hand  of  Moses;  when  they  were 
displeased  with  God,  they  tokl  Moses  of  it,  \v.  2. ) 
when  God  was  displea.secl  with  them,  he  told  Mo- 
ses too,  revealing  his  secret  to  his  servant  the 
prophet,  Amos  3.  7.  Two  things  God  justly  com- 
plains of  to  Moses.  (1. ) Their  sin.  They  provoke 
me;  or,  as  the  work  signifies,  they  rcyVc/,  reproach, 
despise  me,  for  theij  will  not  believe  me.  That  was 
the  bitter  root  which  bore  the  gall  and  wormwood. 
It  was  their  unbelief  that  made  this  a day  of  provo- 
cation in  the  wilderness,  Heb.  3.  8.  Note,  Distrust 
of  God,  and  his  power  and  promise,  is  itself  a very 
great  provocation,  and  at  the  bottom  of  many  other 
provocations.  Unbelief  is  a great  sin,  (1  John  5.  10.) 
and  a root-sin,  Heb.  3.  12.  (2.)  Their  continuance  in 
it:  How  long  will  they  do  so?  Note,  The  God  of  hea- 
ven keeps  an  acc(-unt  how  long  sinners  persist  in  their 
provocations;  and  the  longer  they  do,  the  more  he 
is  displeased.  The  aggravations  of  their  sin  were, 
[1.]  Their  relation  to  God.  77/m  people,  a pecu- 
liar people,  a professing  people.  The  nearer  any 
are  to  God  in  name  and  profession,  the  more  is  he 
provoked  by  their  sins,  especially  their  unbelief. 
[2.  ] The  experience  they  had  of  God’s  power  and 
goodness,  in  all  the  sighs  which  he  had  showed 
'a?nong  them,  by  which,'  one  would  think,  he  had 
effectually  obliged  them  to  trust  him  and  folloi.- 
him.  The  more  God  has  done  for  ub,  the  greater 
is  the  provocation  if  we  distnist  him. 

2.  He  showed  him  the  sentence  which  justice 
passed  upon  them  for  it,  v.  12.  “What  remains 
now,  but  that  I should  make  a full  end  of  them?  It 
will  soon  be  done,  J will  smite  them  with  the  pesti- 
lence, not  leave  a man  of  them  alive,  but  wholly 
blot  out  their  name  and  race,  and  so  disinherit  them. 


NUMBERS,  XIV. 


and  be  no  more  troubled  with  them.  Ah,  I will 
nufie  me  of  mine  adversaries.  They  wish  to  die; 
iiul  let  them  die,  and  neither  root  nor  branch  be 
left  of  them.  S.ioii  rebellious  children  deserve  to 
oe  disinherited.  ” And  if  it  be  asked,  “What  will 
become  of  God’s  covenant  with  Abraham  then?” 
here  is  an  answer,  “It  shall  be  preserved  in  the 
family  of  Moses,  / will  make  of  thee  a greater  na- 
tion.” Thus,  '!•)  would  try  Moses,  whether 
he  still  continued  that  affection  for  Israel  that  he 
formerly  expressed  upon  a like  occasion,  in  prefer- 
ring their  interests  before  the  advancement  of  his 
own  family;  and  it  is  proved  that  Moses  was  still  of 
the  same  public  spirit,  and  could  not  bear  the 
thought  of  raising  his  own  name  upon  the  ruin  of 
the  name  of  Israei.  (2.)  God  would  teach  us  that 
he  will  not  be  a Loser  by  the  ruin  of  sinners.  If 
Adam  and  Eve  had  l)cen  cut  off  and  disinherited,  he 
couUl  have  made  another  Adam  and  another  Eve, 
and  have  glorified  his  mercy  in  them,  as  here  he 
could  have  glorified  his  mercy  in  Moses,  though  Is- 
rael had  been  ruined. 

II.  The  hum!)  e intercession  Mos  s made  for 
them.  Their  sin  h id  made  a fatal  breach  in  the 
wall  of  their  defence,  at  which  destruction  had -cer- 
tainly entered,  if  Moses  had  not  seasonably  steptin, 
and  made  it  good.  Here  he  was  a type  of  Christ, 
svho  interceded  for  his  persecutors,  and  ftrayed  for 
them  that  desfiitefully  used  him,  leaving  us  an  ex- 
ample to  his  own  rule,  Matth.  5.  44. 

1.  The  prayer  of  his  petition  is,  in  one  word. 

Pardon,  I beseech  thee,  the  iniquity  of  this  fieojile ; {y. 
19.)  that  is,  “ Do  not  bring  upon  diem  the  ruin  they 
deserve.”  This  was  Christas  prayer  for  those  that 
crucified  him.  Father,  forgive  them.  The  pardon 
of  a national  sin,  as  such,  consists  in  the  turning 
away  of  the  national  punishment;  and  that  it  is  for  ! 
which  Moses  is  here  so  earnest.  j 

2.  The  pleas  are  m.my,  and  strongly  urged. 

(1.)  He  insists  most  upon  the  jilea  that  is  taken  ; 
from  the  glory  of  God;  (v.  13.  . 16.)  with  this  he  I 
Degins,  and  somewiiat  abruptly,  taking  occasion 
from  that  dreadful  word,  I will  disinherit  them;  I 
Lord,  (says  he,)  then  the  Kgufitians  shall  hear  it. 
God’s  honour  lay  nearer  to  his  heart  than  any  inter- 
ests of  his  own.  Observe  how  he  orders  this  cause 
before  God.  He  pleads,  [1.]  That  the  eyes  both 
of  Egypt  and  Canaan  were  upon  them,  and  great  ' 
expectations  were  raised  concerning  them.  They  j 
could  not  but  have  heard  that  thou.  Lord,  art 
among  this  fieojile,  v.  14.  The  neighbouring  coun- 
tries rang  of  it,  how  much  this  people  were  the  par- 
ticular care  of  Heaven,  so  as  never  any  jieople  un- 
der the  sun  were.  [2.]  That  if  they  should  be  cut 
off,  great  notice  would  be  taken  of  it.  “ The 
Egyptians  will  hear  it,  {v.  13.)  for  they  have  then- 
spies  among  us,  and  they  will  tell  it  to  the  inhabitants 
of  the  land;  (i-.  14. ) for  there  was  great  correspon- 
dence between  Egyjit  and  Canaan,  althcugh  not  by 
the  way  of  this  wilderness.  “ If  a people  th  at  have 
made  so  great  a noise  be  all  consumed,  and  their 
mighty  pretensions  come  to  nothing,  but  go  out  as  a 
snuff,  it  will  be  told  with  pleasure  in  Gath,  and  pub- 
lished in  the  streets  of  Askelon;  and  what  construc- 
tion will  they  put  upon  it?  It  will  be  impossible  to 
make  them  understand  it  as  an  act  of  God’s  justice, 
and,  as  such,  redounding  to  God’s  honour;  brutish 
men  know  not  this,  (Ps.  92.  6.)  but  they  will  im- 
pute it  to  the  failing  of  God’s  power,  and  so  turn  it 
to  his  reproach.,  v.  16.  They  will  say.  He  slew 
them  in  the  wilderness,  because  he  was  not  able  to 
bring  them  to  Canaan,  his  arm  being  shortened, 
and  his  stock  of  mii-acles  being  spent.  Now,  Lord, 
let  not  one  attribute  be  glorified  at  the  expense  of 
another;  rather  let  mercy  rejoice  against  judgtnent, 
than  that  almighty  power  should  be  impeached.” 
Note,  The  best  pleas  in  prayer  are  those  that  are 
VoL.  I.— 3 T 


j taken  from  God’s  honour;  for  they  agree  with  the 
first  petition  of  the  Lord’s  prayer.  Hallowed  beihy 
namm  Do  not  disgrace  the  throne  of  thy  glory.  God 
pleads  it  with  himself,  (Dent.  32.  27.)  I feared  the 
! ’ivrath  of  the  enemy;  and  we  should  use  it  as  an  ai  - 
j gument  with  ourselves,  to  walk  so  in  e\  cry  thing 
as  to  give  no  occasion  to  the  enemies  of  the  Lord  to 
blaspheme,  1 Tim.  6.  1. 

(2.)  He  pleads  God’s  proclamation  of  his  name 
at  Horeb,  (n.  17,  18.)  Let  the  fiower  of  the  l^ord 
be  great:  power  is  here  put  for  pardoning  mercy; 
it  is  his  power  over  his  own  anger.  If  he  sliould  de- 
stroy them,  Cod’s  power  would  be  questioned;  if  he 
sluiuld  continue  and  complete  their  salvation,  not- 
withstanding the  difficulties  that  arose,  not  only  from 
the  strength  of  their  enemies,  but  from  their  own 
provocations,  this  would  greatly  magnify  the  divine 
power;  what  cannot  He  do,  who  could  make  so 
weak  a people  conquerors,  and  such  an  unworthy 
people  favourites?  The  more  danger  there  is  of 
others  reproaching  God’s  power,  the  more  desirous 
vye  should  be  to  see  it  glorified.  To  enforce  this  peti- 
tion, he  refers  himself  to  the  word  which  God  had 
spoken.  The  Lord  is  long-suffering,  and  of  great 
mercy.  God’s  goodness  had  there  been  spoken  ef 
as  his  glory;  God  had  gloried  in  it,  Exod.  34,  6,  7. 
Now  here  lie  prays  tliat  upon  this  occasion  he  would 
glorify  it.  Note,  M e must  take  our  encouragement 
in  jjrayer  from  the  word  of  God,  upon  which  he  has 
caused  us  to  hope,  Ps.  119.  49.  “Lord,  be  and  do 
according  as  thou  hast  spoken;  for,  hast  thou  spok- 
en, and  wilt  thou  not  make  it  good?”  Three  things 
God  had  solemnly  made  a declaration  of,  which 
Moses  here  fastens  upon,  and  improves  for  the  en- 
forcing of  his  petition.  [1.]  The  goodness  of  God’s 
nature  in  general;  that  he  is  long-suffering,  or  slow 
to  anger,  and  of  great  mercy;  not  soon  provoked, 
but  tender  and  compassionate  towards  offenders. 
[2.]  His  readiness  in  particular  to  pardon  sin,  ybr- 
giving  iniquity  and  transgression,  sins  of  all  sorts. 
[3.]  His  unwillingness  to  proceed  to  extremity, 
even  when  he  docs  punisb.  For  in  this  sense  the 
following  words  may  lie  read;  That  will  by  no 
means  imike  quite  desolate,  m visiting  the  iniquity 
of  the  fathers  upon  the  children.  God  had  indeed 
said  in  the  second  commandment  that  he  would 
thus  visit,  but  here  he  promises  not  to  make  a full 
end  of  families,  churches,  and  nations,  at  once;  and 
so  it  is  very  applicable  to  this  occasion,  for  Moses 
cannot  beg  that  God  would  not  at  all  punish  this 
sin,  (it  would  be  too  great  an  encouragement  to  re- 
bellion, if  he  should  set  no  mark  of  his  displeasure 
upi  n it,)  but  that  he  would  not  kill  all  ths  people 
as  one  man,  i'.  15.  He  does  not  ask  that  they  may 
not  be  corrected,  but  that  they  may  not  be  disinhe- 
rited. And  this  proclamation  of  God’s  name  wa.s 
the  more  apposite  to  his  puipose,  because  it  was 
made  uj)on  occasion  of  the  pardoning  of  their  sin 
in  making  the  golden  calf.  This  sin  which  they 
were  now  fallen  into  was  bad  enough,  but  it  was  not 
idolatry. 

(3.)  He  pleads  past  experience,  (i'.  19.)  As  thou 
hast  forgiven  this  people  from  Egypt.  This  seem- 
ed to  make  against  him : why  should  they  be  for- 
given any  more,  who,  after  they  had  been  so  often 
forgiven,  revolted  yet  more  and  more,  and  seemed 
hardened  and  encouraged  in  their  rebellion  by  the 
lenity  and  patience  of  their  God,  and  the  frequent 
pardons  they  had  obtained?  Among  men  it  would 
have  been  thought  impolitic  to  take  notice  of  such  a-, 
circumstance  in  a request  of  this  nature,  as  it  might 
operate  to  the  prejudice  of  the  petitioner:  but,  as  in 
other  things,  so  in  pardoning  sin,  God’s  thoughts 
and  ways  are  infinitely  above  our’s,  Isa.  55.  9.  Mo- 
ses looks  upon  it  as  a good  plea.  Lord,  for gk’Sr,.  as 
thou  hast  forgwen.  It  will  be  no  more  a reproach- 
to  thy  justice,  nor  any  less  the  praise  of  thy  inercy^ 


NUMBERS.  XIV. 


t <.rjjive  now,  than  it  has  been  f.n’merly.  There-;; 
tore  i.iC  60/is  of  Jacob  are  not  conmimed,  because  I 
they  ha\e  to  do  with  a God  that  changes  ?jor^Mal.  | 
3. 6.  ; 

20.  And  the  Lord  said,  1 have  par- 
doned, according  to  thy  word:  21.  But 
as  truly  as  I live,  all  the  earth  shall  be  filled 
with  the  glory  of  the  Lord.  22.  Because 
all  those  men  which  have  seen  my  glory, 
and  my  miracles  which  I did  in  Egypt  and  in 
the  wilderness,  and  have  tempted  me  now 
these  ten  times,  and  have  not  hearkened  to 
my  voice ; 23.  Surely  they  shall  not  see 

the  land  which  I sware  unto  their  fathers, 
neither  shall  any  of  them  that  provoked  me 
see  it : 24.  But  my  servant  Caleb,  because 

he  had  another  spirit  with  him,  and  hath  fol- 
lowed me  fully,  him  will  I bring  into  the  land 
whereinto  he  went ; and  his  seed  shall  pos- 
sess it.  25.  (Now  the  Amalekites  and  the 
Canaanites  dwelt  in  the  valley.)  To-mor- 
row turn  you,  and  get  you  into  the  wilder- 
ness by  the  way  of  the  Red  Sea.  26.  And 
the  Lord  spake  unto  Moses  and  unto 
Aaron,  saying,  27.  How  long  shall  I bear 
with  this  evil  congregation,  which  murmur 
against  me  ? I have  heard  the  murmurings 
of  the  children  of  Israel,  which  they  mur- 
mur against  me.  28.  Say  unto  them,  yis 
truly  as  I live,  saith  the  Lord,  as  ye  have 
spoken  in  mine  ears,  so  will  I do  to  you  : 
29.  Your  carcases  shall  fall  in  this  wilder- 
ness ; and  all  that  were  numbered  of  you, 
according  to  your  whole  number,  from  twen- 
ty years  old  and  upward,  which  have  mur- 
mured against  me,  30.  Doubtless  ye  shall 
not  come  into  the  land  coucerning  which  I 
sware  to  make  you  dwell  therein,  save  Ca- 
leb the  son  of  Jephunneh,  and  Joshua  the 
son  of  Nun.  31.  But  your  little  ones, 
which  ye  said  should  be  a }M  ey,  them  will  1 
bring  in,  and  they  shall  know  the  land 
which  ye  have  despised.  32.  But  as  for 
you,  your  carcases,  they  shall  fall  in  this 
wilderness.  ’ 33.  And  your  children  shall 
wander  in  the  wilderness  forty  years,  and 
bear  your  whoredoms,  until  your  carcases 
be  wasted  in  the  wilderness.  34.  After  the 
number  of  the  days  in  which  ye  searched 
the  land,  even  forty  days,  each  day  for  a 
year,  shall  ye  bear  your  iniquities,  eveti  for- 
ty years ; and  ye  shall  know  my  breach  of 
promise  : 35.  I the  Lord  have  said,  I will 

surely  do  it  unto  all  this  evil  congregation, 
that  are  gathered  together  against  me ; in 
this  wilderness  they  shall  be  consumed,  and 
‘ there  they  shall  die. 

We  ha\ehere  (tod’s  answer  to  the  prayer  of 
Moses,  which  sin^s  both  of  mercy  and  judgment. 
It  is  given  privately  to  Moses,  {v.  20  . .'25.)  and  then 
directe'd  to  .^e  made  public  to  the  people,  v.  26 . . 3.5. 


The  fi’equent  repetitions  of  the  same  things  in  it 
speak  these  resolves  to  be  unalterable.  Let  us  see 
the  paiticulars. 

I.  The  extremity  of  the  sentence  is  i-ecorded 

from  V.  20.  “/  have  pardoned,  so  as  not  to  cut 

them  oft’  all  at  once,  and  disinherit  them.  ” See  the 
power  of  prayei,  and  the  delight  God  takes  in 
putting  an  honour  upon  it.  He  designed  a pardon, 
but  Moses  shall  have  the  praise  of  obtaining  it  bv 
prayer:  it  shall  be  done  according  to  thy  word; 
thus,  as  a prince,  he  has  power  with  God,  and  pre- 
vails. See  what  countenance  and  encouragement 
God  gi\  es  to  our  intercessions  for  others,  that  we 
may  be  public-spirited  in  prayer.  Here  is  a whole 
nation  rescued  from  ruin  by  the  effectual  fervent 
prayer  of  one  righteous  man.  See  how  ready  God 
is  to  forgive  sin,  and  how  easy  to  be  entreated. 
PardoJi,  says  Moses,  (v.  19.)  I have  pardoned, 
says  God,  v.  20.  David  found  him  thus  swift  to 
show  mercy,  Ps.  32.  5.  He  deals  not  with  us  after 
our  sins,  Ps.  103.  10. 

II.  The  glorifying  of  Ged’s  name  is,  in  the  gene- 
ral, resolved  upon,  v.  21.  It  is  said,  it  is  sworn, 
.dll  the  earth  shall  be  filled  with  the  glory  of  the 
Lord.  Moses  in  his  prayer  had  showed  a great 
concern  for  the  glory  of  God.  “I.,et  me  alone,” 
says  God,  “to  secure  that  effectuallv,  and  to  ad- 
vance it,  Iry  this  dispensation.”  All  tlie  world  shall 
see  how  God  hates  sin  even  in  his  own  people,  and 
will  reckon  for  it,  and  yet  how  gi'acious  and  merci- 
ful he  is,  and  how  slow  to  : nger.  Thus,  wlien  our 
Saviour  prayed.  Lather,  glorify  thxj  name;  he  was 
immediately  answered,  I have  glorified  it,  and  will 
glorify  it  yet  again,  John  12.  28.  Note,  Those  that 
sincerely  seek  God’s  glory  may  be  sure  of  what 
tliey  seek.  God  having  turned  this  prayer  for  the 
glorifying  of  himself  into  a prr  mise,  we  may  turn  it 
into  praise,  in  concert  with  the  angels,  Isa.  6.  3, 
The  earth  is  full  of  his  glory. 

III.  The  sin  of  this  people,  which  provoked  God 
to  proceed  against  them,  is  here  aggravated,  t.  22, 
27.  It  is  not  made  worse  than  really  it  rvas,  but  is 
showed  to  be  exceeding  sinful.  It  was  an  er  il  con- 
gregation, each  bad,  but  all  together  in  congrega- 
tion very  bad.  1.  They  temfited  God,  tempted  his 
power,  whether  he  could  help  them  in  their  straits, 
his  goodness,  whether  he  would,  and  his  faithful- 
ness, whether  his  promise  would  be  performed. 
They  tempted  his  justice,  whether  he  would  resent 
their  provocations,  and  punish  them  or  no.  Thev 
dared  him;  and  in  effect  challenged  him,  as  God 
does  the  idols,  (Isa.  41.  23.)  to  do  good,  or  do  evil. 
2.  They  murmured  against  him.  This  is  much 
insisted  on,  v.  27.  As  they  questioned  what  he 
would  do,  so  they  quarrelled  with  him  for  every' 
thing  he  did  or  had  done;  continually  fretting  and 
finding  fault.  It  does  not  appear  that  they  mur- 
mured at  any  of  the  laws  or  ordinances  that  God 
gave  them,  (though  they  proved  a heavy  yoke,)  but 
they  murmured  at  the  conduct  they  were  under, 
and  the  provision  made  for  them.  Note,  It  is  much 
easier  to  bring  ourselves  to  the  external  services  of 
religion,  and  observe  all  the  formalities  of  devotion, 
than  to  live  a life  of  dependence  upon,  and  submis- 
sion to,  the  Divine  Providence  in  the  course  of  our 
conversation.  3.  They  did  this  after  they  had  seen 
God’s  miracles  in  E^pt  and  the  wilderness,  v.  2. 
They  would  not  believe  their  own  eyes,  which  were 
witnesses  for  God  that  he  was  in  the  midst  of  them 
of  a tnith.  4.  They  had  repeated  the  provocations 
ten  times,  that  is,  very  often:  the  Jewish  writers 
reckon  this  exactly  the  tenth  time  that  the  body  of 
the  congregation  had  provoked  God.  First  at  the 
Red-sea,  Exod.  14.  11.  In  Marah,  Exod.  15.  23, 
24.  In  the  wilderness  of  sin,  Exod.  16.  2.  Twice 
about  manna,  Exod.  16.  20,  27.  At  Uephidim,  ch. 
17.  1,  2.  The  golden  calf,  Exod.  32.  Then  at 


615 


NUMBERS,  Xl\. 


Taberah,  then  at  Kibroth-hattaavah,  cfi.  11.  And 
so  this  was  the  tenth.  Note,  God  keeps  an  account 
how  often  we  repeat  our  provocations,  and  will 
fiooner  or  later  set  them  in  order  before  us.  5. 
They  h id  not  hearkened  to  his  voice,  though  he  had 
again  and  again  admonished  them  of  their  sin. 

IV.  The  sentence  passed  upon  them  for  this  sin. 

■ 1.  That  they  should  not  see  the  promised  land, 
(x*.  23.)  nor  come  into  it,  v.  30.  He  swore  in  his 
wrath  that  they  should  not  enter  into  his  rest,  Ps. 
95.  11.  Note,  Disbelief  of  the  promise  is  a forfeiture 
of  the  benefit  of  it.  Those  tint  despised  the  pleasant 
land  shall  be  shut  out  of  it.  The  promise  of  God 
should  be  fulfilled  to  their  posterity,  but  not  to  them. 

2.  That  they  should  immediately  turn  back  into 
the  wilderness,  v.  25.  Their  next  remove  should 
be  a retreat;  they  must  face  about,  and,  instead  of 
going  forward  to  Canaan,  on  the  very  borders  of 
which  they  now  were,  they  must  withdraw  toward 
the  Red  sea  again.  To-morrow  turn  you;  that  is, 
“Very  shortly  you  shall  be  brought  back  to  that 
vast  howling  wilderness  which  you  are  so  weary  of. 
And  it  is  time  to  shift  for  your  own  safety,  for  the 
Amalekites  lie  in  wait  in  the  valley,  ready  to  attack 
you,  if  you  march  forward.”  Of  them  they  had 
been  dist'  ustfully  afraid,  {ch.  13.  29. ) and  now  with 
them  God  justly  frightened  them.  The  fear  o f the 
wicked  shall  come  upon  him. 

3.  Th  at  all  those  who  were  now  grown  up  to 
men’s  estate  should  die  in  the  wilderness,  not  all  at 
once,  but  by  degrees.  They  wished  that  they 
might  die  in  the  wilderness,  and  God  said  Amen  to 
their  passionate  wish,  and  made  their  sin  their  ruin, 
snared  them  in  the  words  of  their  month,  and 
caused  their  own  ton;rue  to  fall  upon  them,  took 
them  at  their  word,  and  determined  that  their  car- 
cases should  fall  in  the  wilderness,  v.  28,  29,  and 
again,  v.  32,  35.  See  with  what  contempt  they  are 
spoken  of,  now  that  they  had  by  their  sin  made 
themselves  vile;  the  mighty  men  of  valour  were  but 
carcases,  when  the  Spirit  of  the  Lord  was  departed 
from  them.  They  were  all  as  dead  men.  Theii’ 
fathers  had  such  a value  for  Canaan,  that  they  de- 
sired to  have  their  dead  bodies  carried  thither  to  be 
buried,  in  token  of  their  dependence  upon  God’s 
promise  that  they  should  have  that  land  for  a pos- 
session; but  these,  having  despised  that  good  land, 
and  disbelieved  tire  promise  of  it,  shall  not  have  the 
honour  to  be  buried  in  it,  but  .shall  have  their  graves 
in  the  wilderness. 

4.  That,  in  ])ursu  ince  to  this  sentence,  thev 
should  wander  to  and  fro  in  the  wilderness,  like 
travellers  that  "have  lost  themselves,  for  forty  vears; 
that  is,  so  long  as  to  make  it  full  forty  vears  from 
their  coming  out  of  Egypt  to  their  entivince  into 
Canaan,  v.  33,  34.  Thus  long  they  were  kept 
wandering,  (1.)  To  answer  the  number  of  the  days 
in  which  the  spies  were  searching  the  land.  They 
were  content  to  wait  forty  days  for  the  testimony 
of  men,  because  they  could  not  take  God’s  word; 
and  therefore  justly  are  they  kept  forty  years  wait- 
ing for  the  performance  of  God’s  promise.  (2.) 
That  hereby  they  might  be  brought  to  repentance, 
and  find  mercy  with  God  in  the  other  world,  what- 
ever became  of  them  in  this.  Now  they  had  time 
to  bethink  themselves,  and  to  consider  their  ways; 
and  the  inconveniences  of  the  wilderness  would  help 
to  humble  them  and  prove  them,  and  show  them 
what  was  in  their  heart,  Deut.  8.  2.  Thus  long 
they  bore  their  iniquities,  feeling  the  weight  of 
God’s  wrath  in  the  punishment.  They  were  made 
to  gro;^n  under  the  burthen  of  their  own  sin  that 
brought  it  upon  them,  which  was  too  heavy  for 
thtm  to  bear.  (3.)  That  they  might  sensibly  fed 
what  a dangerous  thing  it  is  for  God’s  covenant- 
peop’e  to  break  with  him.  “ Ye  shall  know  my 
breach  of  promise,  both  the  causes  of  it,  that  it  is 


procured  by  your  sin,”  (for  Gcd  ne  er  leaves  any 
till  they  first  leave  h an,)  “ and  the  consequences  of 
it,  that  will  produce  your  ruin;  you  are  c^uite  undone 
when  you  are  thrown  out  of  covenant.”  (4.)  That 
a new  geneivtion  might  in  this  time  be  raised  uy; 
which  could  not  be  done  all  of  a sivtlden.  And  tire 
children  being  brought  up  under  the  tokens  of  God’s 
displeasure  against  their  fathei  s,  and  so  bearing 
their  whoredoms,  that  is  the  pun.shment  of  their 
sins,  especially  their  idol.itry  about  the  golden  calf, 
which  God  now  remembered  against  them,  miglK, 
take  warning  not  to  tread  in  the  steps  of  their 
father’s  disobedience.  And  their  wandering  so  long 
in  the  wilderness  wculd  make  Canaan  at  last  the 
more  welcome  to  them.  It  should  a>eem  that  upon 
occasion  of  this  sentence  Moses  penned  the  90th 
Psalm,  which  is  very  apposite  to  the  present  state 
of  Israel,  and  wherein  they  are  taught  to  pr.  v, 
that,  since  this  sentence  could  not  be  rex  ersed,  it 
might  be  sanctified,  that  they  might  learn  to  apply 
their  hearts  unto  wisdom. 

V.  The  mercy  that  was  mixed  with  this  severe 
sentence.  1.  Mercy  to  Caleb  and  Joshua;  that 
though  they  should  wander  with  the  rest  in  the  wil- 
derness, yet  they,  and  they  only  of  all  that  were 
now  above  twenty  years  old,  should  survive  the 
years  of  banishment,  and  live  to  enter  Canaan. 
Caleb  only  is  spoken  of,  v.  42,  and  a particular 
mark  of  honi  ur  put  upon  him,  both,  (1.)  In  the 
character  given  of  him,  he  had  another  spirit,  dif- 
ferent from  the  rites  of  the  spies,  an  after-spirit, 
which  furnished  him  with  second  thoughts,  and  lie 
followed  the  Lord  fully,  kept  close  to  his  duty, 
and  went  through  with  it,  though  deserted  and 
threatened;  and,  (2.)  In  the  recompense  promised 
to  him.  Him  will  1 bring  in  due  time  into  the  Mnd 
whereunto  he  went.  Note,  [1.]  It  ought  to  be  the 
great  care  and  endeavour  of  every  one  of  us  to 
follow  the  Lord  fully.  We  must,  in  the  course  of 
obedience  to  God’s  will,  and  service  to  his  honour, 
fo  low  him  universally  without  dividing,  uprightly 
without  dissembling,  cheerfully  w'ithout  disputing, 
and  constantly  without  declining;  and  this  is  follow- 
ing him  filly.  [2.]  Those  that  would  fellow  God 
fully  must  have  another  spirit,  anctfier  from  the 
spi’  it  of  the  cvorld,  and  another  from  wliat  their 
own  spirit  h-  s been.  They  nuist  have  the  spirit  of 
Caleb.  [3.]  Those  that  follow  God  fully  in  times 
of  general  apostasy,  God  will  own  and  honour  by 
singular  preservations,  in  times  of  general  calamity. 
The  heavenly  Canaan  shall  be  the  everlasting  in- 
heritance of  those  that  follow  the  Lord  fully. 
When  Caleb  is  again  mentioned,  {y.  30.)  Joshua 
stands  with  him,  compassed  w ith  the  same  favours, 
and  crow’ned  with  the  same  honours,  having  stood 
with  him  in  the  same  services.  2.  Mercy  to  the 
children,  ex  en  of  these  rebels.  They  should  have 
a seed  preserved,  and  Canaan  secured  to  that  seed, 
V.  13.  Your  little  ones,  now  under  twenty  years 
old,  which  ye,  in  your  unbelief,  said  should  be  a 
prey,  them  will  I britig  in.  Thev  had  invidiously 
charged  God  wdth  a design  to  ruin  their  children, 
V.  3.  But  God  will  let  them  know  that  he  can  put 
a difference  between  the  guilty  and  the  innocent, 
and  cut  them  off  without  touching  their  children. 
Thus  the  promise  made  to  Abraham,  though  it 
seemed  to  fail  for  a time,  was  kept  from  failing  for 
evermore:  and  though  God  chastened  their  trans- 
gressions with  a rod,  yet  his  loving  kindness  he 
would  not  utterly  take  away. 

36.  And  the  men  whicli  Moses  sent  to 
searrh  the  land,  who  retiinied,  and  made 
all  the  congregation  to  murmur  against  him, 
by  bringing  up  a slander  upon  the  land, 
37.  Even  those  men,  that  did  bring  up  the 


516 


NUMBERS,  XTV. 


evil  report  upon  the  land,  died  by  the  plague 
before  the  Lord.  38.  But  Joshua  the  son 
of  Nun,  and  Caleb  the  son  of  Jephunneh, 
lohich  were  of  the  men  that  went  to  search 
the  land,  lived  &tiU.  39.  And  Moses  told 
these  sayings  unto  all  the  children  of  Israel : 
and  the  people  mourned  gi’eatly.  40.  And 
they  rose  up  early  in  the  morning,  and  gat 
theiM  up  into  the  top  of  the  mountain,  say-  i 
ing,  Lo,  we  be  here,  and  will  go  up  unto 
tlie  place  which  the  Lord  hath  promised:  | 
for  we  have  sinned.  41.  And  Moses  said,  I 
W herefore  now  do  you  transgress  the  com-  ^ 
mandment  of  the  Lord?  but  it  shall  not: 
prosper.  42.  Go  not  up,  for  the  Lord  '! 
not  among  you;  that  ye  be  not  smitten  be- 1 
fore  your  enemies.  43.  For  the  Amalekites 
and  the  Canaanites  are  there  before  you, ; 
and  ye  shall  fall  by  the  sword : because  ye  ' 
are  turned  away  from  the  Lord,  therefore 
the  Lord  will  not  be  with  you.  44.  But 
they  presumed  to  go  up  unto  the  hill-top : 
nevertheless  tlie  ark  of  the  covenant  of  the 
Lord,  and  Moses,  departed  not  out  of  the 
camp.  45.  Then  the  Amalekites  came 
down,  and  the  Canaanites  which  dwelt  in 
that  hill,  and  smote  them,  and  discomfited 
them,  even  unto  Hormah. 

Here  is, 

I.  The  sudden  death  of  the  ten  evil  spies.  While 
the  sentence  was  passing  upon  the  people,  before  it 
was  published,  they  died  of  the  filague  before  the 
Lord,  V.  36,  37.  Now,  1.  God  hereby  showed  his 
particular  displeasure  against  them  who  shined  and 
made  Israel  to  sin.  ( 1. ) Tl>ey  smnerf  themselves 
in  bringing  up  a slander  upon  the  land  of  promise. 
Note,  Those  greatly  provoke  God  who  misrepre- 
sent religion,  cast  reproach  upon  it,  and  raise  preju- 
dices in  men’s  minds  against  it,  or  give  occasion  to 
those  to  do  so,  who  seek  occasion.  Those  that 
represent  the  service  of  God  as  mean  and  despica- 
ble, melancholy  and  uncomfortable,  hard  and  im- 
practicable, needless  and  unprofitame,  bring  up  an 
evil  report  upon  the  good  land,  pervert  the  right 
wavs  of  the  Lord,  and  in  effect  give  him  the  lie. 
(2.)  They  made  Israel  to  sin.  They  designedly 
made  all  the  congregation  murmur  against  God. 
Note,  Ringleaders  in  sin  may  expect  to  fall  under 
particular  marks  of  God’s  wrath,  who  will  se\  erely 
reckon  for  the  blood  of  souls  which  is  thus  spilt. 

2.  God  hereby  showed  what  he  could  have  done 
with  the  whole  congregation,  and  gave  an  earnest 
of  the  execution  of  the  sentence  now  passed  upon 
them.  He  that  thus  cut  off  one  of  the  tribe,  could 
have  cut  off  the  whole  tribes  suddenly,  and  would 
do  it  gradually.  Note,  The  remarkable  deaths  of 
notorious  sinners  arc  earnests  of  the  final  perdition 
of  ungodly  men,  2 Pet.  2.  5,  6.  Thus  the  wrath 
of  God  is  revealed,  that  sinners  may  hear  and  fear. 

IT.  The  special  preser\  ation  of  Caleb  and  Joshua, 
(i;.  38.)  They  lived  still.  It  is  probable  that  all  the 
twelve  spies  stood  together,  for  the  eyes  of  all  Is- 
rael were  now  upon  them ; and  therefore  it  is  taken 
notice  of  as  very  remarkable,  and  which  could  not 
but  be  affecting  to  the  whole  congregation,  that, 
when  the  ten  evil  spies  fell  down  dead  of  the 
plague,  a malignant  infectious  distemper,  yet  these 
two  that  stood  among  them  lived,  and  were  well. 
God  hereby  confirmed  their  testimony,  and  put 


those  to  confusion  that  spake  of  stoning  them.  He 
likewise  gave  them  an  assurance  of  their  continued 
preservation  in  the  wilderness,  when  thousands 
should  fall  on  their  right  hand,  and  on  their  left, 
Ps.  91.  7.  Death  never  misses  his  mark,  nor  takes 
any  by  o\  ersight  that  were  designed  for  life,  though 
in  the  midst  of  those  that  were  to  die. 

III.  The  publication  of  the  sentence  to  all  the 
people,  V.  39.  He  told  them  all  what  the  decree 
was  which  was  gone  forth  concerning  them,  and 
which  could  not  be  reversed;  that  they  must  all  die 
in  the  wilderness,  and  Canaan  must  be  reserved  for 
the  next  generation.  It  was  a vei  y great  disappoint- 
ment, we 'may  well  think,  to  Moses  himself,  who 
longed  to  be  in  Canaan,  as  well  as  to  a 1 the  people: 
yet  he  acquiesced,  but  they  wept  and  mourned 
greatly.  The  assurance  which  Moses  had  of  God’s 
being  glorified  by  this  sentence,  gave  him  satisfac- 

! ti^n,  while  the  consciousness  of  their  own  gu  It,  and 
their  having  procured  it  to  themselves,  ga\  e them 
the  greatest  \exation.  They  wept  for  nothing, 
(t'.  1.)  and  now  they  have  cause  given  them  to 
weep;  so  justly  are  murmurers  made  mourners.  If 
they  had  mourned  for  the  sin,  when  they  were 
faithfully  reproved  for  it,  (x>.  9.)  the  sentence  had 
been  prevented;  but  now  that  they  mourned  for  the 
judgment  only,  it  came  too  late,  and  did  them  no 
service;  they  found  noplace  for  repentance,  though 
they  sought  it  carefully  with  tears,  Heb.  12.  17. 
Such  mouming  as  this  there  is  in. hell,  but  the  tears 
will  not  quench  the  flames,  no,  nor  cool  the  tongue. 

IV.  The  foolish  fniitless  attempt  of  some  of  the 
Israelites  to  enter  Canaan,  notwithstanding  the 
sentence. 

1.  They  were  now  earnest  to  go  forward  toward 
Canaan,  v.  40.  They  were  up  early,  mustered  all 
their  force,  got  together  in  a body,  and  begged  cf 
Moses  to  lead  them  on  against  the  enemy,  and  now 
there  is  no  more  talk  among  them  of  making  a cap- 
tain to  return  into  Egypt.  They  confess  their 
fault,  TVe  have  sinned;  they  profess  reformation, 
Lo,  we  be  here,  and  will  go  up.  They  now  desire 
the  land  which  they  had  despised,  and  put  a confi- 
dence in  the  promise  which  they  had  distnisted. 
Thus  when  God  judges,  he  will  overcome,  and, 
first  or  last,  will  convince  sinners  of  tlm  evil  of  all 
their  ungodly  deeds,  and  hard  speeches,  and  force 
them  to  recall  their  own  words.  But  though  God 
was  glorified  by  this  recantation  rf  tlieir’.s,  they 
were  not  benefited  by  it,  because  it  came  too  1:  te. 
The  decree  was  g"ne  forth,  the  consumption  was 
determined,  they  did  not  seek  the  i.erd  while  he 
might  be  found,’  and  now  he  would  not  be  found. 
Oh,  if  men  would  but  be  as  earnest  for  heaven 
while  their  day  of  grace  lasts,  as  they  will  be  when 
it  is  ove”,  would  be  as  solicitous  to  provide  them 
selves  with  oil  while  the  bridegroom  tarries,  as 
they  will  be  when  the  bridegroom  comes,  how  well 
were  it  for  them ! 

2.  Moses  utterly  disallows  their  motion,  and  for 
bids  the  expedition  thev  were  meditating,  (z;.  41- 
43.)  Go  not  up.  (1.)  He  gives  them  warning  of  tht 
sin,  it  is  transgressing  the  commandment  of  the 
Lord,  who  had  expressly  ordered  them,  when  they 
did  move,  to  move  back  toward  the  Red  sea.  Note’, 
That  which  has  been  duty  in  its  season,  when  it 
conies  to  be  mistimed,  may  be  turned  into  sin.  It 
is  true,  the  command  he  refers  to  was  in  the  nature 
of  a punishment,  but  he  that  has  not  obeyed  the 
law  is  obliged  to  submit  to  the  penalty,  for  the  Lord 
is  our  Judge,  as  well  as  Law-Giver.  (2.)  He  gives 
them  warning  of  the  danger,  “ It  shall  not  prosper, 
never  expect' it.”  Note,  It  is  folly  to  promise  our- 
selves success  in  that  which  we  undertake  contrary 
to  the  mind  of  God.  “ The  Canaanites  are  before 
you  to  attack  you,  and  the  Lord  is  not  among  you 
to  protect  you  and  fight  for  you,  and  therefore  look 


517 


NUMBERS,  XV. 


to  yourselves,  that  ye  be  not  smitten  before  your 
enemies."  Those  that  are  out  of  the  way  of  their 
duty,  are  from  under  God’s  protection,  and  go  at 
their  pei-il.  It  is  dangerous  going  where  we  can- 
not expect  God  should  go  along  with  us.  Nay,  he 
plainly  foresees  and  foretells  their  defeat.  Ye  shall 
full  by  the  s^vord  of  the  Amalekites  and  Canaan- 
ites,  (who  were  to  have  fallen  by  their  sword,)  be- 
cause ye  are  turned  away  from  the  Lord,  from  fol- 
lowing the  conduct  of  his  precept  and  promise, 
th'  refore  the  Lord  will  not  be  with  you.  Note,  God 
will  certainly  leave  those  that  leave  him;  and  those 
tint  are  left  of  him,  lie  exposed  to  all  misery. 

3.  They  venture  notwithstanding.  Never  was 
i people  so  perverse,  and  so  desperately  resolved 
in  every  thing  to  walk  contrary  to  God.  God  bid 
them  go,  and  they  would  not;  \\t.  forbid  them,  and 
they  would.  Thus  is  the  carnal  mind  ejunity  to 
(loci;  (xi.  44.)  7 hey  firesumed  to  go  uji  unto  the 
hill-io/}.  Here,  (1.)  They  struggled  against  the 
sentence  of  Divine  Justice,  and  would  press  on  in 
defiance  of  it.  (2.)  They  slighted  the  tokens  of 
God’s  presence,  for  they  would  go,  though  they 
left  Moses  and  the  ark  of  the  covenant  behind 
them.  They  had  distrusted  God’s  strength,  and 
now  they  presume  upon  their  own,  without  his. 

4.  The  expedition  speeds  accordingly,  v.  45.  The 
enemy  had  posted  themselves  upon  the  top  of  the 
hill,  to  make  good  that  pass  against  the  invaders, 
and  being  informed  by  their  scouts  of  their  ap- 
proach, sallied  out  upon  them,  and  defeated  them, 
and  it  is  probable  that  many  of  the  Israelites  were 
killed.  Now  the  sentence  began  to  be  executed, 
that  their  carcases  should  fall  in  the  wilderness. 
Note,  That  affair  can  never  end  well  that  begins 
with  sin.  The  way  to  obtain  peace  with  our  friends, 
and  success  against  our  enemies,  is,  to  make  God 
our  Friend,  and  keep  ourselves  in  his  love.  The 
Jews,  like  these  their  ancestors,  when  they  had  re- 
jected Christ’s  righteousness,  attempted  to  establish 
their  own,  and  it  sped  as  this  here. 

CHAP.  XV. 

This  chapter,  which  is  mostly  concerning  sacrifice  and  of- 
fering, conies  in  between  the  story  of  two  rebellions, 
(one,  ch.  14.  the  other,  ch.  161)  to  signify  that  these  legal 
institutions  were  typical  ofthe  gifts  which  Christ  was  to 
receive  even  for  the  rebellious,  Ps.  68,18.  In  the  foregoing 
chapter,  upon  Israel’s  provocation,  God  had  determined 
to  destroy  them,  and,  in  token  of  his  wrath,  had  sen- 
tenced them  to  perish  in  the  wilderness.  But,  upon 
Moses’s  intercession,  he  said,  / have  pardoned-,  and,  in 
token  of  that  mercy,  in  this  chapter  he  repeats  and  ex- 
plains some  of  the  laws  concerning  offerings,  to  show 
that  he  was  reconciled  to  them,  notwithstanding  the  se- 
vere dispensation  they  were  under,  and  would  not  un- 
church them.  Here  is,  I.  The  law  concerning  the  meat- 
offerings,  and  drink-offerings,  (v.  1..12.)  both  for  Is- 
raelites and  for  strangers,  (v.  13. . 16.)  and  a law  con- 
cerning the  heave-offerings  of  the  first  of  their  dough, 
V.  17. . 21.  II.  The  law  concerning  sacrifices  for  sins  of 
ignorance,  v.  22..  29.  III.  The  punishment  of  pre- 
sumptuous sins,  V.  30. . 31.  and  an  instance  given  in  the 
sabbath-breaker,  v.  32..  36.  IV.  A law  concerning 
fringes,  for  memorandums,  upon  the  borders  of  their 
garments,  v.  37  . . 41. 

1 k ND  the  Lord  spake  unto  Moses, 
V saying,  2.  Speak  unto  the  children 
of  Israel,  and  say  unto  them.  When  ye  be 
come  into  the  land  of  your  habitations, 
which  T give  unto  you,  3.  And  will  make 
an  offering  by  fire  unto  the  Lord,  a burnt- 
offering,  or  a sacrifice  in  performing  a vow, 
or  in  a free-will-offering,  or  in  your  solemn 
feasts,  to  make  a sweet  savour  unto  the 
] /ORD,  of  the  herd,  or  of  the  flock ; 4.  Then 


shall  he  that  offereth  his  offering  unto  the 
J^oRD  bring  a meat-offering  of  a tenth-deal 
of  flour,  mingled  with  the  fourth  part  of  a 
hin  of  oil.  5.  And  the  fourth  part  of  a hin 
of  wine  for  a drink-offering  shalt  thou  pre- 
pare, with  the  burnt-offering  or  sacrifice,  for 
one  lamb.  6.  Or  for  a ram,  thou  shalt  pre- 
pare for  a meat-offering  two  tenth-deals  of 
flour  mingled  with  the  third  part  of  a hin  of 
oil.  7.  And  for  a drink-offeiing  thou  shalt 
offer  the  third  part  of  a hin  of  wine,  for  a 
sweet  savour  unto  the  Lord.  8.  And  when 
thou  preparest  a bullock  for  a burnt-offer- 
ing, or  for  a sacrifice  in  performing  a vow, 
or  peace-offerings  unto  the  Lord;  9.  Then 
shall  he  bring  with  a bullock  a meat-offer- 
ing of  three  tenth-deals  of  flour  mingled 
with  half  a hin  of  oil.  10.  And  thou  shalt 
bring  for  a drink-offering  half  a hin  of  wine, 
for  an  offering  made  by  fire,  of  a sweet  sa- 
vour unto  the  Lord.  1 1.  Thus  shall  it  be 
done  for  one  bullock,  or  for  one  ram,  or  for 
a lamb,  or  a kid.  12.  According  to  the 
number  that  ye  shall  prepare,  so  shall  ye 
do  to  every  one,  according  to  their  number. 
1 3.  All  that  are  born  of  the  countr}^  shall  do 
these  things  after  this  manner,  in  ofil'ering 
an  ofleiing  made  by  fire  of  a sweet  savour 
unto  the  Lord.  14.  And  if  a stranger  so- 
journ \\  ith  you,  or  whosoever  be  among  you 
in  your  generations,  and  will  oifer  an  otter- 
ing made  by  fire,  of  a sweet  savour  unto 
the  Lord  ; as  ye  do,  so  he  shall  do.  15. 
One  ordinance  s/ia/I  be  both  for  you  of  the 
congregation,  and  also  for  the  stranger  that 
sojoLirneth  tvitJi  you,  an  ordinance  for  ever 
in  your  generations  : as  ye  are  so  shall  the 
stianger  be  before  the  Lord.  16.  One  law 
and  one  manner  shall  be  for  you,  and  for 
the  stranger  that  sojourneth  with  you.  1 7. 
And  the  Lord  spake  unto  Moses,  saying, 
18.  Speak  unto  tlie  children  of  Israel,  and 
say  unto  them.  When  ye  come  into  the  land 
whither  I bring  you;  19.  Then  it  shall  be, 
that  when  ye  eat  of  the  bread  of  the  land, 
ye  shall  offer  up  a heave-offering  unto  the 
Lord.  20.  Ye  shall  offer  up  a cake  of  the 
first  of  your  dough  for  a heave-offering : as 
ye  do  the  heave-offering  of  the  threshing- 
floor,  so  shall  ye  heave  it.  21.  Of  the  first 
of  your  dough  ye  shall  give  unto  the  Lord 
a heave-oflering  in  your  generations. 

Here  we  have, 

I.  Full  instructions  gi\  en  concerning  the  meat- 
offerings and  drink-offerings,  which  were  appen- 
dages to  all  the  sacrifices  of  animals.  The  begin- 
ning of  this  law  is  very  encouraging.  It  hen  ye  come 
into  the  land  of  your  habitation  which  I give  unto 
you,  then  ye  shall  do  so  and  so,  v.  2.  This  was  a 
plain  intimation,  not  only  that  God  was  reconciled 
to  them,  notwithstanding  the  sentence  he  had  pass- 
ed upon  them,  but  that  he  would  secure  the  pre- 


518 


NUxMBERS,  XV. 


mised  land  to  their  seed,  notwithstanding  their 
proneiiess  to  rebel  against  liini.  They  might  think 
some  time  or  other  they  should  be  guilty  of  a mis- 
demeanour, that  would  be  fatal  to  them,  and  would 
exclude  tliem  fur  ex’cr,  as  the  hist  had  done  for  one 
generation;  but  this  intimates  an  assurance  that 
tliev  should  be  kept  from  provoking  God  to  such  a 
degree  as  would  amount  to  a forfeiture;  for  this 
statute t ikes  it  for  granted  that  there  were  some  of 
them  that  should  in  due  time  come  into  Canaan. 
Tlie  meat-offerings  wei  e of  two  sorts;  some  were 
offered  alone,  and  we  ha\  ethe  law  concerning  those, 
Le\ . 2.  1,  &c.  Others  were  added  to  the  burnt-of- 
ferings and  peace-offerings,  and  constantly  attended 
tliem,  and  about  those  direction  is  here  given.  It 
was  requisite,  since  the  sacrifices  of  acknowdedg- 
ment  (specified  in  v.  3. ) w'ere  intended  as  the  food 
of  God’s  table,  that  there  should  be  a constant  pro- 
vision of  bread,  oil,  and  wine,  whatever  the  flesh- 
meat  was.  The  caterers  or  purveyors  for  Solo- 
mon’s temple  provided  fine  flour,  1 Kings,  4.  22. 
And  it  was  fit  that  God  should  keep  a good  house, 
that  his  table  should  be  furnished  with  bread  as  well 
as  flesh,  and  that  his  cup  should  ^'un  over.  In  my 
Father’s  house  there  is  bread  enough. 

Now,  the  intent  of  this  law  is,  to  direct  what  pro- 
portion the  meat-offering  and  drink-offering  should 
bear  to  the  se\  eral  sacrifices  to  which  they  were  an- 
nexed. If  the  sacrifice  was  a lamb,  or  a kid,  then 
the  meat-offering  must  be  a tenth-deal  of  flour,  that 
is  an  omer,  which  contained  about  five  pints:  this 
must  be  mingled  with  oil,  the  fourth  part  of  a hin, 
(a  hin  contained  about  five  quarts,)  and  the  drink- 
offering  must  be  the  same  quantity  of  wine,  about  a 
quart  and  a half  pint,  -v.  3*  -5.  If  it  was  a ram,  the 
meat-offering  was  doubled,  two  tenth-deals  of  flour, 
about  five  quarts  and  a third  part  of  a hin  of  oil 
(which  was  to  them  as  butter  is  to  us)  mingled  with 
it:  and  the  same  quantity  of  wine  for  a drink-offer- 
offering, V.  6,  7.  If  the  sacrifice  was  a bullock,  the 
meat-offering  was  to  be  trebled,  three  omers,  with 
five  pints  of  oil,  and  the  same  quantity  of  wine  for 
a drink-offering  7^  8- -10.  And  thus  for  each  sa- 
crifice, whether  offered  by  a particular  person,  or 
at  the  common  charge.  Note,  Our  religious  ser- 
vices should  be  governed,  as  by  other  rules,  so  by 
the  inile  of  proportion. 

II.  Natives  and  strangers  are  here  set  upon  a 
level,  in  this  as  in  other  matters,  {y.  13*  • 16.)  “ One 
law  shall  be  for  you  and  for  the  stranger  that  is 
proselyted  to  the  Jew'sh  religion.”  Now,  1.  This 
was  an  invitation  to  the  Gentiles  to  become  prose- 
lytes, and  to  embrace  the  faith  and  worship  of  the 
true  God.  In  civil  things  there  was  a difference 
between  strangers  and  true-born  Israelites,  but  not 
in  the  things  of  God;  as  ye  are,  so  shall  the  stranger 
be  before  the  Lord,  for  with  him  there  is  no  respect 
of  persons.  See  Isa.  56.  3.  2.  This  was  an  obliga- 

tion upon  the  Jews  to  be  kind  to  strangers,  and  not 
to  oppress  them,  because  they  saw  them  owned  and 
accepted  of  God.  Communion  in  religion  is  a great 
engagement  to  mutual  affection,  and  should  slay  all 
enmities.  3.  It  was  a mortification  to  the  pride  of 
the  Jews,  who  are  apt  to  be  puffed  u])  with  their 
birthright  privileges;  “We  arc  Abraham’s  seed.” 
God  let  them  know  that  the  sons  of  the  stranger 
were  as  welcome  to  him  as  the  sons  of  Jacob;  no 
man’s  birth  or  parentage  shall  turn  either  to  his  ad- 
vantage or  his  prejudice  in  his  acceptance  with  God. 
This  likewise  intimated,  that,  as  beliei  ing  stran- 
gers should  be  accounted  Israelites,  so  unbelic\  ing 
Israelites  should  be  accounted  strangers.  4.  It  was 
a happy  presage  of  the  calling  of  the  Gentiles,  and 
of  their  admission  into  the  church.  If  the  law 
made  so  little  difference  between  Jew  and  Gentile, 
nmch  less  would  the  gospel  make,  which  broke 
down  the  partition-wall,  and  reconciled  both  to  God 


in  one  sacrifice,  without  the  observance  of  the  legal 
ceremonies. 

III.  A law  for  the  offering  of  the  first  of  tiie 
dough  unto  the  Lord,  This,  as  the  former,  goes 
upon  the  comfortable  supposition  of  their  being  come 
into  the  firoimscd  land,  t.  18.  Now  that  they  lived 
upon  manna,  they  needed  not  sucli  an  express  ac- 
knowledgment of  God’s  title  to  their  daily  bread, 
and  their  dependence  upon  him  for  it,  the  thing 
spoke  for  itself:  but  in  Canaan,  where  they  should 
eat  the  fruit  of  their  own  industry,  God  required 
that  he  should  be  owned  as  their  Landlord,  and 
their  great  Benefactor.  They  must  not  only  offer  him 
the  first-fruits  and  tenths  of  the  corn  in  their  fields, 
(those  had  been  already  reserved,)  but  when  they 
had  it  in  their  houses,  in  their  kneading  trough.s', 
when  it  was  almost  ready  to  be  set  upon  their  ta- 
l)les,  God  must  have  a further  tribute  of  acknow- 
ledgment, part  of  their  dough  (the  Jews  say,  a 
fortieth  part,  at  least,  of  the  whole  lump,)  must  be 
heaved  or  offered  up  to  God,  (t;.  20,  21.)  and  the 
piaest  must  have  it  for  the  use  of  his  family.  Thus 
they  must  own  their  dependence  upon  God  for  their 
daily  bread,  even  when  they  had  it  in  the  house 
with  them;  they  must  then  wait  on  Gcd  for  the 
comfortable  use  of  it;  for  we  read  of  that  which 
was  brought  home,  and  yet  God  did  blow  upi  n it, 
and  it  came  to  little.  Hag.  1.  9.  Christ  has  taught 
us  to  pray,  not.  Give  us  this  year  our  yearly  liar- 
vest,  but  Give  us  this  day  our  daily  bread.  God  bv 
this  law  said  to  the  people,  as  the  prophet  long  at- 
terward  said  to  the  widow  of  Sarepta,  (1  Khigs  17. 
13.)  Only  make  me  thereof  a little  cake  first.  This 
offering  was  expressly  kept  up  by  the  laws  cl  Eze- 
kiel’s visionary  temple,  and  it  is  a commandment 
with  promise  of  family-mercies,  (Ezek.  44.  30.) 
Ye  shall  give  unto  the  firiest  the  first  of  your  dough, 
that  he  may  cause  the  blessing  to  rest  in  thine  house; 
for  when  God  has  had  his  dues  out  of  our  estates, 
we  may  expect  the  comfort  of  what  falls  to  our 
share. 

22.  And  if  ye  have  erred,  and  not  o}> 
served  all  these  commandments  \t  Inch  tin 
Lord  hath  spoken  unto  Moses,  23.  Eve/i 
all  that  the  Lord  hath  commanded  you  by 
the  hand  of  Moses,  from  the  day  that  the 
Lord  commanded  Moses.,  and  hencefor- 
ward among  your  generations ; 24.  Then 

it  shall  be,  if  aufiht  be  committed  by  igno- 
rance, without  the  knowledge  of  the  con- 
gregation, that  all  the  congregation  shall 
offer  one  young  bullock  for  a burnt-oflering, 
for  a sweet  savour  unto  the  Lord,  with  his 
meat-offering,  and  his  drink-ofteiing,  ac- 
cording to  the  manner,  and  one  kid  of  the 
goats  for  a sin-offering.  25.  And  the  priest 
shall  make  an  atonement  for  all  the  con- 
gregation of  the  children  of  Israel,  and  it 
shall  be  forgiven  them  ; for  it  is  ignorance  : 
aiifl  they  shall  bring  their  offering,  a sa- 
crifice made  by  fire  nnto  the  liORD,  and 
their  sin-offering  before  the  I.>oRr),  for  their 
ignorance:  26.  And  it  shall  be  forgiven  all 
the  congregation  of  the  children  of  Israel, 
and  the  stranger  that  sojourneth  among 
them ; seeing  all  the  j)eople  icere  in  igno- 
rance. 27.  And  if  any  soul  sin  through  ig- 
norance, then  he  shall  bring  a she-goat  of 
the  first  year  for  a sin-offering.  28.  And 


NUMBERS,  XV.  t.iS 


tlie  priest  shall  make  an  atonement  for  the 
soul  that  sinnetli  ignorantly,  when  he  sin- 
neth  by  ignorance  before  th(fL()RD,to  make 
an  atonement  for  him ; and  it  shall  be  for- 
given him.  29,  You  shall  have  one  law 
for  him  that  sinneth  through  ignorance,  both 
for  him  that  is  born  among  the  children  of 
Israel,  and  for  the  stranger  that  sojourneth 
among  them. 

We  have  here  the  laws  concerning  sacrifices  foi' 
sins  of  ignorance  : the  Jews  understand  it  of  idolatry 
or  false  worsliip,  through  the  error  of  their  teacli- 
ers;  the  ease  hei’e  supposed,  is,  that  ye  have  not 
observed  all  these  commandments,  v.  22,  23.  If 
they  have  failed  in  the  offerings  of  their  acknow- 
ledgment, and  had  not  brought  them  according 
to  the  law,  then  they  must  bi'ing  an  offering  of 
atonement,  yea,  thougli  the  omission  had  been 
through  forgetfulness  or  mistake.  If  they  failed  in 
one  part  of  the  ceremony,  they  must  make  it  up  by 
the  observance  of  another  part,  which  was  in  the 
nature  of  a remedial  law. 

1.  The  case  is  put  of  a national  sin,  committed 
througli  ignorance,  and  become  customary  through 
a vulgar  error,  (f.  24.)  the  congregation,  that  is, 
the  bodv  ( f the  people,  for  so  it  is  explained,  (t;. 
2.5. ) All  the  congregation  of  the  children  of  Israel. 
The  ceremonial  observances  were  so  numerous, 
and  so  various,  that,  it  might  easily  be  supposed, 
some  of  them  by  degrees  would  be  forgotten  and 
disused,  as  pirticularly  that  immediatelv  before 
c 11  erning  tlie  heave-offenng  of  their  d'ugh  : now 
if,  in  proc  ess  of  time,  upon  consulting  the  law,  there 
should  appear  to  have  been  a general  neglect  of  that 
or  any  other  ajipointment,  then  a sacrifice  must  be 
offered  foi-  the  whole  congregation,  and  the  over- 
sight sh  dl  be  forgiven,  {y.  25,  26. ) and  not  punished 
as  it  deserved,  with  some  national  judgment.  The 
offering  of  the  sacrifice  according  to  the  manner  or 
ordinance,  plainly  refers  to  a former  st  .tute,  avlijch 
this  IS  the  repetition  of;  and  the  same  bullock 
which  is  there  c \lled  a sin-offering,  (Lev.  4.  13, 
21.)  is  here  called  a burnt-offering,  (t>.  24. ) because 
it  was  wholly  burnt,  though  not  upon  the  alt^r,  yet 
without  the  camp.  And  here  is  the  addition  of  a 
kid  of  the  goats  for  a sin-offering.  According  to 
this  law,  we  find  that  Hezekiah  made  atonement 
for  the  errors  of  his  father’s  reign,  by  seven  bul- 
locks, seven  rams,  seven  lambs,  and  sex<en  he-goats, 
which  he  offered  as  a sin-offering  for  the  kingdom, 
and  for  the  sanctuary,  and  for  Judah,  (2  Chron. 
29.  21.)  and  /or  all  Israel,  v.  24.  And  we  find  the 
like  done  after  the  return  out  of  captivitv,  Ezra 
8.  35. 

2.  It  is  like\yise  supposed  to  be  the  case  of  a par- 
ticular person.  If  any  soul  sin  through  ignorance, 
(v.  27.)  neglecting  any  part  of  his  duty,  he  must 
bring  his  offering  as  was  appointed.  Lev'.  4.  27,  See. 
Thus  atonement  shall  be  made  for  the  soul  that 
sins,  xvhen  he  sins  through  ignorance,  v.  28. 

Observe,  (1.)  Sins  committed  ignorantly  need  to 
have  atonement  made  for  them  : for  though  igno- 
rance will  in  a degree  excuse,  it  will  not  justify, 
those  that  might  have  known  their  Lord’s  will,  and 
did  it  not.  Divid  prays  to  be  cleansed  from  his 
secret  faults,  th,\t  is,  those  sins  ^vhich  he  himself 
w is  not  aware  of,  the  errors  he  did  not  understand, 
Ps.  19.  12.  (2.)  Sins  committed  ignorantly  shall 

oe  forgiven  through  Christ  the  great  Sacrifice,  who, 
when  he  offe-  ed  iij)  himself  once  for  all  upon  the 
cross,  seemed  to  explain  the  intention  of  his  offering 
in  that  pr.iver.  Father,  forghie  them,  for  they  knonv 
not  what  they  do.  And  Paul  seems  to  allude  to  this 
law  concerning  sins  of  ignorance,  (1  Tim.  1.  13.)  / 


obtained  mercy  , because  I did  it  ignorantly  and  tn 
unbelief.  And  it  looked  favourably  upon  the  Gen- 
tiles, that  this  law  of  atoning  for  sins  of  ignorance  is 
expressly  made  to  extend  to  those  who  were  stran- 
gers to  the  commonwealth  of  Israel,  (r.  29.)  but 
supposed  to  be  proselytes  of  righteousness.  Thus 
the  blessing  of  Abraham  comes  upon  the  Gentiles. 

30.  But  the  soul  that  cloeth  aught  pre- 
sumptuously, tvhether  he  be  born  in  the  land, 
or  a stranger,  the  same  reproacheth  the 
I Lord  ; and  that  soul  shall  be  cut  olf  fiom 
: among  his  people.  31.  Because  he  hath 
despised  the  word  of  the  Lord,  and  hath 
broken  his  commandment,  that  soul  slmll 
utterly  be  cut  olf;  his  iniquity  shall  be  upon 
him.  32.  And  while  the  children  of  Israel 
w ere  in  the  wilderness,  they  found  a man 
that  gathered  sticks  upon  the  sabbath-day. 
33.  And  they  that  found  him  gathering  sticks 
brought  him  unto  Moses  and  Aaron,  and 
unto  all  the  congregation : 34.  And  they 

put  him  in  ward,  because  it  was  not  de- 
clared what  should  be  done  to  him.  So. 
And  the  Lord  said  unto  iNIoses,  The  man 
shall  be  surely  put  to  death  : all  the  congre- 
gation shall  stone  him  with  stones  without 
the  camp.  36.  And  all  the  congregation 
brought  him  without  the  camp,  and  stoned 
liim  with  stones,  and  he  died  ; as  the  Lord 
! commanded  Moses. 

Here  is, 

I.  The  general  doom  passed  upon  presumptuous 
j sinners.  1.  Those  are  to  be  reckoned  presumpui- 
I r us  sinners  that  sin  nvith  a high  hand,  as  the  oi  iginal 
phrase  is,  {y.  30.)  that  is,  that  avowedly  confront 
God’s  authority,  and  set  up  their  own  lust  in  com- 
petition with  it;  that  sin  for  sinning-sake,  in  contra- 
diction to  the  precept  of  the  law,  and  in  defiance  of 
the  penalty;  that  fight  against  God,  and  dare  him 
to  do  his  worst;  see  Job  15.  25.  It  is  not  only  to 
sin  against  knowledge,  but  to  sin  designedly  against 
God’s  will  and  glorv.  2.  Sins  thus  committed  are 
' exceeding  sinful.  He  that  thus  breaks  the  com- 
mandment, (1.)  Eeprouches  the  Lord;  {y.  30.)  he 
savs  the  worst  he  can  of  him,  and  most  unjustly. 
The  language  of  presumptuous  sin,  is,  “ Eternal 
truth  is  not  fit  to  be  believed,  the  Lord  of  all  not  fit 
to  be  obeyed,  and  almighty  power  not  fit  to  be 
either  feared  or  trusted.”  It  imputes  folly  to  Infi- 
nite Wisdom,  and  iniquity  to  the  righteous  Judge 
of  heaven  and  earth;  such  is  the  malignity  of  wilful 
sin.  (2.)  He  despises  the  word  of  the  Lord,  v.  31. 
There  are  those  who,  in  many  instances,  come 
short  of  fulfilling  the  word,  and  yet  ha\  e a great 
\'alue  for  it,  and  count  the  law  honourable;  but 
presumptuous  sinners  despise  it,  thinking  them- 
selves too  great,  too  good,  and  too  wise,  to  be  ruled 
by  it.  U hut  is  the  Almighty  that  we  should  serve 
him  ? Whatever  the  sin  itself  is,  it  is  contumacy 
tliat  incurs  the  anathema.  It  is  rebellion  added  to 
the  sin,  that  is  as  witchcraft,  and  stubborr.ness  as 
idolatry.  3.  The  sentence  passed  on  such  is  dread- 
ful. There  remains  no  sacrifice  for  those  sins,  t’'e 
law  provided  none,  that  soul  shall  be  cut  off  from 
among  his  people,  {y.  30.)  utterly  cut  off ; fv.  31.) 
.and,  that  God  may  be  for  ever  justified,  and  the 
I sinner  for  ever  exmfounded,  his  inkjuity  shall  be 
, upon  him,  and  there  needs  no  more  to  sink  him  to 
j the  lowest  hell.  Thus  the  Jewish  doctors  under- 
1 stand  it,  that  the  iniejuity  shall  cleave  to  the  soul, 


NUMBERS,  XV. 


5:0 

a fter  it  is  cut  off,  and  that  man  shall  gwe  an  account 
of  his  sin  at  the  great  day  of  judgment.  Perhaps 
the  kind  of  offence  might  be  such  as  did  not  expose 
the  offender  to  the  censure  of  the  civil  magistrate, 
but  if  it  was  done  presumptuous’ y,  God  himself 
would  take  the  punishment  of  it  into  his  own  hands, 
and  into  them  it  is  a fearful  thing  to  fall.  In  the 
New  Testament  we  find  the  like  sentence  of  exclu- 
sion from  all  benefit  by  the  great  Sacrifice,  passed 
upon  the  blasphemy  against  the  Holy  Ghost,  and  a 
total  apostasy  from  Christianity.  See  Matth.  12. 
32.  and  Heb.  10.  26.  which  refers  to  this  here. 

II.  A part’cular  instance  of  presumption  in  the 
sin  of  sabbath-breaking.  1.  The  offence  was 
cring  sticks  on  the  sabbath-day , (ly.  32. ) which,  it 
is  probable,  were  designed  to  make  afire  of,  where- 
as they  were  commanded  to  bake  and  see  what 
they  had  occasion  for,  the  day  before,  Exod.  16.  | 
23.  This  seemed  but  a small  offence,  but  it  was  a 
violation  of  the  law  of  the  sabbath,  and  so  was  an 
implicit  contempt  of  the  Creator,  to  w hose  honour 
the  sabbath  was  dedicated,  and  an  incursion  upon 
the  whole  law,  which  the  sabbath  was  intended  as 
a hedge  about.  And  it  appears  by  the  context  to 
have  been  done  presumptuously,  and  in  affront  both 
to  the  law,  and  to  the  Law-Maker.  2.  The  offen- 
der was  secured,  v.  33,  34.  They  that  found,  him 
gathering  sticks,  in  their  zeal  for  the  honour  of  the 
sabbath,  brought  him  to  Moses  and  Aaron,  and  to 
all  the  congregation;  which  intimates,  that,  being 
the  sabbath-day,  the  congregation  was  at  that  time 
gathered  to  Moses  and  Aaron,  to  receive  instruc- 
tion from  them,  and  to  join  with  them  in  religious 
worship.  It  seems  even  common  Israelites,  though 
there  was  much  amiss  among  them,  yet  would  not 
contentedly  see  the  sabbath  profaned,  which  was  a 
good  sign  that  they  had  not  quite  forsaken  God, 
nor  were  utterly  forsaken  of  him.  3.  God  was 
consulted,  because  it  ivas  not  declared  what  should 
be  dove  to  him.  The  law  had  already  made  the 
profanation  of  the  sabbath  a capital  crime,  (Exod. 
31.  14.  ch.  35.  2.)  but  they  were  in  doubt,  either 
concerning  the  offence,  whether  this  that  he  had 
done  should  be  deemed  a profanation  or  no;  or 
concerning  the  punishment,  what  death  he  should 
die.  God  was  the  Judge,  and  before  him  they 
brought  this  cause.  4.  Sentence  was  passed;  the 
prisoner  was  adjudged  a s.ibbath-breaker  according 
to  the  intent  of  that  law,  and  as  such  he  must  lie 
put  to  death;  and,  to  show  how  great  the  crime 
was,  and  how  displeasing  to  God,  and  that  others 
might  hear  and  fear,  and  not  do  in  like  manner 
presumptuously,  that  death  is  appointed  him  which 
was  looked  upon  as  most  terrible,  he  must  be  stoned 
with  stones,  v.  35.  Note,  God  is  jealous  for  the 
honour  of  his  sabbaths,  and  will  not  hold  them 
guiltless,  whatever  men  do,  that  profane  them.  5. 
Execution  was  done  piirsuant  to  the  sentence,  v. 
36.  He  was  stoned  to  death  by  the  congregation. 
As  many  as  could  were  employed  in  the  execution, 
that  they,  at  least,  might  be  afraid  of  breaking  the 
sabbath,  who  had  thrown  a stone  at  this  sabbath- 
breaker.’  This  intimates  that  the  open  profanation 
of  the  sabbath  is  a sin  which  ought  to  be  punished 
and  restrained  by  the  civil  magistrate,  who  as  far 
as  o\  ert-acts  go,  is  keeper  of  both  tables.  Sec  Neh. 
13.  17.  One  would  think  thei'e  could  be  no  great 
h irm  in  gathering  a few  sticks,  on  what  day  soever 
it  was,  but  God  intended  the  exemplary  punish- 
ment of  him  that  did  so,  for  a standing  warning  to 
us  all,  to  make  conscience  of  keeping  holy  the 
sabbath. 

•^7,  And  the  Lord  spake  unto  Moses, 
saying,  .38,  Speak  unto  the  children  of  Is- ; 
rat !.  and  bid  them  that  tliey  make  them  I 


fringes  in  the  borders  of  their  garments, 
throughout  their  generations,  and  that  they 
put  upon  the  fringe  of  the  borders  a riband 
of  blue:  39.  And  it  shall  be  unto  you  for 
a fringe,  that  ye  may  look  upon  it,  and 
remember  all  the  commandments  of  the 
Lord,  and  do  them ; and  that  ye  seek  not 
after  your  own  heart,  and  your  ow  n eyes, 
after  which  ye  use  to  go  a whoring ; 40. 

That  ye  may  remember,  and  do  all  my 
commandments,  and  be  holy  unto  your 
God.  41.  I the  Lord  your  God,  which 
brought  you  out  of  the  land  of  Egypt,  to  be 
I your  God : I am  the  Lord  your  God. 

Provision  had  been  just  now  made  by  the  law  for 
the  pardon  of  sins  of  ignorance  and  infiimity;  now 
here  is  an  expedient  provided  for  the  preventing  of 
such  sins.  They  are  ordered  to  make  fringes  upon 
the  borders  of  their  garments,  which  were  to  be 
memorandums  to  them  of  their  duty,  that  thev 
might  not  sin  through  forgetfulness. 

I.  The  sign  appointed  is  a fringe  of  silk,  or 
thread,  or  worsted,  of  the  garment  itself  ravelled 
at  the  bottom,  and  a blue  riband  bound  on  the  top 
of  it  to  keep  it  tight,  v.  38.  The  Jews  being  a 
peculiar  people,  they  were  thus  distinguished  from 
their  neighbours  in  their  dress,  as  well  as  in  their 
diet,  and  taught,  by  such  little  instances  of  singu- 
larity, not  to  be  conformed  to  the  way  of  the  heathen 
in  greater  things.  Thus  likewise  they  proclaimed 
themselves  Jews  wherever  they  were,  as  these 
that  were  not  ashamed  of  God  and  his  law.  Our 
Saviour,  being  made  under  the  law,  wore  these 
fringes;  hence  we  read  of  the  hem  or  border  of  his 
, garment,  Matth.  9.  20.  These  borders  the  Phari- 
sees enlarged,  that  they  might  be  thought  more 
holy  and  devout  than  other  people.  Yet  the  phy- 
lacteries were  different  things,  those  were  their 
' own  invention,  the  fringes  were  a divine  institution. 

' The  Jews  at  this  day  wear  them,  saving,  when  they 
put  them  on.  Blessed  be  he  who  has  sanctified  us 
I unto  himself,  and  commanded  us  to  wear  fringes. 
2.  The  intention  of  it  was,  to  remind  them  that 
they  were  a peculiar  people.  They  were  not  ap- 
pointed for  the  trimming  and  adorning  of  their 
clothes,  but  to  stir  uf  their  pure  minds  by  wav  of 
remembrance',  (2  Pet.  3.  1.)  that  they  might  look 
upon  the  fringe,  and  remember  the  commandments. 
Many  look  upon  their  ornaments,  to  feed  their 
pride,  but  they  must  look  upon  these  ornaments  to 
awaken  their  consciences  to  a sense  of  t'leir  dutv, 
that  theii'  religion  might  constantlv  beset  them,  and 
they  might  carry  it  about  with  them,  as  they  did 
their  clothes,  wherever  they  went.  If  they  were 
tempted  to  sin,  the  fringe  woidd  be  a monitor  to 
them,  not  to  break  God’s  commandments;  if  a duty 
was  forgotten  to  be  done  in  its  season,  the  fringe 
would  remind  them  of  it.  This  institution,  though 
it  is  not  an  imposition  upon  us,  is  an  instruction  to 
us  always  to  remember  the  commandments  <f  the 
Lord  our  God,  that  we  may  do  them,  to  treasui*e 
them  up  in  our  memories,  and  to  apply  them  to 
particular  cases,  as  there  is  occasion  to  use  them. 
It  was  intended  particularly  to  be  a preservation 
from  idolatry,  that  ye  seek  not  after  your  own 
heart,  and  your  own  eyes,  in  your  religious  wor- 
ship. Yet  it  may  extend  also  to  the  whole  conver- 
sation, for  nothing  is  more  contrary  to  God’s  honour, 
and  our  own  true  interest,  than  to  walk  in  the  way 
of  our  heart,  and  in  the  sight  o f our  eyes;  for  the 
imagination  of  the  heart  is  evil,  and  so  is  the  lust 
of  the  eyes. 


NUMBERS,  XVI. 


521 


After  the  repetition  of  some  ceremonial  appoint- 
n.euts,  the  chapter  closes  with  that  great  and 
fundamental  law  of  religion,  Be  holy  unto  your 
God;  purged  from  sin,  and  sincerely  devoted  to 
his  ser\  ice;  and  that  great  reason  for  all  the  com- 
mandments is  again  and  again  inculcated,  lam  the 
iMrd  your  God.  Did  we  more  firmly  believe,  and 
more  frequently  and  seriously  consider,  that  God  is 
our  Lord,  and  our  God,  and  Redeemer,  we  sliould 
see  ourselves  bound  in  duty,  interest,  and  gratitude, 
to  keep  all  his  commandments. 

CHAP.  XVI. 

The  date  of  the  history  contained  in  this  chapter  is  alto- 
gether uncertain.  Probably,  these  mutinies  happened 
after  their  removal  back  again  from  Kadesh-barnea, 
when  they  were  fixed  (if  I may  so  speak)  for  their  wan- 
dering in  the  wilderness,  and  began  to  look  upon  that  as 
their  settlement.  Presently  after  new  laws  given,  follows 
the  story  of  a new  rebellion,  as  if  sin  look  occasion 
from  the  commandment  to  become  more  exceeding 
sinful.  Here  is,  1.  A daring  and  dangerous  rebellion 
raised  against  Moses  and  Aaron,  by  Korah,  Dathan,  and 
Abiram,  v.  1 . . 15.  1.  Korah  and  his  accomplices  con- 

tend for  the  priesthood  against  Aaron,  v.  3.  Moses 
reasons  with  them,  and  appeals  to  God  for  a decision  of 
the  controversy,  v.  4..11.  2.  Dathan  and  Abiram 

quarrel  with  Moses,  and  refuse  to  obey  his  summons, 
which  greatly  grieves  him,  v.  12..  15.  II.  A solemn 
appearance  of  the  pretenders  to  the  priesthood  before 
God,  according  to  order,  and  a public  appearance  of  the 
glory  of  the  Lord,  which  would  have  consumed  the 
whole  congregation,  if  Moses  and  Aaron  had  not  inter- 
ceded, V.  16..  22.  III.  The  deciding  of  the  contro- 
versy, and  the  crushing  of  rebellion,  by  the  cutting  off 
of  the  rebels.  1.  Those  in  their  tents  were  buried 
alive,  V.  23 . . 34.  2.  Those  at  the  door  of  the  taber- 

nacle were  consumed  by  fire,  (v.  35.)  and  their  censers 
preserved  for  a memorial,  v.  37  . . 40.  IV.  A new,  insur- 
rection of  the  people,  v.  41..  43.  1.  God  stayed  the 

insurrection  by  a plague,  v.  45.  2.  Aaron  stayed  the 
plague  by  oti'ering  incense,  v.  46 . . 50.  The  manner  and 
method  of  recording  this  story,  plainly  denotes  the  fer- 
ment to  have  been  very  great. 

l.l^OW  Korah  the  son  of  fzhar,  the  son 
of  Kohath,  the  son  of  Levi ; and 
Datlian  and  Abiram  the  sons  of  Eliab,  and 
On  the  son  of  Peleth,  sons  of  Reuben,  took 
men : 2.  And  they  rose  up  before  Mosee, 

with  certain  of  the  children  of  Israel,  two 
hundred  and  fifty  princes  of  the  assembly, 
famous  in  the  congregation,  men  of  renown : 
3.  And  they  gathered  themselves  together 
against  Moses  and  against  Aaron,  and  said 
unto  them.  Ye  take  too  much  upon  you, 
seeing  all  the  congregation  are  holy,  every 
one  of  them,  and  the  Lord  is  among  them : 
wherefore  then  lift  you  up  yourselves  above 
the  congregation  of  the  Lord?  4.  And 
when  Moses  heard  iV,  he  fell  upon  his  face : 
5.  And  he  spake  unto  Korah,  and  unto  all 
his  company,  saying.  Even  to-morrow  the 
Lord  will  show  who  are  his,  and  who  is 
holy ; and  will  cause  him  to  come  near  un- 
to him : even  him  whoni  he  hath  chosen 
will  he  cause  to  come  near  unto  him.  6. 
Phis  do : Take  you  censers,  Korah,  and  all 
his  company  ; 7.  And  put  fire  therein,  and 

put  incense  in  them  before  the  Lord  to- 
morrow : and  it  shall  be,  that  the  man  whom 
the  Lord  doth  choose,  he  shall  he  holy  : ye 
take  too  much  upon  you,  ye  sons  of  Levi. 

V OL.  I. — 3 U 


8.  And  Moses  said  unto  Korah,  Hear,  J 
pray  you,  ye  sons  of  Levi : 9.  Seemeth  it 

but  a small  thing  unto  you,  that  the  God  of 
Israel  hath  separated  you  from  the  congie- 
gation  of  Israel,  to  bring  you  near  to  him- 
self, to  do  the  service  of  the  tabernacle  of 
the  Lord,  and  to  stand  before  the  congre- 
gation, to  minister  unto  them  ? 1 0.  And  he 

hatli  brought  thee  near  to  him,  and  all  thy 
brethren  the  sons  of  Levi  with  thee  : and 
seek  ye  the  priesthood  also  ? 1 1 . For  which 

cause  both  thou  and  all  thy  company  are 
gathered  together  against  the  Lord  : and 
\\’hat  is  Aaron,  that  ye  murmur  against  him  ? 

Here  is, 

I.  An  account  of  the  rebels,  who  and  what  they 
were,  not,  as  formerly,  the  mixed  multitude,  and 
the  dregs  of  the  people,  who  are  therefore  never 
named,  but  men  of  distinction  and  quality,  that 
made  a figure.  Korah  was  the  ring-leader,  he 
formed  and  headed  the  faction,  therefore  it  is  called 
the  gainsaying  of  Korah,  Jude  11.  He  was  cousin- 
german  to  Moses,  they  were  brothers’  children, 
yet  the  nearness  of  the  relation  could  not  re- 
strain him  from  being  insolent  and  rude  to  Moses. 
Think  it  not  strange  if  a man’s  foes  be  they  of  his 
own  house.  With  him  joined  Dathan  and  Abiram, 
chief  men  of  the  tribe  of  Reuben,  the  eldest  son  of 
Jacob.  Probably,  Korah  was  disgusted  both  at  the 
preferment  of  Aaron  to  the  priesthood,  and  the 
constituting  of  Elizaphan  to  the  head  of  the  Ko- 
hathites;  (cA  3.  30.)  and  perhaps  the  Reubenites 
were  angry  that  the  tribe  of  Judah  had  the  first 
post  of  honour  in  the  camp.  On  is  mentioned, 
{x’.  1.)  as  one  of  the  heads  of  the  faction,  but  never 
after,  in  the  whole  story;  either  because,  as  some 
think,  he  repented  and  left  them,  or  because  he  d d 
not  make  himself  so  remarkable  as  Dathan  and 
Abiram  did.  The  Kohathites  encamped  on  the 
same  side  of  the  tabernacle  that  the  Reubenites 
did,  which  perhaps  gave  Korah  an  opportunity  of 
drawing  them  in;  whence  the  Jews  say.  tt'oe  to  the 
wicked  man,  and  woe  to  his  neighbour,  who  is  in 
danger  of  being  infected  by  him.  And  these  being 
themselves  men  of  renown,  they  seduced  into  the 
conspiracy  two  hundred  and  ffty  princes  of  the 
assembly;  (t.  2.)  probably  they  were  first-born,  or 
at  least  heads  of  families,  who,  before  the  ele\  ation 
of  Aaron,  had  themselves  ministered  in  holy  things. 
Note,  The  pride,  ambition,  and  emulation,  of  great 
men,  have  always  been  the  occasion  of  a great  deal 
of  mischief  both  in  churches  and  states.  God  by 
his  grace  make  great  men  humble,  and  so  give 
peace  in  our  time,  O Lord!  Famous  men,  and 
men  of  renown,  as  these  here  are  described  to  be, 
were  the  great  sinners  of  the  old  world,  Gen.  6.  4. 
The  fame  and  renown  which  they  had  did  not  con- 
tent them,  they  were  high,  but  would  be  higher, 
and  thus  the  famous  men  became  infamous. 

II.  The  rebels’  remonstrance,  v.  3.  That  which 
they  quarrel  with,  is,  the  settlement  of  the  priest- 
hood upon  Aaron  and  his  family,  which  they  think 
an  honour  too  great  for  Moses  to  give,  and  Aaron 
to  accept,  and  so  they  are  both  charged  with  usur- 
pation. Ye  take  too  much  upon  you;  or.  Let  it 
suffice  you  to  be  upon  a level  with  your  neighbours, 
who  are  all  holy,  all  as  good  as  you,  and  therefore 
ought  to  be  as  great.”  Or,  “Let  it  suffice  you  to 
have  domineered  thus  long,  and  now  think  of  re- 
signing your  places  to  those  who  have  as  good  a 
title  to  them,  and  are  as  well  able  to  manage 
them.  ” 1.  They  proudly  boast  of  the  holiness  of 


552 


NUxMBERS,  XVL 


the  congregation,  and  the  presence  of  God  in  it. 
“ They  are  holy,  every  one  of  them,  and  as  fit  to  be 
employed  in  offering  sacrifice  as  Aaron  is,  and  as 
masters  of  families  formerly  were,  and  the  Lord  is 
among  them,  to  direct  and  own  them.”  Small 
reason  they  had  to  boast  of  the  people’s  purity,  or 
of  God’s  favour,  as  the  people  had  been  so  fre- 
quently and  so  lately  polluted  with  sin,  and  were 
now  under  the  marks  of  God’s  displeasure,  wdiich 
should  have  made  them  thankful  for  priests  to 
mediate  between  them  and  God;  but,  instead  cf 
that,  they  envy  them.  2.  They  unjustly  charge 
Moses  and  Aaron  with  taking  the  honour  they  h;id 
to  themseh  es,  whereas  it  was  evident,  beyond  con- 
tradiction, that  they  were  called  of  God  to  it,  Heb. 
5.  4.  So  that  they  would  either  ha\'e  no  priests  at 
all,  nor  any  government,  none  to  preside  either  in 
civil  or  sacred  things,  none  over  the  congregation, 
none  above  it;  or,  they  would  not  acquiesce  in  that 
constitution  of  the  go  ernment  which  God  had  ap- 
pointed. See  here,  (1.)  What  spirit  levellers  are 
of,  and  those  that  despise  dominions,  and  resist  the 
powers  that  God  has  set  over  them;  they  are  proud, 
en\  ious,  ambitious,  turbulent,  wicked,  and  unrea- 
sonable, men.  (2. ) What  usage  even  the  best  and 
most  useful  men  may  expect,  even  from  those  they 
have  been  serviceable  to.  If  they  be  represented 
as  usurpers  that  have  the  best  titles,  and  they  as 
tyrants  tliat  govern  best,  let  them  recollect  that 
Moses  and  Aaron  w'ere  thus  abused. 

III.  Moses’s  conduct  when  this  remonstrance  was 
published  against  him.  How  did  he  take  it.^  1. 
He  fell  on  hu  face,  (x/.  4.)  as  before,  ch.  14.  5. 
Thus  he  showed  how  willing  he  would  have  been 
to  yield  to  them,  and  how  gladly  he  would  ha\  e 
resigned  his  government,  if  it  would  have  consisted 
with  his  duty  to  God,  and  his  fidelity  to  the  trust 
reposed  in  him.  Thus  also  he  applied  himself  to 
God  by  pi-ayer,  for  direction  what  to  say  and  to  do 
upon  this  sad  occasion.  He  would  not  speak  to 
tliem  till  he  had  thus  humbled  and  composed  his 
own  spirit,  (which  could  not  but  begin  to  be  heat- 
ed,) and  had  received  instruction  from  God.  The 
heart  cf  the  ivise,  in  such  a case,  studies  to  answer, 
and  asks  counsel  at  God’s  mouth.  2.  He  agrees  to 
refer  the  case  to  God,  and  leave  it  to  him  to  decide 
it,  as  one  well  assured  of  the  goodness  of  his  title, 
and  yet  well  content  to  resign,  if  God  thought  fit  to 
gratify  his  discontented  people  with  another  nomi- 
nation. An  honest  cause  fears  not  a trial,  fears  not 
a second  trial,  fears  not  a speedy  trial;  even  to-mor- 
row let  it  be  brought  on,  v.  5.  .7.  Let  Korah  and 
his  partisans  bring  their  censers,  and  offer  incense 
before  the  Lord,  and  if  he  testify  his  acceptance  of 
them,  well  and  good;  Moses  is  now  as  willing  that 
all  the  Lord’s  people  should  be  priests,  if  God  so 
p'eased,  as  before  that  they  should  all  be  prophets, 
ch.  11.  29.  But  if  God,  upon  an  appeal  to  him,  de- 
termine (as  no  doubt  he  will)  for  Aaron,  they  would 
find  it  highly  dangerous  to  make  the  experiment: 
and  therefore  he  puts  it  off  till  to-morrow,  to  try 
whether,  when  they  had  slept  upon  it,  they  would 
desist,  and  let  fall  their  pretensions.  3.  He  argues 
the  case  fairly  with  them,  to  still  the  mutiny  with 
fair  reasoning,  if  possible,  before  the  appeal  came 
to  God’s  tribunal,  for  then  he  knew  it  would  end  in 
the  confusion  of  the  complainants. 

(1.)  He  calls  them  the  sons  of  Levi,  v.  7,  and 
again,  v.  8.  They  were  of  his  own  tribe,  nay,  they 
were  of  God’s  tribe;  it  was  therefore  the  worse  in 
• hem  thus  to  mutiny,  both  against  God,  and  against 
.aim.  It  was  not  long  since  the  sons  of  Levi  had 
appeared  on  God’s  side,  in  the  matter  of  the  golden 
calf,  and  got  immortal  honour  by  it;  and  shall  they, 
that  were  then  the  only  innocents,  now  be  the  lead- 
ing criminals,  and  lose  all  the  honour  they  h id  won.^ 
tlould  there  be  such  chaff  on  God’s  floor.^  Levites, 


and  yet  rebels?  (2.)  He  retoi-ts  their  charge  upon 
themselves;  they  had  unjustly  charged  Moses  and 
Aaron  with  taking  too  much  upon  them,  though 
they  had  done  no  moi  e than  what  G' d put  upon 
them;  nay,  says  Moses,  Ye  lake  too  much  upon  you, 
ye  sons  of  Levi.  Note,  They  that  take  upon  them 
to  control  and  contradict  God’s  appointment,  take 
too  much  upon  them.  It  is  enough  for  us  to  sub- 
mit, it  is  too  much  to  prescribe.  (3.)  He  shows 
them  the  privilege  they  had  as  Levites,  which  was 
sufficient  fi.r  them,  they  needed  not  to  aspire  to  the 
honour  of  the  priesthood,  xn  9,  10.  He  leminds 
them  liow  great  the  honour  was  to  which  they  were 
preferred  as  Levites.  [1.]  They  were  separatea 
from  the  congregation  of  Israel,  distinguished  from 
them,  dign'fied  abwe  them;  instead  of  complaining 
that  Aaron’s  family  was  advanced  abo\  e their’s, 
they  ought  to  have  been  thankfiil  that  their  tribe 
was  advanced  above  the  rest  cf  the  tribes,  though 
they  had  been  in  all  respects  upon  the  level  with 
them.  Note,  It  will  help  to  keep  us  from  envying 
those  that  are  above  us,  duly  to  consider  bow  many 
there  are  below  us.  Instead  of  fretting  that  any 
are  preferred  before  us  in  honour,  power,  estate,  or 
interest,  in  g fts,  graces,  or  usefulness,  we  have  rea- 
son to  bless  God,  if  we,  who  are  less  than  the  least, 
are  not  put  among  the  very  last.  Many,  perhaps, 
who  deserve  better,  are  not  preferred  so  well. 
[2.]  They  were  separated  to  very  gi'cat  and  valua- 
ble honours;  First,  To  draw  near  to  God,  nearer 
than  the  common  Israelites,  though  they  also  were 
a people  near  unto  him;  tlie nearer  any  are  to  God, 
the  gre  iter  is  their  honour.  Secondly,  To  do  the 
seri’ice  of  the  tabernacle.  It  is  honour  enough  to 
bear  the  vessels  of  the  sanctuary,  and  to  be  em- 
ployed in  any  part  of  the  service  of  the  tabernacle. 
God’s  service  is  not  only  perfect  freedom,  but  high 
preferment.  Thirdly,  ’7b  stand  before  the  congre- 
gation to  minister  unto  them.  Note,  Those  are 
truly  great  that  serve  the  public,  and  it  is  the  honoui 
of  God’s  ministers  to  be  the  church’s  ministers, 
nay,  which  adds  to  the  dignity  put  upon  them,  [3.] 
It  was  the  God  of  Israel  himself  that  separated 
them.  It  was  his  act  and  deed  to  put  them  into 
their  place,  and  therefore  they  ought  not  to  have 
been  discontented;  and  he  it  was  likewise  that  put 
Aaron  into  his  place,  and  therefore  they  ought  not 
to  have  envied  him.  (4.)  He  convicts  them  of  the 
sin  of  undervaluing  these  pri\  ileges,  Seemeth  it  a 
small  thing  unto  you?  As  if  he  had  said,  “It  ill 
becomes  you  of  all  men  to  grudge  Aaron  the  priest- 
hood, when,  at  the  same  time  that  he  was  advanced 
to  that  honour,  you  were  designed  for  another  ho- 
nour dependent  upon  it,  and  shine  with  rays  bor- 
rowed from  him.’’  Note,  [1.]  The  privilege  of 
di-awing  near  to  the  God  rf  Israel  is  not  a small 
thing  in  itself,  and  therefore  must  not  appear  small 
to  us.  To  those  who  neglect  opportunities  of  draw- 
ing near  to  God,  who  are  careless  and  formal  in  it, 
to  whom  it  is  a task  and  not  a pleasure,  we  may 
properly  put  this  question;  “Seemeth  it  a small 
i thing  to  you,  that  God  has  made  you  a people  near 
' unto  him?”  [2.]  Those  who  aspire  after  and  usurp 
the  things  forI)idden  them,  put  a great  contempt 
upc'n  the  honours  allowed  them.  M e have  each 
of  us  as  good  a share  of  reputation  as  God  sees  fit 
for  us,  and  sees  us  fit  for,  and  much  better  than  we 
deserve;  and  we  ought  to  rest  satisfied  with  it,  and 
not,  as  these  here,  exercise  ourselves  in  things  too 
high  for  us;  Seek  ye  the  priesthood  also?  They 
would  not  own  that  they  sought  it,  but  Moses  sav 
that  they  had  this  in  their  eye;  the  law  had  pro- 
vided very  well  for  those  that  served  at  the  altar, 
and  therefore  they  would  put  in  for  the  office.  (5. , 
He  interprets  their  mutiny  to  be  a rebellion  against 
God;  (xi.  11.)  while  they' pretended  to  i'ssert  the 
1 holiness  and  liberty  of  the  Israel  of  God,  they 


NUMBERS,  XVL  523 


really  took  up  arms  against  the  God  of  Israel,  Ye 
are  gathered  together  agairi&J  the  Lord.  Note, 
Those  that  strive  against  God’s  ordinances  and  pro- 
vidences, whatever  they  pretend,  and  whether  they 
are  aware  of  it  or  no,  do  indeed  strive  with  their 
Maker.  Those  resist  the  prince,  who  resist  those 
that  are  commissioned  by  him:  for,  alas!  says 
Moses,  What  is  jiaron,  that  ye  murmur  against 
him?  If  murmurers  and  complainers  would  con- 
sider that  the  instmments  they  quarrel  with  are  but 
instruments  whom  God  employs,  and  that  they  are 
hut  what  he  makes  them,  and  neither  more  nor 
less,  better  nor  worse,  they  would  not  be  so  bold 
and  free  in  their  censures  and  reproaches  as  they 
are.  They  that  found  the  priesthood,  as  it  was 
settled,  a blessing,  must  gi\e  all  the  praise  to  God; 
but  if  any  found  it  a burthen,  they  must  not  there- 
fore quarrel  with  Aaron,  who  is  but  what  he  is 
made,  and  does  but  as  he  is  bidden.  Thus  lie  in- 
terested God  in  t'^e  cause,  and  so  might  be  sure  of 
speeding  well  in  his  appeal. 

12.  And  Moses  sent  to  call  Dathan  and 
Abirain,  the  sons  of  Eliab : which  said, 
We  will  not  come  up.  13.  Is  it  a small 
thing  that  thou  hast  brought  us  up  out  of  a 
land  that  floweth  with  milk  and  honey,  to 
kill  us  in  the  wilderness,  except  thou  make 
thyself  altogether  a prince  over  us?  14. 
Moreover,  thou  hast  not  brought  us  into  a 
land  that  floweth  with  milk  and  honey,  or 
given  us  inheritance  of  fields  and  vineyards: 
wilt  thou  put  out  the  eyes  of  these  men? 
we  will  not  come  up.  15.  And  Moses 
was  very  wroth,  and  said  unto  the  Loan, 
Respect  not  thou  their  offerings:  I have  not 
taken  one  ass  from  them,  neither  have  I 
hurt  one  of  them.  16.  And  Moses  said 
unto  Korah,  Be  thou  and  all  thy  company 
before  the  Lord,  thou,  and  they,  and 
Aaron,  to-morrow:  17.  And  take  every 
man  his  censer,  and  put  incense  in  them, 
ind  bring  ye  before  the  Lord,  every  man 
his  censer,  two  hundred  and  fifty  censers; 
thou  also,  and  Aaron,  each  of  you  his  cen- 
ser. 18.  And  they  took  ever}'  man  his  cen- 
ser, and  put  fire  in  them,  and  laid  incense 
thereon,  and  stood  in  the  door  of  the  taber- 
nacle of  the  congregation  with  Moses  and 
Aaron.  19.  And  Korah  gathered  all  the 
congregation  against  them,  unto  the  door  of 
the  tabernacle  of  the  congregation  : and  the 
glory  of  the  Lord  appeared  unto  all  the 
congregation.  20.  And  the  Lord  spake 
unto  Moses,  and  unto  Aaron,  saying,  21. 
Separate  yourselves  from  among  this  con- 
gregation, that  I may  consume  them  in  a 
moment.  22.  And  they  fell  upon  their 
faces,  and  said,  O God,  the  God  of  the 
spirits  of  all  flesh,  shall  one  man  sin,  and 
wilt  thou  be  wroth  with  all  the  congregation? 

Here  is, 

I.  The  insolence  of  Dathan  and  Al)iram,  and 
their  treasonable  remonstrance.  Moses  had  heard 
what  Korah  had  to  say,  and  had  answered  it;  now 
he  summons  Dathan  and  Abirani  to  bring  in  their 


complaints,  {v.  12.)  but  they  would  net  obey  his 
summons;  either  because  they  coidd  not  for  shame 
say  that  to  his  face  which  they  were  resolved  to 
say,  and  then  it  is  an  instance  of  seme  remains  of 
modesty  in  them;  or  rather,  because  they  would  not 
so  far  own  his  authority,  and  then  it  is  an  instance 
of  the  h'ghest  degree  of  impudence.  They  spoke 
the  language  of  Pharaoh  himself,  who  set  Moses  at 
defiance,  but  they  forgot  how  dear  he  paid  for  it. 
Had  not  their  heads  been  wretchedly  heated,  and 
their  hearts  hardened,  they  might  have  considered, 
that,  if  they  regarded  not  these  messengers,  Moses 
could  soon  in  God’s  name  send  messengers  cf  death 
for  them.  But  thus  the  God  of  this  w- rid  A/wci'a 
the  minds  of  them  that  believe  not.  But  by  the 
same  messengers  they  send  their  articles  of  im- 
peachment against  Moses;  and  the  charge  iims 
very  high.  1.  They  charge  him  with  having  done 
them  a great  deal  of  wrong  in  bringing  them  out  of 
Egypt,  invidiously  calling  that  a land  flowing  nvilh 
milk  and  honey,  v.  13.  Onions,  and'garlick,  and 
fish,  they  had  indeed  plenty  cf  in  Egypt,  but  it 
never  pretended  to  milk  and  luney;  only  they 
would  thus  banter  the  promise  rf  Canaan.  Un- 
grateful wretches,  to  represent  that  as  an  injury  to 
them,  which  was  really  the  greatest  favour  that 
ever  was  bestowed  upon  any  pecple!  2.  They 
charge  him  with  a design  upon  their  lives,  that  he 
intended  to  kill  them  in  the  teilde?  ness,  though  they 
were  so  well  provided  for.  And  if  they  were  sen- 
tenced to  die  in  the  wilderness,  they  must  thank 
themselves.  Moses  w'ould  ha'  e healed  them,  and 
they  would  not  be  healed.  3.  They  charge  him 
with  a design  upon  their  liberties,  that  he  meant  to 
enslave  them,  by  making  himself  a prince  ovtr 
them.  A prince  ov'er  them!  M'as  he  not  a tender 
father  to  them ; nay,  their  devoted  servant  for  the 
Lord’s  sake?  Had  they  not  their  j)rc,perties  se- 
cured, their  order  preserved,  and  justice  'mpartially 
administered?  Did  they  not  liv  e in  case  : nd  hf  - 
nnur?  And  yet  they  complain  as  if  Moses’s  yoke 
were  heavier  than  Pharaoh’s.  And  d d Moses  make 
himself  a prince?  Far  from  it.  How  gladly  would 
he  have  declined  the  office  at  first!  Hevv  gladly 
would  he  have  resigned  it  many  a time  since!  And 
yet  he  is  thus  put  under  the  blackest  characters  rf 
a tyrant,  and  a usurper.  4.  They  charge  him  with 
cheating  them,  (xi.  14.)  Thou  hast  not  brought  vs, 
as  thou  promisedst  us,  into  a land  that  flovjeth  with 
milk  and  hojiey;  and  pray,  whose  fault  was  that? 
He  had  brought  them  to  the  borders  cf  it,  and  was 
just  ready,  under  God,  to  put  them  in  pcssession  of 
it;  but  they  thnjst  it  away  from  them,  and  shut  the 
door  against  themselves;  so  that  it  was  purely  their 
own  fault  that  they  were  not  now  in  Canaan,  and 
yet  Moses  must  bear  the  blame.  Thus  when  the 
foolishness  of  man  perverteth  his  way,  his  heart 
fretteth  against  the  Lord,  Prov.  19.  3.  5.  Thev 

charge  him  in  the  general  with  unfair  dealing,  that 
put  out  the  eyes  of  these  men,  and  then  meant  t' 
lead  them  blindfold  as  he  pleased.  The  design  of 
all  he  did  for  them,  was,  to  open  their  eyes,  and  yet 
they  insinuate  that  he  intended  to  put  out  their 
eyes,  th^they  might  not  see  themselves  imposed 
upon.  Note,  The  wisest  and  best  cannot  plea.'-e 
every  body,  nor  gain  the  good  word  c'f  all.  Those 
often  fall  under  the  heaviest  censures,  who  have 
merited  the  highest  applause.  Many  a good  work 
Moses  had  showed  them  from  the  Father,  :;nd  for 
which  of  these  do  they  reproach  him? 

II.  Moses’s  just  resentment  of  thei'  insolence,  7'. 
15.  Moses,  though  the  meekest  man,  vet,  finding 
God  reproached  in  him,  was  vent  wroth;  he  cr ulcl 
not  bear  to  see  the  people  ruining  themselves,  f'r 
whose  salvation  he  had  d'  ne  so  mm  h.  In  this  dis- 
compesure,  1.  He  a])])e'ls  to  Cird  concerning  h's 
own  integrity;  whereas  they  basely  reflected  upon 


524 


NUMBERS,  XVI. 


him  as  ambitious,  covetous,  and  oppressive,  in  mak- 
ing himself  a prince  over  them.  God  was  his  Wit- 
ness, (1.)  That  he  never  got  any  thing  by  them  ; 
I have  not  taken  one  ass  from  them,  not  only,  not 
bv  way  of  bribery  and  extortion,  but  not  by  way 
(.f  recompense  or  gratuity  for  all  the  good  offices  he 
had  done  them;  he  never  took  the  pay  of  a general, 
or  salary  of  a judge,  niuch  less  the  tribute  of  a 
prince.  He  got  more  in  his  estate  when  he  kept 
Jethro’s  flock,  than  when  he  came  to  be  king  in 
Jeshurun.  (2.)  That  they  never  lost  any  thing  by 
him,  neither  have  I hurt  any  one  of  them,  no  not 
the  least,  no  not  the  worst,  no  not  those  that  have 
been  most  peevish  and  provoking  fo  him : he  never 
abused  his  power  to  the  support  of  wrong.  Note, 
Those  that  ha\  e never  blemished  themselves  need 
not  fear  being  slurred  by  others:  when  men  con- 
demn us,  we  may  be  easy  if  our  own  hearts  con- 
demn us  not.  2.  He  begs  of  God  to  plead  his  cause, 
and  clear  him,  by  showing  his  displeasure  at  the 
incense  which  Korah  and  his  company  were  to  offer, 
with  whom  Dathan  and  Abiram  were  in  confede- 
racy. Lord,  says  he.  Respect  not  thou  their  offering. 
Wherein  he  seems  to  refer  to  the  history  of  Cain, 
lately  written  by  his  own  hand,  of  whom  it  is  said, 
that  to  him  and  his  offering  God  had  not  respect, 
Gen.  4.  5.  These  that  followed  the  painsaying  of 
Korah,  walked  in  the  way  of  Cain,  ([these  are  put 
together,  Jude  11.)  and  therefore  he  prays  that 
they  might  be  frowned  upon  as  Cain  was,  and  put 
to  the  same  confusion. 

III.  Issue  joined  between  Moses  and  his  accusers. 
1.  Moses  challenges  them  to  appear  with  Aaron 
next  morning,  at  the  time  of  offering  up  the  morn- 
ing incense,  and  refer  themselves  to  God’s  judg- 
ment, V.  16,  17.  Since  he  could  not  convince  them 
by  his  calm  and  affectionate  reasoning,  he  is  ready 
to  enter  into  bonds  to  stand  God’s  award,  not  doubt- 
ing but  that  God  would  appear  to  decide  the  con- 
troversy. This  reference  he  had  agreed  to  before, 
(u.  6,  7.)  and  here  adds  only  one  clause,  which 
speaks  his  great  condescension  to  the  plaintiffs,  that 
Aaron,  against  whose  advancement  they  excepted, 
though  now  advanced  by  the  divine  institutii  ji  to 
the  honour  of  burning  incense  within  the  taberna- 
cle, yet,  upon  this  trial,  should  put  himself  into  the 
place  of  a pi’obationer,  and  stand  upon  the  level 
with  Korah,  at  the  door  of  the  tabernacle;  nay,  and 
Moses  would  himself  stand  with  them,  so  that  the 
complainant  shall  have  all  the  fair  dealing  he  can 
de.sire;  undthMS  every  mouth  shall  be  stopped.  2. 
Korah  accepts  the  challenge,  and  makes  his  aj)- 
pearance  with  Moses  and  Aaron  at  the  door  of  the 
tabernacle,  to  make  good  his  pretensions,  x'.  18,  19. 
If  he  had  not  had  a very  great  stock  of  impudence, 
he  could  not  have  carried  on  the  matter  thus  far. 
Had  not  he  lately  seen  Nadab  and  .\bihu,  the  con- 
secrated priests,  struck  dead  for  daring  to  offer  in- 
cen.se  witli  unhallowed  fire;  and  could  he  and  his 
accomplices  expect  to  fare  any  better  in  offering  in- 
cense with  unhallowed  hands.^  Yet,  to  confront  Mo- 
ses and  .\aron,  in  the  height  of  his  pride,  he  thus 
bnls  defnnee  to  Heaven,  and  pretends  to  demand 
the  di\inc  acceptance  without  a divine^arnint; 
thus  wi'etcbedlv  is  the  heart  hardened  thTOugh  the 
deceitfulness  ( f sin.  'Phey  took  every  man  hisceti- 
srr.  Perhaps  tlu  se  were  some  of  the  censers  which 
these  heads  f t f imilies  had  '.nade  use  of  at  their 
family-altars,  before  this  part  of  religious  service 
was  confined  to  the  priesthood,  and  the  altar  in  the 
tabernacle;  (and  they  would  bring  them  into  use 
and  rej)utation  again;)  or  they  might  be  common 
chafing-dishes,  which  were  for  their  ordinary  use. 
Now,  to  attend  the  solemn  trial,  and  to  be  witness 
of  the  issue,  one  would  have  thought  Moses  should 
have  gathered  the  congregation  against  the  rebels, 
out  it  seems  Korah  gathered  them  against  Moses, 


{v.  19.)  which  intimates  that  a great  part  of  the 
congregation  sided  with  Korah,  were  at  his  beck, 
and  wished  him  success;  and  that  Korah’s  hopes 
were  v'ery  high  of  carrying  the  point  against  Aaron; 
for,  had  he  suspected  the  event,  he  would  not  have 
coveted  to  make  the  trial  thus  public:  but  little  did 
he  think  that  he  was  now  calling  the  congregation 
together  to  be  the  witnesses  of  his  own  confusit  n ! 
Note,  Proud  and  ambitious  men,  while  they  are 
pi-ojecting  their  own  advancement,  often  prove  to 
have  been  hurrying  on  their  own  shameful  fall. 

IV.  The  judgment  set,  and  the  Judge  taking  the 
tribunal,  and  threatening  to  give  sentence  against 
the  whole  congregation.  1.  "The  glory  of  the  Lord 
appeared,  v.  19.  The  same  glory  that  appeared 
to  install  Aaron  in  his  office  at  first,  (Lev.  9.  23. ) 
now  appeared  to  confirm  him  in  it,  and  to  confound 
those  that  oppose  him,  and  set  up  themselves  in 
competition  with  him.  The  Shechinah,  or  Divine 
Majesty,  the  glory  of  the  Eternal  Word,  which  or- 
dinarily dwelt  between  the  cherubims  within  the 
vail,  now  was  publicly  seen  over  the  door  of  the 
tabernacle,  to  the  terror  of  the  whole  congregation; 
for  though  they  saw  no  manner  of  similitude,  yet, 
probably,  the  appearances  of  the  light  and  fire 
were  sucli  as  plainly  showed  God  to  be  angiy  with 
them ; as  when  he  appeared,  ch.  14.  10.  Nothing 
is  more  terrible  to  those  who  are  conscious  of  guilt, 
than  the  appearances  of  divine  glory;  for  such  a 
glorious  Being  must  needs  be  a formidable  Enemy. 
2.  God  threatened  to  consume  them  all  in  a moment, 
and,  in  order  to  that,  bade  Moses  and  Aaron  stand 
from  ameng  them,  v.  21.  God  thus  showed  what 
their  sin  deserved,  and  how  very  provoking  it  was 
to  him.  See  what  a dangerous  thing  it  is  to  have 
fellowship  with  s'lmers,  and  in  the  least  to  partake 
with  them.  Many  of  the  congregation,  it  is  likely, 
came  only  for  cempany,  following  the  crowd,  or  for 
curi<  s'tv  to  see  the  issue,  yet  not  coming,  as  they 
ought  to  have  dene,  to  bear  their  testimony  against 
the  rebels,  and  openly  to  declare  for  God  and  Mo- 
ses, they  had  like  to  have  been  all  consumed  in  a 
moment.  If  v/e  follow  the  herd  into  which  the  De- 
vil is  entered,  it  is  at  our  peril. 

V.  The  humble  intercession  of  Moses  aild  Aaron 

for  the  congregation,  v.  22.  1.  Their  posture  was 

importuning;  they  fell  on  their  faces,  prostrating 
themseh  es  i)efore  God,  as  supplicants  in  good  ear- 
nest, that  they  might  prevail  for  si)aring  mercy. 
Though  the  people  had  treacherously  deserted 
them,  and  sti-uck  in  with  those  that  were  in  anus 
against  them,  yet  they  approved  themselves  faith- 
ful to  the  trusts  reposed  in  them,  as  shepherds  of 
Israel,  which  were  to  stand  in  the  breach  wdien 
they  saw  the  flock  in  danger.  Note,  If  others  fail 
in  their  duty  to  us,  that  does  not  discharge  us  from 
our  duty  to  them,  nor  take  off  the  obligations  we 
lie  under  to  seek  their  welfare.  2.  Their  prayer 
was  a pleading  prayer,  and  it  proved  a pre\  ailing 
one.  Now  God  had  destroyed  them,  if  Moses  had 
wcA.  tuimed  away  his  wrath;  (Ps.  lOG  23.)  yet  far 
be  it  from  us  to  imagine  that  Moses  was  more  con- 
siderate or  more  com]iassionate  than  God,  in  such 
a case  as  this;  but  God  saw  fit  to  show  his  just  dis- 
pleasure against  the  sin  of  sinners,  by  the  sentence, 
and  at  the  same  time  to  show  his  gracious  conde- 
scension to  the  ])rayers  of  saints,  by  the  revocation 
of  the  sentence  at  the  intercession  of  Moses.  Ob- 
ser\  e in  the  prayer,  (1.)  The  title  they  give  to  Gcrl, 
The  Cod  of  the  spirits  of  all  fesh.  See  what  man 
is;  he  is  a spirit  in  flesh,  a soul  embodied;  a crea 
ture  wonderfully  compounded  of  heaven  and  earth. 
See  what  God  is;  He  is  the  God  of  the  spirits  of  all 
mankind.  He  forms  the  spirits,  Zech.  12.  1.  He 
fathers  it,  Heb.  12.  9.  He  has  an  ability  to  fashion 
It,  (Ps.  33.  15.)  and  authority  to  dispose  of  it,  for  he 
has  said,  jIU  souls  are  mine,  Ezek.  18.  4.  They  in- 


526 


NUMBERS,  XVI. 


sinuate  hereby,  that  though,  as  the  God  of  the  sfii- 
rits  of  all  Jiesh,  he  might  in  sovereignty  consume 
this  congregation  in  a moment,  yet  it  was  to  be 
hoped  that  he  would  in  mercy  spare  them,  not  only 
because  they  were  the  work  of  his  own  hands,  and 
he  had  a propriety  in  them,  but  because,  being  the 
God  of  spirits,  he  knew  their  frame,  and  could  dis- 
tinguish between  the  leaders  and  the  led;  between 
those  who  sinned  maliciously,  and  those  who  were 
drawn  in  by  their  wiles,  and  would  make  a differ- 
ence accordingly  in  h s judgments.  (2. ) The  argu- 
ment they  insist  on ; it  is  much  the  same  with  that 
which  Abraham  urged  in  his  intercession  for  So- 
dom, (Gen.  18.  23.)  ll'ilt  thou  destroy  the  righteous 
with  the  wicked  ? Such  is  the  plea  hei'e.  Shall  one 
man  sin,  and  wilt  thou  be  wroth  with  all  the  con- 
gregation ? Not  but  that  it  was  the  sin  of  them  all 
to  Join  in  'this  matter,  but  the  great  transgression 
was  his  that  first  hatched  the  treason.  Note, 
Whatever  God  may  do  in  sovereignty  and  strict 
justice,  we  have  reason  to  hope  that  he  will  not  de-' 
stroy  a congregation  for  the  sin  of  one,  but  that 
righteousness  and  peace  having  kissed  each  other  in 
the  undertaking  ot  the  Redeemer,  mercy  shall  re- 
joice against  judgment.  Moses  knew  that  all  the 
congregation  must  perish  in  the  wilderness  by  de- 
grees, yet  he  is  thus  earnest  in  prayer,  that  they 
might  not  be  consumed  at  once,  and  would  reckon 
it  a favour  to  obtain  a reprieve.  Lord,  let  it  alone 
this  year. 

23.  And  ’the  Lord  spake  unto  Moses, 
saying,  24.  Speak  unto  the  congregation, 
saying.  Get  you  up  from  about  the  taberna- 
cle of  Korah,  Dathan,  and  A biram.  25. 
And  Moses  rose  up,  and  went  unto  Dathan 
and  Abiram ; and  the  elders  of  Israel  fol- 
lowed him.  26.  And  he  spake  unto  the 
congregation,  saying.  Depart,  I pray  you, 
from  the  tents  of  these  wicked  men,  and 
touch  nothing  of  theirs,  lest  ye  be  consumed 
in  all  their  sins.  27.  So  they  gat  uji  from 
the  tabernacle  of  Korah,  Dathan,  and  Abi- 
ram, on  every  side : and  Dathan  and  Abi- 
ram came  out,  and  stood  in  the  door  of 
their  tents,  and  their  wives,  and  their  sons, 
and  their  little  children.  28.  And  Moses 
said.  Hereby  ye  shall  know  that  the  Lord 
hath  sent  me  to  do  all  these  works ; for  I 
have  not  done  them  of  mine  own  mind.  29. 
If  these  men  die  the  common  death  of  all 
men,  or  if  they  be  visited  after  the  visitation 
of  all  men;  then  the  Lord  hath  not  sent 
me : 30.  But  if  the  Lord  make  a new 

thing,  and  the  earth  open  her  mouth,  and 
swallow^  them  up,  with  all  that  appertain 
unto  them,  and  they  go  down  quick  into 
the  pit ; then  ye  shall  understand  that  these 
men  have  provoked  the  Lord.  31.  And 
it  came  to  pass,  as  he  had  made  an  end  of 
speaking  all  these  words,  that  the  ground 
clave  asunder  that  was  under  them : 32. 

And  the  earth  opened  her  mouth,  and  swal- 
lowed them  up,  and  their  houses,  and  all 
the  men  that  appertained  unto  Korah,  and 
all  their  goods.  33.  They,  and  all  that  ap- 
pertained to  them,  went  down  alive  into  the 


pit,  and  the  earth  closed  upo*.  them : and 
they  perished  from  among  the  congregation. 
34.  And  all  Israel  that  were  round  about 
them  fled  at  the  cry  of  them  : for  they  said, 
Lest  the  earth  swallow'  us  up  also. 

We  have  here  the  determining  of  the  contix>- 
versy  with  Dathan  and  Abiram,  who  rebelled 
against  Moses;  as,  in  the  next  paragraph,  the  de- 
termining of  the  controversy  with  Korah  and  his 
company,  who  would  be  rivals  with  Aarcn.  It 
should  seem  that  Dathan  and  Abiram  ha.d  set  up  a 
sjjaemus  tabernacle  in  the  midst  of  the  tents  of  their 
families,  where  they  kept  court,  met  in  council, 
and  hung  out  their  flag  of  defiance  against  Meses- 
it  is  l\ere  called  the  tabernacle  of  Korah,  Dathan, 
and  Abiram,  v.  24,  27.  There,’  as  in  the  place  of 
rendezvous,  Dathan  and  Alnram  staid,  when  Ko- 
rah and  his  friends  went  up  to  the  tabernacle  of  the 
Lord,  waiting  the  issue  of  their  trial;  but  here  we 
are  told  how  they  had  their  business  dtne  before 
that  trial  was  over,  for  God  will  take  what  method 
he  pleases  in  his  judgments. 

1.  Public  warning  is  given  to  tlie  congregation  to 
withdraw  immediately  from  the  tents  of  the  rebels. 
1.  God  bids  Moses  speak  to  this  purport,  v.  24. 
This  was  in  answer  to  Moses’s  prayer;  he  had  beg- 
ged that  God  would  net  destroy  the  whole  congrega- 
tion; “ Well,”  says  God,  “ I will  not,  provided  they 
be  so  wise  as  to  shift  for  their  own  safety,  and  get  cut 
of  the  way  of  danger.  If  they  will  quit  the  rebels, 
well  and  good,  they  shall  not  perish  with  them; 
otherwise,  let  them  take  what  follows.”  Note,  We 
cannot  expect  to  reap  benefit  by  the  prayers  of  our 
triends  for  our  salvation,  unless  we  ourselves  be  dili- 
gent and  faithful  in  making  use  of  the  means  of  sal- 
vation; for  (iod  never  pronrsed  to  save  by  miracles 
those  th  t woidd  not  save  themselves  by  means. 
Moses,  that  had  prayed  for  them,  must  preach  this 
to  them,  and  warn  them  io  flee  from  this  wrath  to 
come.  2.  Moses  accordingly  repairs  to  the  head- 
quarters of  the  rebels,  le- ving  Aaron  at  the  door  of 
the  tabernacle,  v.  25.  Dathan  and  Abiram  had 
contumaciously  refused  to  come  up  to  him,  (t'.  12.) 
yet  he  humbly  condescends  to  go  down  to  them,  to 
try  if  he  could  yet  convince  and  reclaim  them. 
Ministers  must  thus  with  meekness  instruct  those 
that  oppose  themselves;  and  not  think  it  below  them 
to  stoop  to  those  that  are  most  stubborn,  for  their 
good.  Chnst  himself  stretches  out  his  hand  to  a re- 
bellious and  gainsaying  people.  The  scA  entv  el- 
ders of  Israel  attend  Moses  as  his  guard,  to  secure 
him  from  the  insolence  of  the  rabble,  and,  by  their 
presence,  to  put  an  honour  upon  him,  and,  if  possi- 
ble, to  strike  an  awe  upon  the  rebels.  It  is  our 
duty  to  contribute  all  we  can  to  the  countenance  and 
support  of  injured  innocency  and  honour.  3.  Pro- 
clamation is  made  that  all  manner  of  persons,  as 
they  tendered  their  own  safety,  should  forthwith 
depart  from  the  tents  of  these  wicked  men,  (v.  26.) 
and  thus  should  signify  that  they  deserted  their 
cause  and  interest,  detested  their  crimes  and  coun- 
sels, and  dreaded  the  punishment  coming  upon 
them.  Note,  Those  that  would  not  perish  with 
sinners  must  come  out  from  among  them,  and  be 
separate.  In  vain  do  we  pray.  Gather  not  our  souls 
with  sinners,  if  we  save  not  ourselves  from  the  un- 
toward generation.  God’s  people  are  called  out  of 
Babylon,  lest  they  share  both  in  her  sins  and  in  her 
plagues.  Rev.  18.  4. 

li.  The  congi’egaticn  takes  the  waniing,  but  the 
rebels  themselves  continiie  obstinate,  v.  27.  1. 

God,  in  mercy,  inclined  the  people  to  forsake  the 
rebels.  They  gat  up  from  the  tabernacle  of  Ko- 
rah, Dathan,  and  Abiram:  both  those  whose  lot  it 
was  to  pitch  near  them,  who  doubtless  with  them- 


626 


NUMBERS,  XVI. 


selves,  removed  their  families  and  all  their  effects, 
and  those  also  who  were  come  from  all  parts  of 
their  camp  to  see  the  issue.  It  was  in  answer  to 
the  prayer  of  Moses  that  God  thus  stirred  up  the 
hearts  of  the  congregation  to  shift  for  their  own 
preservation.  Note,  To  those  whom  God  will 
save  he  gives  repentance,  that  they  may  recover 
themselves  out  of  the  snare  of  the  Devil.  Grace  to 
separate  from  evil-doers,  is  one  of  the  things  that 
accompany  salvation.  2.  God,  in  justice,  left  the 
rebels  to  the  obstinacy  and  hardness  of  their  own 
hearts.  Though  they  saw  themselves  abandoned 
by  all  their  neighbours,  and  set  up  as  a mark  to 
he  arrows  of  God’s  justice,  yet,  instead  of  falling 
down  and  humbling  themselves  before  God  and 
Moses,  owning  their  crime,  and  begging  pardon, 
instead  of  fleeing,  and  dispersing  themselves,  to 
seek  for  shelter  in  the  crowd,  they  impudently 
stood  in  the  doors  of  their  tents,  as  if  they  would  out- 
face God  himself,  and  dare  him  to  do  his  worst. 
Thus  were  their  hearts  hardened  to  their  own  de- 
struction, and  they  were  fearless  when  their  case 
was  most  fearful.  But  what  a pity  was  it  that  their 
little  children,  who  were  not  capable  of  guilt  or  fear, 
should,  by  the  presumption  ot  their  parents,  be  put 
in  this  audacious  posture!  Happy  they  who  are 
taught  betimes  to  bow  before  God,  and  not,  as  those 
unhappv  little  ones,  to  stand  out  against  him ! 

III.  f5entence  is  solemnly  pronounced  upon  them 

by  Moses,  in  the  name  of  the  Lord,  and  the  decision 
of  the  controversy  is  put  upon  the  execution  of  that 
sentence  by  the  almighty  power  of  God.  Moses, 
bv  divine  instinct  and  direction,  when  the  eyes  of 
ail  Israel  were  fastened  upon  him,  waiting  the 
event,  moved  with  a just  and  holy  indignation  at  the 
impudence  of  the  rebels,  boldly  puts  the  whole  mat- 
ter to  a surprising  issue,  v.  28 . . 30.  1.  If  the 

rebels  die  a common  death,  he  will  be  content  to  be 
called  and  counted  an  impostor;  not  only  if  they  die 
a natural  death,  but  if  they  die  by  any  sort  of  judg- 
ment that  has  formerly  been  executed  on  other 
malefactors;  if  they  die  by  the  plague,  or  by  fire 
from  heaven,  or  by  the  sword,  then  say,  “ God  has 
disowned  Moses;”  but,  2.  “ If  the  earth  open  and 
swallow  them  up,”  (a  punishment  without  prece- 
dent,) “then  let  all  the  house  of  Israel  know  as- 
suredly that  I am  God’s  servant,  sent  by  him,  and 
ernph  yed  for  h m,  and  that  those  that  fight  against 
me  fight  against  him.”  The  judgment  itself  would 
have  been  proof  enough  of  God’s  displeasure  against 
the  rebels,  and  would  have  given  all  men  to  under 
stand  that  they  had  provoked  the  Lord;  but,  when 
it  was  thus  solemnly  foretold,  and  appealed  to  by 
Moses  beforehand,  when  there  was  not  the  least 
previous  indication  of  it  from  without,  the  convinc- 
ing evidence  of  it  was  much  the  stronger,  and  it  was 
put  beyond  dispute  that  he  was  not  only  a servant 
but  a favourite  of  Heaven,  who  was  so  intimately 
acquainted  with  the  divine  counsels,  and  could  ob- 
tain such  extraordinary  appearances  of  the  divine 
power  in  his  vindication. 

IV.  Execution  is  immediately  done.  It  appear- 
ed that  God  and  his  servant  Moses  understood  one 
another  very  well;  for,  as  soon  as  ever  Moses  had 
spoken  the  word,  God  did  the  work,  the  earth 
clave  asunder,  (t>.  31.)  opened  her  mouth,  and 
swallowed  them  all  up,  them  and  their’s,  32.) 
and  then  closed  upon  them,  v.  33.  This  judgment 
was,  1.  Unparalleled.  God,  in  it,  created  a new 
thing,  did  what  he  never  clid  before;  for  he  has 
many  arrows  in  his  qui\  er;  and  there  are  diversities 
of  operations  in  wrath  as  well  as  mercy.  Dathan 
and  Abiram  thought  themselves  safe,  because  tliey 
were  at  a distance  from  the  Shechinah,  whence  the 
fire  of  the  Lord  had  sometimes  issued,  qui  procul  a. 
.love,  (they  say,)  procul  a.  fulmine — he  who  is  far 
from  Jove,  is  fur  from  the  thunderbolt.  But  God 


made  them  to  know  he  was  not  tied  up  to  one  wr  v of 
punishing;  the  car^/i,  when  he  pleases,  sha.l  se:ve 
hiS  justice  as  eft’ectually  as  the  fre.  2.  it  i.s  \ ciy 
terrible  to  the  sinners  themseh  es  to  go  down  a'.ive 
into  the;r  own  graves;  dead  and  buried  in  an  instant; 
to  go  down  thus  to  the  bars  of  the  pit,  when  they 
were  in  their/i^//  strength,  wholly  at  ease  and  quiet. 
3.  It  was  severe  upon  tiieir  poor  children,  w ho,  for 
the  greater  terror  ( f the  judgment,  and  luller  indi- 
cation of  the  divine  wratli,  jierished  as  jiart  (,f  their 
parents;  in  which,  thcugli  we  cannot  particularly 
tell  how  bad  they  might  betodeser\e  it,  or  ho>v 
good  God  might  be  otherwise  to  them  to  cempen- 
sate  it,  yet  of  this  we  are  sure,  in  the  general,  that 
Infinite  Justice  did  them  no  wrong.  Lar  be  it  from 
God  that  he  should  do  iniquity.  4.  It  was  altogether 
miraculous.  The  cleaving  of  the  earth  was  as  won- 
derful, and  as  much  above  the  power  cf  nature,  as 
the  cleaving  of  the  sea;  and  the  closing  of  the  earth 
again  more  so  than  the  closing  cf  the  waters.  Gcd 
has  all  the  creatures  at  his  command,  and  can  make 
any  of  them,  when  he  pleases,  instruments  of  his 
justice;  nor  will  any  of  them  be  cur  friends,  if  he  be 
our  Enemy.  Gcd  now  confirmed  to  Israel  what 
Moses  had  lately  taught  them  in  that  prayer  cf  his, 
Ps.  90.  11,  Who  knoivs  the  power  of  thine  anger? 
He  has,  when  he  pleases,  strange  punishments  for 
the  workers  of  iniquity.  Job  31.  3.  Let  us  therelore 
conclude.  Who  is  able  to  stand  before  this  holy  Lord 
God?  5.  It  was  very  significant.  They  set  their 
mouths  against  the  heavens,  and  their  throat  was  an 
open  sepulchre;  justly  therefore  does  the  earth  cjier 
her  mouth  upon  them,  and  swallow  them  up. 
They  made  a I’ent  in  the  congregation,  justly  there- 
fore is  the  earth  rent  under  them.  Presunii)tnoiis 
sinners  that  hate  to  be  refoi  nmd,  are  a burthen  to 
theeaith,  the  w’hole  creation  groans  under  them, 
which  here  was  signified  by  this,  that  the  earth  sunk 
under  these  rebels,  as  weary  of  bearing  them,  i nd 
being  under  them.  And,  considering  how  the  earth 
is  still  in  like  manner  loaded  with  the  weight  of  ini- 
quity, we  have  reason  to  wonder  that  this  was  the 
only  time  it  ever  sunk  under  its  load.  Lastly,  It 
was  typical  of  the  eternal  ruin  of  sinners  who  die 
impenitent,  who,  perhaps  in  allusion  to  this,  are 
said  to  sink  dowti  into  the  pit,  (Ps.  9.  15.)  and  \.c>  go 
down  quick  into  hell,  Ps.  55.  15.  But  David,  even 
when  he  sinks  in  deep  mire,  yet  prays  in  faith,  Let 
not  the  pit  shut  her  mouth  upon  me,  as  it  does  on 
the  damned,  between  whom  and  life  there  is  a gulf 
fixed,  Ps.  69.  2 . . 15.  His  case  was  bad,  but  not, 
like  this,  desperate. 

V.  All  Israel  is  alarmed  at  the  judgment,  v.  34, 
They  fed  at  the  cry  of  them.  They  cried  for  help 
when  it  was  too  late;  their  doleful  shrieks,  instead 
of  fetching  their  neighbours  in  to  their  relief,  drove 
them  so  much  the  farther  off";  for,  knowing  their  own 
guilt,  and  one  another’s,  they  hastened  one  another, 
saying.  Lest  the  earth  swallow  us  up  also.  Note, 
Other’s  ruins  should  be  our  warnings.  Could  we  by 
faith  hear  the  outcries  of  those  that  are  gone  down 
to  the  bottomless  pit,  we  should  give  more  diligence 
than  we  do  to  escape  for  our  li  \ es,  lest  we  also  come 
into  that  condemnation. 

35.  And  there  came  out  a fire  from  tlie 
Loan,  and  consumed  the  tvto  luindred  and 
fifty  men  tliat  offered  incense.  3G.  And  the 
Loud  spake  unto  Moses,  saying,  37.  Speak 
unto  Eleazar  tiie  son  of  Aaron  tlie  priest, 
tliat  he  take  up  the  censers  out  of  the  burn- 
ing, and  scatter  thou  tire  fire  yondei- ; for 
tliey  are  hallowed.  38.  Tire  censers  of 
these  sinners  againsf  their  o\mi  souls,  let 
them  make  them  broad  plates  for  a cover- 


527 


NUMBERS,  XVI. 


ir  gol  the  altar ; for  they  oftered  them  belbie 
the  Lord,  therel’ore  they  are  hallowed  : and 
they  shall  be  a sign  unto  the  children  of  Is- 
rael. 39.  And  Eleazar  tlie  priest  took  the 
brazen  censers,  wlierewith  ttiey  that  weie 
burnt  had  offered ; and  they  were  made 
broad  lAates  for  a covering  of  the  altai  ; 

40.  To  be  a memorial  unto  the  children  of  j 
Israel,  that  no  stranger,  which  is  not  of  the 
seed  of  Aaron,  come  near  to  otlei-  incense 
before  the  Lord  ; that  he  be  not  as  Korah, 
and  as  his  company  : as  the  Lord  said  to 
him  by  the  hand  of  Moses. 

We  must  now  look  back  to  the  door  of  the  taber- 
nacle, where  we  left  the  pretenders  to  the  priest- 
hood, with  their  censers  in  their  hands,  ready  to 
offer  incense;  and  here  we  find, 

I.  Vengeance  taken  on  them,  v.  35.  It  is  proba- 

ble, that,  when  the  earth  opened  in  the  camp  to 
swallow  up  Dathan  and  Abiram,  a Jire  went  out 
from  the  ford,  and  consumed  the  two  hundred  a7id 
fifty  men  that  offered  incense,  while  Aaron,  that 
stood  with  them,  was  preserved  alive.  'I'his  pu- 
nishment was  not,  indeed,  so  new  a thing  as  the  for- 
mer, for  Nadab  and  Abihu  thus  died;  but  it  was  no 
less  strange  or  dreadful;  and  it  appeared,  1.  Tnat 
our  God  is  a consumitig  Fire.  Is  thunder  a sensi- 
ble indication  of  the  terror  of  his  voice?  Lightning 
is  also  of  the  power  of  h s h.uid.  We  must  see  in 
this  his  fiery  indignation  which  devours  the  adver- 
saries, and  infer  from  it  w’h  t a fearful  thing  it  is  to 
fall  into  the  hands  of  the  living  God,  Ileb.  10. 
27.  . 31.  2.  That  it  is  at  cur  peril  if  we  meddle 

with  that  which  does  not  belong  to  us.  God  is  jea- 
lous of  the  honour  of  his  own  institutions,  and  will 
not  have  them  invaded.  It  is  most  probable  that 
Korah  himself  was  consumed  with  these  250  that 
pretended  to  offer  incense;  for  the  priesthood  was 
the  thing  that  he  aimed  at,  and  therefore  we  have 
reason  to  think  that  he  would  not  quit  his  post  at 
the  door  of  the  tabernacle.  But,  behold,  they  are 
made  sacrifices  to  the  justice  cf  God,  who  flattered 
themselves  with  the  hopes  of  being  priests.  Had 
they  been  content  with  their  office  as  Levites,  which 
was  sacred  and  hcnourablc,  and  better  than  they 
deserved,  they  might  ha\  e lived  and  died  with  joy 
and  reputation:  but,  like  the  angels  that  sinned, 
leaving  their  first  estate,  and  aiming  at  the  honours 
that  were  not  appointed  them,  they  were  thrust 
down  to  Hades,  their  censers  struck  out  of  their 
hands,  and  their  breath  out  of  their  bodies,  by  a 
burning  which  typified  the  vengeance  of  the  etemial 
fire. 

II.  Care  is  taken  to  perpetuate  the  remembrance 
of  this  vengeance.  No  mention  is  made  of  the 
taking  up  of  their  carcases,  the  scripture  lea\  es 
them  as  dung  upon  the  face  of  the  earth;  but  orders 
are  given  about  the  censers,  1.  That  they  be  secured, 
because  they  are  hallowed;  Eleazar  is  charged  with 
this,  V.  37.  Those  invaders  of  the  priesthood  had 
proceeded  so  far,  by  the  di\  ine  patience  and  submis- 
sion, as  to  kindle  their  incense  with  fire  from  oft’ the 
altar,  which  they  were  suffered  to  use  by  way  of 
experiment:  but,  as  soon  as  they  had  kindled  their 
fire,  God  kindled  another,  which  put  a fatal,  final, 
period  to  their  pretensions;  now  Eleazar  is  ordered 
to  scatter  the  fire,  with  the  incense  that  was  kindled 
with  it,  in  some  unclean  place  without  the  camp,  to 
signify  God’s  abhorrence  of  their  offering  as  a pol- 
luted thing;  7'he  sacrifice  of  the  wicked  is  an  abo- 
mination to  the  Lord.  But  he  is  to  gather  up  the 
censers  out  of  the  mingled  burning,  God’s  fire  and 
their’s;  because,  they  are  hallowed.  Having  been 


once  put  to  a holy  use,  and  that  by  God’s  own  i r- 
der,  (though  only  for  trial,)  they  must  net  return  to 
common  service;  so  some  understand  it;  rather, 
they  are  devoted;  they  are  an  anathema;  and  there- 
fore, as  all  devoted  things,  they  must  be  made, 
some  way  or  other,  serviceable  to  the  glory  of  God. 
2.  That  they  be  used  in  the  service  of  the  sanctuary, 
not  as  censers,  that  would  rather  have  put  honour 
upon  the  usurpers,  whose  disgrace  was  intended; 
nor  was  there  occasion  for  brazen  censers,  the  gcld- 
en  altar  was  served  with  golden  ones;  but  they  must 
be  beaten  into  broad  filates  for  a covering  of  the  bra- 
zen altar,  v.  38 . . 40.  These  pretenders  thought  to 
have  ruined  the  altar,  by  laying  the  priesthood  in 
common  again;  but,  to  show  that  Aaron’s  office  was 
so  far  from  being  shaken  by  their  impotent  malice, 
that  it  was  rather  confirmed  by  it,  their  censers, 
which  offered  to  rival  his,  w'ere  used  both  for  the 
adorning  and  for  the  preserving  of  the  altar  at  which 
he  ministered.  Yet  this  was  not  all;  this  covering 
of  the  altar  must  be  c metnorial  to  the  children  (f 
Israel,  throughout  their  generations,  of  this  great 
event.  Though  there  was  so  much  in  it  astonish- 
ing, and  though  Moses  was  to  record  it  in  his  histo- 
ry, yet  there  was  a danger  of  its  being  forgotten  in 
process  of  time;  impress.ons  that  seem  deep  are  not 
always  durable;  therefore  it  was  necessary  to  ap- 
point this  recoi  d of  the  judgment,  that  the  Levites, 
who  attended  this  altar,  and  had  their  inferior  ser- 
vices appointed  them,  might  learn  to  keep  within 
their  bounds,  and  be  afraid  of  transgressing  them, 
lest  they  should  be  made  1 ke  Korah  and  his  com- 
pany, who  were  Levites,  and  would  have  been 
priests.  These  censers  were  preserved  in  terro- 
rem — that  others  might  hear,  and  fear,  and  do  no 
more  presuniptuously.  Thus  God  has  provided 
that //is  wonderful  works,  both  in  mercy  and  judg- 
ment, should  be  had  in  everlasting  remembrance, 
that  the  end  of  them  may  be  answei  ed,  and  they 
may  serve  for  instruction  and  admonition  to  the  se 
on  whom  the  ends  of  the  world  are  come. 

41.  But,  on  the  morrow,  all  the  congre- 
gation of  the  children  of  Israel  murmured 
against  Moses  and  against  Aaron,  saying. 
Ye  have  killed  the  people  of  the  Lord. 

42.  And  it  came  to  pass,  when  the  congre- 
gation was  gathered  against  JVloses  and 
against  Aaron,  that  they  looked  toward  the 
tabernacle  of  the  congregation  : and,  be- 
hold, the  cloud  covered  it,  and  the  glory  of 
the  Lord  appeared.  43.  And  Moses  and 
Aaron  came  before  the  tabernacle  of  the  con- 
gregation. 44.  And  the  Lord  spake  unto 
Moses,  saying,  45.  Get  you  up  from 
among  this  congregation,  that  I may  con- 
sume them  as  in  a moment.  And  they  fell 
upon  their  faces.  46.  And  Mose^  said  un- 
to Aaron,  Take  a censer,  and  put  fire  there- 
in from  off  the  altar,  and  put  on  incense,  and 
go  quickly  unto  the  congregation,  and  make 
an  atonement  for  them : for  there  is  wrath 
gone  out  from  the  Lord  ; the  plague  is  be- 
gun. 47.  And  Aaron  took,  as  Moses  com- 
manded, and  ran  into  the  midst  of  the  con- 
gregation ; and,  behold,  the  plague  \\'as  be- 
gun among  the  people : and  he  put  on  incense, 
and  made  an  atonement  for  the  people.  48. 
And  he  stood  between  the  dead  and  the  liv- 
ing; and  the  plague  was  stayed.  49.  Now  they 


528 


NUMBERS,  XVI. 


lliat  died  in  the  plague  were  fourteen  thou- 
sand and  seven  hundred,  besides  them  that 
died  about  the  matter  of  Korah.  50.  And 
Aaron  returned  unto  Moses,  unto  the  door 
of  the  tabernacle  of  the  congregation  : and 
the  plague  was  stayed. 

Here  is, 

I.  A new  rebellion,  raised  the  very  next  day, 
against  Moses  and  Aaron.  Be  astonished,  O heavens, 
at  this,  and  wonder,  O e trth!  Was  there  ever  such 
an  instance  of  the  incuraljle  corruption  of  sinners.^  v. 
41.  On  the  morrow  the  body  of  the  people  muti- 
nied; 1.  Though  they  were  so  lately  terrified  by 
the  sight  of  the  punishment  of  the  rebels,  the  shrieks 
of  those  sinking  sinnei’s,  those  sinners  against  their 
own  souls,  were  yet  sounding  in  their  ears,  the  smell 
of  the  fire  yet  remained,  and  the  gaping  earth  was 
scarce  thoroughly  closed,  and  yet  the  same  sms  are 
re-acted,  and  all  these  warnings  slighted.  2.  Though 
they  were  so  lately  saved  from  sharing  in  the  same 
punishment,  and  the  sursivors  were  as  brands 
hluckt'd  out  of  the  burning,  yet  they  fly  in  the  face 
of  Moses  and  Aaron  to'wliose  intercession  they 
owed  their  preservation.  Their  charge  runs  very 
high,  Ye  have  killed  the  people  of  the  Lord.  Could 
any  thing  have  been  said  more  uniustly  and  mali- 
ciously? They  canonize  the  rebels,  calling  them 
the  people  of  the  Lord,  who  died  in  arms  against 
him;  they  stigmatize  divine  justice  itself;  it  was 
plain  enough  that  Moses  and  Aaron  had  no  hand  in 
their  death,  they  did  what  they  could  to  save  them; 
so  that,  in  charging  them  with  murder,  they  did,  in 
effect,  charge  God  himself  with  it.  The  continued 
obstinacy  of  this  people,  notwithstanding  the  ter- 
rors of  God’s  law,  as  it  was  given  on  mount  Sinai, 
and  the  terrors  of  his  judgments,  as  they  were  here 
executed  on  the  disobedient,  shows  how  necessary 
the  grace  of  God  is  to  the  effectual  change  of  men’s 
hearts  and  lives,  without  which  the  most  likely 
means  will  never  attain  the  end.  Love  will  do  what 
fear  could  not. 

II.  God’s  speedy  appearing  against  the  rebels. 
When  they  were  gathered  against  Moses  and  Aa- 
ron, perhaps  with  a design  to  depose  or  murder 
them,  they  looked  toward  the  tabernacle,  as  if  their 
misgiving  consciences  expected  some  frowns  from 
thence,  and,  behold,  the  glory  of  the  Lord  appear- 
ed, (Ty.  42. ) for  the  protection  of  his  servants,  and 
confusion  of  his  and  their  accusers  and  adversa- 
ries. Moses  and  Aaron  thereupon  came  before  the 
tabernacle,  partly  for  their  own  safety;  there  they 
took  sanctuary  from  the  strife  of  tongues,  (Ps.  27. 
5. — 31.  20.)  and  partly  for  advice,  to  know  what 
was  the  mind  of  God  upon  this  occasion,  v.  43. 
Justice  hereupon  declares  that  they  deserve  to  be 
consumed  in  a moment,  v.  45.  Why  should  they 
live  another  day  who  hate  to  be  reformed,  and 
whose  rebellions  are  their  daily  practices?  Let 
just  vengeance  take  place  and  do'its  work,  and  the 
trouble  with  them  will  soon  be  over;  only  Moses 
and  Aaron  must  first  be  secured. 

III.  The  intercession  which  Moses  and  Aaron 
made  for  them.  Though  they  had  as  much  reason, 
one  would  think,  as  Elnis  had  to  make  intercession 
against  Israel,  (Rom.  11.  2.)  yet  they  forgive  and 
forget  the  indignities  offered  tliem,  and  are  the  best 
friends  their  enemies  have.  1.  They  both  on 
their  faces,  humbly  to  intercede  with  God  for  mer- 
cy, knowing  how  great  their  provocation  was.  This 
they  had  done  several  times  before,  upon  similar 
occasions;  and,  though  the  people  had  basely  re- 
quited them  for  it,  yet,  God  having  graciously  ac- 
cepted them,  they  still  have  recourse  to  the  same 
method.  This  is  praying  always.  2.  Moses,  per- 
ceiving that  the  plague  was  begun  in  the  congrega- 


tion of  the  rebels,  that  is,  that  body  of  them  which 
was  gathered  together  against  Moses,  sends  Aaron, 
by  an  act  of  his  priestly  office,  to  make  atonement 
for  them,  v.  46.  And  Aaron  readily  went,  and 
burned  incense  between  the  living  and  the  dead,  not 
to  purify  the  infected  air,  but  to  pacify  an  offended 
God,  and  so  stayed  the  progress  of  the  judgment. 

By  this  it  appeared,  (1.)  That  Aaron  was  a very 
good  man,  and  a man  that  had  true  lo\e  for  the 
children  of  his  people,  though  they  hated  and  en- 
vied him.  Though  God  was  now  avenging  his 
quarrel,  and  pleading  the  cause  of  his  priesthood, 
yet  he  interposes  to  turn  away  God’s  wrath.  Nay, 
forgetting  his  age  and  gravity,  he  ran  into  the  midst 
of  the  congregation  to  help  them.  He  did  not  say, 
“Let  them  smart  awhile,  and  then  when  I come  I 
shall  be  the  more  welcome;”  but,  as  one  tender  of 
the  life  of  evei-y  Israelite,  he  makes  all  possible 
speed  into  the  gap  at  which  death  was  entering. 
Moses  and  Aaron,  who  had  been  charged  with  kill- 
ing the  people  of  the  Lord,  might  justly  have  up- 
braided them  now ; could  they  expect  those  to  be 
their  saviours  whom  they  had  so  invidiously  called 
their  murderers?  But  those  good  men  have  taught 
us  here,  by  their  example,  not  to  be  sullen  toward 
those  that  are  peevish  with  us,  nor  to  take  the  ad- 
vantage which  men  give  us,  by  their  provoking  lan- 
guage, to  deny  them  any  real  kindness  which  it  is 
in  the  power  of  our  hands  to  do  them.  W e must 
render  good  for  evil.  (2.)  That  Aaron  was  a very 
bold  man;  bold,  to  venture  into  the  midst  of  an  en- 
raged rabble,  that  were  gathered  together  against 
him,  and  who,  for  aught  he  knew,  might  be  the 
more  exasperated  l)y  the  plague  that  was  begun; 
bold,  to  venture  into  the  midst  of  the  infection, 
where  the  arrows  (f  death  flew  thickest,  and  hun- 
dreds, nay  thousands,  were  falling  on  his  right  and 
left  hand.  To  save  their  lives,  he  put  his  own  into 
his  hand,  not  counting  it  dear  to  him,  so  he  might 
but  fulfil  his  ministry.  (3.)  That  Aaron  was  a man 
of  God,  and  ordained  for  men,  in  things  pertaining 
to  God.  This  call  to  the  priesthood  was  hereby 
abundantly  confirmed,  setabo\e  all  contradiction; 
God  had  not  only  saved  his  life,  when  the  intruders 
were  cut  off,  but  now  made  him  an  instrument  for 
saving  Israel.  Compare  the  censer  of  Aaron  here 
with  the  censers  of  those  sinners  against  their  own 
souls.  Those  provoked  God’s  anger,  this  pacified 
it;  those  destroyed  men’s  lives,  this  saved  them; no 
room,  therefore,  is  left  to  doubt  of  Aaron’s  call  to 
the  priesthood.  Note,  Those  make  out  the  best 
title  to  public  honours  that  lay  out  themselves  the 
most  for  the  public  good,  and  obtain  mercy  of 
the  Lord  to  be  faithful  and  useful.  If  any  maii  will 
be  great,  let  him  make  himself  the  serv-ant  of  all. 
(4.)  That  Aaron  was  a of  Christ,  who  came 
into  the  world  to  make  an  atonement  for  sin,  and  to 
turn  away  the  wrath  of  God  from  us,  and  who,  by 
his  mediation  and  intercession,  stands  between  the 
living  and  the  dead,  to  secure  his  chosen  Israel  to 
himself,  and  save  them  out  of  the  midst  of  a world 
infected  with  sin  and  the  curse. 

IT.  The  result  and  issue  of  the  whole  matter.  1. 
God’s  justice  was  glorified  in  the  death  of  some. 
Great  execution  the  sword  of  the  Lord  did  in  a ve- 
ry little  time.  Though  Aaron  made  all  the  haste 
he  could,  yet,  before  he  could  reach  his  post  of 
service,  there  were  14,700  men  laid  dead  upon  the 
spot,  V.  49.  There  were  but  few  comparatively  that 
died  about  the  matter  of  Korah,  the  ring-leader> 
only  were  made  examples,  but,  the  people  not  be- 
ing led  to  repentance  by  the  patience  and  forbear- 
ance of  God  with  them,  justice  is  not  now  so  spa- 
ring of  the  blood  of  Israelites.  They  cried  out  of 
the  death  of  a few  hundreds  as  an  unmerciful 
slaughter  mae'e  among  the  people  of  the  Lord,  but 
here  God  silences  that  complaint  by  the  slaughter 


529 


NUMBERS,  XVII. 


of  manv  thousands.  Note,  Those  that  quarrel  with 
lesser  j id»;iiient,s  pi'epare  greater  for  themselves: 
foi  when  God  jiulges  he  will  overcome.  2.  His 
mercy  was  glontied  in  the  preservation  of  the  rest; 
God  showed  tliem  what  he  could  do  by  his  power, 
and  wliat  he  might  do  in  justice,  but  then  show- 
ed them  what  he  would  do  in  his  love  and  pity,  he 
would  preserve  them  a people  to  himself,  notwith- 
standing all  this,  in  and  by  a mediator.  The  cloud 
of  Aaron’s  incense,  coming  from  his  hand,  stayed 
the  plague.  Note,  It  is  much  for  the  glory  of  God’s 
goodness,  that  many  a time,  even  in  wrath,  he  re- 
members mercy;  and  even  when  judgments  have 
bten  begun,  prayer  puts  a stop  to  them;  so  ready  is 
he  to  forgive,  and  so  little  pleasure  does  he  take  in 
the  death  of  sinners. 

CHAP.  XVII. 

Enough  has  been  done  in  the  chapter  before  to  quash  all 
pretensions  of  the  families  of  the  tribe  of  Levi  that  would 
set  up  in  competition  with  Aaron,  and  to  make  it  appear 
that  Aaron  was  the  head  of  that  tribe  ; but  it  seems, 
when  that  matter  was  settled,  the  princes  of  the  rest  of 
the  tribes  began  to  murmur:  if  the  head  of  a tribe  must 
be  a priest,  why  not  the  head  of  some  other  tribe  than 
that  of  Levi?  He  that  searches  the  heart  knew  this 
thought  to  be  in  the  breast  of  some  of  them,  and,  before 
it  broke  out  into  any  overt-act,  graciously  anticipated  it, 
to  prevent  bloodshed  ; and  it  is  done  by  miracle  in  this 
chapter,  not  a miracle  of  lurath,  as  before,  but  oC grace. 
I.  The  matter  is  put  upon  trial  by  the  bringing  of  twelve 
rods,  one  for  eai:h  prince,  before  the  Lord,  v,  1 . .7.  11. 

Upon  trial,  the  matter  is  determined  by  the  miraculous 
blossoming  of  Aaron’s  rod,  v.  8,  9.  III.  The  decision  of 
the  controversy  is  recristered  by  the  preservation  of  the 
rod,  V.  10,  1 1.  IV.  The  people  acquiesce  in  it  with  some 
reluctance,  v.  12,  13. 

1.  A ND  the  Lord  spake  unto  Moses, 
j\.  saying,  2.  Speak  unto  the  children 
of  Israel,  and  take  of  every  one  of  them  a 
rod,  according  to  the  house  of  t/ieir  fathers, 
of  all  their  princes  according  to  the  house 
of  their  fathers,  twelve  rods : write  thou 
every  man’s  name  upon  his  rod.  3.  And 
thou  shalt  write  Aaron’s  name  upon  the 
rod  of  Levi ; for  one  rod  sAo//  be  for  the  head 
of  the  house  of  their  fat  hers.  4.  And  thou  shalt 
lay  them  up  in  the  tabernacle  of  the  con- 
gregation, before  the  testimony,  where  1 will 
meet  with  you.  5.  And  it  shall  come  to 
pass  that  tlie  man’s  rod,  whom  I shall 
choose,  shall  blossom  : and  I, will  make  to 
cease  from  me  the  murraurings  of  the  chil- 
dren of  Israel,  whereby  they  murmur  against 
■you.  6.  And  Moses  spake  unto  the  chil- 
dren of  Israel ; and  every  one  of  tiieir  prin- 
ces gave  him  a rod  apiece,  for  each  prince 
one,  according  to  their  fathers’  houses,  even. 
twelve  rods : and  the  rod  of  Aaron  was 
among  their  rods.  7.  And  Moses  laid  up 
the  rods  before  the  Lord  in  the  tabernacle 
of  witness. 

Here  we  have, 

I.  Orders  given  for  the  bringing  in  of  a rod  for 
every  tribe,  (which  was  pecuHai  ly  significant,  for 
the  word  here  used  for  a rod  sometimes  signified  a 
tribe,  as  particularly  ch.  34.  13.)  that  God,  by  a 
miracle  wrought  on  pui-pose,  might  make  it  known 
on  whom  he  had  conferred  the  honour  of  the  priest- 
hood. (1.)  It  seems,  then,  the  priesthood  was  a 
P'referment  worth  seeking  and  striving  for,  even  by 

VoL.  1.-3  X 


the  princes  of  the  tribes.  It  is  an  honour  to  the 
greatest  of  men  to  be  employed  in  the  service  of 
God.  Yet,  perhaps,  these  contended  for  it  rather 
for  the  sake  of  the  profit  and  power  tliat  attended 
the  office,  than  for  the  sake  of  that  in  it  which  was 
divine  and  sacred.  (2. ) It  seems  likewise,  after  all 
that  had  been  done  to  settle  this  matter,  there  were 
those  who  would  be  ready  uprn  any  occasion  to  con- 
test it.  They  would  not  acquiesce  in  the  divine  ap- 
pointment, but  would  iTiake  an  interest  in  opposition 
to  it.  They  strive  with  God  for  the  domin.on,  and 
the  question  is.  whose  will  shall  stand.^  God  will 
rule,  but  Israel  will  not  be  ruled,  and  . that  is  the 
quarrel.  (3.)  It  is  an  instance  of  the  grace  of  God, 
that,  having  wrought  divers  miracles  to  punish  sin, 
he  would  work  one  more  on  purpose  to  prevent  it. 
God  has  effectually  provided  that  the  obstinate  shall 
be  left  inexcusable,  and  every  mouth  shall  be  stop- 
ped. Israel  was  very  prone  to  murmur,  both 
against  God,  and  against  their  governors;  “Now,” 
said  God,  “ / 10111  make  to  cease  from  me  the  mur~ 
murings  of  the  children  of  Israel,  v.  5.  If  any 
thing  will  convince  them,  they  shall  be  convinced; 
and  if  this  will  not  convince  them,  nothing  will.” 
This  was  to  be  to  them,  as  Christ  said,  the  sign  of 
the  prophet  Jonas;  that  is,  his  own  resurrection 
should  be  to  the  men  of  that  generation,  the  high- 
est proof  of  his  mission  that  should  be  given  them. 

1 he  directions  arc,  [1.]  That  twelve  rods  or 
staves  should  be  brought  in;  it  is  probable  that  they 
were  not  now  fresh  cut  out  of  a tree,  for  then  the 
miracle  had  not  been  so  great;  but  that  they  were 
the  staves  which  the  princes  ordinarily  used  as  en- 
signs of  their  authority;  of  which  we  read,  (ch.  21. 
18. ) old  dry  staves,  that  had  no  sap  in  them,  and  it 
is  probable  that  they  were  all  made  of  the  almond- 
tree.  It  should  seem,  they  were  but  twelve  in  all, 
with  Aaron’s,  for  when  Levi  comes  into  the  ac- 
count, Ephraim  and  Manasseh  make  but  one,  under 
the  name  of  Joseph.  [2.]  That  the  name  of  each 
prince  should  be  written  upon  his  rod,  that  every 
man  might  know  his  own,  and  to  prevent  contests. 
Writing  is  often  a good  preservative  against  strife, 
for  what  is  written  may  be  appealed  to.  [3.]  That 
they  should  be  laid  up  in  the  tabernacle,  for  one 
night  before  the  testimony,  that  is,  before  the  ark, 
which,  with  its  mercy-seat,  was  a symbol,  token,  or 
testimony,  of  God’s  presence  with  them.  [4.]  They 
were  to  expect,  being  told  it  before,  that  the  rod  of 
the  tribe,  or  prince,  whom  God  chose  to  the  priest- 
hood, should  bud  and  blossom,  v.  5.  It  was  requi- 
site that  they  should  be  told  of  it,  that  it  might  ap- 
pear not  to  be  casual,  but  according  to  the  counsel 
and  will  of  God. 

2.  The  preparing  of  the  rods  accordingly.  The 
princes  brought  them  in,  some  of  them  perhaps 
fondly  expecting  that  the  choice  would  fall  upon 
them,  and  all  of  them  thinking  it  honour  enough 
to  be  competitors  with  Aaron,  and  to  stand  candi- 
dates, even  for  the  priesthood;  (t’.  7.)  v.nd  J^Ioses 
laid  them  up  before  the  Lord.  He  did  not  object 
that  the  matter  was  sufficiently  settled  already,  and 
enough  done  to  convince  those  that  were  not  invin- 
cibly hardened  in  their  prejudices.  He  did  not  un- 
dertake to  determine  the  controversy  himself,, 
though  it  might  easily  have  been  done,  nor  did  he' 
suggest  that  it  would  be  to  no  purpose  to  offer  satis- 
faction to  a people  that  were  willingly  blind;  but,, 
since  God  will  have  it  so,  he  did  his  part,  and  lodg 
ed  the  case  before  the  Lord,  to  whom  the  appeal 
was  made  by  consent,  and  left  it  with  him. 

8.  And  it  came  to  pass,  that,  on  the  mor- 
row, Moses  went  into  the  tabernacle  of 
witness ; and,  behold,  the  rod  of  Aaron,  for 
the  house  of  Levi,  was  budded,  and;  brought 


530 


NUMBERS,  XVII. 


1 uds,  an  I bloomed  blossoiiis,  and  yielded 
almonds.  9.  And  Moses  brought  out  all 
the  rods  from  before  the  Loan  unto  all  the 
children  of  Israel : and  they  looked,  and 
took  every  man  his  rod.  10.  And  the  Lord 
said  unto  Moses,  Bring  Aaron’s  rod  again 
before  the  testimony,  to  be  kept  for  a token 
against  tlie  rebels;  and  thou  shalt  quite  take 
away  their  murmurings  from  me,  that  they 
die  not.  1 1 . And  Moses  did  so : as  the 
Lord  commanded  him,  so  did  he.  12. 
And  the  children  of  Israel  spake  unto  Mo- 
ses, saying.  Behold,  we  die,  we  perish,  we 
all  perish.  13.  Whosoever  cometh  any 
thing  near  unto  the  tabernacle  of  the  Lord 
shall  die : shall  we  be  consumed  with  dy- 
ing? 

Here  is, 

1.  The  final  determination  of  the  controversy 
concerning  the  priesthood,  by  a miracle,  v.  8,  9. 
The  rods,  or  staves,  were  brought  out  from  the  most 
holy  place,  where  they  were  laid  up,  and  publicly 
produced  before  the  people;  and,  while  all  the  rest 
of  the  rods  remained  as  they  were,  Aaron’s  rod  on- 
ly, of  a dry  stick,  became  a living  branch,  budded, 
and  blossomed,  and  yielded  almonds.  In  some  pla- 
ces there  were  buds,  in  ethers  blossoms,  in  others 
fruit,  at  the  same  time;  this  was  miraculous,  and 
took  away  all  suspicion  of  a fraud,  as  if  in  the  night 
Moses  had  taken  away  Aaron’s  rod,  and  put  a li'.  - 
ing  branch  of  an  almond- tree  in  the  room  of  it;  for 
no  ordinary  branch  v/ould  have  buds,  blossoms,  and 
fruits,  upon  it,  all  at  once.  Now,  1.  This  was  a 
plain  indication  to  the  people  that  Aaron  was  chosen 
to  the  priesthood,  and  not  any  other  of  the  princes 
or  tribes.  Thus  he  was  distinguished  from  them, 
and  manifested  to  be  under  the  special  blessing  of 
heaven,  which  sometimes  yields  increase  Avhere 
there  is  neither  planting  nor  watering  by  the  hand  of 
man.  Bishop  Hall  here  observes,  that  fruitfulness 
is  the  best  evidence  of  a divine  call,  and  that  the 
plants  of  God’s  setting,  and  the  boughs  cut  off  from 
them,  will  flourish:  see  Ps.  92.  12  . . 14.  The  trees 
of  the  Lord,  though  they  seem  dry  trees,  are  full 
of  safi.  2.  It  was  a very  proper  sign  to  represent 
the  priesthood  itself,  which  was  hereby  confirmed 
to  Aaron,  (1.)  That  it  should  be  fruitful  and  service- 
able to  the  church  of  God.  It  produced  not  only 
blossoms,  but  almonds;  for  the  priesthood  was  de- 
signed, not  only  for  an  honour  to  Aaron,  but  for  a 
blessing  to  Israel.  Tims  Christ  ordained  his  apos- 
tles and  ministers  that  they  should  go  and  bring 
forth  fruit,  and  that  their  fruit  should  remain,  John 
15.  16.  (2. ) That  there  should  be  a succession  of 

Eriests;  here  were  not  only  almonds  for  the  present, 
ut  buds  and  blossoms  promising  more  liereaftcr. 
Thus  has  Christ  provided  in  his  church,  that  a seed 
should  serve  him  from  generation  to  generation. 
(3.)  That  yet  this  priesthood  should  not  bepei'petu- 
al,  but,  in  process  of  time,  like  the  branches  and 
blossoms  of  a tree,  should  fail  and  wither.  The 
flourishing  of  the  alrriond-tree  is  mentioned  as  one 
of  the  signs  of  old  age,  Eccl.  12.  5.  This  character 
was  betimes  put  upon  the  priesthood,  which  soon 
became  old  and  ready  to  vanish  away,  Heb.  8.  13. 
It  was  a type  and  figure  of  Christ  and  his  priest- 
hood: for  he  is  the  Man,  the  Branch,  (Zech.  6.  12.) 
that  is  to  be  a Priest  ufion  his  throne,  as  it  follows 
there : and  was  to  «/?  before  f/oef,  as  this  be- 

fore the  ark,  like  a tender  plant,  and  a root  out  of 
a dry  ground,  Isa.  53.  2. 

II.  The'  rec^ord  of  this  cleterminatio',  bv  '.’ne 


j preserv  ing  of  the  rod  before  the  testimony,  in  pci 
\ peluuni  rei  inemoriain — that  it  might  be  hud  in 
\pt  rpetual  remembrance,  v.  10,  11.  It  is  probable 
: that  the  buds,  and  blossoms,  and  fruit,  continued 
' fresh;'  t’.ic  same  divii\e  power  that  produced  them 
i in  a night,  preserved  them  for  ages,  at  least  so  long 
I as  it  was  necessary  for  token  against  the  rcbeu. 

I So  it  was  a standing  miracle,  and  .the  continuance 
I of  it  was  an  undeniable  proof  of  the  truth  of  it. 
j Even  the  leaf  of  God’s  trees  shall  not  wither,  Ps.  1 
! 3.  This  rod  was  preserved,  as  the  censers  were, 

I to  take  away  their  murmurings,  that  they  die  not. 
Note,  1.  The  design  of  God,  in  all  his  providences, 
both  mercies  and  judgments,  and  in  the  memorials 
of  them,  is,  to  take  away  sin,  and  to  prevent  it. 
These  things  are  done,  these  things  written,  that 
we  sin  not,  1 John  2.  1.  Christ  was  manifested  to 
take  away  sin.  2.  What  God  does  for  the  taking 
away  of  sin,  is  done  in  real  kindness  to  us.  that  we 
die  not.  All  the  bitter  potions  he  gives,  and  all  the  ■ 
sharp  methods  he  uses  with  us,  are  for  the  cure  of 
a disease  which  otherwise  would  certainly  be  fatal. 
Bishop  Hall  observ  es  here,  that  the  tables  of  the 
law,  the  pot  of  manna,  and  Aaron’s  rod,  were  pre- 
served together  in  or  about  the  ark,  (the  apostle 
takes  notice  of  them  all  three  together,  Heb.  9.  4.) 
to  show'  to  after-ages  how  the  ancient  ciiurch  was 
taught,  and  fed,  and  ruled;  and  infers  how  precious 
tlie  doctrine,  sacraments,  and  government  of  the 
church  are  to  him,  and  should  be  to  us.  The  rod 
of  Moses  was  used  in  working  many  miracles,  yet 
we  do  not-find  that  this  was  preserved,  for  the  keep- 
ing of  it  wriuld  serve  only  to  gratify  men’s  curiosity; 
but  the  rod  of  Aaron,  that  which  carried  its  miracle 
along  with  it,  was  carefully  preserved,  because  that 
would  be  of  standing  use  to  convince  men’s  con- 
sciences, to  silence  all  disputes  about  the  priesthood, 
and  to  confirm  the  faith  of  God’s  Israel  in  his 
institutions.  Such  is  the  difference  between  the 
sacraments  which  Christ  has  appointed  for  edifi- 
cation, and  the  relics  which  men  have  devised  for 
superstition. 

III.  The  outcry  of  the  people  hereupon;  (t.  12, 
13.)  Behold,  we  dir,  ive  perish,  we  all  perish:  shall 
we  be  consumed  with  dying?  This  may  be  consi- 
dered as  the  language,  either,  1.  Of  a repining 
people  quarrelling  with  the  judgments  of  God, 
which,  by  their  own  pride  and  obstinacy,  they  had 
brought  upon  themselves.  They  seem  to  speak 
despairingly,  as  if  God  was  a hard  Master,  that 
sought  advantage  against  them,  and  took  all  occa- 
sions to  pick  quarrels  with  them,  so  that  if  they 
trod  ever  so  little  awry,  if  they  stepped  ever  so  little 
beyond  their  bounds,  they  must  die,,  they  must 
perish,  they  must  all  perish,  basely  insinuating  that 
God  would  never  be  satisfied  with  their  blood  and 
ruin  till  he  had  made  an  end  of  them  all,  and  they 
w'ere  consumed  with  dying.  Thus  they  seem  to  be 
like  a wild  bull  in  a net,  full  of  the  fury  of  the 
Lord,  (Isa.  51.  20.)  fretting  that  God  was  too  hard 
for  them,  and  that  they  were  forced  to  fall  under, 
only  because  they  could  not  help  it.  Note,  It  is  a 
very  wicked  thing  to  fret  against  God,  when  we  are 
in  affliction,  and  in  our  distress  thus  to  trespass  yet 
more.  If  we  die,  if  we  perish,  it  is  long  of  our- 
selves, and  the  blame  will  lie  upon  our  own  heads. 
Or,  2.  Of  a repenting  people;  many  intei-preters 
take  it  as  bespeaking  their  submission.  “Now  we 
see  it  is  the  will  of  God  that  we  should  keep  our 
distance,  and  it  is  at  our  peril  if  we  draw  nearer 
than  is  appointed;  wq  submit  to  the  divine  will  in 
this  appointment,  we  will  not  contend  any  more, 
lest  we  all  perish:*’  and  they  engage  Moses  to  inter- 
cede for  them,  that  they  might  not  be  all  consumed 
with  dying.  Thus  the  point  was  gained,  and  in 
this  matter  God  quite  took  away  their  murmurings, 
and  from  henceforward  they  acquiesced.  Note, 


531 


NUMBERS,  XVni. 


When  God  judges,  he  will  overcome,  and,  one 
way  or  other,  will  oblige  the  most  obstinate  gain- 
sayers  to  confess  their  folly  soonei’  or  later,  and 
that  wherein  they  dealt  proudly  he  was  above 
them.  Vicisti  Galilee — O Galilean,  thou  hast 
conquered. 

CHAP.  XVIII. 

Aaron  being  now  fully  established  in  the  priesthood,  abun- 
dantly to  his  own  satisfaction,  and  to  the  satisfaction  of 
the  people,  (which  was  the  good  that*God  brought  out 
of  the  evil  opposition  made  to  him,)  in  this  chapter  God 
gives  him  full  instructions  concerning  his  office;  or 
rather  repeats  those  which  he  had  before  given  him. 
He  tells  him,  1.  What  must  be  his  work,  and  the  care 
and  charge  committed  to  him;  and  what  assistance  he 
should  have  from  the  Levites  in  that  work,  v.  1 . , 7. 
II.  What  should  be  his  wages,  and  the  Levites’,  for  this 
work.  1.  The  perquisites  or  fees  peculiar  to  the  priests, 
V.  8 . . 19.  2.  The  settled  maintenance  of  the  Levites, 
V.  20  . . 24.  III.  The  portion  which  must  be  paid  to  the 
priests  out  of  the  Levites’  maintenance,  v.  26..  32. 
Thus  every  one  knew  what  he  had  to  do,  and  what  he 
had  to  live  upon. 

1.  4 ^ Lord  said  unto  Aaron, 

LJl  Thou,  and  thy  sons,  and  thy  father’s 
house  with  thee,  shall  bear  the  iniquity  of 
the  sanctuary  : and  thou  and  thy  sons  with 
thee  shall  bear  the  iniquity  of  your  priest- 
nood.  2.  And  thy  brethren  also  of  the  tribe 
of  Levi,  the  tribe  of  thy  father,  bring  thou 
with  thee,  that  they  may  be  joined  unto 
thee,  and  minister  unto  thee:  but  thou  and 
thy  sons  with  thee  shall  minister  before  the 
tabernacle  of  witness.  3.  And  the\^  shall 
keep  thy  charge,  and  the  charge  of  all  the 
tabernacle  : only  they  shall  not  come  nigh 
the  vessels  of  the  sanctuary  and  the  altar, 
that  neither  they  nor  you  also  die.  4.  And 
they  shall  be  joined  unto  thee,  and  keep  the 
charge  of  the  tabernacle  of  the  congrega- 
tion, for  all  the  service  of  the  tabernacle  : 
and  a stranger  shall  not  come  nigh  unto 
you.  5.  And  ye  shall  keep  the  charge  of 
the  sanctuary,  and  the  charge  of  the  altar; 
that  there  be  no  wrath  any  more  upon  the 
children  of  Israel.  6.  And  I,  behold  I,  have 
taken  your  brethren  the  Levites  from  among 
the  children  of  Israel ; to  you  they  are  given 
as  a gift  for  the  L.ord,  to  do  the  service  of 
the  tabernacle  of  the  congregation.  7. 
Therefore  thou  and  thy  sons  with  thee  shall 
keep  your  priest’s  office  for  eveiy  thing  of 
the  altar,  and  within  the  vail and  ye  shall 
serve:  I have  given  youi'  priest’s  office  unto 
you  as  a service  of  gilt : and  the  stranger 
that  cometh  nigh  shall  be  put  to  death. 

The  coherence  of  this  chapter  with  that  forego- 
ing is  very  observable. 

I.  The  per  ple,  in  the  close  of  that  chapter,  had 
complained  of  the  difficulty  and  peril  that  there 
were  in  drawing  near  to  God,  which  put  them  un- 
der some  dreadful  apprehensions,  that  the  taberna- 
cle in  the  midst  of  them,  which  they  hoped  would 
have  been  their  joy  and  glory,  would  rather  be 
their  terror  and  ruin;  now,  in  answer  to  this  com- 
plaint, God  here  gi\es  them  to  understand  by 
.\aron,  that  the  priests  should  come  near  for  them 
‘s  their  representatives;  so  that  though  the  people  j 


I were  obliged  to  keep  their  distance,  yet  that  should 
! not  at  all  redound  to  then' disgrace  or  prejudice,  but 
their  comfoitala’e  .communion  with  God  should  be 
kept  up  by  the  interposition  of  the  priests. 

2.  A great  deal  of  honour  God  had  now  lately 
put  upon  Aaron;  his  rod  had  budded  and  blossomed, 
when  the  rods  ( f the  rest  of  the  princes  remained 
dry,  and  destitute  both  of  fruit  and  oniament:  now 
lest  Aaron  should  be  puffed  up  with  the  abundance 
of  the  favours  that  were  done  him,  and  the  miracles 
that  were  wrought  for  the  support  of  him  in  his 
high  station,  God  comes  to  him  to  remind  him  of 
the  burthen  that  was  laid  upon  him,  and  the  duty 
required  from  him  as  a priest.  He  would  see  rea- 
son not  to  be  proud  of  his  preferment,  but  to  receive 
the  honours  of  his  office  with  reverence  and  holy 
trembling,  when  he  considered  how  great  the  care 
and  charge  were  that  devolved  upon  him,  and  how 
hard  it  would  be  for  him  to  give  a good  account  of 
his  conduct  in  this  office.  Be  not  hieh-minded,  but 
fear. 

(1.)  God  tells  us  the  danger  that  attended  his 
dignity,  v.  1.  [1.]  That  both  the  prie.sts  and  Le- 
vites '(  Thou,  and  thy  sons,  and  thy  father's  house  J 
should  bear  the  iniquity  of  the  sanctuarit;  that  is. 
If  the  sanctuary  were  profaned  by  the  intrusion  of 
strangers,  or  persons  in  their  uncleanness,  the  blame 
should  lie  upon  the  Levites  and  priests,  who  ought 
to  have  kept  them  off.  Though  the  sinner  that 
thrust  in  presumptuously  should  die  in  his  iniquity, 
yet  his  blood  should  be  required  at  the  hands,  of  the 
watchmen.  Or,  it  may  be  taken  more  generally, 
“If  any  of  the  duties  or  offices  of  the  sanctuary  be 
neglected,  if  any  service  be  not  done  in  its  season, 
or  not  according  to  the  law,  if  any  thing  be  h st  or 
misplaced  in  the  removal  of  the  sanctuary,  you 
shall  be  accountable  for  it,  and  answer  it  at  your 
peril.”  [2.]  That  the  priests  should  themselves 
bear  the  iniquity  of  the  priesthood;  that  is.  If  they 
either  neglected  any  part  of  their  work,  or  permit 
ted  any  other  persons  to  invade  their  office,  and  take 
their  work  out  of  their  hands,  they  should  bear  the 
■ blame  of  it.  Note,  The  greater  the  trust  is  of  work, 
and  power  that  is  committed  to  us,  the  greater  is 
our  danger  of  contracting  guilt,  by  falsifying  and 
j betraying  that  trust.  This  is  a good  reason  whv 
[ we  should  neither  be  envious  at  others’  honours, 

I nor  ambitious  ourselves  of  high  places,  because 
1 great  dignity  exposes  us  to  gi-eat  iniquity.  Those 
that  are  intrusted  with  the  charge  of  the  sanctuary 
I will  have  a great  deal  to  answer  for.  \^TlO  would 
I covet  the  care  of  souls,  who  considers  the  account 
\ that  must  be  given  of  tliat  care  t 

(2.)  He  tells  him  of  the  duty  that  attended  his 
dignity.  [1.]  That  he  and  his' sons  must  minister 
befors  the  tabernacle  of  witness,  (v.  2.)  that  is,  (as 
Bishop  Patrick  explains  it,)  befoi-e  the  ?nost  holy 
place,  in  which  the  ark  was;  on  the  outside  of  the 
vail  of  that  tabernacle,  but  within  the  door  of  the 
tabernacle  of  the  congregation;  they  were  to  attend 
the  golden  altar,  the  table,  and  candlestick,  which 
no  Levite  might  approach  to.  Ye  shall  serve,  (f. 
7.)  not  “ Ye  shall  rule;”  it  was  never  intended  that 
they  should  lord  it  over  God’s  heritage,  but  “ Ye 
shall  serve  God  and  the  congregation.  ” Note,  The 
priesthood  is  a service.  If  any  desire  the  office  of 
a bishop,  he  desires  a good  work.  Ministers  mast 
remember  that  they  are  ministers,  that  is,  servants; 
of  whom  it  is  required  that  they  be  humble,  dili- 
gent, and  faithful.  [2.]  That  the  Levites  nnisi 
assist  him  and  his  sons,  and  minister  to  them  in  all 
the  sendee  of  the  tabernacle,  (f.  2..  4.)  thrue’i 
they  must  by  no  means  come  nigh  the  vessels  of  ti'  • 
sanctuary,  nor  at  the  altar  meddle  with  the  ere;  t 
services  of  burning  the  fat  and  sprinkling  the  bh-od, 
Aaron’s  family  was  very  small,  and  as  thev  increas- 
ed, the  rest  of  the  families  of  Israel  would  increase 


b jj  NUMBERS,  XVIIl. 


'likewise,  so  that  their  hards  neither  were  now,  nor 
were  likely  to  be,  sufficient  for  all  the  service  of  the 
tabeniacle,  therefore,  (says  God)  the  Levites  shall 
be  joined  to  thee,  v.  2,  and  again,  v.  4,  where  there 
seems  to  be  an  allusion  to  the  name  of  Levi,  which 
signifies  joined.  Many  of  the  Levites  had  of  late 
set  themselves  against  Aaron,  but  from  hencefor- 
ward God  promises  that  they  should  be  heartily 
joined  to  him  in  interest  and  affection,  and  should 
no  more  contest  with  him.  It  was  a good  sign  to 
Aaron  that  God  owned  him,  wheli  he  inclined  the 
liearts  of  those  concerned  to  own  him  too.  The 
Levites  are  said  to  be  given  as  a gift  to  the  priests, 
V.  6.  Note,  We  are  to  value  it  as  a great  gift  of 
the  divine  bounty  to  have  those  joined  to  us,  that 
will  be  helpful  and  ser\  iceable  to  us  in  the  service 
i f God.  [3.]  That  both  priests  and  Levites  must 
carefully  watch  against  the  profanation  of  sacred 
things.  The  Levites  must  keefi  the  charge  of  the 
tabernacle,  that  no  stranger  (that  is,  none  wlao  upon 
any  account  was  forbidden  to  come)  might  come 
nigh,  {v.  4.)  and  that  upon  pain  of  death,  v.  7. 
And  the  priests  must  keefi  the  charge  of  the  sanc- 
tuary, {v.  5.)  must  instruct  the  people  and  ad- 
monish them  concerning  the  due  distance  they  were 
to  keep,  and  not  suffer  them  to  break  the  bounds 
set  them,  as  Korah’s  company  had  done,  that  there 
be  no  %vrath  any  more  ufion  the  children  of  Israel. 
Note,  The  preventing  of  s'.n  is  the  preventing  of 
wrath;  and  the  mischief  sin  has  done,  should  be  a 
warning  to  us  for  the  future,  to  watch  against  it 
both  in  ourselves  and  others. 

8.  And  the  Lord  spake  unto  Aaron,  Be- 
hold, I also  liave  given  thee  the  charge  of  my 
heave-offerings  of  all  the  hallowed  things  of 
the  children  of  Israel ; unto  thee  have  I 
given  them,  by  reason  of  the  anointing,  and 
to  thy  sons,  by  an  ordinance  for  ever.  9. 
'J'his  shall  be  thine  of  the  most  holy  things, 
reserved  from  the  fire : Every  oblation  of 
theirs,  every  meat-offering  of  theirs,  and 
every  sin-offering  of  theirs,  and  every  tres- 
pass-offering of  theirs,  which  they  shall  ren- 
der unto  me,  shall  be  most  holy  for  thee  and 
ff)r  thy  sons.  10.  In  the  most  holy  place 
shah  thou  eat  it ; every  male  shall  eat  it : it 
shall  be  holy  unto  thee.  11.  And  this  is 
thine:  the  heave-offering  of  their  gift,  with 
all  the  wave-offerings  of  the  children  of  Is- 
rael: I.  have  given  them  unto  thee,  and  to 
thy  sons,  and  to  thy  daughters  with  thee, 
l)y  a statute  for  ever:  every  one  that  is 
clean  in  thy  house  shall  cat  of  it.  12.  All 
the  best  of  the  oil,  and  all  the  best  of  the 
wine,  and  of  the  wheat,  the  first-fruits  of 
them,  which  they  shall  offer  unto  the  Lord, 
diem  have  I given  thee.  13.  And  whatso- 
ever is  first  ripe  in  the  land,  which  they  shall 
bring  unto  the  Lord,  shall  be  thine  : eveiy 
one  that  is  clean  in  thy  house  shall  eat  ef 
it.  14.  Eveiy  thing  devoted  in  Israel  shall 
be  thine.  1 5.  Every  thing  that  openeth  the 
matrix  in  all  flesh,  which  they  bring  unto 
die  Lord,  whether  it  he  of  men  or  beasts, 
shall  be  thine  : nevertheless  the  first-born  of 
man  shalt  thou  surely  redeem,  and  the  first- 
ling of  unclean  beasts  shalt  thou  redeem. 


16.  And  those  that  are  to  be  redeemed,  from 
a month  old  shalt  thou  redeem,  according 
to  thine  estimation,  for  the  money  of  five 
shekels,  after  the  shekel  of  the  sanctuary, 
which  is  twenty  gerahs.  17.  But  the  first- 
ling of  a cow,  o»-  the  firstling  of  a sheep,  or 
the  firstling  oi  a goat,  thou  shalt  not  redeem ; 
they  are  holy  • ^^^ou  shalt  sprinkle  their 
blood  upon  the  altar,  and  ghalt  burn  their 
fat  for  an  offering  made  by  fire,  for  a sweet 
savour  unto  the  Lorj'.  18.  And  the  flesh 
of  them  shall  be  thine,  as  the  wave-breast 
and  as  the  right  shoulder  are  thine.  19. 
All  the  heave-offerings  of  the  holy  things, 
which  the  children  of  Israel  ofl'er  unto  the 
Lord,  have  I given  thee  and  thy  sons,  and 
thy  daughters  with  thee,  by  a statute  for 
ever : it  is  a covenant  of  salt  for  ever  before 
the  Lord  unto  thee,  and  to  thy  seed  with 
thee. 

The  priests’  service  is  called  a nvarfare;  and  who 
goes  a warfare  at  his  own  charges.^  As  they  were 
well-employed,  so  they  were  well-provided  for,  and 
well-paid.  None  shall  serve  Gc.d  for  naught.  All 
believers  are  spiritual  priests,  and  God  has  pro- 
mised to  take  care  of  them;  they  shall  dwell  in  the 
land,  and  verily  they  shall  be  fed,  and  shall  not  want 
any  good  thing.  Godliness  has  the  promise  of  the  life 
that  now  is.  And,  from  this  plentiful  provision 
here  made  for  the  priests,  the  apostle  infers  that  it 
is  the  duty  of  Christian  churches  to  maintain  the.r 
ministers;  they  that  served  at  the  altar  lived  upoji 
the  altar.  So  they  that  preach  the  grspel  should 
live  upon  the  gospel,  and  live  comfortably,  1 Cor.  9. 
13,  14.  Scandalous  maintenance  makes  scandalous 
ministers.  Now  observe,  1.  That  much  of  the  pn  - 
vision  that  was  made  for  them  arcse  out  of  the  sacr’- 
fices  which  they  themselves  were  employed  to  offer. 
They  had  the  skins  of  alnn  st  all  the  sacrifices, 
which  they  might  sell,  and  they  had  a considerable 
share  out. of  the  meat-offerings,  sin-offerings,  &c. 
They  that  had  the  charge  of  the  offt  rings  had  the  be- 
nefit, V.  8.  Note,  God’s  work  is  its  own  wages,  and 
his  service  carries  its  recompense  along  with  it.  Even 
in  keeping  of  God’s  commandments  there  is  great 
reward.  The  m-esent  pleasures  of  religion  are  part 
of  its  pay.  2.  That  they  had  not  only  a good  table 
kept  for  them,  but  lU'  ne’y  likewise  in  their  pockets 
for  the  redemption  of  the  first-born,  and  those  first- 
lings of  cattlo  which  might  not  be  offered  in  sacri- 
fice. Thus  their  maintenance  was  such  as  left  them 
disetitangled  from  the  affairs  of  this  life, 
they  had  no  ^rounds  to  i/ccupy,  no  land  to  till,  no 
\ ineyards  to  dress,  no  cattle  to  tend,  no  visible  estate 
to  take  care  cf,  and  yet  had  a more  plentiful  income 
than  any  other  families  w'hatsoever.  Thus  God  or- 
dered it,  (1.)  That  they  might  be  the  more  entirely 
addicted  to  tlieir  ministry,  and  not  diverted  from  if, 
or  disturljed  in  it,  by  any  worldly  care  or  business. 
The  ministiy  requires  a whole  man.  (2.)  That 
they  might  be  exanqiles  of  living  by  faith,  not  only 
in  God’s  j)rovidence,  but  in  his  ordinance.  They 
lived  fnnn  hand  to  mouth,  that  they  might  learn  to 
take  no  thought  for  the  morrow;  sufficient  for  the 
day  would  be  the  provision  thereof;  and  they  had 
no  estates  to  leave  tlieir  children,  that  they  might 
by  faith  leave  them  to  the  care  of  that  God  who  had 
fed  them  all  their  lives  long.  3.  Of  the  provision 
that  w’as  made  for  their  tables,  some  is  said  to  be  most 
holy,  (v.  9,  10.)  which  was  to  be  eaten  by  the  priests 
themselves,  and  in  the  court  of  the  tabernacle  only 


NUMBERS,  XVlll. 


but  Other  percjulsites  were  less  holy,  cf  which  their 
funiilies  might  eat,  at  their  own  houses,  provided 
they  were  clean,  x>.  11 . . 13.  See  Lev.  22.  10,  6cc. 
It  is  commanded  that  the  bent  of  the  oil,  and  the  best 
of  the  wine  ana  wheat,  should  be  offered  for  the 
first  fruits  unto  the  Lord,  which  the  priests  were 
to  have,  v.  12.  Note,  We  must  always  serve  and 
honour  God  with  the  best  we  have,  for  he  is  the 
Best,  and  best  deserves  it;  he  is  the  First,  and  there- 
fore must  have  the  first  ripe.  Those  that  think  to 
save  charges,  by  putting  God  off  with  the  refuse,  do 
but  deceive  themselves,  for  God  is  not  mocked.  5. 
All  this  is  given  to  the  priests,  by  reason  of  the 
anointing,  v.  8.  It  was  n^t  for  the  sake  of  their  per 
sonal  merits  above  other  Israelites,  that  they  had 
these  tributes  paid  to  them,  be  it  known  unto  them; 
but  purely  fur  the  sake  of  the  office  to  which  they 
we,  e anointed.  Thus,  all  ti.e  comforts  that  are 
given  to  toe  Lord’s  pe  pie,  are  given  them  by  rea- 
son of  the  anointing,  which  they  have  recei\  ed.  It 
is  said  to  be  given  them  by  an  ordinance  for  ever,  {y. 
8.)  and  it  is  a covenant  of  salt  for  ever,  v.  19.  As 
long  as  the  priesthood  should  continue,  this  should 
continue  to  be  the  maintenance  of  it,  that  this  lamp 
might  not  go  out  for  want  of  oil  to  keep  it  burning. 
Thus  provision  is  made  that  a gospel  ministry  should 
continue  till  Christ  comes,  by  an  ordinance  for  ever. 
Lo,  I am  with  you  (that  is  their  maintenance  and 
support)  always,  even  to  the  end  of  the  world. 
Thanks  be  to  tlie  Redeemer,  it  is  the  word  which 
he  has  commanded  to  a thousand  generations. 

20.  And  the  Lord  spake  unto  Aaron, 
Thou  shalt  have  no  inheritance  in  then- 
land,  neither  shalt  thou  have  any  part 
among  them  ; I am  thy  part,  and  thine  in- 
heritance, among  the  children  of  Israel.  21. 
And,  behold,  I have  given  the  children  ol' 
Levi  all  the  tenth  in  Israel  for  an  inherit- 
ance, for  their  service  which  they  serve, 
even  the  service  of  the  tabernacle  of  the 
congregation.  22.  Neither  must  the  chil- 
dren of  Israel  henceforth  come  nigh  the 
tabernacle  of  the  congregation,  lest  they 
bear  sin,  and  die.  23.  But  the  Levites 
shall  do  the  service  of  the  tabernacle  of 
the  congregation,  and  they  shall  bear  their 
iniquity.  It  shall  be  a statute  for  ever 
throughout  your  generations,  that  among 
the  cliildren  of  Israel  they  have  no  inherit- 
ance. 24.  But  the  tithes  of  the  children  of 
Israel,  which  they  offer  as  a heave-offeiing 
unto  the  Lord,  I have  given  to  the  Levites 
to  inherit  : therefore,  I have  said  unto  them. 
Among  the  children  of  Israel  they  shall 
have  no  inheritance.  25.  And  the  Lord 
spake  unto  Moses,  saying,  26.  Thus  speak 
unto  the  Levites,  and  say  unto  them.  When 
ye  take  of  the  children  of  Israel  the  tithes, 
which  I have  gi\-en  you  from  them  for 
our  inheritance,  then  ye  shall  offer  up  a 
eave-olfering  of  it  for  the  Lord,  even  a 
tenth  of  the  tithe.  27.  And  this  your 
heave-otfering  shall  be  reckoned  unto  you 
as  though  it  were  the  corn  of  the  threshing- 
lloor.  and  as  the  fulness  of  the  wine-press. 
28.  Thus  ye  also  shall  offer  a heave-offering 
unto  the  Lord  of  all  your  tithes  which  ye  ' 


5.33 

receive  of  the  children  of  Israel ; and  ye 
shall  give  thereof  the  I^ord’s  heave-offering 
to  Aaron  the  priest.  29.  Out  of  all  your 
gifts  ye  shall  offer  every  heave-offering  of 
the  Lord,  of  all  the  best  thereof,  even  the 
hallowed  part  thereof,  out  of  it.  30.  There- 
Ibre  thou  shalt  say  unto  them.  When  ye 
have  heaved  the  best  thereof  from  it,  then  it 
shall  be  counted  unto  the  Levites  as  the  in- 
crease of  the  threshing-floor,  and  as  the  in- 
crease of  the  wine-press.  31.  And  ye  shall 
eat  it  in  every  place,  ye  and  your  house- 
holds : for  it  is  your  reward  for  your  service 
in  the  tabernacle  of  the  congregation.  32. 
And  ye  shall  bear  no  sin  by  reason  of  it, 
when  3^e  have  heaved  from  it  the  best  of 
it : neither  shall  ye  pollute  the  holy  things 
of  the  children  of  Israel,  lest  ye  die. 

Here  is  a further  account  of  the  provision  that 
was  rnade  both  for  the  Levites  and  for  the  priests, 
out  cf  the  country. 

I.  They  must  have  7io  inheritance  in  the  land; 
only  cities  to  dwell  in  were  afterward  allowed  them, 
but  no  ground  to  occupy;  'Ihou  shalt  not  have  any 
part  among  them,  v.  20.  It  is  repeated  again,  x’. 
23,  and  again,  x'.  24.  Among  the  children  of  Israel 
they  shall  have  no  inheritance,  either  by  purchase  or 
descent.  God  would  have  them  ccmfortably  pro- 
vided for,  bat  would  not  have  their  families  over- 
rich, lest  they  should  think  themselves  above  that 
work  which  their  wages  supposed,  and  obliged 
them  constantly  to  attend  upon.  As  Israel  was  a 
peculiar  people,  and  not  to  be  numbered  among  the 
nations;  so  Le\i  was  a peculiar  tribe,  and  not  to  be 
settled  as  the  rest  of  the  trilies,  but  in  all  respects 
distinguished  from  them.  A good  reason  is  given, 
why  they  must  have  no  inheritance  in  the  land,  for, 
says  God,  / am  thy  Part,  and  thine  Inheritance. 
Note,  Those  that  have  God  f r theiv  Inher  tance  and 
their  Portion  for  e\  cr,  ought  to  look  with  a holy 
contempt  and  indifference  upon  the  inheritances  r’f 
this  world,  and  not  covet  tliei’-  portion  in  it.  “ The 
Lord  is  my  Portion,  therefore  will  I hope  in  him, 
and  not  depend  upon  any  thing  I have  on  this 
earth,”  Lam.  3.  24.  The  Leiites  shall  have  no 
inheritance,  and  yet  they  shall  li\  e very  comforta- 
bly and  plentifully — to  teach  us  that  Providence  has 
various  ways  of  supporting  those  that  live  in  a de- 
pendence upon  it;  the  fowls  reap  not,  and  yet  are 
fed,  the  lilies  spin  not,  and  yet  are  clothed;  the  Le- 
vites have  no  inheritance  in  Israel,  and  yet  live  bet- 
ter than  any  other  tribe.  The  repetition  of  that 
caution,  that  no  Israelite  should  approach  the  taber- 
nacle, comes  in  suitably,  though  somewhat  abrupt- 
ly, x;.  22.  It  seems  set  in  opposition  to  that  order 
concerning  the  priests  and  Levites,  that  they  should 
have  no  inheritance  in  Israel;  to  show  how  God  dis- 
penses his  favours  variously.  The  Levites  have  the 
honour  of  attending  the  tabernacle,  which  is  denied 
the  Israelites;  but  then  the  Israelites  have  the  ho- 
nour cf  inheritances  in  Canaan,  which  is  denied  the 
Levites;  thus  each  is  kept  fn  m either  envying  or 
despising  the  other,  and  both  have  reason  to’ rejoice 
in  their  lot.  The  Israelites  must  not  come  nigh  the 
tabernacle,  but  then  the  Levites  must  hai  e ?io  inhc 
ritance  in  the  land',  if  ministers  expect  that  people 
should  keep  in  their  sphere, .and  not  intermeddle 
with  sacred  offices,  let  him  keep  in  their’s,  and  ne  t 
entangle  themselves  in  secular  affairs. 

II.  But  they  must  both  h ive  tithes  of  the  land. 
Beside  the  first-fruits  which  were  appropriated  lo 


534 


NUMBERS,  XIX. 


tlie  priests,  which,  the  Jca’s  say,  were  to  be  a fif-  i| 
t,eth  p .rt,  or,  at  least,  a sixtieth,  the  tithe  a so  was  | 
appropriated. 

1.  The  Levites  had  the  tithes  of  the  people’s  in- 
crease, -v.  21.  J have  gwen  (whose  the  whole  is) 
all  the  tenth  in  Israel,  of  all  the  productions  of  the 
XznA,  io  the  children  of  Levi,  to  be  divided  among 
them  in  just  proportions,/or  their  service  which  they 
serve.  The  Levites  were  the  smallest  tribe  of  the 
twelve,  and  yet,  beside  all  other  advantages,  they 
had  a tenth  "part  of  the  yearly  profits,  without  the 
trouble  and  expense  of  "plowing  and  sowing;  such 
care  did  God  take  of  those  that  were  devoted  to  his 
serv  ice;  not  only  that  they  might  be  well  maintained, 
but  that  they  might  be  honoured  with  a national  ac- 
knowledgment of  the  good  services  they  did  to  the 
public,  and  owned  as  (iod’s  agents  and  receivers; 
for  that  which  was  a heave-oftering,  or  an  offering 
lifted  heavenward  unto  the  Lord,  was  by  him  con- 
signed to  the  Levites. 

2.  Tlie  priests  had  the  tenths  of  the  Levites’ 

tithes  settled  upon  them.  The  order  for  this  Mo- 
ses is  directed  to  give  to  the  Levites,  whom  God 
would  have  to  pay  it  with  cheerfulness,  rathfer  than 
the  priests  to  demand  it  with  authority.  Speak  to 
the  Levites,  that  it  be  offered  by  them,  rather  than 
levied  upon  them.  Now  observe,  (1.)  The  Levites 
w ei'f  to  give  God  his  dues  out  of  the.r  tithes,  as 
well  <-.s  the  Israelites  out  of  their  increase.  They 
were  God’s  tenants,  and  rent  was  expected  from 
them,  nor  were  they  exempted  by  their  office. 
Thus  now,  ministers  must  be  charitable  out  of  what 
they  receive;  and  the  more  freely  they  have  re- 
ceiv  ed,  the  more  freely  they  must  give,  and  be  ex- 
amples of  liberality,  (n.  26.)  Ye  shall  offer  a heave- 
offering  to  the  Lord.  Those  that  are  employed  to 
assist  the  devotions  of  others,  must  be  sure  to  pay 
their  own,  as  a heave-offering  to  the  Lord.  Pray- 
ers and  praises  lifted  up  to  God,  or  rather  the  heart 
lifted  up  in  them,  are  now  our  heave-offerings. 
'Phis  (says  God)  shall  be  reckoned  to  you,  as  though 
it  were  the  corn  of  the  threshing-floor;  that  is, 
though  it  was  not  the  fruit  of  their  ground,  nor  of 
their  own  labour,  as  the  tithes  of  other  Israelites 
were,  yet  being  of  such  as  they  had,  it  should  be 
accepted,  to  the  sanctifying  of  all  the  rest.  (2.) 
This  was  to  be  given  to  priest,  {v.  28.) 

and  to  his  successors  the  high  priests,  to  be  divided 
and  disposed  of  in  such  proportions  as  they  should 
think  fit  among  the  inferior  priests.  Most  of  the 
profits  of  the  priests’  office,  which  were  appointed 
in  the  former  part  of  the  chapter,  arising  from  the 
sacrifices,  those  priests  had  the  benefit  of,  who  con- 
stantly attended  at  the  altar;  but  forasmuch  as  there 
were  many  priests  employed  in  the  country  to  teach 
and  rule,  those  tithes  taken  Ijy  the  Levites,  it  is  pro- 
bable, were  directed  by  the  high  priest  for  their 
maintenance.  It  is  the  probable  conjecture  of  the 
learned  Bishop  Patrick,  that  the  tenth  of  this  last 
tenth  was  reserved  for  the  high  priest  himself,  to 
support  his  state  and  dignity;  for  otherwise  we  read 
not  of  any  peculiar  provision  made  for  him.  (3.) 
When  the  Levites  had  thus  paid  the  tenth  of  their 
income,  as  a heave-offering  to  the  Lord,  they  had 
themselves  the  comfortable  enjoyment  of  the  other, 
nine  jiarts;  (y.  30.)  when  ye  have  thus  heaved  the 
best  from  it,  (for  still  God’s  ])art  must  be  the  liest,) 
then  ye  shall  eat  the  rest,  not  as  a holy  tiling,  but 
with  the  same  freedom  that  the  other  Israelites  eat 
tlreir  part  with,  in  every  place,  ye  and  your  house- 
holds, V.  31.  See  here  what  is  the  way  to  ha\  c the 
comfort  of  all  our  worldly  possessions,  so  as  to  bear 
no  sin  by  reason  of  them,  as  it  follows,  xk  32.  [1.] 

We  must  be  sure  that  what  we  have  be  get  hone.st- 
iv,  and  in  the  service  of  God.  It  is  your  reward 
for  your  service:  that  meat  is  best  eaten,  tlud  is 
first  earned;  but  if  any  will  not  work, neither  shall  he 


eat,  2 Thess.  3.  10.  And  that  seems  to  be  spoken 
of,  as  ha\  ing  a particular  comfort  and  satisfacticn  in 
it,  which  is  the  reward  of  faithful  service  done  in 
the  tabernacle  of  the  cojigregation.  [2.]  We  must 
be  sure  that  God  has  his  dues  out  of  it.  Then  we 
have  the  comfort  of  our  substance,  when  we  ha\e 
honoured  the  Lord  with  it.  Then  ye  shall  bear  no 
sin  by  reason  of  it,  when  ye  have  heaved  the  best 
from  it.  This  intimates  that  we  must  never  feed 
ourselves  without  fear,  lest  our  tabje  become  a 
snare,  mid  we  bear  sin  by  reason  of  it;  and  tha^ 
therefore  w'e  are  concerned  to  give  alms  of  such 
things  as  we  have,  that  all  may  be  clean  and  com- 
fortable to  us. 

CHAR  XIX. 

This  chapter  is  only  concerning  the  preparing  and  using  of 
the  ashes  which  were  to  impregnate  the  water  of  purifi- 
cation. The  people  had  complained  of  the  strictness  of 
the  law,  which  forbade  their  near  approach  to  tiie  taber- 
nacle, ch.  17.  13-  In  answer  to  which  complaint,  they 
are  here  directed  to  purify  themselves,  so  as  that  they 
might  come  as  far  as  they  had  occasion,  without  fear. 
Here  is,  I.  The  method  of  preparing  these  ashes,  by  the 
burning  of  a red  heifer,  with  a great  deal  of  ceremony,  v. 

1 . . 10.  II.  The  way  of  using  them.  1.  They  were  de- 
signed to  purify  persons  from  the  pollution  contracted 
by  a dead  body,  v.  11  . . 16.  2.  They  were  to  be  put  into 

running  water,  (a  small  quantity  of  them,)  with  which 
the  person  to  be  cleansed  must  be  purified,  v.  17. . 22. 
And  that  this  ceremonial  purification  was  a type  aiid 
figure  of  the  cleansing  of  the  consciences  of  believers 
from  the  pollutions  of  sin,  appears  by  the  apostle’s  dis- 
course, Heh.  9.  13, 14,  where  he  compares  the  cfiieacy  of 
the  blood  of  Christ  with  the  sanctifviiig  virtue  that  was 
in  the  ashes  of  a heifer  sprinkling  the  unclean. 

1.  4 ND  the  Lord  spake  unto  AJoses, 
Ljl  and  unto  Aaron,  saying,  2.  This  is 
the  ordinance  of  the  law  whicli  the  Lord 
hath  commanded,  saying.  Speak  unto  liie 
children  of  Israel,  that  they  hi  ing  thee  a red 
! heifer  without  spot,  \\dierein  is  no  blemish. 

' and  upon  which  never  came  yoke.  3.  And 
ye  shall  give  her  unto  Eleazar  the  priest, 
that  he  may  bring  her  forth  without  the 
camp,  and  one  shall  slay  her  before  liis  I'ai  e. 
4.  And  Eleazar  the  priest  shall  take  of  her 
blood  with  his  finger,  and  sprinkle  of  her 
blood  directly  before  the  tabernacle  of  tlu' 
congregation  seven  times.  5.  And  one  shalJ 
burn  the  heifer  in  his  siglit ; her  skin,  and 
her  llesli,  and  her  blood,  with  her  dung, 
shall  he  burn  : 6.  And  the  priest  shall  take 

cedar-wood,  and  Inssop,  and  scarlet,  and 
cast  it  into  the  midst  of  the  burning  of  th<* 
heifer.  7.  Then  the  priest  shall  wash  his 
clothes,  and  he  shall  bathe  his  llesh  in  wa- 
1 ter,  and  afterward  lie  shall  come  into  tiie 
' camp,  and  the  priest  shall  be  unclean  until 
i the  even.  8.  And  he  that  burnetii  her  shall 
I wash  his  clothes  in  water,  and  bathe  his 
lU'sh  in  watei',  and  shall  be  unclean  until 
I the.  even.  9.  And  a man  that  is  clean  shall 
j gather  up  the  ashes  of  the  heifer,  and  lay 
1 them  up  without  the  camp  in  a eh'an  place, 
j and  it  shall  be  ke[)t  for  the  congn'gation  of 
j the  children  of  Israel,  for  a water  of  separa- 
tion : it /s  a purification  for  sin.  10.  And 
he  that  gathereth  the  ashes  of  the  heifer 
; shall  wash  his  clothes,  and  be  unclean 


535 


NUMBERS,  XIX. 


until  the  even : and  it  shall  be  unto  the 
children  of  Israel,  and  unto  the  stranger 
that  sojourneth  among  them,  for  a statute 
for  ever. 

We  have  here  the  divine  appointment  conceniing 
the  solemn  burning  of  a red  heifer  to  ashes,  and  the 
preserving  of  the  ashes,  that  of  them  might  be 
made,  not  a beautifying,  but  a purifying,  water,  for 
that  was  the  utmost  the  law  readied  to;  it  offered 
not  to  adorn  as  the  gospel  does,  but  to  deanse  only. 
This  burning  of  the  heifer,  though  it  was  not  pro- 
perly a sacrifice  of  expiation,  being  not  performed 
at  the  altar,  yet  was  typical  cf  the  cleath  and  suffer- 
ings of  Christ,  by  which  he  intended  not  only  to 
satisfy  God’s  justice,  but  to  purify  and  pacify  our 
consciences,  that  we  may  have  peace  with  God, 
and  also  peace  in  our  own  bosoms:  to  prepare  for 
which  Chi  ist  died,  not  only  like  the  bulls  and  goats 
at  the  altar,  but  like  the  heifer  without  the  camp. 

I.  There  was  a great  deal  of  care  employed  in 
the  choice  Cf  the  heifer  that  was  to  be  burnt,  much 
more  than  in  the  choice  of  any  other  offering,  v.  2. 
It  must  not  only  be  without  blemish,  typifying  the 
spotless  purity  and  sinless  perfection  of  the  Lord 
Jesus,  but  it  must  be  a red  heifer,  because  of  the 
rarity  of  the  colour,  that  it  might  be  the  more  re- 
markable: the  Jews  say,  “If  but  two  hairs  were 
black  or  white,  it  was  unlawful.”  Christ,  as 
man,  was  the  Son  of  Adam,  red-earth;  and  we  find 
him  red  in  his  apparel,  red  with  his  own  blood,  and 
red  with  the  blood  of  his  enemies.  And  it  must  be 
one  on  which  never  came  yoke,  which  was  not  in- 
sisted on  in  other  sacrifices,  but  thus  was  typified 
the  voluntary  offer  of  the  Lord  Jesus,  when  he 
said,  Lo,  I come.  He  was  bound  and  held  with  no 
other  cords  than  those  of  his  own  love.  This 
heifer  was  to  be  provided  at  the  expense  of  the 
congregation,  because  they  were  all  to  have  a Joint- 
interest  in  it;  and  so  all  believers  have  in  Christ. 

II.  There  was  to  be  a great  deal  of  ceremony  in 
the  burning  of  it.  The  care  of  doing  it  was  com- 
mitted to  fieazar,  not  to  Aaron  himself,  because  it 
was  not  fit  that  he  should  do  any  thing  to  render 
himself  ceremonially  unclean,  no,  not  so  much  as 
till  the  ex<en;  {v.  8.)  yet  it  being  an  affair  of  great 
concern,  especially  m the  significancy  cf  it,  it  was 
to  be  performed  by  him  that  was  next  to  Aaron  in 
dignity.  The  chief  priests  of  that  time  had  the 
principal  hand  in  the  death  of  Christ.  Now, 

1.  The  heifer  was  to  be  slain  without  the  camp, 
as  an  impure  thing,  which  bespeaks  the  insum- 
ciency  of  the  methods  prescribed  by  the  ceremonial 
law  to  take  away  sin ; so  far  were  they  from  clean- 
sing effectually,  that  they  were  themselves  unclean; 
as  if  the  pollution  that  was  laid  upon  them,  con- 
tinued to  cleave  to  them.  Yet,  to  answer  this  type, 
our  Lord  Jesus,  being  made  sin  and  a curse  fer  us, 
suffered  without  the  gate,  Heb.  13.  12. 

2.  Eleazar  was  to  s/irinkle  the  blood  directly  be- 
fore the  door  of  the  tabernacle,  and  looking  stead- 
fastly towards  it,  xk  4.  This  made  it  in  some  sort 
an  expiation;  for  the  sprinkling  of  the  blood  before 
the  Lord  was  the  chief  solemnity  in  all  the  sacri- 
fices of  atonement;  therefore  though  this  was  not 
done  at  the  altar,  yet  being  done  toward  the  sanc- 
tuary, it  was  intimated  that  the  virtue  and  validity 
of  it  depended  upon  the  sanctuary,  and  were  de- 
rived from  it.  This  signified  the  satisfaction  that 
was  made  to  God  by  the  death  of  Christ,  our  gi-eat 
High  Priest,  who  by  the  eternal  Spirit  (and  the 
Spirit  is  called  the  finger  of  God,  as  Ainsworth 
observes,  Luke  11.  20.)  offered  himself  without  spot 
unto  God;  he  did,  as  it  were,  sprinkle  his  own  blood 
directly  before  the  sanctuary,  when  he  said.  Father, 
into  thy  hands  I commit  my  spirit:  it  also  signifies 


how  necessary  it  was  to  the  purifying  of- our  hearts, 
that  satisfaction  should  be  made  to  Divine  Justice. 
This  sprinkling  of  the  blood  put  virtue  into  the 
ashes. 

3.  The  heifer  was  to  be  wholly  burnt,  v.  5. 
This  typified  the  extreme  sufferings  of  our  Lord 
Jesus,  both  in  soul  and  body,  as  a Sacrifice  made  by 
fire.  The  priest  was  to  cast  into  the  fire,  while  it 
was  buming,  cedar- wood,  hyssop,  and  scarlet, 
which  were  used  in  the  cleansing  of  lepers,  (Lev. 
14.  6,  7. ) that  the  ashes  of  these  might  be  mingled 
with  the  ashes  of  the  heifer,  because  they  were  de- 
signed for  purification. 

4.  The  ashes  of  the  heifer  (separated  as  well  as 
they  could  from  the  ashes  of  the  wood  wherewith  it 
was  burnt)  were  to  be  carefully  gathered  up  by  the 
hand  of  a clean  person,  and  (as  the  Jews  say) 
pounded  and  sifted,  and  so  laid  up  for  the  use  of  the 
congregation,  as  there  was  occasion,  {v.  9.)  not 
only  for  that  generation,  but  for  posterity;  for  the 
ashes  of  this  one  heifer  were  sufficient  to  season  as 
many  vessels  of  water  as  the  people  cf  Israel  would 
need  for  many  ages.  The  Jews  say  that  this  one 
served  till  the  captivity,  near  1000  years,  and  that 
there  was  ne\  er  another  heifer  burnt  till  Ezra’s 
time,  after  their  leturn;  to  which  tradition  of 
their’s,  grounded  (I  suppose)  only  upon  the  silence 
of  their  old  records,  I see  no  reason  we  have  to  give 
credit,  since  in  the  later  times  of  their  church, 
which  they  had  more  full  records  of,  they  find 
eight  burnt  between  Ezra’s  time  and  the  destruc- 
tion of  the  second  temple,  which  was  about  ’500 
years.  These  ashes  are  said  to  be  laid  up  here  as 
a purification  for  sin,  because,  though  they  were 
intended  only  to  purify  from  ceremonial  unclean- 
ness, yet  they  were  a type  of  that  purification  for 
sin  which  our  Lord  Jesus  made  by  his  death.  Ashes 

! mixed  with  water  are  used  in  scouring,  but  these 
had  their  virtue  jnirely  from  the  divine  institution, 
and  their  accomjtlishment  and  perfection  in  Christ, 
who  is  the  End  if  this  law  for  righteousniss.  Now 

I observe,  (1.)  That  the  water  of  puiification  was 
made  so  by  the  ashes  of  a heifer,  whose  blood  was 
sprinkled  before  the  sanctuary;  so  tliat  which 
cleanses  our  cons  iences,  is,  the  abiding  virtue  of 
the  death  of  Christ;  it  is  his  blood  that  cleanses 
from  all  sin,  1 J>  hn  ].  7.  (2.)  That  the  ashes 

were  sufficient  for  all  the  people;  there  needed  not 
to  be  a fresh  heifer  slain  for  every  person  or  family 
that  had  occasion  to  be  purified,  but  this  one  was 
enough  for  all,  e\  en  for  the  strangers  that  sojourn- 
fd  among  them-,  (u.  10.)  so  there  is  virtue  enough 
in  the  blood  of  Christ  for  idl  that  repent  and  believe 
the  gospel,  for  every  Israelite;  and  not  for  their 
sins  only,  but  for  the  sins  of  the  whole  world,  1 John 
2.  2.  (3.)  I'hat  these  ashes  were  capable  of  being 

preserved  without  vvaste  to  many  ages.  No  bodily 
substance  is  so  incornijitiblc  as  ashes  are,  which 
(says  Bishop  Patrick)  made  these  a very  fit  emblem 
of  the  everlasting  efficacy  of  the  sacrifice  of  Christ. 
He  is  able  to  save,  and,  in  order  to  that,  able  to 

I cleanse,  to  the  uttermost,  both  of  persons  and 

I times.  (4.)  These  ashes  were  1 id  up  as  a stock  or 
treasure,  for  the  constant  purification  cf  Is'  ael 
from  their  jiollutions;  so  the  blood  of  Christ  is  laid 
up  for  us  in  the  word  and  sacraments,  as  an  inex- 
haustible fountain  of  merit,  to  w'hich  by  faith  we 
may  ha\  e recourse  daily,  for  the  purging  cf  our 
consciences;  see  Zech.  13.  1. 

5.  All  those  that  were  employed  in  this  service 
were  made  ceremonially  unclean  by  it;  e\  en  Elea- 
zar himself,  though  he  did  but  sprinkle  the  blood, 
V.  7.  He  that  burned  the  heifor  was  unclean,  {v, 
8.)  and  he  that  gathered  up  the  ashes;  (v.  10.)  so 
all  that  had  a hand  in  putting  Christ  to  death  con- 
tracted ^ilt  by  it;  his  betrayer,  his  prosecutors,  his 
judge,  his  executioner,  all  did  what  they  did  with 


536 


NUMBERS,  XIX. 


wicked  hands,  though  it  was  by  the  determinate 
counsel  and  foreknmvledgc  of  God;  (Acts  2.  23.) 
vet  some  of  them  were,  and  all  might  ha\  e been, 
cleansed  by  the  virtue  of  that  same  blood  which 
they  had  brought  themselves  under  the  guilt  of. 
Some  make  this  to  signify  the  imperfection  of  the 
legal  services,  and  their  insufficiency  to  take  away 
sin;  inasmuch  as  those  who  prepared  for  the  puri- 
fying of  others  were  themselves  polluted  by  the 
preparation.  The  Jews  say,  this  is  a mystery 
which  Solomon  himself  did  not  understand,  that  the 
came  thing  should  pollute  those  that  were  clean, 
and  yet  purify  those  that  were  unclean.  But  (says 
Bishop  Patrick)  it  is  not  strange  to  those  who  con- 
sider that  all  the  sacrifices  which  were  offered  for 
sin,  were  therefore  looked  upon  as  impure,  because 
the  sins  of  men  were  laid  upon  them,  as  all  our  sins 
were  upon  Christ,  who  therefore  is  said  to  be  made 
sin  for  us,  2 Cor.  5.  21. 

1 1 . He  that  toucheth  the  dead  body  of 
ail)  man  shall  be  unclean  seven  days.  12. 
He  shall  purify  himself  with  it  on  the  third 
day,  and  on  the  seventh  day  he  shall  be 
clean : but  if  he  purify  not  himself  the  third 
day,  then  the  seventh  day  he  shall  not  be 
clean.  13.  Whosoever  toucheth  the  dead 
body  of  any  man  that  is  dead,  and  purifieth 
not  himself,  defileth  the  tabernacle  of  the 
Lord;  and  that  soul  shall  be  cut  off  from 
Israel:  because  the  water  of  separation 
was  not  sprinkled  upon  him,  he  shall  be  un- 
clean; his  uncleanness  is  yet  upon  him. 

1 4.  This  is  the  law  when  a man  dietli  in  a 
tent;  All  that  come  into  the  tent,  and  all 
that  is  in  the  tent,  shall  be  unclean  seven 
da)S.  15.  And  every  open  vessel,  which 
hath  no  covering  bound  upon  it,  is  unclean. 
IG.  And  whosoever  toucheth  one  that  is 
slain  with  a sword  in  the  open  fields,  or  a 
dead  body,  or  a bone  of  a man,  or  a grave, 
£hall  be  unclean  seven  days.  17.  And  for 
an  unclean  pr.rsmi  they  shall  take  of  the 
ashes  of  the  burnt  heifer  of  purification  for 
sin,  and  running  water  shall  be  put  thereto 
in  a vessel;  18.  And  a clean  person  shall 
take  hyssop,  and  dip  it  in  the  ^vater,  and 
sprinkle  it  upon  the  tent,  and  upon  all  the 
vessels,  and  upon  the  persons  that  were 
there,  and  upon  him  that  touched  a bone, 
or  one  slain,  or  one  dead,  or  a grave:  19. 
And  the  clean  person  shall  sprinkle  upon 
the  unclean  on  the  third  day,  and  on  the 
seventh  day;  and  on  the  seventh  day  he 
shall  purify  himself,  and  wash  his  clothes, 
and  bathe  himself  in  water,  and  shall  be 
clean  at  even.  20.  But  the  man  that  shall 
be  unclean,  and  shah  not  purify  himself, 
that  soul  shall  be  cut  off  from  among  the 
congregation,  because  he  hath  defiled  the 
sanctuary  of  the  Lord  : the  water  of  sepa-  j 
ration  hath  not  been  sprinkled  upon  him ; j 
he  is  unclean.  21.  .A.nd  it  shall  be  a per-  ^ 
petual  statute  unto  them,  that  he  that  j 
sprinkleth  the  water  of  separation  shall  i! 


wash  his  clothes;  and  he  that  toucheth  the 
water  of  separation  shall  be  unclean  until 
even.  22.  And  whatsoever  the  unclean 
person  toucheth  shall  be  unclean ; and  the 
soul  that  toucheth  it  shall  be  unclean  until 
even. 

Directions  are  here  given  concerning  the  use  and 
application  of  the  ashes,  which  were  prepared  for 
purification.  They  were  laid  up  to  be  laid  cut;  and 
therefore,  though  now  one  place  would  serve  to 
keep  them  in,  while  all  Israel  lay  so  closely  en- 
camped, yet  it  is  probable  that  afterward,  when 
they  came  to  Canaan,  some  of  these  ashes  were 
kept  in  every  town,  for  there  would  be  daily  use  of 
them.  Obser\e, 

I.  In  what  cases  there  needed  a purification  with 
these  ashes.  No  other  is  mentioned  here  than  the 
ceremonial  uncleanness  that  was  contracted  by  the 
touch  of  a dead  body,  or  of  the  bone  or  grave  of  a 
dead  man,  or  being  in  the  tent  or  house  where  a 
dead  body  lay,  v.  11,  14. . 16.  This  I look  upon  to 
be  one  of  the  greatest  burthens  of  the  ceremonial 
law,  and  one  of  the  most  unaccountable.  He  that 
touched  the  carcass  of  an  unclean  beast,  or  any  liv- 
ing man  under  the  greatest  ceremonial  uncleanness, 
was  made  unclean  by  it  only  till  the  ei'cn,  and 
needed  only  common  water  to  purify  himself  with; 
but  he  that  came  near  the  dead  body  of  man,  wo- 
man, or  child,  must  bear  the  reproach  of  his  un- 
cleanness seven  days,  must  twice  be  purified  with 
the  water  of  separati(  n,  which  he  could  m.-t  obtain 
without  trouble  and  charge,  and,  till  he  is  ])nrified, 
must  not  come  near  the  sanctuary,  iipcn  pain  of 
deatli.  This  was  strange,  considering,  1.  That 
whenever  any  died,  (and  we  are  in  deaths  off.) 
several  persons  must  unavoidably  contract  this  pol 
lution,  the  body  must  be  stripped,  washed,  wound 
up,  carried  out,  and  buried,  and  this  could  not  be 
done  without  many  hands,  and  yet  all  defiled; 
which  signifies,  that  in  our  corrupt  and  fallen  state 
there  is  none  that  lives  and  sins  not;  we  cannot  avoid 
being  polluted  by  the  defiling  world  we  pass 
th.rough,  and  we  offend  daily,  yet  the  impossibility 
of  our  being  sinless  does  not  make  sin  the  less  pol- 
luting. 2.  That  taking  care  of  the  dead,  to  see 
them  decently  buried,  is  not  only  necessary,  but  a 
very  good  office,  and  an  act  of  kindness,  both  to  the 
honour  of  the  dead,  and  the  comfort  c'f  the  Jiving, 
and  yet  uncleanness  was  contracted  by  it;  which 
intimates  that  the  pollutions  of  sin  mix  with  and 
cleave  to  our  best  services.  There  is  not  a just 
man  upon  earth  that  doeth  good  and  sinneth  not; 
we  are  apt  some  way  or  other  to  do  amiss  even  in 
our  doing  good.  3.  That  this  pollution  was  con- 
tracted by  what  was  done  privately  in  their  own 
houses,  which  intimates  (as  Bish<  p Patrick  cb- 
serves)  that  God  sees  what  is  done  in  secret,  and 
nothing  can  be  concealed  from  the  Divine  Majesty. 
4.  This  pollution  might  be  cmtracted,  and  yet  a 
man  might  never  know  it,  as  by  the  touch  of  a 
grave  which  appeared  not,  of  which  our  Saviour 
says.  They  that  walk  over  it  are  not  aware  of  it; 
(Luke  11.  44.)  which  intimates  the  defilement  of 
the  conscience  by  sins  of  ignoi-ance,  and  the  cause 
we  have  to  cry  out,  “Who  can  understand  his 
errors i*”  and  to  pray,  “Cleanse  us  from  secret 
f uilts,  faults  wh'ch  we  ourselves  do  not  sec  our- 
selves guilty  of.” 

But  whv  did  the  law  make  a dead  coi-pse  such  a 
defiling  tiling.^  (1.)  Because  death  is  the  wages  of 
sin,  entered  into  the  world  bv  it,  and  reigns  Ijy  the 
])ower  of  it.  Death  to  mankind  is  another  thing 
from  what  it  is  to  other  creatures,  it  is  a curse,  it  is 
the  execution  of  the  law,  and  therefore  the  defile- 
ment of  death  signifies  the  defilement  of  sin.  (2.'1 


537 


NUMBERS,  XX. 


Because  the  law  could,  not  conquer  death,  nor  , 
abolisli  it  and  alter  the  property  of  it,  as  the  gospel 
does  by  bringing  life  and  immortality  to  light,  and 
so  introducing  a better  hope.  Since  our  Redeemer 
was  dead  and  buried,  death  is  no  more  destroying 
to  the  Israel  of  God,  and  therefore  dead  bodies  are 
iio  more  defiling;  but  while  the  church  was  under  j 
the  law,  to  show  that  it  made  not  the  comers  there- 
unto perfect,  the  pollution  conti-acted  by  dead  ' 
oodies  could  not  but  form  in  their  minds  melancholy  i 
and  uncomfortable  notions  concerning  death,  while  i 
believers  now  through  Christ  can  triumpli  over  it.  j 

0 grave,  where  is  thy  victory?  Where  is  thy  pol- 
lution? 

II.  How  the  ashes  were  to  be  used  and  applied  in 
these  cases. 

1.  A small  quantity  of  the  ashes  must  be  put  into  j 
a cup  of  spring  water,  and  mixed  with  the  water, 
which  thereby  was  made,  as  it  is  here  called,  a 
water  o f separation,  because  it  was  to  be  sprinkled 
on  those  who  were  separated  or  removed  irom  the 
sanctuary  by  their  uncleanness.  As  the  ashes  of 
the  heifer  signified  the  merit  of  Christ,  so  flie 
running  water  signified  the  power  and  grace  of  the 
blessed  Spirit,  who  is  compared  to  rivers  of  living 
water;  and  it  is  by  his  operation  that  the  righteous- 
ness of  Christ  is  applied  to  us  for  our  cleansing. 
Hence  we  are  said  to  be  washed,  that  is,  sanctified 
and  justified,  not  only  in  the  name  of  the  Lord 
Jesus,  but  by  the  Spirit  of  our  God,  1 Cor.  6.  11. 

1 Pet.  1.  2.  Those  that  promise  themselves  bene- 
fit by  the  righteousness  of  Christ,  while  they  sub- 
mit n^'t  to  the  grace  and  influence  of  the  Spiiit,  do 
but  deceive  themselves,  for  we  cannot  put  asunder 
what  God  has  joined,  nor  be  purified  by  the  ashes 
otherwise  than  in  the  running  water. 

2.  This  water  must  be  applied  by  a bunch  of 
hyssop  dipped  in  it,  with  which  the  person  or  thing 
to  be  cleansed  must  be  sp  inkled,  {v.  18.)  in  allu- 
sion to  which  David  pr  lys.  Purge  me  with  hyssop. 
Faith  is  the  bunch  of  hyssop  wherewith  the  con- 
science is  S]jrinkled  and  the  heart  ]nirified.  Many 
might  be  sprinkled  at  once,  and  the  water  with 
which  the  ashes  were  mingled,  might  serve  for 
many  sprinklings,  till  it  was  all  spent;  and  a very 
little  lighting  upon  a man  served  to  pui'ifv  him  if 
done  with  that  intention.  In  allusion  to  this  appli- 
cation of  the  water  of  sei^aration  by  sprinkling,  the 
blood  of  Christ  is  said  to  be  the  blood  of  sprinkling, 
(Heb.  12.  24.)  and  with  it  we  are  said  to  be  sprin- 
kled from  an  evil  conscience,  (Heb.  10.  22.)  that  is, 
we  are  free  from  the  uneasiness  that  arises  from  a 
sense  of  our  guilt.  And  it  is  foretold,  that  Christ, 
bv  his  ba])tism,  shall  sprinkle  many  nations,  Isa 
52.  15. 

The  unclean  person  must  be  sprinkled  with 
this  water  on  the  third  day  after  his  pollution,  and 
on  the  seaienth  day,  v.  12 . . 19.  The  days  were 
reckoned  (we  may  suppose)  from  the  last  time  of  his 
touching  or  coming  near  the  dead  body;  for  he 
would  not  begin  the  days  of  his  cleansing,  while  he 
was  still  under  a necessity  of  repeating  the  pollu- 
tion; but  when  the  dead  body  was  buried,  so  that 
there  was  no  further  occasion  of  meddling  with  it, 
then  he  began  to  reckon  his  days.  Then  and  then 
only  we  mav  with  comfort  a))ply  Christ’s  merit  to 
our  souls,  when  we  have  fors  tken  sin,  and  cease  all 
fellowship  with  the  unfruitful  works  of  death  and 
darkness.  The  repetition  of  the  sprinkling  teaches 
ns  often  to  renew  the  actings  of  repentance  and 
faith:  wash,  as  Naaman,  seven  times;  we  need  to 
do  that  often,  which  is  so  necess  iry  to  be  well  done. 

4.  Though  the  pollution  contracted  was  onlv  ce- 
remonial, yet  the  neglect  of  the  purification  pre- 
scribed would  turn  into  moral  guilt;  He  that  shall 
be  unclean,  and  shall  not  fiur'^y  himself,  that  soul 
shall  he  cut  off,  v.  20.  Note,'  It  is  a dangerous 
VoL.  I.— 3Y 


thing  to  contemn  divine  institutions,  though  they 
may  seem  minute.  A slight  wound,  if  neglected, 
may  prove  fatal;  a sin  we  call  little,  if  not  repented 
of,  will  be  our  ruin,  when  great  sinners  that  repent 
shall  find  mercy.  Our  uncleanness  separates  us 
from  God,  but  it  is  our  being  unclean  and  not  puri- 
fying ourselves,  that  will  separate  us  for  ever  fi-om 
him;  it  is  not  the  wound  that  is  fatal,  so  much  as 
the  contempt  of  the  remedy. 

5.  Even  he  that  sprinkled  the  water  of  separation, 
or  touched  it,  or  touched  the  unclean  person,  must 
be  unclean,  till  the  even,  that  is,  must  not  come 
near  the  sanctuary  on  that  day,  v.  21,  22.  Thus 
God  would  show  them  the  imperfection  of  those 
serv  ices,  and  their  insufficiency  to  purify  the  con- 
science, that  they  might  look  for  the  Messiah,  who, 
in  the  fulness  of  time,  should  by  the  eternal  Spirit 
offer  himself  without  spot  unto  God,  and  so  purge 
our  consciences  from  dead  works,  (that  is,  from  sin, 
which  defiles  like  a dead  body,  and  is  therefore 
called  a body  of  death,)  that  we  may  have  liberty 
of  access  to  the  sanctuary,  to  sei~ve  the  living  God 
with  living  Sacrifices. 

CHAP.  XX. 

At  this  chapter  begins  the  history  of  the  fortieth  year  (which 
was  the  last  year)  of  the  Israelites’  wandering  in  the  wil- 
derness. And  since  the  beginning  of  their  second  year, 
when  they  were  sentenced  to  perform  their  quarantine 
ill  the  desert,  there  to  wear  away  the  tedious  revolutions 
of  forty  years,  there  is  little  recorded  concerning  them 
till  this  last  year,. which  brought  them  to  the  borders  of 
Canaan,  and  the  history  of  this  year  is  almost  as  large  as 
the  history  of  the  first  year.  This  chapter  gives  an  ac- 
count of,  I.  The  death  of  Miriam,  v.  1.  II.  The  fetch- 
ing of  water  out  of  the  rock.  In  which  observe,  1.  The 
distress  Israel  was  in  for  want  of  water,  v.  2.  2.  Their 

discontent  and  murmuring  in  that  distress,  v.  3.. 5.  3. 
God’s  pity  and  power  engaged  for  their  supply  with  wa- 
ter out  of  the  rock,  v.  6-.  9,  11.  4.  The  infirmity  of 

Moses  and  Aaron  upon  this  occasion,  v.  10.  5.  God’s 

displeasure  against  them,  v.  12,  13.  Hi.  The  treaty 
with  the  Kdomites.  Israel’s  reiiucst,  (v.l4. . 17.)  and  the 
repulse  the  Edomites  gave  them,  v.  18. .21.  IV.  The 
death  of  Aaron  the  High  I’riest  upon  mount  Hor,  the  in- 
stalment of  Eleazar  in  his  room, and  the  people’s  mourn- 
ing for  him,  v.  22.  .29. 

1.  ^¥^HEN  came  the  children  of  Israel, 
JL  even  the  whole  congregation,  into  the 
desert  of  Zin,  in  the  first  month:  anti  the 
people  abode  in  Kadesh  ; and  Miriam  died 
there,  and  was  buried  there.  2.  And  there 
was  no  water  for  the  congregation : and 
they  gathered  themselves  together  against 
Moses  and  against  Aaron.  3.  And  the 
people  chode  with  Moses,  and  spake,  say- 
ing, Would  God  that  we  had  died  when 
our  brethren  died  before  the  Lord  ! 4.  And 
why  have  ye  brought  up  the  congregation 
of  the  Lord  into  this  wilderness,  that  we 
and  our  cattle  should  die  there  ? 5.  And 

wherefore  have  ye  made  us  to  come  up  out 
of  Egypt,  to  bring  us  in  unto  this  evil  place  ? 
it  is  no  place  of  seed,  or  of  figs,  or  of  vines, 
or  of  pomegranates;  neither  is  there  any 
water  to  drink.  6.  And  Moses  and  Aaron 
went  from  the  presence  of  the  assembly  unto 
the  door  of  the  tabernacle  of  the  congrega- 
tion, and  they  fell  upon  their  faces ; and  the 
glory  of  the  Lord  appeared  unto  them.  7. 
And  the  Lord  spake  unto  Moses,  saying, 
8.  Take  the  rod,  and  gather  thou  the  as 


638 


NUMBE 

sembly  together,  thou  arid  Aaron  thy  bro- 
ther, and  speak  ye  unto  the  rock  before  their 
(‘yes  ; and  it  shall  give  forth  his  water,  and 
thou  shall  bring  forth  to  them  water  out  of 
the  rock : so  thou  shall  give  the  congrega- 
tion and  their  beasts  drink.  9.  And  Alo- 
ses  took  the  rod  from  before  the  Lord,  as 
he  commanded  him.  10.  And  Moses  and 
Aaron  gathered  the  congregation  together 
before  the  rock;  and  he  said  unto  them, 
Hear  now,  ye  rebels ; must  we  fetcli  you 
water  out  of  this  rock  ? 11.  And  Moses 

lifted  up  his  hand,  and  with  his  rod  he  smote 
the  rock  twice  : and  the  water  came  out 
abundantly:  and  the  congregation  drank, 
and  their  beasts  also.  12.  And  the  Lord 
spake  unto  Moses  and  Aaron,  Because  ye 
believed  me  not,  to  sanctify  me  in  the  eyes 
of  the  children  of  Israel,  therefore  ye  shall 
not  bring  this  congregation  into  the  land 
which  I have  given  them.  1 3.  This  is  the 
water  ofiMeribah  ; because  the  children  of 
Israel  strove  with  the  Lord,  and  he  w'as 
sanctified  in  them. 

After  thirty-eight  years’  tedious  marches,  or 
rather  tedious  rests,  in  the  wilderness,  backward  to- 
w u'd  the  Red-sea,  the  armies  of  Israel  now  at 
length  set  their  faces  toward  Canaan  again,  and  are 
come  not  far  off  from  the  place  where  they  were, 
when,  by  the  righteous  sentence  of  Divine  Justice, 
they  were  made  to  liegin  their  wanderings.  Hith- 
erto thev  had  been  led  about  as  in  a maze  or  lal)y- 
rinth,  while  exec\ition  was  doing  upon  the  rebels 
that  were  sentenced;  but  they  were  now  brought 
into  the  right  way  again;  they  abode  in  Kadesh,  {v. 

1. )  not  Kadesh-b'arnea,  which  was  near  the  liorders 
of  Canaan,  but  another  Kadesh  on  the  confines  of 
Edom,  further  off  from  the  land  of  promise,  yet  in 
the  way  to  it  from  the  Red-sea,  to  which  they  had 
been  hurried  back.  N ow, 

I.  Here  Miriam  dies,  the  sister  of  Moses  and 
Aaron,  and,  as  it  should  seem,  elder  than  either  of 
them.  She  must  be  so,  if  she  was  that  sister  that 
was  set  to  watch  Moses,  when  he  was  put  into  the 
ark  of  bulrushes,  Exod.  2.  4.  Miriam  died  there, 
"v.  1.  She  was  a prophetess,  and  had  been  an  in- 
strtiment  of  much  good  to  Israel,  Mic.  6.  4.  When 
Moses  and  Aaron  with  their  rod  went  before  them 
to  work  wonders  for  them,  Miriam  with  her  tim- 
brel went  before  them  in  praising  God  for  these 
wondrous  works,  (Exod.  15.  20.)  and  therein  did 
them  real  service  ; yet  she  had  once  been  a mur-  j 
murer,  (c/i.  12.  1.)  and  must  not  enter  Canaan. 

II.  Here  there  is  another  Meribah  ; one  place  | 
we  met  with  before  of  that  name,  in  the  beginning 
of  their  march  through  the  wilderness,  winch  was 
so  called,  because  of  the  chidhig  of  the  children  of 
Israel,  Exod.  17.  7.  And  now  we  have  another 
place,  at  the  latter  end  of  their  march,  which  bears 
the  same  name,  and  for  the  same  reason;  this  is  (he 
water  of  Meribah,  v.  13.  What  was  there  done, 
was  here  re- acted. 

1.  There  was  no  water  for  the  contfre^ation,  x’. 

2.  The  water  out  of  the  rock  of  Rephidim  had 
followed  them  while  there  was  need  of  it;  but  it  is 
probable  that  for  some  time  they  had  been  in  a 
country  where  they  were  snpi>lied  in  an  ordinary 
way,  and,  when  common  providence  supplied  therp. 
It  was  fit  that  the  miracle  should  cease;  but  in 
this  place  it  fell  out  that  there  was  no  water,  or  not 


RS,  XX. 

sufficient  for  the  congregation.  Note,  W*e  live  in  a 
wanting  world,  and  wherever  we  are,  must  expect 
to  meet  with  some  inconvenience  or  other  It  is  a 
great  mercy  to  have  plenty  of  water,  a mercy  which, 
if  we  found  the  want  of,  wc  should  own  the  worth  of. 

2.  Hereupon  they  murmured;  mutinied,  (t;.  2.) 

gathered  themselves  together,  and  took  up  arms 
against  Moses  and  Aaron.  They  chid  with  them, 
{v.  3. ) spake  the  same  absurd  and  brutish  language 
that  their  fathers  had  done  before  them;  (1. ) They 
wished  they  had  died  as  malefactors  by  the  hands 
of  Divine  Justice,  rather  than  thus  seem  for  a while 
neglected  by  the  Divine  Mercy.  Would  God  that 
we  had  died  when  our  brethren  died  before  the 
Lord!  Instead  of  giving  God  thanks,  as  they 
ought  to  have  done,  for  sparing  them,  they  not  only 
despise  the  mercy  of  their  reprieve,  but  quarrel 
with  it,  as  if  God  had  done  them  a great  deal  of 
wrong,  in  giving  them  their  li\  es  for  a prey,  and 
snatching  them  as  brands  out  of  the  burning.  But 
they  need  not  wish  that  they  had  died  with  their 
byethren,  they  are  here  taking  the  ready  way  to  die 
like  their  brethren  in  a little  while.  Woe  unto  them 
that  desire  the  day  of  the  Lord,  Amos  5,  18.  (2.) 

They  are  angry  that  they  were  brought  out  of 
Egypt,  and  led  through  this  wilderness,  v.  4,  5. 
They  quarrelled  with  Moses  for  that  which  they 
knew  was  the  Lord’s  doing;  they  represent  that  as 
an  injury  which  was  the  greatest  favour  that  ever 
was  done  to  any  people.  They  prefer  slavery  be- 
fore liberty;  the  house  of  bondage  before  the  land 
of  promise:  and  though  the  present  want  was  of 
water  only,  yet,  now  that  they  are  disposed  to  find 
fault,  it  shall  be  looked  uj)on  as  an  insufferable 
hardship  put  upon  them,  that  they  have  not  vines 
and  figs.  It  was  an  aggravation  of  their  crime,  [1.  ] 
That  they  had  smarted  so  long  for  the  discontents 
and  distrusts  of  their  fathers.  They  had  borne  their 
whoredoms  now  almost  /brt  :/  years  in  the  wilderness; 
{ch.  14.  33.)  and  yet  they  venture  in  the  same  steps, 
and,  as  is  charged  upon  Belshazzar,  humble  not 
their  hearts,  though  they  knew  all  this,  Dan.  5.  22. 
[2.]  That  they  had  such  long  and  constant  expe- 
rience of  God’s  goodness  to  them ; and  of  the  ten- 
derness and  faithfulness  of  Moses  and  Aaron.  [3.] 
That  Miriam  was  now  lately  dead;  and,  having 
lost  one  of  their  leaders,  they  ought  to  have  been 
more  respectful  to  those  that  were  left;  but  as  if 
they  were  resolved  to  provoke  God  to  leave  them 
as  sheep  without  any  shepherd,  they  grow  outra- 
geous against  them;  instead  of  condoling  with  Mo- 
ses and  Aaron  for  the  death  of  their  sister,  they  add 
affliction  to  their  grief. 

3.  Moses  and  Aaron  made  them  no  reply,  but  re- 
tired to  the  door  of  the  tabernacle,  to  know  God’s 
mind  in  this  case,  x’.  6.  There  they'^  fell  on  their 
faces,  as  formerly  on  the  like  occasion,  to  deprecate 
the  wrath  of  God,  and  to  entreat  direction  from 
him.  Here  is  no  mention  of  any  thing  they  said, 
they  knew  that  God  heard  the  murmurings  of  the 
people,  and  before  him  they  humbly  prostrate 
themselves,  making  intercession  with  groanings 
that  cannot  be  uttered.  There  they  lay,  waiting  for 
orders.  Speak,  Lord,  for  thy  servants  hear. 

4.  God  apy^eared  to  determine  the  matter;  not 
on  his  tribunal  Justice,  to  sentence  the  rebels  ac- 
cording to  their  deserts,  no,  he  will  not  return  to 
destroy  F.phraim,  (Hosea  11.  9.)  will  not  always 
chide;' see  Gen.  8.  21.  But  he  ajqjcared,  (1.)  ()n 
his  throne  of  glory,  to  silence  their  unjust  murmur- 
ing, X'.  6.  The  glory  of  the  J^ord  appeared,  to  still 
the  tumult  of  the  people,  by  striking  an  awe  upon 
them.  Note,  A believing  sight  of  the  glory  of  the 
Lord  would  be  an  effectual  check  to  our  lusts  and 
passions,  and  wovdd  keep  our  mouths  as  with  a bri- 
dle. (2.)  On  his  throne  of  grace,  xo  satisfy  their 
just  desires.  It  was  requisite  that  they  should 


539 


NUMBERS,  XX. 


have  water,  and  therefore,  though  the  manner  of 
their  petitioning  for  it  was  irregular  and  disordei  ly, 
yet  God  did  not  take  that  advantage  against  them 
to  deny  it  them,  but  gave  immediate  orders  for  their 
supply,  V.  8.  Moses  must  a second  time  in  God’s 
name  command  water  out  of  a rock  for  them,  to 
show  that  God  is  as  able  as  ever  to  supply  his  people 
with  good  thinp,  even  in  their  greatest  straits,  and 
the  utmost  failure  of  second  causes.  Almighty 
power  can  bring  water  out  of  a rock,  has  done  it, 
and  can  again,  tor  his  arm  is  not  shortened.  Lest 
it  should  be  thought  that  there  was  something  pecu- 
liar in  the  former  rock  itself,  some  secret  spring 
which  nature  hid  before  in  it,  God  here  bids  him 
broach  another,  and  does  not,  as  then,  direct  him 
which  he  must  a])ply  to,  but  lets  him  make  use  of 
which  he  pleased,  or  the  first  he  came  to;  all  alike 
to  Omnipotence.  [1.]  God  bids  him  take  the  rod, 
that  famous  rod  with  which  he  summoned  the 
plagues  of  Egypt,  and  divided  the  sea,  that,  ha\  ing 
that  in  his  hand,  both  he  and  the  people  might  be 
reminded  of  the  great  things  God  had  formerly  done 
for  them,  and  might  be  encouraged  to  trust  in  him 
now.  This  rod,  it  seems,  was  kept  in  the  taber- 
nacle, (t^.  9.)  for  it  was  the  rod  of  God,  the  rod  of 
his  strength,  as  the  gospel  is  called,  (Ps.  110.  2.) 
perhaps  in  allusion  to  it.  [2.  ] God  bids  him  gather 
the  assembly,  not  the  elders  only,  but  the  people,  to 
be  witness  of  what  was  done,  that  by  their  own  eyes 
they  might  be  convinced,  and  made  ashamed  of 
their  unbelief.  There  is  no  fallacy  in  God’s  works 
of  wonder,  and  therefore  they  shun  not  the  light," 
nor  the  inspection  and  inquiry  of  many  witnesses. 
[3.]  He  bids  him  speak  to  the  rock,  which  wou’d  do 
as  it  was  bidden,  to  shame  the  people  who  had 
been  so  often  spoken  to,  and  would  not  hear  or 
obey.  Their  hearts  were  harder  than  this  rock, 
imt  so  tender,  not  so  yielding,  not  so  obedient.  [4.] 
He  ijromises  that  the  rock  should  give  forth  ivater, 
{y.  8.)  and  it  did  so,  (to- 11.)  IVie  water  came  out 
abundantly.  This  is  an  instance  not  only  of  the 
power  of  God,  that  he  could  thus  fetch  honey  out  of 
the  rock,  and  oil  out  of  the  flinty  rock,  but  of  his 
mercy  and  grace,  that  he  would  do  it  for  such  a 
pnivoking  people.  This  was  a new  generation, 
(most  of  the  old  stock  were  by  this  time  worn  off,) 
yet  they  were  as  bad  as  those  that  went  before 
them;  murmuring  ran  in  the  blood,  yet  the  entail 
of  the  divine  favour  was  not  cut  off;  but,  in  this  in- 
stance of  it,  the  divine  patience  shines  as  bright  as 
the  divine  favour.  He  is  God,  and  not  man,  in  spa- 
ring and  pardoning;  nay,  he  not  only  here  ga\e 
them  the  drink  which  they  drank  of  in  common 
with  their  beasts,  (tj.  8,  11.)  but  in  it  he  made  them 
to  drink  spiritual  drink,  which  typified  spiritual 
blessimts,  for  that  rock  was  Christ. 

5.  Moses  and  Aaron  acted  improperly  in  the 
management  of  this  matter;  so  much  so,  that  God 
in  displeasure  told  them  immediately  that  they 
should  not  have  the  honour  of  bringing  Israel  into 
Canaan,  v.  10. . 12.  This  is  a strange  passage  of 
stoiT,  yet  very  instructive.  (1.)  It  is  certain  that 
God  was  greatly  offended,  and  justly,  for  he  is  never 
angry  without  cause.  Though  they  were  his  ser- 
vants, and  had  obtained  mercy  to  be  faithful,  though 
they  were  his  favi  urites,  and  such  as  he  had  higlily 
honoured,  yet,  for  something  they  thought,  or  said, 
or  did,  upon  this  occasion;  he  put  them  under  the 
disgrace  and  mortification  of  dying  as  other  unbe- 
lieving Israelites  did,  short  of  Canaan.  And,  no 
doubt,  the  crime  deserved  the  punishment.  (2. ) Yet 
it  is  uncertain  what  it  was,  in  this  management,  that 
was  so  provoking  to  God.  The  fault  was  com]ili- 
cated;  [1.]  They  did  not  punctually  observe  their 
orders,  but  in  s ime  things  varied  from  their  com  mis- 
sion; God  bid  them  speak  to  the  rock,  and  they 
spake  to  the  people,  and  smote  the  rock,  which  at  this  1 


time  they  were  not  ordered  to  do,  but  they  thought 
speaking  would  not  do.  When,  in  distrust  of.  the 
power  of  the  word,  we  have  recourse  to  the  secular 
power  in  matters  of  pure  conscience,  we  do,  as  Mo- 
ses here,  smite  the  rock  which  we  should  only  speak 
to.  [2.  ] They  assumed  too  much  of  the  glory  of 
this  work  of  wonder  to  themselves  ; Must  we  fetch 
water?  As  if  it  were  done  by  some  power  or  wor- 
thiness of  their’s.  Therefore  it  is  chai  ged  upen 
them,  (xi.  12.)  that  they  did  not  sayictify  God,  that 
is,  they  d;d  not  give  him  that  glory  of  this  miracle 
which  was  due  unto  his  name.  (3.)  Unbelief  was 
the  great  transgression,  {v.  12.)  Ye  believed  me  not; 
nay,  it  is  called  rebelling  agahist  God's  command- 
ment, ch.  27.  14.  The  command  was  to  bring  wa- 
ter out  of  the  reck,  but  they  rebelled  against  this 
command,  by  distrusting  it,  and  doubting  whether 
it  would  take  eft'ect  or  no.  They  speak  doubtfully. 
Must  we  fetch  water?  And,  probably,  they  did 
some  other  ways  discover  an  uncertainty  in  their 
own  minds,  whether  water  would  come  or  no  for 
such  a rebellious  generation  as  this  was.  And 
perhaps  they  the  rather  questioned  it,  though  God 
had  premised  it,  because  the  glory  of  the  Lord  did 
not  appear  before  them  imon  this  reck,  as  it  had 
done  upon  the  rock  in  Rephidim,  Exod.  17.  6. 
Thev  would  net  take  God’s  word  without  a sign. 
Dr.  Lightfoot’s  notion  of  their  unbelief  is,  that  they 
doubted  whether  now  at  lastj  when  the  forty  years 
were  expired,  they  should  enter  Canaan,  and 
whether  they  must  not,  for  the  murmurings  of  the 
people,  be  condemned  to  another  period  cf  toil,  be- 
cause a new  rock  was  now  opened  for  their  supply, 
which  they  took  for  an  indication  of  their  longer 
stay.  And  if  so,  justly  were  they  kept  out  of  Ca- 
naan themselves,  while  the  people  entered  at  the 
time  appointed.  [4.]  They  said  and  did  all  in  heat 
and  passion;  this  is  the  account  given  of  the  sin, 
(Ps.  106.  33.)  They  provoked  his  spirit,  so  that  he 
spake  unadvisedly  with  his  lips.  It  was  in  h s pas- 
sion that  he  called  them  rebels;  it  is  true,  they  were 
so,  God  had  called  them  so;  and  Moses  afterward, 
in  the  way  of  a just  reproof,  (Dent.  9.  24.)  calls 
them  so  without  offence,  but  now  it  came  frem  a 
provoked  spirit,  and  was  spoken  unad\  isedly  : it 
was  too  much  like  Raca,  and  Thou  fool.  His  smit- 
ing of  the  rock  twice  (it  should  seem,  not  waiting 
at  all  for  the  eruption  of  the  water  upon  the  first 
stroke)  shows  that  he  was  in  a heat.  The  same 
thing,  said  and  done  with  meekness,  may  be  justi- 
fiable, which,  when  said  and  done  in  anger,  maybe 
highly  culpable;  see  Jam.  1.  20.  [5.]  That  which 

aggravated  all  the  rest,  and  made  it  the  more  pro- 
voking, was,  that  it  was  public,  before  the  eyes  of 
the  children  of  Israel,  to  whom  they  shoidd  have 
been  examples  of  faith,  and  hope,  and  meekness. 
We  find  Moses  guilty  of  sinful  distrust,  ch.  11.  22, 
23.  That  was  private  between  God  and  him,  and 
therefore  was  only  checked;  but  this  was  public,  it 
dishonoured  God  before  Israel,  as  if  he  g'udged 
them  his  favours,  and  discouraged  the  people’s  hope 
in  God,  and  therefore  this  Avas  severely  punished, 
and  the  more,  because  of  the  dignity  and  eminency 
of  them  that  offended. 

From  the  whole,  we  may  learn.  First,  That  the 
best  of  men  ha\  e their  failings,  even  in  th6se 
graces  that  they  are  most  eminent  for.  The  man 
Moses  was  very  meek,  and  yet  here  he  sinned  in 
passion;  wherefore  let  him  that  thinks  he  stands, 
take  heed  lest  he  fall.  Secondly,  That  God  judges 
not  as  nian  judges  concerning  sins:  wc  might  think 
that  there ‘was  not  much  amiss  in  what  Mr.ses  said 
and  did,  yet  God  saw  cause  to  animadvert  severely 
upon  it.  He  knows  the  frame  of  men’s  spirits, 
what  temper  they  are  of,  and  what  temper  thev 
are  in,  upon  particular  occasions;  and  from  what 
thoughts  and  intents  words  and  actions  do  pi’cceed; 


540 


NUMBERS.  XX. 


and  we  are  sure  that  therefore  his  judgment  is  ac- 
cording to  truth,  wlien  it  agrees  not  with  our’s. 
Thirdly,  That  (iod  not  only  takes  notice  of,  and  is 
displeased  with,  the  sins  of  his  people,  but  that  the 
nearer  any.  are  to  him,  the  more  offensive  are  their 
sins,  Amo’s  3.  2.  It  should  seem,  the  Psalmist  re- 
fers to  tliis  sin  of  Moses  and  Aaron,  (Ps.  99.  8.) 
Thou  ivast  a Hod  that  forgavest  them,  though  thou 
tookest  vengeance  on  their  inventions.  As  many 
are  spared  in  tliis  l.fe,  and  punished  in  the  other,  so 
many  are  punished  in  this  life,  and  spared  in  the 
other.  Fourthly,  That  when  our  heart  is  hot  within 
us,  we  are  concerned  to  take  heed  that  we  offend 
not  with  our  tongue.  Yet,  Fifthly,  It  is  an  evidence 
of  the  sincerity  of  M ses,  and  his  impartiality  in 
writing,  that  he  himself  left  this  upon  record  con- 
cerning himself,  and  drew  not  a vail  over  his  own 
infirmity;  by  which  it  appeared  that  in  what  he 
w'rote,  as  well  as  what  he  did,  he  sought  God’s 
glory  more  than  his  own. 

Lastly,  The  place  is  hereupon  called  Meribah, 
V.  13.  It  is  called  Meribah- Xadesh  (^Deut.  32.  51.) 
to  distinguish  it  from  the  ether  Meribah.  It  is  the 
water  of  strife;  to  perpetuate  the  remembrance  of 
the  people’s  sin,  and  Moses’s,  and  yet  of  God’s 
mercy,  who  supplied  them  with  water,  and  owned 
and  honoured  Moses  notwithstanding.  Thus  he 
was  sanctified  in  them,  as  the  Holy  One  of  Israel, 
so  he  is  called  when  his  mercy  rejoices  against  judg- 
ment, Hos.  11.  9.  Moses  and  Aaron  did  not  sanc- 
tify God  as  they  ought  in  the  eyes  of  Israel,  (lu  12. ) 
but  God  was  sanctified  in  them;  for  he  will  not  be 
a Loser  in  his  honour  by  any  man.  If  he  be  not  glo- 
rified by  us,  he  will  be  glorified  upon  us- 

1 4.  And  Aloses  sent  messengers  from 
Kadesh  unto  llie  king  of  Edom,  Thus  saith 
tliy  brother  Israel,  Thou  knowest  all  the 
travail  that  hath  befallen  us;  15.  How  our 
fathers  went  down  into  Egypt,  and  we  liave 
dwelt  in  Egj'pt  a long  time ; and  the  Egyp- 
tians vexed  us  and  our  fathers:  16.  And 
when  we  cried  unto  the  Lord,  he  heard 
our  voice,  and  sent  an  angel,  and  hath 
brought  us  fortli  out  of  Egypt;  and,  behold, 
we  are  in  ivadesh,  a city  in  the  uttermost 
of  thy  border : 1 7.  Let  us  pass,  I pray 
thee,  tlirough  thy  country:  we  will  not  pass 
through  the  (ields,  or  tlirough  the  vineyards, 
neither  will  we  drink  of  the  water  of  the 
wells:  we  will  go  by  the  king’s /dgA-way, 
we  will  not  turn  to  the  right  hand  nor  to  the 
left,  until  we  have  passed  thy  borders.  18. 
And  Edom  said  unto  him.  Thou  shalt  not 
pass  by  me,  lest  I come  out  against  thee 
with  th('  sword.  19.  And  the  children  of 
Israel  said  unto  him.  We  will  go  by  the 
highway,  and  if  I and  my  cattle  drink  of 
thy  water,  then  1 will  pay  for  it:  1 will  only, 
without  do'uis.  any  thing  else,  go  through  on 
my  feet.  20.  And  he-  said.  Thou  shalt  not 
go  through.  And  Edom  came  out  against 
him  with  much  people,  and  with  a strong 
hand.  21.  'I'lius  P'dom  refused  to  give  Is- 
rac'l  passage  through  his  border : wherefore 
Israel  turned  away  from  him. 

have  here  the  application  made  by  Israel  to 
the  Edomites;  the  nearest  way  to  Canaan,  from  the 


place  where  Ist  ael  now  lay  encamped,  was  through 
the  country  of  Edom.  Now, 

1.  Moses  sends  ambassadors  to  treat  with  the 
king  of  Edom  for  leave  to  pass  through  his  country, 
and  gives  them  insti-uctions  what  to.  say,  v.  14  . . I’r. 
(1.)  They  are  to  claim  kindred  with  the  Edomites. 
Thus  saith  thy  brother  Israel.  Both  nations  de- 
scended from  Abraham  and  Isaac,  their  common 
ancestors;  Esau  and  Jacob,  the  two  fathers  of  tiieir 
several  nations,  w'ere  twin-brothers;  and  therefore, 
for  relation-sake,  they  might  reasonably  expect  this 
kindness  from  them;  nor  needed  the  Edomites  to 
fear  that  their  brother  Israel  had  any  ill  design  upon 
them,  or  would  take  any  advantages  against  them. 
(2. ) They  are  to  give  a short  account  of  rhe  history 
and  present  state  of  Israel,  which,  they  take  it  for 
granted,  the  Edomites  w’ere  no  strangers  to.  And 
in  this  there  was  a double  plea;  [1.  ] Israel  had  been 
abused  by  the  Egyptians,  and  therefore  ought  to 
be  pitied  and  succoured  by  their  relations;  “ The 
Egyptians  vexed  us,  and  our  fathers,  but  we  may 
hope  our  brethren  the  Edomites  will  not  be  so  vex- 
atious.” [2.]  Israel  had  been  wonderfully  saved 
by  the  Lord,  and  therefore  ought  to  be  countenanced 
and  favoured;  (n.  16.)  “ We  cried  unto  the  Lord, 
and  he  sent  an  angel,  the  Angel  of  his  presence, 
the  Angel  of  the  co\  enant,  the  eternal  Word,  who 
has  brought  us  forth  out  of  Egypt,  and  led  us 
hither.  ” It  was  therefore  the  interest  of  the  Edo- 
mites to  ingratiate  themselves  with  a people  that 
had  so  great  an  interest  in  heaven,  and  were  so 
much  its  fa\  ourites,  and  it  was  at  their  pei-il  if  they 
offered  them  any  injury.  It  is  our  wisdom  and  duty 
to  be  kind  to  those  wliom  God  is  pleased  to  own, 
and  to  take  his  jieople  for  our  people.  Come  in, 
thou  blessed  of  the  Lord.  (3.)  They  are  humblv  to 
beg  a passport  through  their  country.  Though  God 
himself,  in  the  pillar  of  cloud  and  fire,  was  Israel’s 
Gu'de,  in  f llowing  which  they  might  have  justified 
their  passing  through  any  man’s  ground  against  all 
the  world:  yet  God  would  have  this  respect  paid  to 
the  Edomites,  to  show  that  no  man’s  property  ought 
to  be  in\  aded  under  colour  of  religion.  Dominion  is 
founded  in  providence,  net  in  grace.  I'hus  when 
Christ  was  to  pass  through  a village  of  the  Sama- 
ritans, to  whom  his  coming  was  likely  to  be  offen- 
si\  e,  he  sent  messengers  before  his  face  to  ask  leave, 
Luke  9.  52.  Those  that  would  receive  kindness 
must  not  disdain  to  request  it.  (4.)  They  are  to 
give  security  for  the  good  behaviour  of  the  Israel- 
ites in  this  niarch;  that  they  would  keep  in  the 
king’s  high  road,  that  they  would  commit  no  tres- 
pass upon  any  man’s  property,  either  in  ground  or 
water,  that  they  would  not  so  much  as  make  use  of 
a well,  without  paying  for  it,  and  that  they  would 
make  all  convenient  speed,  as  fast  as  they  could 
well  go  on  their  feet,  v.  17,  19.  Nothing  could  be 
offered  more  fair  and  neighbourly. 

2.  The  ambassadors  returned  with  a denial,  v. 
18.  Edom,  tliat  is,  the  king  of  Edom,  as  protector 
of  his  countrv,  said,  I'hou  shalt  rtot  pass  by  me;  and 
when  the  aml)assadors  urged  it  further,  he  repeated 
the  denial,  (r<.  20. ) and  threatened  if  they  offered 
to  enter  his  country,  it  shoidd  be  at  their  peril;  he 
raised  his  trained  bands  to  oppose  them.  Thus 
Edom  refused  to  gwe  Israel  passage.  This  w’as 
owing,  (i.)  To  their  jealousy  of  the  Israelites;  they 
feared  they  should  receive 'damage  by  them,  and 
would  not  trust  tlie'ir  promises.  And  trulj^had  this 
numerous  army  lieen  under  any  other  discipline 
than  that  of  the  righteous  God  himself,  who  would 
no  more  suffer  them  to  do  wrong,  than  to  take 
wrong,  there  might  have  been  cause  for  this  jea- 
lousv;  but  what  could  they  fear  from  a nation  that 
had' statutes  and  judgments  so  righteous?  (2.)  It 
was  owing  to  the  old  enmity  which  Esau  bore  to  Is 
rael.  If  they  had  no  reason  to  fear  damage  by  them 


541 


NUMBERS,  XX. 


yet  they  were  not  willing  to'show  so  much  kindness 
to  th(,ni.  Esau  hated  Jacob  because  of  the  blessing, 
and  now  the  hatred  revived,  when  the  blessing  was 
ready  to  be  inherited.  God  would  hereby  discover 
t .e  ill-nature  of  the  Edomites  to  their  shame,  and 
tV}'  the  good-nature  of  the  Israelites  to  their  honour, 
tjiey  turned  away  from  him,  and  did  not  take  this 
oc.-.usion  to  quarrel  with  him.  Note,  We  must  not 
think  it  strange  if  the  most  reasonable  requests  be 
den  ed  by  unreasonable  men,  and  if  those  be  af- 
fronted by  men  whom  God  favours.  I as  a deaf 
man  heard  not.  After  this  indignity  which  tile 
Edomites  offered  to  Israel,  God  gave  them  a par- 
ti.'ul.ir  caution  not  to  abhor  an  Kdomite,  (Deut.  23. 
7.)  tiiough  the  Edomites  had  showeji  such  an  ab- 
horrence of  them,  to  teach  us  in  such  cases  not  to 
niedkate  revenge. 

d-l.  And  the  children  of  Israel,  even  the 
whole  congregation,  journeyed  from  Ka- 
desh,  and  came  unto  mount  Hor.  23.  And 
the  Lord  spake  unto  Moses  and  Aaron  in 
mount  Hor,  by  the  c#ast  of  the  land  of 
Edom,  saying,  24.  Aaron  shall  be  gathered 
unto  his  people:  for  he  shall  not  enter  into 
the  land  which  I have  given  unto  the  chil- 
dren of  Israel,  because  ye  rebelled  against 
my  word  at  the  water  of  Meribah.  25. 
Take  Aaron  and  Eleazar  his  son,  and  bring 
them  up  unto  mount  Hor ; 26.  And  stnp 
Aaron  of  his  garments,  and  put  them  upon 
Eleazar  his  son : and  Aaron  shall  be  ga- 
ihered  unto  his  people,  and  shall  die  there. 
27.  And  Moses  did  as  the  Lord  com- 
manded : and  they  went  up  into  mount  Hor, 
in  the  sight  of  all  the  congregc^tion.  28.  xA.nd 
Moses  stript  x\aron  of  his  garments,  and  put 
them  upon  Eleazar  his  son;  and  Aaron  died 
there  in  the  top  of  the  mount : and  Moses 
and  Eleazar  came  down  from  the  mount. 
29.  And  when  all  the  congregation  saw  that 
Aaron  was  dead,  they  mourned  for  Aaron 
thirty  days,  even  all  the  house  of  Israel. 

The  chapter  began  with  the  funeral  of  Miriam, 
and  it  ends  with  the  funeral  of  her  bi’other  Aaron. 
When  death  comes  into  a family,  it  often  strikes 
double.  Israel  had  not  improved  the  former  afflic- 
tion they  were  under,  by  the  death  of  the  pro- 
phetess, and  therefore,  soon  after,  pod  took  away 
their  priest,  to  try  if  they  would  lay  that  to  heart. 
This  happened  at  the  very  next  stage,  when  they 
removed  to  mount  Hor,  fetching  a compass  round 
the  Edomites’  country,  leaving  it  on  their  left  hand. 
W'herex  er  we  go,  death  attends  us,  and  the  graves 
are  ready  fivr  us. 

I.  God  bids  Aaron  die,  v.  24.  God  takes  Moses 
and  Aaron  as'de,  and  tells  them,  Aaron  shall  be 
gathered  to  Im  people;  these  two  dear  brothers  are 
told  that  they  must  part,  Aaron  the  elder  must  die 
first,  but  Moses  is  not  likely  to  be  long  after  him,  so 
that  it  is  but  for  a while,  a little  while,  that  they 
are  parted.  1.  There  is  something  of  displeasure 
in  these  orders.  Aarcn  must  net  enter  Canaan,  be- 
cause he  h id  failed  in  his  duty  at  the  waters  of 
strife.  Tlie  mention  of  this,  no  doubt,  went  to  the 
heart  of  Moses,  who  knew  himself,  perhaps,  at  that 
time,  to  be  the  guiltier  of  the  two.  2.  There  is 
much  of  merev  in  them.  Aaron,  though  he  dies  for 
his  transgression,  is  not  put  to  death  as  a male- 
f irtor,  by  a plague,  or  fire  from  heaven,  but  dies 


with  ease,  and  in  honour.  He  is  not  cut  off  from 
his  people,  as  the  expression  usually  is  concerning 
those  tiiat  die  by  the  hand  of  Divine  Justice,  but  hf 
is  gathered  to  his  people,  as  one  that  died  in  tin. 
arms  of  divine  grace.  3.  There  is  much  of  type 
and  significancy  in  them.  Aaron  must  not  entei 
Canaan,  to  sliow  that  the  Levitical  Priesthood  could 
make  nothing  perfect,  that  must  be  done  by  the 
bringing  of  a better  hope.  Those  priests  could  not 
continue,  b\'  reason  of  sin  and  death,  but  the  priest- 
hood of  Christ,  being  undefiled,  is  unchangeable; 
and  to  this,  which  abides  for  evei-,  Aaron  must  re- 
sign ail  his  honour,  Heb.  7.  23. . 25. 

II.  Aarcn  submits,  and  dies  in  the  method  and 
i manner  appointed,  and,  for  aught  that  appears, 
with  as  mucb  cheerfulness  as  if  he  had  been  going 
to  bed.  1.  He  puts  on  his  holy  garments  to  t.  ke 
his  leave  of  them,  and  goes  up  with  his  brother  and 
son  to  the  top  of  mount  Hor,  and  prob  blv  some  of 
the  elders  of  Israel  with  him,  x'.  27.  They  went 
up  in  (he  sight  of  all  the  congregation,  who,  it  is 
likely,  were  told  on  what  errand  they  went  up;  by 
this  solemn  precession,  Aainn  lets  Israel  know  that 
he  is  neither  afraid  nor  ashamed  to  die,  but,  when 
the  bridegroom  cemes,  can  trim  his  lamp,  and  go 
forth  to  meet  him.  His  going  up  the  hill  to  die,  sig- 
nified that  the  death  of  saints  (and  xVaron  is  called 
the  saint  of  the  Lord)  is  their  ascension:  they  rather 
go  up  than  go  down  to  death.  2.  Moses,  whose 
hands  had  first  clothed  Aan  n with  h’S  priestly  gar- 
ments, now  strips  him  of  them;  for,  in  leierenceto 
the  priesthood,  it  was  not  fit  that  he  should  die  in 
them.  Note,  Death  will  strip  us;  naked  we  came 
into  the  world,  and  naked  we  must  go  cut.  We 
shall  see  little  reason  to  be  proud  of  cur  clothes, 
our  ornaments,  or  marks  of  honour,  if  we  consider 
how  soon  death  will  strip  us  of  our  glory,  divest  us 
of  all  our  offices  and  honours,  and  take  the  crown 
off  from  our  head.  3.  Moses  immediately  puts  the 
priestly  garments  upi  n Eleazar  his  so.n,  clothes  him 
with  his  father’s  robe,  and  strengthens  him  with  his 
girdle,  Isa.  22.  21.  Now,  (1.)  This  was  a great 
comfert  to  Moses,  by  whose  hand  the  law  of  the 
priesthood  w.iS  given,  to  see  that  it  should  be  kept 
up  in  a succession,  and  that  a lamp  was  ordained 
for  the  anointed,  vvhich  should  not  be  extinguished 
bj'  death  itself.  This  was  a happy  eai  nest  and  in- 
dication to  the  church  of  the  care  Gcd  would  take, 
that  as  one  generation  of  ministers  and  Christians 
(spiritual  pnests)  passes  away,  another  generation 
shall  come  up  instead  of  it.  (2.)  It  was  a great 
satisfaction  to  Aaron,  to  see  his  son,  who  was  dear 
to  him,  thus  preferred,  and  his  office,  which  was 
dearer,  thus  preserved  and  secured:  and  especially 
to  see  in  this  a figure  of  Christ’s  e\  erlasting  prie.st- 
hood,  in  which  alone  his  would  be  perpetuated; 
now.  Lord,  might  Aaron  say.  Let  thy  serx'ant  de- 
fiant in  peace,  for  mine  eyes  have  seen  thy  salvation. 
(3. ) It  was  a great  kindness  to  the  people.  The  in- 
stalling of  Eleazar,  before  Aaron  was  dead,  would 
prevent  those  who  bore  ill-will  to  Aaren’s  family 
from  attempting  to  set  up  another  upon  his  death, 
in  competition  with  his  son.  What  could  they  do 
when  the  matter  was  already  settled.^  It  would 
likewise  encourage  those  among  them  that  feared 
God,  and  be  a token  for  good  to  them,  that  he 
would  not  leave  them,  nor  suffer  his  faithfulness  to 
fail.  4.  Aaron  died  there.  Quickly  after  he  was 
stript  of  his  priestly  garments,  he  laid  him  down' 
and  died  contentedly;  for  a good  man  would  desire, 

I if  it  were  the  will  cf  God,  not  to  outlive  his  useful- 
ness. Why  should  we  covet  to  continue  any  longer 
in  .this  world,  than  while  we  may  do  God  and  our 
generation  some  service  in  it?  5.  Moses  and  Elea- 
zar, with  those  that  attended  them,  buried  Aaron 
there  where  he  died,  as  appears  by  Deut.  10.  16. 
and  then  came  down  from  the  mount.  And  now, 


542 


NUMBERS,  XXL 


when  they  came  down,  and  had  left  Aaron  behind, 
it  might  be  proper  for  them  to  think  that  he  was 
rather  gone  up  to  the  better  world,  and  had  lej't 
them  behind.  6.  All  the  congregation  mourned  for 
.iaron  thirty  days,  v.  29.  Though  the  loss  was  well 
made  up  in  Eleazar,  who,  being  in  the  prime  of 
life,  was  fitter  for  public  service  than  Aaron  would 
hav  e been  if  he  had  lived,  yet  it  was  a debt  owing 
to  their  deceased  high  priesf  to  mourn  for  him. 
While  he  lived,  they  were  murmuring  at  him  upon 
all  occasions,  but,  -now  that  be  was  dead,  they 
mourned  for  him.  Thus  many  are  taught  to  lament 
the  loss  of  those  mercies  which  they  would  not 
learn  to  be  thankful  for  the  enjoyment  of.  Many- 
good  men  have  had  more  honour  done  to  their  me- 
mories than  ever  they  had  to  their  persons;  witness 
those  that  were  persecuted  while  they  lived,  but, 
when  they  were  dead,  had  their  sepulchres  gar- 
nished. 

CHAP.  XXL 

The  armies  of  Israel  now  begin  to  emerge  out  of  the  wil- 
derness, and  to  come  into  a land  innabited ; to  enter 
into  action,  and  to  take  possession  of  the  frontiers  of  the 
land  of  promise.  A glorious  campaign  this  chapter 
gives  us  the  history  of,  especially  in  the  latter  part  of  it. 
Here  is,  I.  The  defeat  of  Arad  the  Canaanite,  v.  1 . . 3. 
II.  The  chastisement  of  the  people  with  fiery  serpents 
for  their  murmurings,  and  the  relief  granted  them  upon 
their  submission  by  a brazen  serpent,  v.  4..  9.  III. 
Several  marches  forward,  and  some  occurrences  by  the 
way,  V.  10.. 20.  IV.  The  celebrated  conquest  ofSihon 
king  of  the  Amorites,  (v.  21. . 32.)  and  of  Og  king  of 
Bashan,  (v.  33. . 35.)  and  possession  taken  of  their  land. 

1.  ,4  ND  iDhen.  king  Arad  the  Canaanite, 
l\.  which  dwelt  in  the  south,  heard  tell 
that  Israel  came  by  the  way  of  the  spies; 
then  he  fought  against  Israel,  and  took  some 
of  them  prisoners.  2.  And  Israel  vowed  a 
vow  unto  the  Lord,  and  said.  If  thou  wilt 
indeed  deliver  this  people  into  my  hand, 
then  I will  utterly  destroy  their  cities.  3. 
And  the  Lord  hearkened  to  the  voice  of 
Israel,  and  delivered  up  the  Canaanites; 
and  they  utterly  destroyed  them  and  their 
eiiies : and  he  called  the  name  of  the  place 
Hormah. 

Here  is,  1.  The  descent  which  Arad  the  Canaan- 
ite made  ujion  the  camp  of  Israel,  hearing  that  they 
came  by  the  ivay  of  the  sfiies;  for  though  the  spies, 
which  Moses  had  sent  thirty-eight  years  before, 
then  passed  and  repassed  unobserved,  yet  their 
e.rming,  and  their  errand,  it  is  likely,  were  after- 
ward known  to  the  Canaanites,  gave  them  an 
alarm,  and  induced  them  to  keep  an  eye  upon  Is- 
rael, and  get  intelligence  of  all  their  motions.  Now, 
when  they  understood  that  they  were  facing  about 
toward  Canaan,  this  Arad,  thinking  it  policy  to 
keej)  the  war  at  a distance,  made  an  onset  upon 
them,  and  fought  with  them.  But  it  proved  that 
he  meddled  to  his  own  hurt;  had  he  sitten  still,  his 
])eo])le  might  have  been  last  destroyed  of  all  the 
Canaanites,  but  now  they  were  the  first.  Thus 
they  that  are  overmuch  wicked,  die  before  their 
Hme,  Eccl.  7.  17.  2.  His  success  at  first  in  this 

attempt.  His  advance-guards  picked  up  some 
st'-a'ggling  Israelites,  and  took  them  prisoners,  t'.  1. 
This,  no  doubt,  puffed  him  up,  and  he  began  to 
think  that  he  should  have  the  honour  of  crushing 
this  formidable  body,  and  saving  his  country  from 
the  ruin  which  threatened  it  It  was  likewise  a 
trial  to  the  faith  of  the  Israelites,  and  a check  to 
them  for  their  distrusts  and  discontents.  3.  Israel’s 
htimble  address  to  Cod  ui)on  this  occasion,  v.  2.  It 
was  i temptation  to  them  to  murmur  as  their 


1 fathers  did,  and  to  despair  of  getting  possession  of 
Canaan;  but  God,  who  thus  tried  them  by  his  jji  o- 
vidence,  enabled  them  by  his  grace  to  quit  them- 
selves well  in  the  trial,  and  to  trust  in  God  for  relief 
against  this  fierce  and  powerful  assailant.  They, 

[ by  their  elders,  in  prayer  for  success,  vowed  a vow. 

, Note,  When  we  are  desiring  and  expecting  mercy 
from  God,  we  should  bind  our  souls  with  a bond" 
1 that  we  will  faithfully  do  our  duty  to  him,  particu 
larly  that  we  will  honour  him  with  the  mercy  we 
are  in  the  pursuit  of.  Thus  Israel  here  promised 
to  destroy  the  cities  of  these  Canaanites,  as  devoted 
to  God,  and  not  to  take  the  spoil  of  them  to  their 
own  ■ use.  If  God  would  give  them  victory,  he 
should  have  all  the  praise,  and  they  would  not 
make  a gain  of*  it  to  themselves.  When  we  are  in 
this  frame,  we  are  prepared  to  receive  mercy.  4. 
The  victoi-y  which  the  Israelites  obtained  over  the 
Canaanites,  v.  3.  A strong  party  was  sent  out, 
probably  under  the  command  of  Joshua,  which  not 
only  drove  back  these  Canaanites,  but  followed 
them  to  their  cities,  which  probably  lay  on  the 
edge  of  the  wilderness,  and  utterly  destroyed  thern, 
and  so  returned  to  the  ca^p.  Vmcimur  in  fircslio, 
sed  non  in  bello — We  lose  a battle,  blit  we  finally 
triumfih.  What  is  said  of  the  tribe  of  Gad  is  true 
of  all  God’s  Israel,  a troop  may  r vercome  them, 
but  they  shall  o^  ercome  at  the  last.  The  place  was 
called  Hormah,  as  a memorial  of  the  destruction, 
for  the  terror  of  the  Canaanites,  and  probably  fer 
warning  to  posterity  not  to  attempt  the  rebuilding 
of  these  cities  which  were  destroyed,  as  devoted  to 
God,  and  sacrifices  to  divine  justice.  And  it  ap- 
pears, from  the  instance  of  Jericho,  that  the  law 
concerning  such  cities,  was,  that  they  should  never 
be  rebuilt.  There  seems  to  be  an  allusion  to  this 
name  in  the  prophecy  of  the  fall  of  the  New-Tes- 
tament  Babylon,  (Rev.  16.  16.)  where  its  forces 
are  said  to  be  gathered  together  to  a place  called 
Armageddon;  the  destruction  of  a troop. 

4.  And  they’ journeyed  fioni  mount  Hor 
by  the  way  of  the  Red  Sea,  to  compass  the 
land  of  Edom ; and  the  soul  of  the  people 
was  much  discouraged  because  of  the  way. 
5.  And  the  people  spake  aa^ainst  God,  and 
against  Moses,  Wherefore  have  ye  brought 
us  up  out  of  Egypt,  to  die  in  the  wilderness  ? 
j for  there  is  no  bread,  neither  is  there  any 
\ water ; and  our  soul  loatheth  this  light 
j bread.  6.  And  the  Lord  sent  fiery  ser- 
I pents  among  the  people,  and  they  bit  the 
j people ; and  much  people  of  Israel  died. 
7.  Therefore  die  people  came  to  Moses,  and 
I said.  We  have  sinned,  for  wi*  have  spoken 
i against  the  Lord,  and  against  tlice;  pray 
unto  the  Lord,  that  he  take  away  the  ser- 
j pents  from  us.  And  Moses  prayed  for  the 
j people.  8.  And  the  Lord  said  unto  Mo- 
' ses.  Make  thee  a fiery  serpent,  and  set  it 
* upon  a pole  : and  it  shall  come  to  pass,  that 
j every  one  that  is  bitten,  when  he  looketh 
upon  it,  shall  live.  9.  And  Moses  made  a 
{ serpent  of  brass,  and  put  it  upon  a pole : 
i and  it  came  to  pass,  that  if  a serpent  had 
bitten  any  man,  when  he  beheld  the  serpent 
of  brass,  he  lived. 

Here  is, 

I.  The  fiitigue  of  Israel  by  a long  march  rcur.d 
the  land  of  Edom,  because  they  could  not  oljtaiu 


543 


NUMBERS,  XXL 


p'Kssige  throtigh  it  the  nearest  way,  (t.>.  4.)  The 
soul  of  the  lieofile  ’tvas  much  discouraged  because 
oj  the  way.  Perhaps  the  way  was  rough  and  un- 
even, or  foul  and  dirty;  or  it  fretted  them  to  go 
far  about,  and  that  they  were  not  permitted  to 
force  their  passage  through  the  Edomites’  country. 
Those  that  are  of  a fretful  discontented  spirit,  will 
necer  want  something  or  other  to  make  them 
uneasy. 

II.  Their  unbelief  and  murmuring  upon  this  oc- 
casion, V.  5.  Though  they  had  just  now  obtained 
a glorious  \ ictory  over  the  Canaanites,  and  were 
going  on  conquering  and  to  conquer;  yet  they  speak 
very  discontentedly  of  what  God  had  done  for  them, 
and  distrustfully  of  what  he  would  do,  vexed  that 
they  were  brought  out  of  Egijfit,  that  they  had  not* 
bread  and  water  as  other  people  had  by  their  own 
care  and  industry,  but  by  miracle,  they  knew  not 
how.  They  have  bread  enough  and  to  spare;  and 
yet  they  complain  there  is  no  bread,  because, 
though  they  eat  angels’  food,  yet  they  are  weary 
of  it;  manna  itself  is  loathed,  and  called  light  bread, 
fit  for  children,  not  for  men  and  soldiers.  What 
will  they  be  pleased  with,  whom  manna  will  not 

lease  ? They  that  are  disposed  to  quarrel,  will 

nd  fault,  where  there  is  no  fault  to  be  found.  Thus 
those  that  have  long  enjoyed  the  means  of  grace, 
are  apt  to  surfeit  even  on  the  heavenly  manna,  and 
to  call  it  light  bread.  But  let  not  the  contempt 
which  some  cast  upon  the  word  of  God,  make  us 
to  value  it  the  less:  it  is  tlm  bre  td  of  life,  substan- 
tial bread,  and  will  nou’  ish  those  who,  by  faith, 
feed  upon  it  to  eternal  life,  whoever  calls  it  light 
bread. 

III.  The  righteous  judgment  which  God  brought 
upon  them  for  tlieir  murmuring,  6.  He  sent 
fiery  serpents  amony  them,  wliich  bit  or  stung  many 
of  them  to  death.  Tim  wilderness,  through  which 
they  had  passed,  was  all  along  infested  with  those 
fieiy  serpents,  as  appears.  Dent.  8.  15.  But  hither- 
to God  had  wondermlly  preserved  his  people  from 
receiving  hurt  from  them,  till  now  that  they  mur- 
mured; to  chastise  them  f^r  which,  these  animals, 
which  hitherto  had  shunned  their  camp,  now  invade 
it.  Justly  are  those  made  to  feel  God’s  judgments 
that  are  not  thankful  for  his  mercies*  These  ser- 
pents are  called  fieny,  either  f-oni  their  colour,  or 
from  their  rage,  or  from  the  effects  of  their  bitings, 
inflaming  the  body,  putting  it  immediately  into  a 
high  fever,  scorching  it  with  an  insatiable  thirst. 
They  had  unjustly  complained  for  want  of  water; 
(f.  5.)  to  chastise  them  f r winch  God  sends  upon 
them  this  thirst,  which  no  water  would  quench. 
They  that  cry  without  cause,  ha\  e justly  cause 
given  them  to  cry  out.  They  distrustfully  conclud- 
ed that  they  must  die  in  the  wilderness,  and  God 
took  them  at  their  word,  chose  their  delusions,  and 
brought  their  unbelieving  fears  upon  them ; many  of 
them  did  die.  They  had  impudently  flown  in  the 
face  of  God  himself,  and  the  poison  of  asps  was 
under  their  lips,  and  now  these  fiery  serpents 
(which,  it  should  seem,  were  flying  serpents,  Isa. 
14.  29.)  flew  in  their  faces  and  poisoned  tl’.em. 
They  in  their  pride  had  lifted  themselves  up  against 
God  and  Moses,  and  now  God  humbled  and  morti- 
fied them,  by  making  these  despicable  animals,  a 
plague  to  them.  That  artillery  is  now  turned 
against  them,  which  had  formerly  been  made  use 
of  in  their  defence  against  the  Egyptians.  He  that 
brought  quails  to  feast  them,  let  them  know  that  he 
would  bring  serpents  to  bite  them;  the  whole  crea- 
tion is  at  war  with  those  that  are  in  arms  against  God. 

IV.  Their  repentance  and  supplication  to  God 
under  this  judgment,  v.  7.  They  confess  their 
fault,  we  have  sinned;  they  are  particular  in  the 
confession,  voe  have  spoken  against  the  Lord,  and 
against  thee;  it  is  to  be  feared  that  they  would  not 


have  owned  the  sin,  if  they  had  not  felt  the  smait; 
but  they  relent  under  the  rod;  when  he  slew  them, 
then  they  sought  him.  They  beg  tire  prayers  cf 
Moses  for  them,  as  crnsci'  us  to  themselves  of  their 
own  unworthiness  to  be  heard,  and  convinced  of 
the  great  interest  which  Moses  had  in  heaven. 
How  sooii^is  their  tone  altered ! They  who  had  just 
before  quarrelled  with  him  as  their  worst  enemy, 
now  make  their  court  to  him  as  their  best  friend, 
and  choose  him  for  their  advocate  with  God.  Af- 
flictions often  change  men’s  sentiments  concerning 
God’s  peo])le,  “and  teach  them  to  value  those 
prayers  which,  at  a former  period,  they  had  scorn- 
ed. Moses,  to  show  that  he  had  heartily  forgiven 
them,  blesses  them  who  had  cursed  him,  and  /irays 
for  them  who  had  despitefully  used  him.  Herein 
he  was  a type  of  Christ,  who  interceded  for  his 
persecutors',  and  a pattern  to  us  to  go  and  do  like- 
wise, and  thus  to  show  that  we  love  our  enemies.  . 

V.  The  wonderful  provision  which  Grd  made  for 
their  relief.  He  did  not  employ  Moses  in  summon- 
ing the  judgment,  but,  that  he  might  recommend 
him  to  the  good  affection  of  the  people,  he  made 
him  instrumental  in  their  relief,  v.  8,  9.  God  or- 
dered Moses  to  make  the  representation  of  a fiery 
se-pent,  which  he  did  in  brass,  and  set  it  up  on  a 
very  long  pole,  so  that  it  might  be  seen  from  all 
parts  of  the  camp,  and  every  me  that  was  stung 
with  a fiery  serpent  was  healed  by  looking  up  to 
that  serpent  of  brass.  The  people  prayed  that  God 
would  take  away  the  serpents  from  them,  (xk  7.) 
but  God  saw  fit  not  to  do  that:  for  he  gives  effec- 
tual relief  in  the  best  way,  though  not  in  our  way. 
Thus  those  who  did  not  die  for  their  murmuring, 
yet  were  made  to  smart  for  it,  that  they  might  the 
more  feelingly  repent  and  humble  themselves  for 
it;  they  were  likewise  m-  de  to  receive  their  cure 
from  God,  by  the  hand  cf  Moses,  that  they  might 
be  taught,  if  possible,  never  again  to  speak  against 
God  and  Moses. 

This  method  of  cure  was  altogether  miraculous, 
and  the  more  wonderful  if  what  some  naturalists  say 
were  true,  that  looking  upon  bright  and  burnished 
brass  is  hurtful  to  those  that  are  stung  with  fiery 
serpents.  God  can  bring  about  his  purposes  by 
contrary  means.  The  Jews  themselves  say  that  it 
was  not  the  sight  of  the  brazen  seipent  that  cured 
them,  but  in  looking  up  to  it,  they  looked  up  to  God 
as  the  Lord  that  healed  them.  But  there  was  much 
of  gospel  in  this  appointment.  Our  Saviour  has  told 
us  so,  (John  3.  14,  15.)  that  as  Moses  lifted  up  the 
serpent  in  the  wilderness,  so  the  Son  of  man  must 
be  lifted  up,  that  whosoever  believeth  in  him  should 
not  perish.  Observe  then  a resemblance, 

1.  Between  their  disease  and  our’s.  The  Devil 
is  the  old  serpent,  a fiery  serpent,  hence  he  appears, 
(Rev.  12.  3.)  as  a great  red  dragon.  Sin  is  the 
biting  of  this  fiery  serpent,  it  is  painful  to  the  star- 
tled conscience,  and  poisonous  to  the  seared  con- 
science. Satan’s  temptations  are  called  his  fiery 
darts,  Eph.  6.  16.  Lust  and  passion  inflame  the 
soul,  so  do  the  terrors  of  the  Almighty,  when  they 
set  themselves  in  array.  At  the  last,  sin  bites  like  a 
serpent,  and  stings  like  an  adder;  and  even  its 
.sweets  are  turned  into  the  gall  of  asps. 

2.  Between  their  and  our’s.  (1.)  It  was 

God  himself  that  devised  and  prescribed  this  anti- 
dote against  the  fiery  serpents;  so  our  salvation  by 
Christ  was  the  oontrivance  of  Infinite  Wisdom; 
God  himself  has  found  the  ransom.  (2.)  It  was  a 
very  unlikely  method  of  cure;  so  our  salvation  by 
the  death  of  Christ  is  to  the  Jews  a stumbling-block, 
and  to  the  Greeks  foolishness.  It  was  Moses  that 
lifted  up  the  serpent  in  the  wilderness,  so  th.e  law  is 
a schoolmaster  to  bring  us  to  Christ,  and  Moses 
wrote  of  him,  John  5.  46.  Christ  was  lifted  up  by 
the  rulers  of  the  Jews,  who  were  the  successors  of 


541 


4 


NUMBERS,  XXJ. 


■ M-'scs.  (3.)  Thnt  which  cured  was  shaped  in  the 
likeness  et'  that  wliicli  wounded.  So  Christ,  though 
perfectly  free  from  sin  himself,  yet  was  made  in  the 
likeness  of  dnfu I flesh;  (Re  m.  8.  3.)  so  like,  that  it 
was  taken  for  granted,  this  man  was  a sinner,  John 
9.  24.  (4.)  The  brazen  serpent  was  lifted  up;  so 

w'as  Christ — He  was  lifted  up  upon  the  cross,  (John 
12.  33,  34.)  for  he  was  made  a spectacle  to  the 
world.  He  was  lifted  up  by  the  preaching  of  the 
gospel.  The  word  here  used  for  a fiole,  signifies  a 
banner,  or  ensispi,  for  Christ  stands  for  an 

ensign  of  the  fteofile,  Isa.  11.  10.  Some  make  the 
lifting  ufi  of  the  serfient  to  be  a figure  of  Christ’s 
triumphing  over  Satan,  the  old  serpent,  whose  head 
he  bruised,  when  in  his  cross  he  made  an  open 
show  of  the  principalities  and  powers  which  he  had 
spoiled  and  destroyed.  Col.  2.  15.  . 

3.  Between  the  a/ijilication  of  their  remedy  and 
oiir’s.  They  .looked  and  lived,  and  we,  if  we  be- 
lieve, shall  not  perish  ; it  is  by  faith  that  we  look 
unto  Jesus,  Heb.  12.  2.  Look  unto  me,  and  be  ye 
saved,  Isa.  45.  22.  We  must  be  sensible  of  our 
wound,  and  of  our  danger  by  it,  receive  the  record 
which  God  has  gi\  en  concerning  his  Son,  and  rely 
upon  the  assurance  he  has  given  us,  that  we  shall  be 
healed  and  sa^  ed  by  him,  if  we  resign  ourselves  to 
his  conduct.  The  brazen  serpent’s  being  lifted  up 
would  net  cure,  if  it  was  not  looked  upon.  If  any 
pored  on  their  wound,  and  would  not  look  up  to  the 
brazen  serpent,  they  inevitably  died.  If  they  slight- 
ed this  method  of  cure,  and  had  recourse  to  natural 
medicines,  and  trusted  to  them,  they  justly  perish- 
ed ; so,  if  sinners  either  despise  Christ’s  righteous- 
ness, or  despair  of  benefit  by  it,  their  wound  will, 
without  doubt,  be  fatal;  but  whoever  looked  up  to 
this  healing  sign,  though  from  the  outmost  part  of 
the  camp,  though  with  a weak  and  weeping  eye, 
was  certainly  healed;  so  whosoever  believes  in 
Christ,  though  as  yet  but  weak  in  faith,  shall  not 
perish.  There  are  weak  brethren,  for  whom  Christ 
died.  Perhaps,  for  some  time  after  the  seipent 
was  set  up,  the  camp  of  Israel  was  molested  by  the 
fiery  serpents;  and  it  is  the  probable  conjecture  of 
some,  that  they  carried  this  brazen  serpent  along 
with  them  through  the  rest  of  their  joumies,  and 
set  it  up  wherever  they  encamped,  and,  when  they 
settled  in  Canaan,  fixed  it  somewhere  within  the 
borders  of  the  land;  for  it  is  not  likely  that  the 
children  of  Israel  went  so  far  off  as  this  was,  into 
the  wilderness,  to  burn  incense  to  it,  as  we  find 
they  did,  2 Kings  18.  4.  Even  those  that  are  de- 
livered from  the  eternal  death  which  is  the  wages 
of  sin,  yet  must  expect  to  feel  the  pain  and  smart 
of  it  as  long  as  they  are  here  in  this  world;  but,  if 
it  be  not  our  own  fault,  we  may  have  the  brazen 
serpent  to  accompany  us,  to  be  still  looked  up  to 
upon  all  occasions,  by  bearing  about  with  us  con- 
tinually the  dying  of  the  Lord  Jesus. 

1 0.  And  the  children  of  Israel  set  forward, 
and  pitched  in  Ohoth.  11.  And  they  jour- 
neyed from  Ohoth,  and  pitched  at  Ije-aba- 
rini,  in  the  wilderiless  which  is  before  Mo- 
ab,  toward  the  sun-rising.  12.  From  thence 
they  removed,  and  pitched  in  the  valley  of 
Zared.  13.  From  thence  they  removed, 
and  pitched  on  the  otlier  side  of  Arnon, 
which  is  in  the  wilderness  that  comet h out 
of  the  coasts  of  the  Amorites:  for  Arnon  is 
the  border  of  Moab,  between  Moab  and  the 
Amorites.  1 4.  Wherefore  it  is  said  in  the 
book  of  the  wars  of  the  Lord,  What  he 
did  in  the  Red  Sea,  and  in  the  brooks  of 


Arnon,  1 5.  x\nd  at  the  stream  of  the  brooks 
that  goeth  down  to  the  dv\’elling  of  Ar,  and 
lieth  upon  the  border  of  Moab.  16.  And 
from  thence  they  went  to  Beer:  that  is  the 
well  whereof  the  Lord  spake  unto  Aloses, 
Gather  the  people  together,  and  I will  give 
them  water.  17.  Then  Israel  sang  this 
song.  Spring  up,  O well : sing  ye  unto  it. 
1 8.  The  princes  digged  the  well,  the  nobles 
ol'  the  people  digged  it,  by  the  direction  of 
the  lawgiver,  with  their  staves.  And  from 
tjie  wilderness  they  went  to  Maltanah:  19. 
And  from  Alattanah  to  Nahaliel : and  from 
Nahaliel  to  Bamoth:  20.  And  from  Ba- 
moth  in  the  valley,  that  is  in  the  country  of 
Aloab,  to  the  top  of  Pisgah,  which  looketh 
toward  Jeshimon. 

We  have  here  an  account  of  the  several  stages 
and  removes  of  the  children  of  Israel,  till  they  came 
into  the  plains  of  Moab,  out  of  which  they  at  length 
assed  over  Jordan  into  Canaan,  as  we  i ead  in  the 
eginning  of  Joshua.  Natural  motif  ns  move  quick- 
er the  nearer  they  are  to  their  centre.  And  now 
they  set  forward,  as  the  expressif  n is,  x’.  10.  It 
were  well  if  we  would  do  thus  in  our  way  to  heaven, 
rid  ground  in  the  latter  end  of  our  journey,  and  the 
nearer  we  come  to  heaven,  be  so  much  the  more 
active  and  abundant  in  the  work  of  the  Lord.  T wo 
things  especially  are  observable  in  the  brief  account 
here  given  of  these  removes. 

1.  The  wonderful  success  which  God  blessed  his 
people  with,  near  the  brooks  of  Arnon,  r.  13**15. 
They  had  now  compassed  the  land  of  Edom,  which 
they  were  not  to  invade,  tioi-  so  much  as  to  infest, 
(Deut.  2.  4,5.)  and  were  come  to  the  border  of 
Moab.  It  is  well  that  there  are  more  ways  than 
one  to  Canaan.  The  enemies  of  God’s  people  may 
retard  their  passage,  but  cannot  prevent  their  en- 
trance into  the  promised  rest.  Care  is  taken  to  let 
us  know  that  the  Israelites  in  their  march  religious- 
ly observed  the  orders  which  God  gave  them,  to 
use  no  hostility  against  the  Moabites,  (Deut.  2.  9. ) 
because  they  were  the  posterity  of  rightecus  Lot; 
therefore  they  pitched  tn  the  other  side  of  Anion, 
(v.  13.)  that  side  which  was  now  in  the  possession 
of  the  Amorites,  one  of  the  devoted  nations,  though 
formerly  it  had  beh  nged  to  Moab,  as  appears  here, 
V.  26,  27.  This  care  of  their’s  not  to  ofler  violence 
to  the  Moabites  is  pleaded  by  Jephthah  long  after- 
ward, in  his  remonstrance  against  the  Ammonites, 
(Judg.  11.  15,  &c.)  and  turned  to  them  for  a testi- 
mony. What  their  achievements  were,  now  that 
they  pitched  on  the  banks  of  the  ri\er  Anion,  we 
are  not  paiticularly  told,  but  are  refened  to  the  book 
of  the  wars  of  the  Lord;  perhaps  that  book  which 
was  begun  with  the  history  of  the  war  with  the 
Amalekites,  Exod.  17.  14.  Write  it  (said  God)ybr 
a memorial  in  a book;  to  which  were  added  all  the 
other  battles  which  Israel  fought,  in  order;  and 
among  the  rest,  their  actions  on  the  river  Arnon, 
at  Vciheb  in  llu/ihah,  as  our  margin  reads  it,  and 
other  places  on  that  river.  Or,  it  shall  be  said,  (as 
some  read  it,)  in  the  rehearsal,  or  commemoration 
of  the  wars  of  the  Lord,  what  he  did  in  the  Ked-sca, 
when  he  brought  Israel  out  of  Egypt,  and  what  he 
did  in  the  brooks  of  Arnon,  just  before  he  brought 
them  into  Canaan.  Note,  In  celebrating  the  me- 
morials of  God’s  favours  to  us,  it  is  good  to  obser\  e 
the  series  of  them,  and  how  divine  goodness  and 
mercy  have  constantly  followed  us,  even  from  the 
Red-sea  to  the  brooks  of  Arnon.  In  eveiT  stage  of 
our  lives,  nay  in  every  step,  we  should  take  notice 


545 


NUMBERS,  XXL 


of  what  God  hasw’-cuj.t  for  iis;  what  he  did  at 
suih  a timj,  .oiu  w.i  l hi  sucli  a place,  ought  to  be 
distinctly  renie  iibei’ed. 

2.  The  wonderful  supply  which  God  blessed  his 
people  with  at  Beer,  (ic  16.)  they  pitched  in  Oboth, 
which  signifies  bottles,  so  called,  perhaps,  because 
there  they  filled  their  bottles  with  water,  which 
should  last  them  for  some  time;  but  by  this  time, 
we  may  suppose,  it  was  with  them  as  it  was  with 
Hadar,  (Gen.  21.  15.)  The  water  was  spent  in  the 
bottle;  yet  we  do  not  find  that  they  murmured,  and 
therefore  God,  in  compassion  to  them,  brought  them 
to  a well  of  water,  to  encourage  them  to  wait  on  him 
in  humble  silence  and  expectation,  and  tobelieve  that 
he  would  graciously  take  cognizance  of  their  wants, 
though  they  did  not  complain  of  them.  In  this 
world,  we  do  at  the  best  but  pitch  at  Oboth,  where 
our  comforts  lie  in  close  and  scanty  vessels;  when 
we  come  to  heaven,  we  shall  remove  to  Beer,  the 
well  of  life,  the  fountain  of  living  watere.  Hitherto 
we  have  found,  when  they  were  supplied  with  wa- 
ter, they  asked  it  in  unjust  discontent,  and  God 
gave  it  in  just  displeasure:  but  here  we  find,  (1.) 
That  God  gave  it  in  love,  (y.  16. ) Gather  the  peo- 
file  together,  to  be  witnesses  of  the  wonder,  and 
joint-sharers  in  the  favour,  and  I will  give  them 
water.  Before  they  prayed,  God  granted,  and  pre- 
vented them  with  the  blessings  of  his  goodness. 
(2. ) That  they  received  it  with  joy  and  thankful- 
ness, which  made  the  mercy  doubly  sweet  to  them, 
V.  iL  Then  they  sang  this  song,  to  the  glory  of 
God,  and  the  encouragement  of  one  another, 
Spring  up,  0 well;  thus  they  pray  that  it  may 
spring  up,  for  promi.sed  mercies  must  be  fetched  in 
by  prayer;  they  triumph  that  it  does  spring  up, 
and  meet  it  with  their  joyful  acclamations;  with  joy 
must  we  draw  water  out  of  the  wells  of  salvation, 
Isa.  12.  3.  As  the  brazen  serpent  was  a figure  of 
Christ,  who  is  lifted  up  for  our  cure,  so  is  this  well 
a figure  of  the  Spirit,  who  is  poured  forth  for  our 
comfort,  and  from  whom  flow  to  us  rivers  of  living 
waters,  John  7.  38.  Does  this  well  spring  up  in  i 
our  souls?  We  should  sing  to  it;  take  the  comfort 
to  ourselves,  and  give  the  glory  to  God;  stir  up  this 
gift,  sing  to  it.  Spring  up,  O ^uell,  thou  fountain  of 
gardens,  to  water  my  soul,  (Cant.  4.  15.)  plead  the. 
promise,  which  perhaps  alludes  to  this  story,  (Isa. 
41.  17,  18.)  I will  make  the  wilderness  wellx  of  wa- 
ter. (3.  ) That  whereas,  before,  the  remembrance 
of  the  miracle  was  perpetuated  in  the  names  given 
to  the  places,  which  signified  the  people’s  strife  and 
murmuring,  now,  it  was  perpetuated  in  a song  of 
praise,  which  preserved  on  record  the  manner  in 
which  it  was  done,  (f.  18.)  The  princes  digged  the 
well,  the  seventy  elders,  it  is  probable,  by  direction 
of  the  lawgiver,  that  is,  Moses,  under  God,  with 
their  staves;  that  is,  with  their  staves  they  made 
holes  in  the  soft  and  sandy  ground,  and  God  caused 
the  water  miracu’"'  )s'.y  to  spring  up  in  the  holes 
which  they  made.  Thus  the  pious  Israelites  long 
afterward,  passing  through  the  valley  of  Baca,  a 
dry  and  thirsty  place,  made  wells,  and  God  by  rain 
from  hea\  en  filled  the  pools,  Ps.  84.  6. 

Observe,  [1.]  God  promised  to  give  them  water, 
but  they  must  open  the  ground  to  receive  it,  and 
give  it  vent  God’s  favours  must  be  expected  in 
the  use  of  such  means  as  lie  within  our  power,  but 
still  the  excellency  of  the  power  is  of  God.  [2.  ] 
The  nobles  of  Israel  were  forward  to  set  their 
hands  to  this  work,  and  used  their  staves,  probably, 
those  that  were  the  ensigns  of  their  honour  and 
power,  for  the  public  service,  and  it  is  upon  recoi*d 
to  their  honour.  And  we  may  suppose  that  it  was  a 
great  confirmation  to  them  m their  offices,  and  a 
great  comfort  to  the  people,  that  they  were  made 
use  of  by  the  divine  power,  as  instruments  to  this 
miraculous  supply.  By  this  it  appeared  that  the 
VoL.  I.  .3  Z 


spirit  of  Moses,  wno  must  shortly  die,  rested  in 
some  measure  upon  the  nob  es  of  Israel.  Moses 
did  not  strike  the  ground  himself,  as  formerly  the 
rock,  but  gav^e  them  direction  to  do  it,  that  iheir 
staves  might  share  in  the  honour  of  his  red,  and 
they  might  comfortably  hope  that  when  he  should 
leave  them,  yet  God  would  not,  but  that  they  also 
in  their  generation  should  be  public  blessings,  and 
might  expect  the  divine  pi-esence  with  them,  as 
long  as  they  acted  by  the  direction  of  tiie  lawgiver. 
For  comfort  must  be  looked  for  only  in  the  way  of 
duty;  and  if  we  would  share  in  divine  joys,  we  must 
carefully  follow  the  divine  conduct. 

21.  And  Israel  sent  messengers  unto  Si- 
hon  king  of  the  Ainorites,  sajing,  22. 
Let  me  pass  througli  thy  land:  we  will 
not  turn  into  the  fields,  or  into  the  vine- 
yards ; w^e  W'ill  not  drink  of  the  w aters  of 
the  well : hit  we  will  go  along  by  the  king’s 
high-way,  until  we  be  past  thy  borders.  23. 
And  Sihon  would  not  suffer  Israel  to  pass 
through  his  border ; but  Sihon  gathered  all 
his  people  together,  and  went  out  against 
Israel  into  the  wilderness:  and  he  came  to 
Jahaz,  and  fought  against  Israel.  24.  And 
Israel  smote  him  w ith  the  edge  of  the  sword, 
and  possessed  his  land  from  Arnon  unto 
Jabbok,  even  unto  the  children  of  Ammon  : 
for  the  border  of  the  children  of  Ammon 
ico.s  strong.  25.  And  Israel  took  all  these 
cities : and  Israel  dwelt  in  all  the  cities  of 
the  Amorites,  in  Heshbon,  and  in  all  the 
villages  thereof.  26.  For  Heshbon  teas  tlie 
city  of  Sihon  the  king  of  the  Amorites,  who 
had  fought  against  the  former  king  of  Mo- 
ab,  and  taken  all  his  land  out  of  his  hand, 
even  unto  Arnon.  27.  Wherefore  they  that 
speak  in  proverbs  say.  Come  into  Heshbon, 
let  the  city  of  Sihon  be  built  and  prepared : 
28.  For  there  is  a fire  gone  out  of  Heshbon, 
a flame  from  the  city  of  Sihon  : it  hath  con- 
sumed Ar  of  Moab,  and  the  lords  of  the 
high  places  of  x'\rnon.  29.  Wo  to  thee, 
Moab  ! thou  art  undone,  O people  of  Che- 
mosh  : he  hath  given  his  sons  that  escaped, 
and  his  daughters,  into  captivity  unto  Sihon 
king  of  the  Amorites.  30.  MF  have  shot 
at  them  : Heshbon  is  peiishcd  even  unto 
Dibon,  and  w^e  have  laid  them  waste  even 
unto  Nophah,  wdiich  reacheth  unto  Medeba. 
31.  Thus  Israel  dw'clt  in  the  land  of  the 
Amorites.  32.  And  Moses  sent  to  spy  out 
Jaazer ; and  they  took  the  villages  thereof, 
and  drove  out  the  Amorites  that  were  there. 
33.  And  they  turned,  and  w^ent  up  by  the 
w^ay  of  Bashan : and  Og  the  king  of  Bashan 
w'ent  out  against  them,  he  and  all  his  peo- 
ple, to  the  battle  at  Edrei.  34.  And  the* 
Lord  said  unto  Moses,  F ear  him  not ; for 
I have  delivei'ed  him  into  thy  hand,  and  all 
his  people,  and  his  land  ; and  thou  shalt  do 
to  him  as  thou  didst  unto  Sihon  kins:  of  tho 


546 


NUMBERS,  XX! 


Aiiiofites,  which  dwelt  at  Heslibon.  35.  ■! 
So  they  smote  him,  and  his  sons,  and  all  1' 
his  people,  until  there  was  none  Ick  him  j 
alive  : and  they  possessed  his  land.  | 

We  have  here  an  account  of  the  \ ictories  obtained 
by  Israel  o\  er  Sihon  and  Og,  which  must  be  dis- 
tinctly considei  ed,  not  only  because  they  are  dis-  1 
tinctly  related,  but  because  long  afterward  the  me-  j 
morial  of  them  is  distinctly  celebrated,  and  they  | 
are  severally  assigned  as  instances  of  everlasting  j 
mercy;  he  slew  Sihon  king  of  the  Amorites,  for  his  i 
mercy  endureth  for  ever;  and  Og  the  king  of 
Bashan,  for  his  mercy  endureth  for  ever,  Ps.  136. 
19.  20. 

1.  Israel  sent  a peaceable  message  to  Sihon  king 
of  the  Amorites,  (v.  21.)  but  received  an  unpeacea- 
ble  return,  worse  than  that  of  the  Edomites  to  the 
like  message,  ch.  20.  18,  20.  For  the  Edomites 
only  refused  them  a passage,  and  stood  upon  their 
own  defence  to  keep  them  out;  but  Sihon  went  out 
with  his  forces  against  Israel  in  the  wilderness,  out  I 
of  his  own  borders,  without  any  provocation  gi\  en  I 
him,  (y.  23.)  and  so  ran  himself  upon  his  own  ruin,  j 
Jephthah  intimates  that  he  was  prompted  by  his 
politics  to  do  this;  (Judg.  11.  20.)  Sihon  trusted 
not  Israel  to  pass  through  his  coast;  but  his  poli- 
tics deceived  him,  for  Moses  says,  God  hardened 
his  spirit,  and  made  his  heart  obstinate,  that  he 
might  deliver  him  into  the  hand  oj  Israel,  Deut.  2. 
30,  The  enemies  of  God’s  church  are  often  infatu- 
ated in  those  very  counsels  which  they'  think  most 
wisely  taken.  Sihon’s  army  was  routed,  and  not 
only  so,  but  all  his  country  came  into  possession  of 
Israel,  v.  24,  25. 

This  seizure  is  justified,  1.  Against  the  Amorites 
themselves,  for  they  were  the  aggressors,  and  pro- 
voked the  Israelites  to  battle;  and  yet,  perhaps, 
that  would  not  have  been  sufficient  to  entitle  Israel 
to  their  land,  but  God  himself,  the  King  of  nations, 
the  Lord  of  the  whole  earth,  had  given  them  a 
grant  of  it.  The  Amorites  formed  one  of  the  de- 
voted nations  whose  land  God  had  promised  to 
Abraham  and  his  seed,  which  promise  should  be 
performed  when  the  iniqjnity  of  the  Amorites  should  , 
be  full,  Gen.  15.  16.  Jephthah  insists  upon  this 
grant  as  their  title,  Judg.  11.  23,  24.  Tlie  victory 
which  God  gave  them  over  the  Amorites,  put  them 
in  possession,  and  then  the  promise  made  to  their 
fathers,  having  given  them  a right,  by  virtue  of 
that,  they  kept  possession. 

2.  Against  the  Moabites,  who  had  formerly  been  \ 
the  lords-proprietors  of  this  counti  y ; if  they  should  I 
ever  lay  claim  to  it,  and  should  plead  that  God  him- 
self had  provided  that  7ione  of  their  land  should  be 
given  to  Israel  for  a possession,  (Deut.  2.  9.)  Moses 
here  furnishes  posterity  with  a replication  to  their 
plea,  and  Jephthah  makes  use  of  it  against  the 
Amorites  260  years  after,  when  Israel’s  title  to  this 
country  was  questioned.  (1.)  The  justification  it- 
self is,  that  though,  it  was  true,  this  country  had 
belonged  to  the  Moabites,  yet  the  Amorites  had 
taken  it  from  them  some  time  before,  and  were  now 
in  full  and  quiet  possession  of  it,  v.  26.  The  Israel- 
ites did  not  take  it  out  of  the  hands  of  the  Moabites,  | 
they  had  before  lost  it  to  the  Amorites,  and  were 
constrained  to  give  up  their  pretensions  to  it;  and 
when  Israel  had  taken  it  from  the  Amorites,  they 
were  under  ho  obligation  to  restore  it  to  the  Moab- 
ites, whose  title  to  it  was  long  since  extinguished. 
See  here  the  uncertainty  of  worldly  possessions, 
how  often  they  change  their  owners,  and  how  soon 
we  may  be  deprived  of  them,  even  when  we  think 
ourselves  most  sure  of  them;  they  make  themselves 
nvings.  It  is  our  wisdom  therefore  to  secure  the 
good  part,  which  cannot  be  taken  away  from  us. 


Sec  also  the  wisdom  of  the  Divine  Providence  and 
its  perfci  t foi  esight,  by  which,  prejiarati'  n .s  made 
long  before  for  the  accoinphshment  cf  all  Ged’s 
purposes  in  their  season.  This  country  being  de- 
signed in  due  time  for  Israel,  it  is  beferehand  put 
into  the  liand  of  the  Amorites,  who  little  think  that 
they  have  it  but  as  trustees,  till  Israel  comes  of  age, 
and  then  must  surrender  it.  W’e  understand  n;  t 
the  vast  reaches  of  Providence,  but  known  unto 
God  are  all  his  works,  as  appears  in  this  instance, 
•that  he  set  the  bounds  of  the  people,  according  to 
the  number  of  the  children  of  Israel,  Deut.  32.  8. 
All  that  land  which  he  intended  for  lus chosen  peo- 
ple, he  put  into  the  possession  of  the  devoted  na- 
tions, that  weie  to  be  driven  out.  (2.)  For  proof 
of  the  allegation,  he  refers  to  the  authentic  records 
of  the  country,  for  so  their  proverbs,  or  songs,  were, 
one  of  which  he  quotes  some  passages  cut  of,  {y. 
27- • 30.)  which  sufficiently  proves  what  is  vouched 
for,  namely,  [1.]  That  such  and  such  places  that 
are  here  named,  though  they  had  been  in  the  pos- 
session of  the  Moabites,  were  by  right  cf  war  be- 
co  me  the  olominion  of  Sihon  king  of  the  Amorites 
Heshbon  is  become  his  city,  and  he  obtained  such 
a quiet  possession  of  it,  that  it  was  built  and  pre- 
pared for  him,  {y.  27. ) and  the  country  of  Dibon 
and  Nophah  was  likewise  subdued,  and  annexed  to 
the  kingdom  of  the  Amorites,  v.  30.  [2.]  That 

the  Moabites  were  utterly  disabled  ever  to  regain 
the  possession.  Even  Ar  of  Moab,  the  ugh  not 
taken  or  attempted  by  Sihon,  but  still  remaining 
the  metropolis  of  Moab,  yet  was  so  wasted  by  this 
loss,  that  it  would  net  er  be  able  to  make  head,  v. 
28.  The  Moabites  were  undone,  and  even  Che- 
mosh  their  god  had  given  them  up  as  unable  to  res- 
cue them  out  of  the  hands  of  Sihon,  v.  29.  By  all 
this  it  ajjpears  that  the  Moabites’  claim  to  this 
country  was  barred  for  ever.  I’here  may  be  a fur- 
ther reason  for  inserting  this  Amoriie  pcem,  name- 
ly, to  show  that  the  triumphing  of  the  wicked  is 
short.  They  that  had  conquered  the  Moabites, 
and  insulted  o\  er  them,  are  now  themselves  con- 
quered and  insulted  over  by  the  Israel  (f  God.  It 
is  very  probable  that  the  same  Sihen  king  of  the 
Amentes,  that  had  got  this  country  fre  m the  Meab- 
ites,  now  lost  it  to  the  Israelites;  for  though  it  is 
s lid  to  be  taken  from  a former  king  of  Moab,  {y. 
26.)  yet  not  by  a foimer  king  cf  the  Amorites;  and 
then  it  shows  how  sometimes  justice  makes  men  to 
see  the  loss  of  that  which  they  got  by  violence,  and 
were  puffed  up  with  the  gain  of.  They  are  exalted 
but  for  a little  while.  Job  24.  24. 

Og,  king  of  Bashan,  instead  of  being  warned  by 
the  fate  of  his  neighbours  to  make  peace  with  Israel, 
is  instigated  by  it  to  make  war  with  them,  which 
proves  in  like  manner  to  be  his  destruction.  Og 
was  also  an  Amorite,  and  therefore,  perhaps, 
thought  himself  better  able  to  deal  with  Israel  than 
his  neighbours  were,  and  more  likely  to  prevail,  be- 
cause of  his  own  gigantic  strength  and  stature, 
which  Moses  takes  notice  of,  (Deut.  3.  11.)  where 
he  gives  a more  full  account  of  this  story.  Here 
observe,  1.  That  the  Amorite  begins  the  war,  v. 
33.  He  went  out  to  battle  against  Israel.  His 
country  was  very  rich  and  pleasant,  Bashan  was 
famous  for  the  best  timber,  (witness  the  oaks  of 
Bashan,)  and  the  best  breed  ot  cattle,  witness  the 
bulls  and  kine  of  Bashan,  and  the  lambs  and  rams 
of  that  country,  which  are  celebrated,  Deut.  32.  14, 
Wicked  men  do  their  utmost  to  secure  themselves 
and  their  pqssessions  against  the  judgments  of  God, 
but  all  in  vain,  when  theif  day  comes,  on  which  they 
must  fall.  2.  That  God  interests  himself  in  the 
cause,  bids  Israel  not  to  fear  this  threatening  force, 
and  promises  a complete  victory,  “ / have  deliver- 
ed him  into  thy  hand,  {y.  34. ) the  thing  is  as  good  as 
done  already,  it  is  all  thine  own,  enter  and  take 


x\UIVIBERS.  XXll. 


547 


possession.”  Giants  are  but  worms  before  God’s 
power.  3.  I'hat  Israel  is  more  than  a conqueror, 
not  only  routs  the  enemies’  army,  but  ga.ns  the 
enemies’  country,  which  afterward  was  part  of  the 
inheritance  of  the  two  tribes  and  a half,  that  were 
first  seated  on  the  other  side  Jordan.  God  ga\  e Is- 
rael these  successes,  while  Moses  was  yet  with 
them,  both  for  his  comfort,  that  he  might  see  the 
beginning  of  that  glorious  work,  which  he  musi  not 
li%e  to  see  the  finishing  of;  and  for  the  encourage- 
ment of  the  people,  in  the  war  of  Canaan  under 
Joshua.  Though  this  was  to  them  in  comparison 
but  as  the  day  of  small  things,  yet  it  was  an  earnest 
of  great  things. 

CHAP.  XXIL 

At  this  chapter  begins  the  famous  story  of  Balak  and  Ba- 
laam, their  attempt  to  curse  Israel,  and  the  baffling  of 
that  attempt;  God’s  people  are  long-  afterward  bid  to  re- 
member what  Balak  the  king  of  Moab  consulted,  and 
what  Balaam  the  son  of  Beor  answered  him,  that  they 
might  know  the  righteousness  of  the  Lord,  Mic.  6.  6.  In 
this  chapter  we  have,  I.  Balak’s  fear  of  Israel,  and  the 
plot  he  had  to  get  them  cursed,  v,  1 . .4.  II.  The  em- 
bassy he  sent  to  Balaam,  a conjurer,  to  fetch  him  for  that 
purpose,  and  the  disappointment  he  met  with  in  that 
first  embassy,  v.  5 . . 14.  III.  Balaam’s  coming  to  him 
upon  his  second  message,  v.  15  . . 21.  IV.  The  opposi- 
tion Balaam  met  with  by  the  way,  v.  22  . . 35.  V.  The 
interview  at  length  between  Balak  and  Balaam,  v. 
36. . 41. 

1.  A children  of  Israel  set  for- 

jL  ward,  and  pitched  in  the  plains  ol 
Moab,  on  this  side  Jordan  by  Jericho.  2. 
And  Balak,  the  son  of  Zippor,  saw  all  that 
Israel  had  done  to  the  Amorites.  3.  And 
Moab  was  sore  afraid  of  the  people,  because 
ihey  were  many  : and  Moab  was  disti  ossed 
because  of  the  children  of  Israel.  4.  And 
Moab  said  unto  the  elders  of  Midian,  Now 
shall  this  company  lick  up  all  that  are  round 
about  us,  as  the  ox  licketh  up  the  grass  ol’ 
the  field.  And  Balak,  the  son  of  Zippor, 
was  king  of  the  Moabites  at  that  time.  5. 
He  sent  messengers,  therefore,  unto  Balaam, 
the  son  of  Beor,  to  Pethor,  which  is  by  the 
l iver  of  the  land  of  the  children  of  his  peo- 
ple, to  call  him,  saying.  Behold,  there  is  a 
people  come  out  from  Egypt : behold,  they 
cover  the  face  of  the  earth,  and  they  abide 
over  against  me.  6.  Come  now,  therefore,  1 
pray  thee,  curse  me  this  people,  for  they  arc 
too  mighty  for  me : perad venture  I shall 
prevail,  that  we  may  smite  th&m,  and  that  1 
may  drive  them  out  of  the  land:  for  I wot 
that  he  whom  thou  blessest  is  blessed,  and 
he  whom  thou  cursest  is  cursed.  7.  And 
the  eldersof  Moab,  and  the  elders  of  Midian, 
departed  with  the  rewards  of  divination  in 
their  hand;  and  they  came  unto  Balaam, 
and  spake  unto  him  the  words  of  Balak.  8. 
.\nd  he  said  unto  them.  Lodge  here  this 
night,  and  I will  bring  you  word  again,  as 
the  Lorit  shall  speak  unto  me;  And  the 
princes  of  Moab  abode  with  Balaam.  9. 
And  God  came  unto  Balaam,  and  said. 
What  men  are  these  with  thee?  10.  And 
Balaam  said  unto  God,  Balak  the  son  of 


Zippor,  king  of  Moab,  hath  sent  unto  me 
say  my,  1 1.  Behold,  there  is  a people  come 
out  of  Egypt,  which  covereth  the  face  of  the 
earth:  come  now,  curse  me  them;  perad- 
venture  1 shall  be  able  to  overcome  them, 
and  drive  them  out.  12.  And  God  said  un- 
to Balaam,  Thou  shalt  not  go  with  them ; 
thou  shalt  not  curse  the  people  : for  they  «rc 
blessed.  13.  And  Balaam  rose  up  in  the 
morning,  and  said  unto  the  princes  of  Balak, 
Get  you  into  your  land:  for  the  Lord  le- 
fuseth  to  give  me  leave  to  go  with  you. 
14.  And  the  princes  of  Moab  rose  up,  and 
they  went  unto  Balak,  and  said,  Bakam 
refuseth  to  come  with  us. 

The  children  cf  Israel  have  at  length  finished 
their  wanderings  in  the  wilderness,  out  of  which 
they  went  up,  (c/z.  21.  18.)  and  are  now  encamped 
in  the  plains  of  Moab  near  Jordan,  where  they  con- 
tinued till  they  passed  through  Jordan  under  Joshua, 
after  the  death  of  Moses.  Now  we  have  here, 

I.  The  fright  which  the  Moabites  were  in  upon 
the  appri'ach  of  Israel,  v.  2 ..  4.  They  needed  not 
to  fear  anv  harm  from  them,  if  they  knew  (and  it  is 
probable  Moses  let  them  know)  the  orders  God  had 
given  Israel,  not  to  contend  with  the  Moabites,  nor 
to  use  any  hostility  against  them,  Deut  2.  9.  But 
if  they  had  any  notice  of  this,  they  were  jealous  that 
it  was  but  a sham,  to  make  them  secure,  that  they 
might  be  the  more  easily  conquered.  Notwith- 
standing the  old  friendship  between  Abraham  and 
Lot,  the  Moabites  resolved  to  ruin  Israel  if  they 
could,  and  therefore  they  will  take  it  for  granted, 
without  any  ground  for  the  suspicion,  that  Israel  re- 
solves to  ruin  them.  Thus  it  is  common  for  those 
that  design  mischief  to  pretend  that  mischief  is  de- 
signed against  them;  and  their  groundless  jealousies 
must  be  the  colour  of  their  causeless  malice.  They 
hear  of  their  triumphs  over  the  Amorites,  {v.  2. ) 
and  think  their  own  house  is  in  danger,  when  their 
neighbour’s  is  on  fire.  They  observ'e  their  multi- 
tudes, (7'.  3.)  T/iey  7vere  many;  and  hence  infer 
how  easily  they  would  conquer  their  country,  and 
all  about  themj  if  some  speedy  and  effectual  course 
were  not  taken  to  stop  the  progress  of  their  victo- 
ri(  us  arms;  they  shall  lick  up,  or  devour  us, 'and  all 
I that  are  round  about  us,  as  speedily  and  irresisti- 
bly as  the  ox  eats  ufi  the  grass,  {y.  4. ) owning  him- 
self to  be  an  unequal  match  for  so  formidable  an 
. enemy.  Therefore  they  were  sore  afraid  and  dis- 
! tressed  themselves;  thus'  were  the  wicked  m great 
fear  ivhere  no  fear  was,  Ps.  53.  5.  These  fears 
they  cfmmunicated  to  their  neighbours,  tlie  elders 
: of  Midian,  that  some  measures  might  be  concerted 
between  them  for  their  common  safety;  for,  if  the 
I kingdom  of  Moab  fall,  the  republic  of  Midian  can- 
not stand  long.  The  Moabites,  if  they  had  pleased, 
might  have  made  a good  use  of  the  advances  of  Is- 
rael, and  their  successes  against  the  Amorites;  they 
had  reason  to  rejoice,  and  give  God  and  Israel 
thanks  for  freeing  them  from  the  threatening  power 
' of  Sihon  king  of  the  Amorites,  who  had  taken  from 
! them  part  of  their  country,  and  was  likely  to  over- 
run the  rest.  They  had  reason  likewise  to  have 
I courted  Israel’s  friendship,  and  to  have  come  in  to 
their  assistance;  but,  having  forsaken  the  religion  of 
: the'r  father  Lot,  and  being* sunk  into  idolatry,  thty 
hated  the  people  of  the  God  of  Abraham,  and  were 
justly  infatuated  in  their  counsels,  and  given  uj)  t.> 
j distress. 

I II.  The  project  which  the  king  of  Moab  formed, 
i to  get  the  people  of  Israel  cursed,  that  is,  to  set  Gcd 


548 


NUMBERS,  XXIL 


Mijainst  them,  who,  he  perceived,  hitherto  fought 
for  them.  He  trusted  more  to  his  ai  ts  tl\an  to  his 
arms,  and  had  a notion,  that  if  he  could  but  get  some 
prophet  or  other,  with  his  powerful  charms,  to  im- 
precate evil  upon  them,  and  to  pronounce  a blessing 
upon  himself  and  his  forces,  that  then,  though  other- 
wise too  weak,  he  should  be  able  to  deal  with  them. 
This  notion  arose,  1.  Out  of  the  remains  of  some 
religion;  for  it  owns  a dependence  upon  some  visible 
sovereign  powers  that  rule  in  the  affairs  of  the  chil- 
dren of  men,  and  determine  them,  and  an  obligation 
upon  us  to  make  application  to  these  powers.  2. 
Out  of  the  ruins  of  the  true  religion;  for  if  the  Mi- 
dianites  and  Moabites  had  not  wretchedly  degene- 
rated from  the  faith  and  worship  of  their  pious  an- 
cestors, Abraham  and  Lot,  they  could  not  have 
imagined  it  possible,  with  their  curses,  to  do  any 
mischief  to  a pem)le  who  alone  adhei  ed  to  the  sei’- 
\ ice  of  the  true  God,  from  whose  service  they  had 
revolted. 

III.  The  court  which  he  made  to  Balaam  the  son 
of  Beor,  a famous  conjurer,  to  engage  him  to  curse 
Israel.  This  Balaam  lived  a great  way  off",  in  that 
country  from  whence  Abraham  came,  and  where 
Laban  lived;  but  though  it  was  probable  that  there 
were  many  nearer  home  that  were  pretenders  to 
divination,  vet  none  had  so  great  a reputation  for 
success  as  Balaam,  and  Balak  will  employ  the  best 
he  can  hear  of,  though  he  sent  a great  way  for  him, 
so  much  is  his  heart  upon  this  project.  And,  to  gain 
him,  1.  He  makes  him  his  friend;  complaining  to 
him,  as  his  confidant,  of  the  danger  he  was  in  from 
the  numbers  and  neighbourhood  of  the  camp  of  Is- 
rael, (v.  5.)  cover  the  face  of  the  earth,  and 

they  abide  over  against  me.  2.  In  effect,  he  makes 
him  his  god,  by  the  great  power  he  attributes  to 
his  word;  He  whom  thou  blessest  is  blessed,  and  he 
whom  thou  cursest  is  cursed,  v.  6.  The  learned 
Bishop  Patrick  inclines  to  think,  with  many  of  the 
Jewish  writers,  that  Balaam  had  been  a great 
prophet,  who,  for  the  accomi)lis’iment  of  his  predic- 
tions, and  the  answers  of  his  prayers,  both  for  good 
and  evil,  had  been  looked  upon  justly  as  a man  of 
great  interest  with  God;  l)ut  that,  growing  proud 
and  covetous,  God  dejiarted  from  him,  and  then,  to 
support  his  sinking  credit,  he  betook  himself  to  dia- 
bolical arts.  He  is  c-.dled  a jirofihct,  (2  Pet.  2.  16.) 
because  he  had  been  one,  or,  perhaps,  he  had  rais- 
ed his  reputation  from  the  first  oy  his  magical 
charms,  as  Simon  Magus,  who  bewitched  the  peo- 
])!eso'far,  that  he  was  called  The  great  power  of 
(iod.  Acts  8.  10.  Curses  pronounced  by  God’s 
p-ophets,  in  the  name  of  the  Lord,  have  wonderful 
effects,  as  N'  ah’s,  Gen.  9.  25.  Elisha’s,  2 Kings  2. 
24.  But  the  curse  causeless  shall  not  come;  (Prov. 
26.  2.)  no  more  than  Goliath’s,  when  he  cursed  Da- 
vid by  his  gods,  1 Sam.  17.  43.  Let  us  desire  to 
have  the  praye’s  of  God’s  ministers  and  people  for 
us,  and  dread  having  them  against  us,  for  they  are 
greatly  regarded  by  him  who  blesseth  indeed,  and 
curseth  indeed.  But  Balak  cannot  rely  upon  these 
compliments  as  sufficient  to  prevail  with  Balaam, 
the  main  inducement  is  yet  behind,  (v.  7.)  they 
took  the  rewards  of  divination  in  their  hand,  the 
waii^es  of  unrighteousness,  which  he  loved,  2.  Pet. 
2.  15. 

IV.  The  restraint  God  lays  upon  Balaam,  forbid- 
ding him  to  curse  Israel.  It  is  very  jmoljable,  that 
Balaam,  being  a oirious  inquisitive  man,  was  no 
stranger  to  Israel’s  case  and  character,  but  had 
heard  that  Gcxi  was  with  them  of  a truth;  so  thaj 
he  ought  to  have  given  the  messengers  their  answer 
immediately,  that  he  never  would  curse  a people 
whom  God  had  blessed;  but  he  lodges  the  messen- 
gers, and  takes  a night’s  time  to  consider  what  he 
■should  do,  and  to  receive  instiaictions  from  God,  f. 
8.  When  we  enter  into  a parley  with  temptations. 


we  are  in  great  danger  of  being  overcome  by  them. 
In  the  night  God  comes  to  him,  probably  in  a 
dream,  and  inquires  what  business  those  strangers 
had  with  him;  He  knows  it,  but  he  will  know  it 
from  him.  B daam  gives  him  an  account  of  their 
errand;  (r.  9.  . 11.)  and  God  thereupon  charges 
him  not  to  go  with  them,  nor  attempt  to  curse  that 
blessed  people,  v.  12.  Thus  God  sometimes,  f r 
the  preservation  of  his  people,  was  pleased  to  speak 
to  bad  men,  as  to  AbiUielech,  (Gen.  20.  3.)  and  to 
Laban,  Gen.  31.  24.  And  we  read  of  some  that 
were  workers  of  iniijuity,  and  yet  in  Christ’s  n me 
prophesied,  and  did  many  wondrous  works.  Ba- 
laam is  charged  not  only  not  to  go  to  Balak,  but  not 
to  offer  to  cui'se  this  people,  which  he  might  have 
attempted  at  a distance;  and  the  reasrm  is  given, 
they  are  blessed.  This  was  part  of  the  blessing  of 
Abraham,  (Gen.  12.  3.)  I will  curse  him  that  curs- 
eth thee.  So  that  an  attempt  to  curse  them  would 
be  not  only  finitless,  but  per.lous.  Israel  had  often 
provoked  God  in  the  wilderness,  yet  he  will  not  suf- 
I ter  their  enemies  to  curse  them,  for  he  rewards 
them  not  according  to  their  iniejuities.  The  blessed- 
ness of  those  whose  sin  is  covered  comes  with  them, 
Rom.  4.  6,  7. 

V.  The  retuni  of  the  messengers  without  Ba- 
laam. 1.  Balaam  is  not  faithful  in  returning  God’s 
answer  to  the  messengers,  v.  13.  He  only  tells 
them.  The  Lord  refuseth  to  give  me  leave  to  go 
with  you;  he  does  not  tell  them,  as  he  ought  to  have 
done,  that  Israel  was  a Iffessed  people,  and  must  by 
no  means  be  cursed,  for  then  the  design  had  been 
crushed,  and  the  temptation  had  not  been  renewed; 
but  he  does,  in  effect,  desire  them  to  give  his  hum- 
ble service  to  Balak,  and  let  him  know  that  he  ap- 
plauded his  project,  and  would  have  been  very  glad 
to  gratify  him,  but  that  truly  he  has  the  character 
of  a prophet,  and  must  not  go  without  lea  e from 
God,  which  he  has  not  yet  obtained,  and  therefore 
for  the  present  he  must  be  excused.  Note,  Those 
are  a fair  mark  for  Satan’s  temptation  that  speak 
diminishingly  of  di  ine  prohibitions,  as  if  they 
amounted  to  no  more  than  the  denial  of  a permis- 
sion, and  as  if  to  go  against  God's  law  were  only  to 
go  without  his  leave.  2.  The  me.ssengers  are  not 
faithful  in  returning  Balaam’s  answer  to  Balak;  all 
the  account  they  give  of  it,  is,  Balaam  refuseth  to 
come  with  us;  (tk  14.)  intimating  that  he  only 
wanted  more  courtship,  and  higher  proffers:  but 
they  are  not  willing  that  Balak  should  know  that 
God  had  signified  his  disallowance  of  the  attempt. 
Thus  are  great  men  wretchedly  abused  by  the  flat- 
teries of  those  about  them,  who  do  all  they  can  to 
prevent  their  seeing  their  own  faults  and  follies. 

15.  And  Balak  sent  yet  again  princes, 
more,  and  more  honourable  than  they.  16. 
And  they  came  to  Balaam,  and  said  to 
him.  Thus  saith  Balak,  the  son  of  Zippor, 
Let  nothing,  I pray  thee,  hinder  thee  from 
coming  unto  me:  17.  For  I will  jiromote 
thee  unto  very  great  honour,  and  1 will  do 
whatsoever  thou  sayest  unto  me:  come, 
therefore,  I pray  thee,  curse  me  this  peoph*. 
18.  And  Balaam  answered  and  said  unto 
the  servants  of  Balak,  If  Balak  would  give 
me  his  house  full  of  silver  and  gold,  I can- 
not go  beyond  the  word  of  the*I>ORD  my 
God,  to  do  less  or  more.  19.  Now,  there- 
fore, I pray  you,  tarry  ye  also  here  this 
night,  that  I may  know  what  the  I.ord  will 
say  unto  me  more.  20.  And  God  camc' 


549 


NUMBERS,  XXIL 


unto  Balaam  at  night,  ana  said  unto  him, 
If  the  men  come  to  call  tliee,  rise  up,  and 
go  with  them;  but  yet  the  word  which  I 
shall  say  unto  thee,  that  shalt  thou  do.  21. 
And  Balaam  rose  up  in  the  morning,  and 
saddled  his  ass,  and  went  with  the  princes 
of  Moab. 

We  have  here  a second  embassy  sent  to  Balaam, 
to  fetch  him  over  to  curse  Israel.  It  were  well  for 
■IS,  if  we  were  as  earnest  and  constant  in  prosecut- 
ing a good  work,  notwithstanding  disappointments, 
IS  Balak  was  in  pursuing  this  ill  design.  The  ene- 
mies of  the  church  are  restless  and  unwearied  in 
their  attempts  against  it;  but  he  that  sits  in  heaven 
laughs  at  them. 

Observe, 

I.  The  temptation  Balak  laid  before  Balaam;  he 
contrived  to  make  this  assault  more  vigorous  than 
the  former.  It  is  very  probable  that  he  sent  dou- 
ble money  in  the  hands  of  his  messengers;  but,  be- 
side that,  mw  he  tempted  him  with  honours,  laid  a 
bait  not  only  for  his  covetousness,  but  for  his  pride 
and  ambition.  How  earnestly  should  we  beg  of 
God  daily  to  mortify  in  us  these  two  limbs  of  the 
old  man ! Those  that  know  how  to  look  with  a holy 
contempt  upon  worldly  wealth  and  preferment, 
will  find  it  not  so  hard  a matter,  as  most  men  do,  to 
keep  a good  conscience.  See  how  artfully  Balak 
managed  the  temptation.  1.  The  messengers  he 
sent  were  more,  and  more  honourable,  v.  15.  He 
sent  to  this  conjurer  with  as  great  respect  and  de- 
ference to  his  quality,  as  if  he  had  been  a sovereign 
prince;  apprehending,  perhaps,  that  Balaam  had 
thought  himself  slighted  in  the  fewness  and  mean- 
ness of  the  former  messengers.  2.  The  request 
was  very  urgent;  this  powerful  prince  becomes  a 
suitor  to  him,  Let  nothing,  I firay  thee,  hinder 
thee,  ("u.  16.)  no,  not  God,  or  conscience,  or  any  fear 
either  of  sin  or  shame.”  3.  The  proffers  were 
high;  I will  promote  thee  to  very  great  honour 
among  the  princes  of  Moab;  nay,  he  gives  him  a 
blank,  and  he  shall  write  his  own  terms,  I will  do 
whatsoever  thou  sayest,  is,  “I  will  give  thee 
whatever  thou  desirest,  and  observe  wliatever  thou 
orderest;  thy  word  shall  be  a law  to  me,”!^.  17. 
Thus  sinners  stick  at  no  jiains,  spare  no  cost,  and 
care  not  how  low  they  stoop,  for  the  gratifying 
either  of  their  luxury,  or  of  their  malice;  shall  we 
then  be  stiff  and  strait-handed  in  our  compliance 
with  the  laws  of  virtue.^  God  forbid. 

II.  Balaam’s  seeming  resistance  of,  but  real 
vielding  to,  this  temptation.  We  may  here  discern 
In  Balaam  a struggle  between  his  convictions  and 
his  corruptions.  1.  His  convictions  charged  him  to 
adhere  to  the  command  of  God,  and  he  spoke  their 
language,  v.  18.  Nor  could  any  man  have  said 
better;  “ Tf  Balak  would  gwe  me  his  house  full  of 
silver  and  yold,  and  that  is  more  than  he  can  give, 
or  I can  ask,  T cannot  go  beyond  the  word  of  the 
Lord  my  God.”  See  how  honourably  he  speaks 
of  God,  he  is  .Tehovah,  my  God.  Note,  Many  call 
God  their’s  that  are  not  his,  not  truly  because  not 
only  his;  then  swear  by  the  Lord  and  by  Malcham. 
See  how  respectfully  he  speaks  of  the  word  of  God, 
as  one  resolved  to  stick  to  it,  and  in  nothing  to  vary 
from  it,  and  how  slightly  of  the  wealth  of  this 
world,  as  if  gold  and  silver  were  nothing  to  him  in 
comparison  with  the  favour  of  God;  and  yet,  at  the 
same  time,  the  Searcher  of  hearts  knew  that  he 
loved  the  wages  of  unrighteousness.  Note,  It  is  an 
easy  thing  for  bad  men  to  speak  very  good  words, 
and  with  their  mouth  to  make  a show  of  piety. 
'I'here  is  no  judging  of  men  by  their  words,  God 
knows  the  heart.  2.  His  corruptions  at  the  same 


time  strongly  inclined  him  to  go  contrary  to  the 
command.  He  seemed  to  refuse  the  temptation,  v. 

18.  But  e\  en  then  he  expressed  no  abhorrence  of 
it,  as  Christ  did  when  he  had  the  kingdoms  of  the 
world  offered  him.  Get  thee  hence,  Satan:  and  as 
Peter  did,  when  Simon  Magus  offered  him  money; 
Thy  money  perish  with  thee.  But  it  appears  (x>. 

19. )  that  he  had  a strong  inclination  to  accept  the 
proffer;  for  he  would  further  attend,  to  know  what 
God  would  say  to  him,  hoping  that  he  might  alter 
his  mind,  ana  give  him  lea\  e to  go.  This  was  a 
^'ile  reflection  upon  God  Almighty,  as  if  he  could 
change  his  mind,  and  now,  at  last,  suffer  those  to  be 
cursed  whom  he  had  pronounced  blessed;  and  as  if 
he  would  be  brought  to  allow  of  that  which  he  had 
already  declared  to  be  evil.  Surely  he  thought 
God  altogether  such  a one  as  himself  He  had 
already  been  told  what  the  will  of  God  was,  in 
which  he  ought  to  have  acquiesced,  and  not  to  have 
desired  a re-hearing  of  that  cause  which  was 
already  so  plainW  determined.  Note,  It  is  a very 
great  affront  to  God,  and,  a certain  evidence  of  the 
dominion  of  corruption  in  the  heart,  to  beg  leave 
to  sin. 

III.  The  permission  God  gave  him  to  go,  v.  20. 
God  came  to  him,  probably,  by  an  angel,  and  told 
him  he  might,  if  he  pleased,  go  with  Balak’s  mes- 
sengers. So  he  gave  him  up  to  his  own  heart's 
lusts.  “Since  thou  hast  such  a mind  to  go,  even 
go,  yet  know  that  the  journey  thou  undertakest 
shall  not  be  for  thine  honour;  for,  though  thou  hast 
leave  to  go,  thou  shalt  not,  as  thou  hopest,  have 
leave  to  curse,  for  the  word  which  I shall  say  unto 
thee,  that  thou  shalt  do.”  Note,  God  has  wicked 
men  in  a chain;  hitherto  they  shall  come  by  h's  per- 
mission, but  no  farther  than  he  does  ]rermit  them. 
Thus  he  makes  the  wrath  of  man  to  praise  him, 
yet,  at  the  same  time,  restrains  the  remainder  of  it. 
It  was  in  anger  that  Grd  said  to  Balaam,  “Go  with 
them,”  and  we  have  reason  to  think  that  Balaam 
himself  so  understood  it,  for  we  do  not  find  him 
pleading  this  allowance,  when  God  reproved  him 
for  going.  Note,  As  God  sometimes  denies  th- 
prayers  cf  his  people  in  love,  so  sometimes  he 
grants  the  desires  of  the  wicked  in  wrath. 

IV.  His  setting  out  in  the  journey,  v.  21.  God 
gave  him  lea\  e to  go,  if  the  men  called  him,  but  he 
was  so  fond  of  tlie  journey,  that  we  do  la  t imU  he 
stayed  for  their  calling  hiiii,  but  he  himself  j-O'c 

in  the  morning,  got  evciy  thing  readv  with  a 1 
speed,  and  went  with  the  pruiccs  of  Moab,  who 
were  proud  enough  th  a they  had  carried  tlieir  poim. 
The  apostle  describes  Balaam’s  sin  here  to  be,  that 
he  ran  greedily  into  an  error  for  reward,  Jutle  11. 
The  lo\  e of  money  is  the  root  cf  all  ev  il. 

22.  And  God’s  anj2;er  was  kindled  be- 
cause he  went:  and  the  angel  of  the  Lord 
stood  in  the  way  for  an  adversary  against 
him.  Now  he  was  riding  upon  his  ass,  and 
his  two  servants  were  with  him.  23.  And 
the  ass  saw  the  angel  of  the  LiORD  standing 
in  the  way,  and  his  sword  drawn  in  liis 
hand:  and  the  ass  turned  aside  out  of  tlie 
way,  and  went  into  the  field;  and  Balaam 
smote  the  ass,  to  turn  her  into  the  way'. 
24.  But  the  angel  of  the  Lord  stood  in 
the  path  of  the  vineyards,  a wall  bemg  on 
this  side,  and  a wall  on  that  side.  25.  And 
when  the  ass  saw  the  angel  of  the  Lord, 
she  thrust  herself  unto  the  wall,  and  ci  ush- 
ed  Balaam’s  foot  against  the  wall : and  he 
smote  her  again.  26.  And  the  angel  of  the 


550 


NUMBERS,  XXII. 


Lord  went  further,  and  stood  in  a narrow 
place,  where  teas  no  way  lo  turn,  either  to 
the  right  hand  or  to  the  left.  27.  And 
when  the  ass  saw  the  angel  of  the  Lord, 
she  fell  down  under  Balaam:  and  Balaam’s 
anger  was  kindled,  and  he  smote  the  ass 
with  a staff.  28.  And  the  Lord  opened 
the  mouth  of  the  ass;  and  she  said  unto 
Balaam,  What  have  I done  unto  thee,  tliat 
thou  hast  smitten  me  these  three  times? 
29.  And  Balaam  said  unto  the  ass,  Be- 
cause thou  hast  mocked  me:  1 would  there 
were  a sword  in  mine  hand,  for  now  would 
I kill  thee.  30.  And  the  ass  said  unto  Ba- 
laam, Am  not  I thine  ass,  upon  which  thou 
hast  ridden  ever  since  I was  thine  unto  this 
day  ? was  1 ever  wont  to  do  so  unto  thee  ? 
And  he  said.  Nay.  31.  Then  the  Lord 
opened  the  eyes  of  Balaam,  and  he  saw 
the  angel  of  tne  Lord  standing  in  the  way, 
and  his  sword  drawn  in  his  hand : and  he 
howed  down  his  head,  and  fell  flat  on  his 
face.  32.  And  the  angel  of  the  Lord  said 
unto  him.  Wherefore  hast  thou  smitten 
thine  ass  these  three  times?  behold,  I went 
out  to  withstand  thee,  because  thy  way  is 
perverse  before  me:  33.  And  the  ass  saw 
me,  and  turned  from  me  these  three  times , 
unless  she  had  turned  from  me,  surely  now 
also  I had  slain  thee,  and  saved  her  alive. 
34.  And  Balaam  said  unto  the  angel  of  the 
Lord,  I have  sinned ; for  1 knew  not  that 
thou  stoodest  in  the  way  against  me : now, 
therefore,  if  it  displease  thee,  I will  get  me 
hack  again.  35.  And  the  angel  of  the 
Lord  said  unto  Balaam,  Go  with  the  men: 
but  only  the  word  that  I shall  speak  unto 
thee,  that  thou  shalt  speak.  So  Balaam 
went  with  the  princes  of  Balak. 

We  have  here  an  account  of  the  opposition  God 
t;ave  to  Balaam  in  his  joumey  toward  Moab;  proba- 
bly the  princes  were  gone  before,  or  gone  some 
other  way,  and  Balaam  had  pointed  out  where  he 
would . meet  them,  or  where  they  should  stay  for 
him,  for  we  read  nothing  of  them  in  this  part  of  oui- 
narrative:  only  that  Balaam,  like  a jierson  of  some 
quality,  was  attended  witli  his  two  men;  honour 
enough,  one  would  think,  for  such  a man,  he  need- 
ed not  to  be  beholden  to  Balak  for  promotion. 

I.  Here  is  God’s  displeasure  against  Balaam  for 
undertaking  this  joumey;  God’s  anf'tr  was  kindlrd 
because  he  went,  v.  22.  Note,  1.  The  sin  of  sinnei's 
is  not  to  be  thought  the  less  j)ro\  oking  to  God,  be- 
cause he  permits  it.  We  must  not  think  that, 
because  God  does  not  by  his  providence  restrain 
men  from  sin,  therefore  he  api)roves  of  it,  or  that 
it  is  therefore  not  hateful  to  him;  he  suffers  sin,  and 
yet  is  angry  at  it.  2.  Nothing  is  more  disi)le.i.s!ng 
to  God  than  malicious  designs  against  his  ])eo])le; 
he  that  touches  them  touches  the  ap])le  of  his  eye. 

II.  The  way  God  took  to  let  Balaam  know  his 
disideasure  against  him;  yin  ani(el stood  in  the  way 
for  an  adversary.  Now  God  fulfilled  Ids  ])rondse 
to  Israel,  (Kxod.  23.  22.)  I will  he  an  enemy  to 
thine  enemies.  Tlie  holy  angels  are  adversaries  to 
sin,  and  perhaps  are  employed  more  than  we  are 


aware  of  in  pre\  enting  it,  particularly  in  opposing 
those  that  have  any  ill  designs  against  God’s  church 
and  people,  for  whom  Michael  our  prince  stands 
uj),  Dan.  12.  1,  10,  21.  What  a comfort  is  this  to 
all  that  wish  well  to  the  Israel  of  Gcd,  that  he 
ne\  er  suffers  wicked  men  to  form  any  ; ttempt 
against  them,  without  sending  his  holy  angels  fortli 
to  break  this  attempt,  and  secure  his  little  cues. 
When  the  prophet  saw  the  four  horns  that  scat- 
tered Judah,  at  the  sam?  time  he  saw  four  car- 
penters viere.  to  fray  Mose  horns,  Zech.  1.  18, 
&c.  When  the  enemy  comes  in  like  a food,  the 
Spirit  of  the  Lord  will  lift  up  a standard  agamst 
him.  'rids  angel  was  an  adversary  to  Balaam,  be- 
cause Balaam  counted  him  his  adversary;  othe;- 
wise  those  are  really  our  best  friends,  and  we  are  so 
to  reckon  them,  that  stop  our  progress  in  a sinful 
way.  The  angel  stood  with  his  sword  drawn;  {v. 
23.)  a faming  sword,  like  that  in  the  hands  of  the 
chervib,  (Gen.  3.  24.)  turning  every  way.  Note, 
The  holy  angels  are  at  war  with  those  with  whom 
God  is  angry,  for  they  are  the  ministers  of  his  jus- 
tice. 

Balaam  has  notice  given  him  of  God’s  displeasui  e, 
1.  By  the  ass,  and  that  did  not  startle  him.  The 
ass  saw  the  angel,  v.  23.  How  vainly  did  Balaam 
boast  that  he  was  a man  whose  eyes  were  opin,  and 
that  he  saw  the  visions  of  the  Almighty,  {ch.  24.  3, 
4 ) when  the  ass  he  rode  on  saw  more  than  he  did, 
his  eyes  being  blinded  with  covetousness  and  and)i- 
tion,  and  dazzled  with  the  rewards  rf  divination. 
Note,  Many  have  God  against  them,  and  his  hrl\ 
angels,  but  are  not  aware  of  it.  The  a.^s  knows  his 
owner,  sees  his  danger,  but  Balaam  does  not  knew, 
does  not  consider,  Isa.  1.  3.  Lord,  when  thy  hajid 
is  lifted  up,  they  will  riot  see.  Let  none  be  puffed 
up  with  a conceit  of  visions  and  revelations,  when 
even  an  ass  saw  an  angel;  yet  let  those  be  ashan.cd 
of  their  own  sottishness,  worse  than  that  of  the 
beasts  that  perish,  who,  when  they  are  told  of  the 
sword  of  God’s  wrath  drawn  against  them,  while 
they  persist  in  wicked  wavs,  yet  will  go  on;  the  ass 
understood  the  law  of  self-preservation  better  than 
so;  for,  to  save  both  hei-seli  and  her  senseless  rider, 
(1.)  She  turned  aside  out  of  the  way,  v.  23.  Ba- 
laam should  have  taken  the  hint  of  this,  and  con- 
sidered whether  he  was  not  out  < f the  way  of  his 
duty;  but,  instead  of  that,  he  beat  her  into  the  way 
again.  Thus  they  who  by  wilful  sin  are  running 
headlong  into  perdition  are  angry  at  those  that 
Avould  prevent  their  ruin.  (2.)  She  had  not  gone 
much  nirther,  before  she  sees  the  angel  again,  and 
then,  to  avoid  him,  runs  up  to  a wall,  and  crushes 
her  rider's  foot,  v.  24,  25.  How  many  ill  accidents 
are  we  liable  to,  in  travelling  upcti  the  road,  fnvm 
which  if  we  are  preser\  ed,  we  must  own  our  obli- 
gations to  the  Divine  Providence,  which  by  the 
ministry  of  angels  keeps  us  in  all  our  ways,  lest  we 
dash  our  foot  against  a stone;  but  if  we  at  any  time 
meet  with  a disaster,  it  should  put  us  upon  inquiring 
whethei-  our  way  be  right  in  the  sight  of  God  or  no. 
The  crushing  (f  Balaam’s  foot,  though  it  was  the 
saving  of  his  life,  provoked  him  so  miich,  that  he 
smote  his  ass  the  second  time.  So  angry  are  we 
a])t  to  be  at  that  which,  though  a present  uneasi- 
ness, yet  is  a real  kindness.  (3.)  Ujjon  the  next 
encountei-  with  the  angel,  the  ass  fell  down  unde: 
Balaam,  x>.  26,  27.  He  ought  to  have  considered 
that  there  was  certainly  something  extraordinary  in 
this;  for  his  ass  was  not  restive,  nor  did  she  use  to 
serve  him  thus;  but  it  is  common  for  those  whose 
hearts  a.re  fully  set  in  them  to  do  evil,  to  j)ush  on 
violently,  and  break  through  all  the  difficulties 
which  Providence  lays  in  their  way  to  give  check 
to  them,  and  to  stop  them  in  their  career.  Balaam 
the  third  time  smote  his  ass,  though  she  had  now 
done  him  the  best  piece  of  service  that  ever  she 


551 


NUMBERS,  XXII. 


did  him,  saving  him  from  the  sword  of  the  angel, 
and  by  her  falling  down  teaching  him  to  do  like- 
wise. (4.)  When  all  this  would  not  work  upon 
him,  God  opened  the  mouth  of  the  ass,  and  she 
spoke  to  hirfi  once  and  again;  and  yet  neither  did 
this  move  him,  28.)  The  Lord  opened  the 
mouth  of  the  ass.  This  was  a great  miracle,  quite 
above  the  power  of  nature,  and  wrought  by  the 
j)ower  of  the  God  of  nature;  who  inade  man’s 
mouth,  and  taught  him  to  speak,  for  otherwise 
(since  we  learn  to  speak  purely  by  imitation,  and 
therefo-  e they  that  -.re  born  deaf  are  consequently 
dumb)  the  first  man  had  ne\  er  spoken,  nor  any  of 
his  seed.  He  that  made  man  speak,  could,  when 
he  pleased,  make  the  ass  to  sfieak  ivith  man’s  voice, 
2 Pet.  2.  16.  Here  Mr.  Ainsw.  rth  observes,  that 
the  Devil,  when  he  tempted  our  first  parents  to  sin, 
employed  a subtle  serpent;  but  that  God,  when  he 
would  C'  nvince  Balaam,  employed  a silly  ass,  a 
creature  dull  and  sottish  to  a proverb;  for  Satan 
corrupts  men’s  minds  by  the  craftiness  of  those  that 
lie  in  wait  to  deceive,  but  Christ  has  chosen  the  fool- 
ish things  rf  the  world  to  confound  the  vjise.  ny  a 
dumb  ass  God  rebukes  the  madness  of  the  prophet, 
for  he  will  never  want  reprovers,  but,  when  he 
pleases,  can  make  the  stones  cry  out  as  witnesses  to 
him,  Luke  19.  40.  Hab.  2.  11.  [1.]  The  ass 

complained  of  Balaam’s  cruelty,  (t.  28.)  What 
have  I done  unto  thee,  that  thou  hast  smitten  me? 
Note,  7'he  righteous  God  will  not  see  the  meanest 
and  weakest  abused;  but  either  they  shall  be  ena- 
bled to  s]teak  in  their  own  defence,  or  he  will  some 
wav  or  other  speak  for  them.  If  God  would  not 
suffer  a beast  to  be  wronged,  much  less  a man,  a 
Christian,  a child  of  his  own.  We  cannot  open  the 
mouth  of  the  dumb,  as  God  did  here,  but  we  may 
and  must  open  our  mouth  for  the  dumb,  Prov.  31. 
8.  Job  31.  13.  The  ass’s  complaint  was  just,  iVhat 
have  I done?  Note,  When  we  are  prompted  to 
smite  any  with  hand  or  tongue,  we  should  consider 
what  they  ha\  e done  unto  us,  and  what  provocation 
they  have  given  us.  We  hear  it  not,  but  thus  the 
whole  creation  groans,  being  burthened,  Rom.  8. 
22.  It  was  much  that  B ilaam  was  not  astonished 
to  hear  his  ass  speak,  and  put  to  confusion;  but 
some  think  that  it  was  no  new  thing  to  him  (being  a 
conjurer)  to  be  thus  spoken  to  by  his  familiars; 
others  rather  think  that  his  brutish  headstrong  pas- 
sion so  blinded  him,  that  he  could  not  obser\  e or 
consider  the  strangeness  of  the  thing.  Nothing 
besots  men  worse  than  unbridled  anger.  Balaam  iii 
his  fury  wishes  he  had  a sword  to  kill  his  ass  with, 
V.  29.  See  his  impotency;  can  he  think  by  his 
curses  to  do  mischief  to  Israel,  that  has  it  not  in  his 
power  to  kill  his  own  ass?  This  he  cannot  do,  yet 
he  fain  would;  and  what  would  he  get  by  that,  but 
make  himself  so  much  the  poorer,  (as  many  do,) 
to  gratify  his  passion  and  revenge?  Such  was  the 
madness  of  this  false  prophet.  Here  Bishop  Hall 
observes.  It  is  ill  falling  into  the  hands  of  those 
whom  the  brute-creatures  find  unmerciful;  f^^r  a 
good  man  regardeth  the  life  of  his  beast.  [2.]  The 
ass  reasoned  with  him,  v.  30.  God  enalded  not 
only  a dumb  creature  to  speak,  but  a diill  creature 
to  speak  to  the  purpose.  Three  things  she  argues 
with  him  from;  First,  His  propriety  in  her;  Am  not 
I thine  ass?  Note,  1.  God  has  given  to  man  a do- 
minion over  the  creatures;  they  are  delwered  into 
his  hand  to  be  used,  and  put  under  his  feet  to  be 
♦'uled.  2.  Even  wicked  people  have  a title  to  the 
possessions  God  gives  to  them,  which  thev  are  not 
to  be  wronged  of.  3.  The  dominion  God  lias  given 
us  over  the  creatures  is  a good  reason  why  we 
should  not  abuse  them.  We  are  their  lords,  and 
therefore  must  not  be  tyrants.  Secondly,  Her  ser- 
viceableness to  him;  on  which  thou  hast  ridden. 
Note,  It  is  good  for  us  often  to  consider  how  useful 


the  inferior  creatures  are,  and  have  been,  to  us, 
that  we  may  be  thankful  to  God,  and  tender  of 
them.  Thirdly,  That  she  was  not  wont  to  do  so 
by  him,  and  had  never  before  crushed  his  foot,  or 
fallen  down  under  him;  he  might  therefore  conclude 
there  was  something  more  than  ordinary  that  made 
her  do  so  now.  Note,  1.  The  rare  recurrence  of 
an  offence  should  moderate  our  displeasure  against 
an  offender.  2.  When  creatures  depart  from  their 
wonted  obedience  to  us,  we  should  inquire  the 
cause  within  ourseh  es,  and  be  humbled  for  our  sin. 

2.  Balaam  at  length  has  notice  of  God’s  displea- 
suse,  by  the  angel,  and  that  did  startle  him.  When 
; God  opened  his  eyes,  he  saw  the  angel,  {v.  31.)  and 
' then  he  himself  fell  flat  upon  his  ftce,  in  rever- 
I ence  of  that  glorious  messenger,  and  in  fear  of  the 
I sword  he  saw  in  his  hand.  God  has  many  ways  of 
breaking  and  bringing  down  the  hard  and  unhum- 
bled heart.  (1.)  The  angel  reproved  him  for  his 
outrageousness;  (x'.  32,  33.)  Wherefore  hast  thou 
! smitten  thine  ass?  Whether  we  consider  it  or  no,  it 
I is  certain  that  God  will  call  us  to  account  for  the 
abuses  done  to  his  creatures.  Nay,  he  shows  him 
how  much  more  reason  he  had  to  smite  upon  his 
b east,  and  to  condemn  himself,  than  to  fly  out  thus 
against  his  ass;  “ Thy  way  is  perverse  before  me, 
and  then  how  canst  thou  expect  to  prosper?”  And 
how  much  wiser  his  ass  was  than  himself,  and  how 
much  beholden  he  was  to  her  that  she  turned  aside; 
it  was  for  his  safety,  and  not  for  her  own,  for, 
had  she  gone  on,  he  had  been  slain,  and  she  had 
been  saved  alive.  Note,  When  our  eyes  are  open- 
ed, we  shall  sec  what  danger  we  are  in,  in  a sinful 
way;  and  how  much  it  was  for  our  advantage  to  be 
crossed  in  it,  and  what  fools  we  were  to  quarrel  with 
our  crosses,  which  helped  to  save  our  lives.  (2. ) 
Balaam  then  seemed  to  relent;  (n.  34.)  “/  have 
sinned;  sinned  in  undertaking  this  journey,  sinned  in 
pushing  on  so  violently;”  but  he  excuses  it  with  this, 
that  he  saw  not  the  angel;  yet,  now  that  he  did  see 
him,  he  was  willing  to  go  back  again.  That  which 
was  displeasing  to  God,  was  not  so  much  his  going, 
as  his  going  with  a malicious  design  against  Israel, 
and  a secret  hope,  that,  notwithstanding  the  proviso 
with  which  his  permission  was  clogged,  he  might 
prevail  to  curse  them,  and  to  gratify  Balak,  and  get 
preferment  under  him.  It  does  not  appear  that  he 
is  sensible  ('f  this  wickedness  of  hisheart,^or  will- 
ing to  own  it;  lint,  if  he  finds  he  cannot  go  ’forward, 
he  will  be  content  (since  there  is  no  remedy)  to  go 
back.  Here  is  no  sign  that  his  heart  is  turned,  but, 
if  his  hands  are  tied,  he  cannot  help  it.  Thus  many 
leave  their  sins,  only  because  their  sins  have  left 
them.  There  seems  to  be  a reformation  of  the  life, 
but  what  will  that  avail,  if  there  be  no  renovation  of 
the  heart?  (3.)  The  angel  however  continued  his 
permission;  (x'.  35.)  “ Go  with  the  men.  Go,  if 
thou  hast  a mind  to  be  made  a fool  of,  and  to  be 
ashamed  before  Balak,  and  all  the  piinccs  of  Moab; 
Go,  only  the  word  that  J shall  speak  tmto  thee,  that 
thou  shalt  speak,  whether  thou  wilt  or  no.”  For  this 
seems  not  to  be  a precept,  but  a prediction  of  the 
event,  that  he  should  not  only  not  be  able  to  curse 
Israel,  but  should  be  forced  to  bless  them ; which 
would  lie  more  for  the  glory  of  God,  and  his  own 
confusion,  than  if  he  had  turned  back.  Thus  God 
gave  liim  fair  warning,  but  he  would  not  take  it,  he 
went  with  the  princes  of  Balak.  For  the  iniquity 
of  Balaam’s  co\  etousness  God  was  wroth,  and  smote 
him,  but  he  went  on  frowardly,  Isa.  57,  17. 

36.  And  when  Balak  heard  that  Balaam 
was  come,  he  went  out  to  meet  him  unto  a 
city  of  Moab,  which  win  the  border  of  Ar- 
non,  which  w in  the  utmost  coast.  37.  And 
Balak  said  unto  Balaam,  Did  I not  earnestly 


)52 


NUMBERS,  XXill. 


send  unto  thee  to  call  thee?  wherefore  earn- 
est thou  not  linto  me  ? am  1 not  able  indeed  to 
promote  thee  to  honour  ? 38.  And  Balaam 

said  unto  Balak,  Lo,  I am  come  unto  thee : 
have  I now  any  power  at  all  to  say  any 
thing?  the  word  that  God  putteth  in  my 
mouth,  that  shall  I speak.  39.  And  Ba- 
laam went  with  Balak,  and  they  came  unto 
Kirjath-huzoth.  40.  And  Balak  offered  ox- 
en and  sheep,  and  sent  to  Balaam,  and 
to  the  princes  that  were  with  him.  41.  And 
it  came  to  pass  on  the  morrow,  that  Balak 
took  Balaam,  and  brought  him  up  into  the 
high  places  of  Baal,  that  thence  he  might 
see  the  utmost  part  of  the  people. 

We  have  here  the  meeting  between  Balak  and 
Balaam,  confederate  enemies  to  God’s  Israel;  but 
here  they  seem  to  differ  in  their  expectations  of  the 
success. ' 

1.  Balak  speaks  of  it  with  confidence,  not  doubt- 
ing but  to  gain  his  point,  now  that  Balaam  was  come. 
In  expectation  of  this,  he  went  out,  to  meet  him, 
even  to  the  utmost  border  of  his  country;  (x'.  36.) 
partly  to  gratify  his  own  impatient  desire  to  see  one 
he  had  such  great  expectations  from,  and  partly  to 
do  honour  to  Balaam,  and  so  to  engage  him  with  his  i 
utmost  power  to  serve  him.  See  what  I’espect  he.a- 
then  princes  paid  to  those  that  had  but  the  name 
and  face  of  prophets,  and  pretended  to  have  any  in-  ' 
terest  in  heaven;  and  how  welcome  one  was  th  it  i 
came  with  his  mouth  full  of  curses.  What  a shame 
is  it,  then,  that  the  ambassadors  of  Christ  are  so 
little  respected  by  most,  so  much  despised  by  some; 
and  that  they  are  so  coldly  entertained,  who  bring 
tidings  of  peace  and  a blessing!  Balak  has  n w 
nothing  to  complain  of,  but  that  Balaam  did  not 
come  sooner,  v.  37.  And  he  thinks  that  he  should 
have  considered  both  the  importunity  Bal  ik  h id 
used,  did  I not  earnestly  send  for  thee  ? (and  the 
importunity  of  people  inferior  to  kings  has  prevail- 
ed with  many  against  their  inclinations,)  and  th  t 
he  should  also  have  considered  Balak’s  intenti' ns 
concerning  him.  Am  not  I able  to  promote  thee  to  i 
honour  ? Balak,  as  king,  was  in  his  own  kingd  in 
the  fountain  of  honour,  and  Balaam  should  h..\  e 
his  choice  of  all  the  preferments  that  were  in  lus 
gift;  he  therefore  thinks  himself  affronted  by  Ba- 
laam’s delays,  which  looks  as  if  he  thought  the  Ik  ii- 
ours  he  prepared  not  worthy  his  acceptance.  Note, 
Promotion  to  honour  is  a very  tempting  bait  to  ma- 
ny people;  and  it  were  well  if  we  would  be  drawn 
into  the  service  of  God  by  the  honour  he  sets  befm  e 
us.  Why  do  we  delay  to  come  unto  him?  Is  not 
he  able  to  promote  us  to  honour?  2.  B daam  speaks 
doubtfully  of  the  issue,  and  bids  Balak  not  dejiend 
too  much  on  him,  {v.  38.)  “ Have  I now  any  pow- 
er at  all  to  say  anu  thing?  I am  come,  but  what 
the  nearer  am  I?  'Gladly  would  I curse  Israel;  b t 
1 must  not,  I cannot,  God  will  not  suffer  me.”  He 
seems  to  speak  with  vexation  at  the  hook  in  his  nose, 
and  the  bridle  in  his  jaws,  such  as  Sennacherib  was 
ta-d  up  with,  Isa.  37.  29.  3.  They  address  them- 

.■-clves  with  all  speed  to  the  business.  B daam  is 
n iblv  entertained  over  night,  a sacrifice  of  th  mks- 
giviiig  is  offered  to  the  gods  of  Moab,  for  the  safe 
i.rrivadnf  this  welcome  guest,  and  he  is  treated  with 
a feast  upon  the  sacrifice,-!!.  40.  And  the  next  mor- 
ning, that  no  time  might  be  lost,  Balak  takes  Ba- 
li iin  in  his  chariot  to  the  high-places  of  his  king- 
d im,  not  only  because  their  holiness,  (such  as  it 
was,)  he  thought,  might  give  some  advantage  to 
h s divinations,' but  their  height  might  give  him  a 
convenient  prospect  of  the  camp  of  Israel,  which 


was  to  be  the  butt  or  mark  at  which  he  must  shoot 
his  envenomed  arrows.  And  now  Balaam  is  really 
as  solicitous  to  please  Balak,  as  ever  he  had  pre- 
tended to  be  to  please  God.  See  what  need  we 
have  to  pray  every  day.  Our  Father  in  heaven,  lead 
us  not  into  temptation. 

CHAP.  XXI II. 

In  this  chapter,  we  have  Balak  and  Balaam  busy  at  work 
to  do  Israel  a mischief,  and  for  aught  that  appears,  nei- 
ther Moses  nor  the  elders  of  Israel  knew  any  thing  of  the 
matter,  nor  are  in  a capacity  to  break  the  snare  ; but 
God,  who  keeps  Israel,  and  neither  slumbers  nor  sleeps, 
baffles  the  attempt,  without  any  intercession  or  contri- 
vance of  their’s.  Here  is,  I.  The  first  attempt  to  curse 
Israel.  1.  The  preparation  made  for  it  by  sacrifice,  v. 
1 . . 3.  2.  The  contrary  instruction  God  gave  Balaam, 

V.  4,  6.  3.  The  blessing  Balaam  was  compelled  to  pro- 

nounce upon  Israel,  instead  of  a curse,  v.  7 . . 10.  4.  The 
great  disappointment  of  Balak,  v.  11,  12.  II.  The  se- 
cond attempt,  in  the  same  manner  made,  and  in  the  same 
! manner  frustrated,  v.  13 . . 26.  III.  Preparations  made 
for  a third  attempt,  (v.  27 . .30.)  the  issue  of  which  we 
have  in  the  next  chapter. 

ND  Balaam  said  unto  Balak,  Build 
me  here  seven  altars,  and  prepare  me 
here  seven  oxen  and  seven  rams.  2.  And 
Balak  did  as  Balaam  had  spoken  ; and  Ba- 
lak and  Balaam  offered  ox\  every  altar  a bul- 
I lock  and  a ram.  3.  And  Balaam  said  unto 
I Balak,  Stand  by  thy  burnt-offering,  and  1 
I will  go  ; peradventure  the  Lord  will  come 
I to  meet  me  : and  whatsoever  he  showeth 
I me  I will  tell  thee.  And  he  went  to  a high 
' [ilace.  4.  And  God  met  Balaam  : and  he 
I said  unto  him,  1 have  prepared  seven  altars, 

I and  I have  offered  upon  every  altar  a bul- 
I ! )ck  and  a ram.  5.  And  the  Lord  put  a 
1 word  in  Balaam’s  mouth,  and  said.  Return 
! unto  Balak,  and  thus  thou  shalt  speak.  6. 

I And  he  returned  unto  him;  and  lo,  he  stood 
I by  his  burnt-sacrifice,  he,  and  all  the  prin- 
I c('s  of  Aloab.  7.  And  he  took  up  his  para- 
ble, and  said,  Balak  the  king  of  Moab  hath 
! n ought  me  from  Aram,  out  of  the  moun- 
lains  of  the  east,  saymg'.  Come,  curse  me 
lacob,  and  come,  defy  Israel.  8.  How  shall 
f curse,  whom  God  hath  not  cursed?  or 
liow  shall  I defy,  whom  the  Lord  hath  not 
defied  ? 9.  For  from  the  top  of  the  rocks  I 

sec  him,  and  from  the  hills  I behold  him  : lo, 
the  people  shall  dwell  alone,  and  shall  not 
be  reckoned  among  the  nations.  10.  Who 
can  count  the  dust  of  .Tacob,  and  the  num- 
ber of  the  fourth  of  Israel?  l ^et  me  die 
the  death  of  the  righteous,  and  let  my  last 
end  be  like  his!  11.  And  Balak  said  unto 
Balaam,  What  hast  thou  done  unto  me  ? I 
took  thee  to  curse  mine  enemies,  and,  be- 
hold, thou  hast  blessed  them  altogether.  1 2. 
And  he  answered  and  said.  Must  I not  take 
heed  to  speak  that  which  the  Lord  hatli 
put  in  my  mouth  ? 

Here  is, 

I.  Great  preparation  made  for  the  cursing  of  Is- 
rael. That  which  was  aimed  at,  was,  to  engage  the 
God  of  Israel  to  forsake  them,  and  either  to  be  cn 


NUiMBERS,  XXIII.  .5.')3 


Moab’s  side,  or  to  stand  neuter.  Oh  the  sottishness 
of  superstition,  to  im.igine  that  God  will  be  at  mens’ 
beck  ! Balaam  and  Balak  think  to  bribe  him  with 
akars  and  sacrifices,  offered  without  any  warrant  or 
institution  of  his:  as  if  he  would  eat  the  Jlesh  of 
hulls,  or  drink  the  blood  of  goats.  Ridiculous  non- 
sense, to  tliink  that  these  would  please  God,  and 
gain  his  favour,  when  there  could  be  in  them  no  ex- 
ercise either  of  faith  or  obedience!  Yet  it  should 
veem,  they  offered  these  sacrifices  to  the  God  of 
heaven,  the  supreme  Kumen — Divinity,  and  not 
to  any  of  their  local  deities.  But  the  multiplying 
of  altars  was  an  instance  of  their  degeneracy  from 
the  religion  of  their  ancestors,  and  their  apostasy 
to  idolatry;  for  they  that  multiplied  altars  multipli- 
ed gods:  Efihraim  made  many  altars  to  sin,  Hos. 
8.  11.  Thus  they  liked  not  to  retain  God  in  their 
knowledge,  but  became  vain  in  their  imaginations; 
and  yet  presumptuously  expected  hereby  to  gain 
God  over  to  them  from  Israel,  who  had  his  sanctua- 
ry among  them,  and  h's  anointed  altar. 

Observe  here,  1.  How  very  imperious  Balaam 
was,  proud  to  ha\  c the  command  of  a king,  and  to 
give  law  to  princes.  Such  is  the  spirit  of  that  wick- 
ed one  who  exalts  himself  above  all  that  is  called 
God,  or  that  is  worsliipped.  With  what  authority 
does  Balaam  give  orders,  build  me  here  (in  the  place 
I have  p tched  upon)  seven  altars,  of  stone  or  turf. 
Thus  he  covers  his  malice  against  Israel  with  a 
show  of  de  otion,  but  his  sacrifice  was  an  abomina- 
tion, beine:  brought  with  su  h a wicked  mind,  Prov. 
21.  27.  That  which  he  aimed  at,  was,  not  to  hon- 
our (xod  with  the  sacrifices  of  righteousness,  but  to 
eiiri  h himself  with  the  wages  of  unrighteousness. 
2.  H''w  very  ''bsequio  is  Balak  was.  The  altars 
were  present'y  built,  and  the  sacrifices  prepared, the 
best  of  the  sort,  seven  bullocks  and  seven  rams, 
Balak  m ikes  no  r bjection  to  the  charge,  nor  does 
he  snuff  at  it,  ov  th  nk  it  e'ther  a weariness  or  a dis- 
paragement to  statid  by  his  burnt-offering  as  Ba- 
laam ordered  him. 

II.  The  turu'ng  of  the  curse  into  a blessing,  by 
the  over-ruling  power  of  God,  in  love  to  Israel; 
whi  h 's  the  account  Moses  gi\  es  of  it,  Deut.  23.  5. 

1.  God  puts  the  blessing  into  the  mouth  of  Ba- 
laam. Whi  e the  sacrifices  were  buniing,  Balaam 
retired;  he  went  solitary , into  some  dark  gro\e  on 
the  top  of  the  high-place,  v.  3.  marg.  Thus  much 
he  knew,  that  solitude  gives  a good  opportunity  for 
communion  with  God;  those  that  would  meet  with 
him,  must  refre  from  the  world,  and  the  business 
and  conversation  of  it,  and  long  to  be  private,  reck- 
oning themsel'  es  never  less  alone  than  when  alone, 
because  the  Father  is  with  them.  Enter  therefore 
into  thy  closet,  and  shut  the  door,  and  be  assured 
that  God  will  meet  thee,  if  thou  seek  him  in  the  due 
order:  but  Balaam  retired  with  a peradventure 
cnlv,  having  some  thoughts  that  God  might  meet 
him,  but  beinsr  conscious  to  himself  of  guilt,  and 
knowing  that  God  had  lately  met  him  in  anger,  he 
Iv'd  reason  to  speak  doubtfully,  (a'.  3.)  Peradven- 
'ure  the  Lord  will  come  to  meet  me.  But  let  not 
such  a man  think  that  hr  shall  receive  any  favour 
fr'-m  God.  N ty,  it  should  seem,  though  he  pre- 
tended to  go  meet  with  God,  he  really  designed  to 
use  enchantments;  see  ch.  24.  1.  But  whatever  he 
intended,  (rod  designed  to  ser\  e his  own  glory  by 
him,  and  therefore  met  Balaam,  v.  4.  What  com- 
munion has  light  with  darkness?  No  friendly  ccm- 
mur!i''n,  we  mav  be  sure;  Balaam’s  way  was  still 
ivr'  erse,  and  God  was  .still  an  Adversary  to  him; 
but  B il  ik  Vi  iviug  chosen  him  for  his  oracle,  God 
would  c''n‘ii'’ain  him  to  utter  such  a confession 
to  the  Irn  'ur  of  God  and  Israel,  as  should  render 
ihi'se  f r evev  inexcusable,  who  should  appear  in 
arms  ag  inst  th^  ni.  When  Balaam  was  aware  that 
(iod  met  him,  nrobably,  by  an  angel,  he  boasted  of 

VoL.  I. — 4 A 


j his  performances,  I have  prefiared  seven  altars, 

I and  offered  ujion  every  altar  a bullock  aeid  a ram. 
How  had  he  done  it.^  It  cost  him  nothing,  it  was 
done  at  Balak’s  expense;  yet,  (1.)  He  boasts  of  it, 
as  if  he  had  done  some  great  thing.  The  acts  of 
' devotion  which  are  done  in  hypocrisy,  are  com- 
monly reflected  upon  with  priae  and  vain  glory. 
Thus  the  Pharisee  went  up  to  the  temple  to  beast 
of  his  religion,  Luke  18,  12.  (2.)  He  insists  upon 

it  as  a reason  why  God  should  gratify  him  in  his 
desire  to  curse  Israel,  as  if  now  he  had  made  God 
h’s  Debtor,  and  might  draw  upon  him  for  what  he 
pleased.  He  thinks  God  is  so  much  beholden  to 
him  for  these  sacrifices,  that  the  least  he  can  do  in 
recompense  f r them,  is,  to  sacrifice  his  Israel  to 
the  malice  of  the  king  of  Moab.  Note,  It  is  a 
common  cheat  that  wicked  people  put  up'  n them- 
selves, to  think  that  by  the  shows  of  piety  they  may 
I prevail  with  Ciod  to  countenance  them,  and  connive 
1 at  them,  in  their  greatest  immoralities,  especially 
' in  persecution,  Isa.  66.  5.  However,  though  the 
I sacrifice  was  an  abomination,  God  took  the  occasion 
of  Balaam’s  expectation,  to  fiut  a word  into  his 
mouth,  {x<.  5.)  for  the  answer  of  the  tongue  is  from 
the  Lord;  and  thus  he  would  shew  how  much  they 
are  mistaken,  who  say,  JVith  our  tongue  we  will 
firevail,  our  lifts  arc  our  own,  Ps.  12.  4.  He  that 
made  man's  mouth,  knows  how  to  manage  it,  and 
to  ser\  e his  own  purposes  by  it.  This  speaks  ter- 
ror to  daring  sinners,  that  set  their  mouth  against 
the  heaven.  God  can  make  their  own  tongues  to 
fall  ufion  themselves,  Ps.  64.  8.  And  it  speaks 
comfort  to  God’s  witnesses,  whom  at  any  time  he 
calls  out  to  appear  for  him;  if  God  put  a word  into 
the  mouth  of  Balaam,  who  would  ha\  e defied  God 
and  Israel,  surely  he  will  not  be  wanting  to  those 
who  desire  1 1 glorify  God  and  edify  his  people  by 
their  testimony ; but  it  shall  be  given  them  in  that 
same  hour  what  they  should  s/teak. 

2.  Balaam  pronounced  the  blessing  in  the  ears  of 
Balak.  He  found  him  standing  by  his  burnt  sacri- 
fice, (z’.  6.)  closely  attending  it,  and  earnestly  ex- 
pecting the  success.  Those  that  would  have  an 
answer  of  peace  from  God,  must  abide  by  the 
sacrifice,  ; nd  attend  on  the  Lord  without  distrac- 
tion, ?iot  weary  in  well-doing.  Balaam,  ha\  ing 
j fixed  himself  in  the  place  appointed  f r his  de- 
! nounc’ng  curses  against  Israe',  which  perhaps  he 
' had  drawn  uj)  in  form  ready  to  de'i\  er,  takes  up 
i his  parable,  and  it  proves  a blessing,  v.  7.  He 
! pronounces  Israel  safe  and  haj.py,  and  so  blesses 
I them. 

I (1.)  He  pronounces  them  safe,  and  out  of  the 
j reach  of  his  envenomed  darts.  [1.]  He  owns  that 
i the  design  was  to  curse  them;  that  Ba’ak  sent  for 
him  out  of  his  own  country,  and  he  came,  with  that 
intent,  zk  7.  The  message  sent  to  him,  was. 
Come,  curse  me  Jacob,  and  come,  defy  Israel. 
Balak  intended  to  make  war  upon  them,  and  he 
would  have  Balaam  to  bless  h’s  arms,  and  to  pro- 
phesy and  pray  for  the  ruin  of  Israel.  [2.]  He 
owns  the  design  defeated,  and  his  own  inability  to 
acc'  mplish  it.  He  could  not  so  much  as  give  them 
an  ill  word,  or  an  ill  wish.  How  shall  I curse 
zvhom  God  has  not  cursed?  v.  8.  Not  that  there- 
fore he  zuould  not  do  it,  but  therefore  he  could  not 
do  it.  This  is  a fair  confession.  First,  Of  the  weak- 
ness and  impotency  of  his  own  magic  skill,  for 
which  others  value  him  so  much,  and  doubtless  he 
valued  himself  no  less.  He  was  the  most  cele- 
brated man  of  that  profession,  and  vet  owns  him- 
self baffled.  God  had  warned  the  Israelites  not  to 
use  divination,  (Lev.  19.  31.)  and  this  providence 
gave  them  a reason  for  the  law,  by  showing  them 
the  weakness  and  folly  of  it.  As  they  had  seen  the 
magicians  of  Egt  pt  befooled,  so,  here,  the  great 
conjurer  of  the  east.  See  Isa.  47.  12 . . 14.  Secondly, 


654  NUMBERS,  XXIII. 


It  is  a confession  of  the  sovereignty  and  dominion 
of  the  divine  power.  He  owns  that  he  could  do  no 
more  than  God  would  suffer  him  to  do,  tor  God 
could  o\  er-rule  all  his  purposes,  and  turn  his  coun- 
sels headlong.  Thirdly,  It  is  a confession  of  the 
inviolable  security  of  the  people  of  God.  Note,  1. 
God’s  Israel  are  owned  and  blessed  of  him.  He 
has  not  cursed  them,  for  they  are  delivered  from 
the  curse  of  the  law,  he  has  not  defiled  them,  nor 
rejected  and  abandoned  them,  though  mean  and 
vile.  2.  Those  that  have  the  good-will  of  Heaven, 
have  the  ill-will  of  Hell;  the  serpent  and  his  seed 
have  an  enmity  to  them.  3.  Though  the  enemies 
of  God’s  people  may  prevail  far  against  them,  yet 
they  cannot  curse  them;  that  is,  they  cannot  do 
them  any  re  il  mischief,  much  less  a ruining  mis- 
chief, for  they  cannot  separate  them  from  the  love 
of  God,  Rom.  8.  39. 

(2.)  He  pronounces  them  happy,  in  three  things; 

[l.j  Happy  in  their  peculiarity , and  distinction 
from  the  rest  of  the  nations;  {y.  9.)  From  the  top 
of  the  rocks  1 see  him.  And  it  seems  to  have  been 
a great  suiprise  to  him,  that  whereas,  it  is  proba- 
ble, they  were  represented  to  him  as  a rude  and 
disorderly  rabljle,  that  infested  the  countries  round 
about  in  rambling  parties,  he  saw  them  a regular 
incorpor  .ted  camp,  in  which  appeared  all  the 
marks  of  discipline  and  good  order;  he  saw  them  a 
peop'e  dwelling  alone,  and  foresaw  they  would 
continue  so,  and  their  s.ngularity  would  be  their 
unspeakable  honour.  Persons  of  cjuality  we  call 
persons  of  distinction:  this  was  Israel’s  praise, 
though  their  enemies  turned  it  to  their  reproach, 
that  they  differed  from  all  the  neighbouring  nations, 
not  only  in  their  religion  and  saci’ed  rites,  but  in 
their  diet,  and  dress,  and  common  usages,  as  a peo- 
ple called  out  of  the  world,  and  not  to  be  conformed 
to  it.  They  never  lost  their  reputation  till  they 
mingled  themsehes  among  the  heathen,  Ps.  106.  35. 
Note,  It  is  the  duty  and  honour  of  those  that  are 
dedic.ited  to  God,  to  be  separated  from  the  world, 
and  not  to  walk  according  to  the  course  and  custom 
of  it.  Those  who  make  conscience  of  peculiar 
duties,  m.iy  take  the  comfort  of  peculiar  pri\  ileges, 
which,  it  is  probable,  Balaam  has  an  eye  to  here; 
God’s  Israel  shall  not  stand  upon  a level  with  other 
nations,  but  be  cligTiified  above  them  all,  as  a people 
near  to  God,  and  set  apart  for  him. 

[2.]  Happy  in  their  numbers;  not  so  few  and 
despicable  as  they  weie  represented  to  him,  but  an 
innumerable  company,  which  made  them  both 
h'-itnurable  and  formidable;  {v.  10.)  IVho  can  count 
t ' dust  of  Jacob?  The  number  of  the  people 
V'  > the  thing  that  Balak  was  vexed  at,  (c/i.  22.  3. ) 
M ,ab  was  afraid  of  them,  because  they  were  many; 
and  God  does  here  by  Balaam  promote  that  fear 
and  vexation,  foretelling  their  further  increase. 
Balak  would  have  him  see  the  utmost  part  of  the 
people,  {ch.  22;  41.)  hoping  the  more  he  saw  of 
them,  the  more  he  would  be  exasperated  against 
them,  and  throw  about  his  curses  with  the  more 
keenness  and  rage;  but  it  proved  quite  contrary, 
instead  of  being  angry  at  their  numbers,  he  admired 
them.  'I'he  better  acquainted  we  are  with  God’s 
peo])le,  the  better  opinion  we  have  of  them.  He 
tikes  notice  of  the  number.  First,  of  the  dust  of 
Jacob;  that  's,  the  ])eople  of  Jacob,  concerning 
whom  it  was  foretold  that  they  should  be  as  the  dust 
for  number,  Gen.  28.  14.  Thus  he  owns  the  ful- 
filling of  the  jiromise  made  to  the  fathers,  and  ex- 
perts that  it  should  be  yet  further  accomplished. 
Perhaps  it  was  part  of  David’s  fault  in  numbering 
the  peo])lc,  that  he  offered  to  count  the  dust  of  Ja- 
cob, which  God  had  said  should  be  innumeralde. 
Secondly,  Of  the  fourth  part  of  Israel;  alluding  to 
the  form  of  their  ' am]!,  which  was  cast  into  four 
squadroiis,  under  four  standards.  Note,  God’s 


Israel  are  a very  great  body,  his  spiritual  Israel  aie 
so,  and  they  will  appear  to  be  so,  when  they  shall 
all  be  gathered  together  unto  him  in  the  great  day, 
Rev.  7.  9. 

[3.]  Happy  in  their  last  end.  Let  me  die  the 
death  of  the  righteous  Israelites,  that  are  in  cove- 
nant with  God,  and  let  my  last  end,  or  future  state, 
be  like  their's,  or  my  recompense,  namely,  in  the 
other  world.  Here,  F'irst,  It  is  taken  for  granted 
that  death  is  the  end  of  all  men;  the  righteous 
themselves  must  die,  and  it  is  good  for  us  to  think 
of  this  with  application,  as  Balaam  himself  does 
here,  speaking  of  his  own  death.  Secondly,  He 
goes  upon  the  supposition  of  the  soul’s  immortality, 
and  a different  state  on  the  other  side  death,  to 
which  this  is  a noble  testimony,  and  an  evidence  of 
its  being  anciently  known  and  believed.  For  how 
could  the  death  of  the  righteous  be  more  desirable 
than  the  death  of  the  wicked  upon  any  other  ac- 
count, than  as  it  involved  happiness  in  another 
world,  since  in  the  manner  and  circumstances  of 
dying  we  see  all  things  come  alike  to  all?  Thirdly, 
He  pronounces  the  righteous  truly  blessed,  not  only 
while  they  live,  but  when  they  die;  which  makes 
their  death  not  only  more  desirable  than  the  death 
of  others,  but  even  more  desirable  than  life  itself; 
for  in  that  sense  his  wish  may  be  taken;  “Not  only 
when  I do  die,  let  me  die  the  death  of  the  righteous; 
but  I could  e\  en  now  be  willing  to  die,  on  condition 
that  I might  die  the  death  of  the  righteous,  and 
reach  my  end  this  moment,  prov  ided  it  might  be 
like  his.”  Very  near  the  place  where  Balaam  now 
was,  on  one  of  the  mountains  of  Moab,  not  long 
after  this,  Moses  died,  and  to  that  perhaps  God, 
who  put  this  word  into  his  mouth,  designed  it 
should  have  a reference;  that  by  it  Moses  might  be 
encouraged  to  go  up  and  die  such  a death,  as  Ba- 
laam himself  wished  to  have  died.  Fourthly,  He 
shows  his  opinion  of  religion  to  be  better  than  his 
resolution;  there  are  many  who  desire  to  die  the 
death  of  the  righteous,  but  do  not  endeavour  to  live 
the  life  of  the  righteous;  gladly  would  they  have 
their  end  like  their’s,  but  not  their  way.  They 
would  be  saints  in  heaven,  but  not  saints  on  earth. 
This  is  the  desire  of  the  slothful,  which  kills  him 
because  his  hands  refuse  to  labour.  This  of  Ba- 
laam’s is  only  a wish,  not  a prayer,  and  it  is  a vain 
wish,  being  only  a wish  for  the  end,  without  any 
care  for  the  means.  Thus  far  this  blessing  goes, 
even  to  death  and  beyond  it,  as  far  as  the  last  end. 
Now  we  are  told, 

1.  How  Balak  fretted  at  it,  v.  11.  He  pretended 
to  honour  the  Lord  with  his  sacrifices,  and  to  wait 
for  the  answer  God  would  send  him;  and  yet  when 
it  did  not  prove  according  to  his  mind,  he  forgat 
God,  and  flew  out  in  a great  passion  against  Ba- 
la im,  as  if  it  had  been  purely  his  doing,  “ What 
hast  thou  done  unto  me?  How  hast  thou  disap- 
pointed me!”  Sometimes  God  makes  the  enemies 
of  his  church  a \ exation  one  to  another,  while  he 
that  sits  in  heaven,  laughs  at  them,  and  the  efforts 
of  their  impotent  malice.  2.  How  Balaam  was 
forced  to  acquiesce  in  it.  He  submits,  because  he 
cannot  help  it,  and  yet  humours  the  thing  with  no 
small  address,  as  if  he  had  been  peculiarly  consci- 
entious, answering  Balak  with  the  gravity  of  a pro- 
j)het,  Must  I not  take  heed  to  speak  that  which  the 
Lord  has  put  in  my  mouth?  v.  12.  Thus  a con- 
fession of  God’s  over-ruling  power  is  extorted  from 
a wicked  prophet,  to  the  further  confusion  of  a 
wicked  prince. 

1 3.  And  Balak  said  unto  him,  Come,  I 
pray  thee,  with  me  unto  another  place,  from 
whence  thou  mayest  see  tliem:  thou  shalt 
see  but  the  utmost  part  of  them,  and  sliall 


NUMBERS,  XXIII.  555 


not  see  them  all ; and  curse  me  them  from 
thence.  1 4.  And  he  brought  him  into  tlie 
field  of  Zophim,  to  the  top  of  Pisgali,  and 
l)uilt  seven  altars,  and  offered  a bullock 
and  a ram  on  every  altar.  15.  And  he  said 
unto  Balak,  Stand  here  by  thy  burnt-olfer- 
ing,  while  I meet  the  LORD  yonder.  16. 
And  the  Lord  met  Balaam,  and  put  a 
word  in  his  mouth,  and  said,  Go  again  unto 
Balak,  and  say  thus.  ’ 17.  And  when  he 
came  to  him,  behold,  he  stood  by  his  bn  rut- 
offering, and  the  princes  of  Moah  vsiih 
him.  And  Balak  said  unto  him,  \\  iiat 
hath  the  Lord  spoken  ? 18.  And  he  took 

up.  his  parable,  and  said.  Rise  up,  Balak, 
and  hear ; hearken  unto  me,  thou  son  of 
Zippor:  19.  God  is  not  a man,  that  he 
should  lie ; neither  the  son  of  man,  tliat  he 
should  repent:  hath  he  said,  and  shall  he 
not  do  it?  or  hath  he  spoken,  and  shall  he 
not  make  it  good  ? 20.  Behold,  I have  re- 
ceived commandment  to  bless  ; and  he  hath 
blessed ; and  I cannot  reverse  it.  21.  He 
hath  not  beheld  iniquity  in  Jacob,  neither 
hath  he  seen  perverseness  in  Israel : the 
Lord  his  God  is  with  him,  and  the  shout 
of  a king  is  among  them.  22.  God  brought 
them  out  of  Egypt : he  hath  as  it  were  the 
strength  of  a unicorn.  23.  Surely  theie  is 
no  enchantment  against  Jacob,  neither  is 
there  any  divination  against  Israel : accord- 
itig  to  this  time  it  shall  be  said  of  .lacob 
and  of  Israel,  What  hath  God  wjought! 

24.  Behold,  the  people  shall  jise  up  as  a 
great  lion,  and  lift  up  himself  as  a young 
lion:  he  shall  not  lie  down  until  he  eat  of 
the  prey,  and  drink  the  blood  of  the  sJain. 

25.  And  Balak  said  unto  Balaam,  Neither 
curse  them  at  all,  nor  bless  them  at  all. 

26.  But  Balaam  answered  and  said  unto 

Balak,  Told  not  I thee,  saying.  All  that 
the  Lord  speaketh,  that  I must  do  ? 27. 

And  Balak  said  unto  Balaam,  Come,  I 
pray  thee,  I will  bring  thee  unto  another 
place  : peradventure  it  will  j)lease  God  that 
thou  mayest  curse  me  them  from  thence. 

28.  And  Balak  brought  Balaam  unto  the 
top  of  Peor,  that  looketh  toward  Jeshimon. 

29.  And  Balaam  said  unto  Balak,  Build 
me  here  seven  altars,  and  prepare  me  here 
seven  bullocks  and  seven  rams.  30.  And 
Balak  did  as  Balaam  had  said,  and  offered 
a bullock  and  a ram  on  every  altar. 

Here  is, 

I.  Preparation  made  the  second  time,  as  before, 
for  the  cursing  of  Israel.  1.  I'he  place  is  changed, 
r.  13.  Balak  fancied  that  Balaam  having  so  full  a 
pi\/spect  of  the  whole  camp  of  Israel,  /rom  the  tofi 
of  the  rocks,  {v.  9. ) was  either  so  enamoured  with 
tlie  I)e  luty  of  it,  that  he  would  not  curse  them,  or 
so  affrighted  with  the  terror  of  it,  that  he  durst 


not;  and  ■theref(;re  he  would  bring  him  to  another 
place,  from  wliicli  he  might  see  only  some  part  of 
them,  which  wcaild  appear  more  despicable,  and 
that  pal  t at  least  which  would  lie  in  view,  he  hoped 
he  might  obtain  leave  to  curse,  and  so  by. degrees 
he  should  get  ground  against  them;  intending,  no 
doubt,  if  he  had  gained  this  point,  to  make  his 
attack  on  that  part  of  the  camp  of  Israel,  which 
Balaam  now  had  in  his  eye,  and  into  which  he  was 
to  throw  the  fire-balls  of  his  curses.  See  how  rest- 
less and  unwearied  the  church’s  enemies  are  in 
their  malicious  attempts  to  ruin  it;  they  leave  no 
stone  unturned,  no  project  untried,  to  comp  '.ss  it. 
O that  we  were  as  full  of  contrivance  and  resolution 
in  prosecuting  good  designs  for  the  glory  of  God!  2. 
The  sacrifices  are  repeated,  new  altars  are  built,  a 
bullock  and  a ram  offered  on  every  altar,  and  Balak 
attends  his  sacrifice  as  closely  as  ever,  v.  14,  15. 
Were  we  thus  earnest  to  obtain  the  blessing,  as 
Balak  was  to  procure  a curse,  (designedly  upon  Is- 
rael, but  really  upon  himself  and  his  people,)  we 
should  not  grudge  the  return  both  of  the  charge 
and  of  the  labour  of  religious  exercises.  3.  Balaam 
renews  his  attendance  on  Gcd,  and  God  meets  him 
the  second  time,  and  puts  another  word  into  his 
mouth,  not  to  reverse  the  former,  but  to  ratify  it, 
V.  16,  17.  If  God  said  ne  t to  Balaam,  Seek  in  vain, 
much  less  will  he  say  so  to  any  of  the  seed  of  Jacob, 
who  shall  surely  find  him,  m t only  as  Balaam, 
their  Instructor  and  Oracle,  but  their  bountiful  Re- 
warder. W hen  Balaam  returned,  Balak  was  im- 
patient to  know  what  message  he  had,  “ What  hath 
the  Lord  s/ioken?  Are  there  any  better  tidings 
yet,  any  hopes  of  speeding?”  This  should  be  cur 
inquiry,  when  we  come  to  hear  the  w'crd  of  Gcd. 
See  Jer.  23.  35. 

II.  A second  con\  ersion  of  the  curse  into  a bless- 
ing by  the  over-ruling  power  of  Gcd;  and  this  bless- 
ing is  both  larger  and  stronger  than  the  fermer,  and 
quite  cuts  off  all  hopes  of  altering  it.  Balak  ha-  ing 
been  so  forward  to  ask  what  the" Lord  had  spoken', 
(v.  17.)  Balaam  now  addresses  himself  particularly 
to  him,  {y.  18.)  Rise  u/i,  Balak,  and  hear.  It  w.’s 
a message  from  God  that  he  htal  to  deli\  ei-,  and  it 
is  required  of  Balak,  though  a king,  1.  That  he  at- 
tend, hear,  and  hearken,  with  a close  application  of 
mind,  let  not  a word  slip.  2.  That  he  attend  with 
reverence.  Rise  up  and  hear.  His  successor  Eglon, 
when  he  was  to  receive  a message  from  God,  rose 
out  of  his  seat,  Judg.  3.  20. 

Two  things  Balaam  in  this  discourse  informs  Ba- 
lak of,  sorely  to  his  grief  and  disappointment ; 

(1.)  That  he  had  no  reason  to  hope  he  should  ru- 
in Israel;  it  would  be  to  no  puimose  to  attempt  it, 
and  he  would  deceive  himself  if  he  expected  it,  for 
two  reasons.  [1.]  Because  God  is  uiichangeable; 
{v.  19.)  God  is  not  a man,  that  he  should  lie.  Men 
change  their  minds,  and  therefore  break  their 
words;  they  lie,  because  they  repent.  But  God  does 
neither.  He  never  changes  his  mind,  and  there- 
fore never  recalls  his  promises.  Balaam  had  own- 
ed (x>.  8.)  that  he  could  not  alter  Grd’s  counsel,  and 
from  thence  he  infers  here,  that  God  himself  would 
not  alter  it;  such  is  the  imperfection  of  man,  and 
such  the  perfection  of  God.  It  is  impossible  for 
God  to  lie,  Heb.  6.  18.  And  when  in  scripture  lie 
is  said  to  repent,  it  is  not  meant  of  any  change  of 
his  mind,  (for  he  is  in  one  mind,  and  who  can  turn 
him?)  but  only  of  the  change  of  his  way.  This  is  a 
great  truth,  that  with  God  there  is  no  variableness 
or  shadow  of  turninj^.  Now  here,  Bir.^t,  He  ap- 
pends to  Bal.ik  himself  concerning  it:  '■‘Hath  he  said, 
and  shall  he  not  do  it?  Said  it  in  his  own  purpose, 
and  shall  he  not  perform  it  in  his  providence,  ac- 
coi'ding  to  the  counsel  of  his  will  ? Hath  he  spoken 
in  his  word,  in  his  promise,  and  shall  he  not  make 
it  good?  Can  we  think  otherwise  cf  God,  than  that 


55G 


NUMBERS,  XXIIl. 


he  ib  unchangeably  one  with  himself,  and  true  to  his  | 
word.'  Ad  his  decrees  are  unalterable,  and  all  his 
prom  ses  inviolable.”  Secondly,  He  applies  this 
general  trutli  to  the  case  in  hand,  {v.  20.)  He  hath 
bleaatd  and  I cannot  reverse  it,  that  is,  “ I cannot 
prevail  with  aim  toreierse  it.”  Israel  were  of  old 
a blessed  jieople,  a seed  that  the  Lord  had  blessed, 
the  blessing  of  Abraham  came  upon  them;  they 
were  born  under  the  blessing  of  the  covenant,  and 
born  to  the  blessmg  of  Canaan,  and  therefore  they 
could  not  be  cursed,  unless  you  could  suppose  that 
the  God  of  eternal  truth  should  break  his  word,  and 
become  false  to  himself  and  his  people.  [2.]  Be- 
cause Israel  are  at  piesent  unblameable,  v.  21.  He 
has  not  beheld  iniquity  in  Jacob.  Not  but  that  there 
was  iniquity  in  Jacob,  and  God  saw  it;  but,  First, 
There  was  not  such  a degree  of  iniquity  as  might 
provoke  God  to  abandon  them,  andgi\  e them  up  to 
ruin.  As  bad  as  they  were,  they  were  not  so  bad. 
Secondly,  There  was  no  idolatry  among  them, 
which  is  in  a particular  manner  called  iniquity  and  i 
perverseness;  w'e  have  found  nothing  of  that  kind 
in  Israel  since  the  golden  calf,  and  therefore,  though 
they  were  in  other  instances  very  provoking,  yet  , 
God  would  not  cast  them  off.  Balaam  knew  that  j 
nothing  would  separate  between  them  and  God,  but ' 
sin;  while  God  saw  no  reigning  sin  among  them,  he  , 
would  send  no  destroying  curse  among  them;  and  ' 
therefore,  as  long  as  they  kept  in  with  God,  he  de-  I 
spaired  of  ever  doing  them  any  mischief.  Note,  ‘ 
Wliile  we  keep  from  sin,  we  keep  from  harm.  [ 
Some  give  another  sense  of  those  words;  they  read  . 
,^it  thus:  He  has  not  beheld  wrong  offered  to  Jacob,  \ 

' nor  will  he  see  any  grievance  done  to  Israel,  th.d  is, 

“ He  has  not,  nor  will  he  permit  it,  or  allow  it;  he 
will  not  see  Israel  injured,  but  he  will  right  them, 
and  avenge  their  quarrel.”  Note,  God  will  not  bear 
to  see  any  injury  done  to  his  church  and  people;  for 
what  is  done  against  them,  he  takes  as  done  against  , 
himself,  and  will  reckon  for  it  accordingly.  [3.]  | 
Because  the  power  of  both  was  irresistible.  He  j 
shows  Balak  there  was  no  contending  with  them,  it  1 
was  to  no  purpose  to  offer  it;  for.  First,  They  had  j 
the  presence  of  God  with  them.  The  Lord  his  (iod  \ 
is  with  him,  in  a particular  manner,  and  not  provok-  ! 
ed  to  withdraw  from  him.  Secondly,  They  had  the  j 
joy  of  that  presence,  and  were  always  made  to  tri-  i 
umph  in  it;  the  shout  or  alarm  of  a king  is  among 
them.  They  shout  against  their  enemies,  as  sure  of 
victory  and  success,  glorying  continually  in  God  as 
their  King  and  Conqueror  for  them.  Thirdly, 
They  had  the  experience  of  the  benefit  of  God’s 
presence  with  them,  and  his  power  engaged  for 
them.  For  God  brought  them  out  of  Fgypt,  v.  22. 
The  power  which  had  done  that,  could  never  be 
restrained,  never  resisted;  and  having  begun  so  glo- 
riously, would,  no  doubt,  finish  gloriously.  Fourth- 
ly, While  they  had  God’s  presence  with  them,  they 
had  the  strength  of  a unicorn,  able  to  make  head 
against  all  that  opposed  them.  See  ch.  24.  8.  Such 
is  the  .strength  which  the  God  of  Israel  gives  unto 
his  peo])le. 

Now  fr  im  all  this  he  infers,  that  it  was  to  no  pur- 
pose f T him  to  think  of  doing  them  a mischief  by  all 
the  arts  he  could  use,  v.  23.  1.  He  owns  himself 

baffled.  Surely  there  is  no  enchantment  against  Ja- 
cob, so  as  to  iirevail.  The  curses  of  hell  can  never 
take  pi  ice  against  the  blessings  of  heav  en.  Not  but 
that  attempts  < f this  kind  would  be  made,  but  they 
w uld  certainly  be  fruitless  and  ineffectual.  Some 
observe  th  it  Jacob,  denotes  the  church  low  and  af- 
flicted, Israel,  denotes  it  prosperous  and  advanced; 
but  be  the  church  high  or  low,  her  friends  few  or 
many,  let  second  causes  smile  or  frown,  it  comes  all 
to  one.  No  weapon  formed  against  it  shall  prosper. 
Note,  God  easily  can,  and  certainly  will,  baffle  and 
disappoint  all  the  devices  and  designs  of  the  powers 


of  darkness  against  his  church,  so  that  they  shall 
not  prevail  to  destroy  it.  2.  He  foresees  that  ihis 
would  be  reniembered  in  time  to  come,  jlccording 
to  this  time,  that  is,  with  reference  to  this  we  are 
now  about,  it  shall  be  said  concerning  Jacob  and  Is- 
rael, and  said  by  them.  What  hath  God  wrought  I 
What  great  things  hath  God  done  for  his  people! 
It  shall  be  said  with  wonder,  joy,  and  thankfulness, 
and  a challenge  to  the  neighbouring  nations,  to  pro- 
duce any  like  instances  of  the  care  of  their  gods  for 
them.  Note,  The  defeating  of  the  designs  of  the 
church’s  enemies,  ought,  to  be  had  in  everlasting  re- 
membrance to  the  glory  of  God.  There  is  none  like 
unto  the  God  of  Jeshurun.  What  Balaam  says 
here  concerning  the  pre-eminence  of  the  God  of  Is- 
rael above  all  the  Gods  of  the  Gentiles,  perhaps 
Moses  refers  to,  when  he  says,  (Deut.  32.  31.) 
Their  rock  is  not  as  our  Rock,  even  our  enemies 
themselves  being  judges,  Balaam  particularly.  Ba- 
lak therefore  has  no  hopes  of  ruining  Israel;  but, 

(2.)  Balaam  shows  him  that  he  had  more  reason 
to  fear  being  ruined  by  them,  for  they  were  likely  to 
make  bloody  woi-k  among  his  neighbours;  and  if  he 
and  his  country  escaped,  it  was  not  because  he  was 
too  great  for  them  to  meddle  with,  but  because  he 
fell  not  within  their  commission,  v.  24.  Behold,  and 
tremble;  the  jieople  that  now  have  lain  for  some 
time  closely  encamped,  do  but  repose  themselves 
for  a while  like  a lion  couchant,  but  shortly  they 
shall  rise  up  as  a great  Lion,  a-  lion  rampant,  that 
shall  not  lie  down  till  he  eat  of  the  prey,  and  drink 
the  blood  of  the  slain.  This  seems  to  point  at  the 
victories  he  foresaw  they  would  obtain  over  the  Ca- 
naanites;  that  they  would  never  lay  down  their 
arms  till  tliey  had  made  a complete  conquest  of  the 
land  they  had  now  in  view ; and  when  his  neigh- 
bou  ’s  house  was  on  fire,  he  had  reason  to  think  his 
own  in  danger. 

Now  what  was  the  issue  of  this  disappointment? 
[1.]  Balak  and  Balaam  were  both  of  them  sick  of 
the  cause.  lirst,  Balak  is  now  willing  to  have  his 
conjuier  silenced.  Since  he  cannot  say  what  he 
would  have  him,  he  wishes  him  to  say  nothing; 
“ curse  them  at  all,  nor  bless  thetn  at  all,  v, 

25.  If  thou  canst  not  curse  them,  I beseech  thee 
not  to  bless  them.  If  thou  canst  not  assist  and  en- 
courage my  forces,  yet  do  not  oppose  and  dispirit 
them.”  Note,  God  can  make  those  that  depart 
fn  m him  weary  of  the  multitude  of  their  counsels, 
Isa.  47.  13. — 57.  10.  Secondly,  Balaam  is  still 
willing  to  own  himself  over-ruled,  and  appeals  to 
what  he  had  said  in  the  beginning  of  this  enteiprise, 
{ch.  22.  38.)  All  that  the  Lord  speaketh,  that  I must 
do,  V.  26.  This  shows,  1.  In  general,  that  the  way 
of  man  is  not  in  himself;  there  are  many  devices  in 
man’s  heart,  but  Gc.d’s  counsels  shall  stand.  2.  In 
particular,  that  as  no  weapon  formed  against  the 
church  shall  prosper,  so  every  tongue  that  rises 
against  her  in  judgment,  God  will  control  and  con- 
demn, Isa.  54.  17.  [2.]  Yet  they  resolve  to  make 

another  attenqjt.  They  think  it  scorn  to  be  baffled, 
and  therefore  pursue  the  design,  though  it  be  only 
to  their  further  confusion.  And  now  the  third 
time.  First,  They  change  the  place;  Balak  is  at  last 
convinced  that  it  is  not  Balaam’s  fault,  on  whom, 
before,  he  had  laid  the  blame,  but  that  really  he 
was  under  a divine  check,  and  therefore  now  he 
hopes  to  bring  him  to  a place,  whence  God  might 
at  least  permit  him  to  curse  tliem,  v.  27.  Proba- 
bly, he  and  Balaam  were  the  more  encouraged  thus 
to  repeat  their  attenqjt,  because  God  had  the 
sei  ond  time  allowed  Balaam  to  go,  though  he  had 
forbidden  him  the  first  time;  because  by  repeated 
trials  they  had  carried  that  ])oint,  they  hojie  in  like 
manner  to  carry  this.  Thus  because  sinners  are 
connived  at,  and  sentence  against  their  evil  works  is 
not  executed  speedily,  their  hearts  are  the  more 


561 


NUMBERS,  XXIV. 


fully  set  in  them  to  do  evil.  The  place  he  now  took 
him  to,  was  the  top  of  Peor;  the  most  eminent  high 
pl  .ce  in  all  his  country,  where,  it  is  probable,  Baal 
w is  worshipped,  and  was  thence  called  Baal-fieor. 
He  chose  this  place,  with  a hope,  either,  1.  That  it 
being  the  residence  (as  he  fancied)  of  Baal  the  god 
of  Moab,  Jehovah  the  God  of  Israel  would  not,  or 
could  not,  come  hither  to  hinder  the  operation;  or, 
2.  That  it  being  a place  acceptable  to  his  god,  it 
would  be  ■ so  to  the  Lord,  and  there  he  would  be 
brought  into  a good  humour.  Such  idle  conceits 
have  foclish  men  of  God,  and  so  vain  are  their  ima- 
ginations concerning  him.  Thus  the  Syri  ms  hm- 
cied  the  Lord  to  be  God  of  the  hills,  but  not  of  the 
valleys,  (1  Kings  20.  28.)  as  if  he  were  more  power- 
ful in  one  place,  than  he  is  in  every  place,  oeconrf- 
ly,  They  repeat  their  sacrifice,  seven  bullocks  and 
seven  rams,  upon  seven  altars,  v.  29,  30.  I'hus  do 
they  persevere  in  their  expensive  oblations,  though 
they  had  no  promise  on  which  to  build  their  hopes 
of  speeding.  Let  us  not  therefore,  who  have  a 
promise  that  the  vision  at  the  end  shall  speak  and 
not  lie,  be  discouraged  by  del^s,  but  continue  in- 
stant in  prayer,  and  not  faint,  Luke  18.  1. 

CHAP.  XXIV. 

This  chapter  continues  and  concludes  the  history  of  the 
defeat  of  the  counsels  of  Balak  and  Balaam  against  Is- 
rael, not  by  might,  nor  by  power,  but  by  the  Spirit  of  the 
Lord  of  hosts;  and  as  great  an  instance  it  is  of  God’s 
ower  over  the  children  of  men,  and  his  favour  toward 
is  own  children,  as  any  of  the  victories  recorded  in  the 
book  of  the  wars  of  the  Lord.  What  preparation  was 
made  the  third  time,  for  the  cursing  of  Israel,  we  read  of 
in  the  close  of  the  foregoing  chapter.  In  this  chapter  we 
are  told,  I.  What  the  blessing  was  into  which  that  in- 
tended curse  was  turned,  V.  1 .9.  II.  HowBalakdis- 
missed Balaam  from  his  service  thereupon,  V.  10 . . 13.  III. 
The  predictions  Balaam  left  behind  him  concerning  Is- 
rael, and  some  of  the  neighbouring  nations,  v.  14  ..  25. 

1.  4 ND  when  Balaam  saw  that  it  pleas- 
ed  the  Lord  to  bless  Israel,  ho  went 
not,  as  at  other  times,  to  seek  for  enchant- 
ments, but  he  set  his  face  toward  the  wil- 
derness. 2.  And  Balaam  lifted  up  his  eyes, 
and  he  saw  Israel  abiding  in  his  tents  ac- 
cording to  their  tribes;  and  the  spirit  of 
God  came  upon  him.  3.  And  lie  took  up 
his  parable,  and  said,  Balaam  the  son  of 
Beor  hath  said,  and  the  man  whose  eyes 
are  open  hath  said ; 4.  He  hath  said, 

which  heard  the  words  of  God,  which  saw 
the  vision  of  the  Almighty,  falling  into  a 
trance,  but  having  his  eyes  open : 5.  How 

goodly  are  thy  tents,  O Jacob,  and  thy  ta- 
bernacles, O Israel ! 6.  As  the  valleys  are 

they  spread  forth,  as  gardens  by  the  river’s 
side,  as  the  trees  of  lign-aloes  which  the 
Lord  hath  planted,  and  as  cedar-trees  be- 
side the  waters.  7.  He  shall  pour  the  water 
out  of  his  buckets,  and  his  seed  shall  be  in 
many  waters,  and  his  king  shall  be  higher 
than  Agag,  and  his  kingdom  shall  be  exalt- 
ed. 8.  God  brought  him  forth  out  of  Egypt ; 
he  hath  as  it  were  the  strength  of  a uni- 
corn : he  shall  eat  up  the  nations  his  ene- 
mies, and  shall  break  their  bones,  and  pierce 
them  through  with  his  arrows.  9.  He  couch- 
ed, he  lay  down  as  a lion,  and  as  a great 
lion  : who  shall  stir  him  up  ? Blessed  is  he 


that  blesseth  thee  and  cursed  is  he  tl.at 
curseth  thee. 

The  blessing  itself,  which  Balaam  here  pro- 
nounces upon  Israel,  is  much  the  same  with  the 
two  we  had  in  the  foregoing  chapter;  but  the  intio- 
duction  to  it  is  different. 

I.  The  method  of  proceeding  here  varies  much  in 
several  instances.  1.  Balaani  laid  aside  the  enchant- 
ments which  he  had  hitherto  depended  on;  used  no 
spells,  or  charms,  or  magic  arts,  finding  they  did 
hm  no  service;  it  was  to  no  purpose  to  deal  with 
the  Devil  for  a curse,  when  it  was  plain  that  God 
was  determined  immoveably  to  bless,  v.  1.  Sooner 
or  later,  God  will  convince  men  of  their  folly,  in 
seeking  after  ly  ng  vanities  which  cannot  profit. 
To  what  purpose  should  he  seek  for  enchantments.^ 
He  knew  that  (iod  was  out  of  the  reach  of  them. 
2.  He  did  not  now  retire  into  a sol  taiy  place,  as  be- 
fore, but  set  his  face  d.rectly  toward  the  wilderness 
where  Israel  lay  encamped;  and  sime  there  is  no 
remedy  Init  they  must  be  blessed,  he  will  design 
nothing  else,  but  will  submit  by  compulsion.  3. 
Now  t/ie  S/iirit  of  God  came  upon  him,  namely,  the 
Spirit  of  prophecy,  as  upon  Saul  to  prevent  him 
from  taking  David,  1 Sam.  19.  23.  He  spake  not 
his  own  sense,  but  the  language  of  the  Spirit  that 
came  upon  him.  4.  He  used  a different  preface 
now  from  what  he  had  used  before,  (re  3,  4.)  much 
like  that  of  David’s,  (2  Sam.  23.  1 ••  3.)  yet  savour- 
ing \ ery  much  (as  some  think)  of  pr.de  and  vain- 
glory, taking  all  the  praise  of  this  prophecy  to  him- 
self, and  magnifying  himself  as  one  ( f the  cabinet- 
council  of  heaven.  Two  things  he  boasts  of;  (1.) 
The  favour  God  did  him  in  making  known  himself 
to  him.  He  heard  the  words  of  God,  and  saw  the 

' vision  of  the  Almighty;  God  himself  had  met  him, 
and  spoken  to  him,  {ch.  23.  16.)  and  this  puffs  him 
up.  Paul  speaks  with  humil.ty  of  his  visions  and 
T'evelations,  (2  Cor.  12.  1.)  but  Balaam  speaks  of 
them  with  pride.  (2.)  His  own  power  to  receive 
; and  bear  those  revelations.  He  tell  into  a trance 
' indeed,  as  other  prophets  did,  but  he  had  his  eyes 
open.  This  he  mentions  twice;  but  the  words  in  the 
j original  are  not  the  same.  The  man  whose  eyes 
were  shut,  some  think  it  may  be  read  so,  (v.  3.) 
1 but  now  having  his  eyes  open,  v.  4.  hen  he  had 
j attempted  to  curse  Israel,  he  owns  himself  in  a mis- 
take, but  now  he  began  to  see  his  error;  and  yet 
, still  he  remained  blinded  by  covetousness  and  ambi- 
tion, those  foolish  and  hurtful  lusts.  Note,  [1.] 
Those  that  oppose  God  and  his  people,  w'ill  sooner 
or  later  be  made  to  see  themselv  es  wretchedly  de- 
ceived. [2.]  Many  have  their  eyes  open  that  hav  e 
not  their  hearts  open;  are  enlightened,  but  not  sanc- 
tified; and  that  knowledge  which  puffs  men  up  with 
pride,  will  but  serve  to  light  them  to  hell,  whither 
many  go  with  their  eyes  open. 

II.  Y et  the  blessing  is  for  substance  the  same 
with  those  before.  Sevei-al  things  he  admires  in 
Israel.  1.  Their  beauty,  (v.  3. ) How  goodly  are 
thy  tents,  O Jacob!  Though  they  dwelt  not  in 
stately  palaces,  but  in  coarse  and  homely  tents,  and 
those,  no  doubt,  sadly  weather-beaten,  yet  Balaam 
sees  a beauty  in  those  tents,  because  of  their  admi- 
rable order,'according  to  their  tribes,  v.  2.  Nothing 
recommends  religion  more  to  the  good  opinion  of 

! those  that  look  upon  it  at  a distance,  than  the  unity 
and  harmony  of  its  professors,  Ps.  133.  1.  The 
j amiableness  of  this  people,  and  the  gj’eat  reputation 
they  should  gain  among  their  neighbours,  are  com- 
; pared  {y.  6. ) to  the  beauty  and  sweetness  of  fiaiitful 
valleys,  and  fine  gardens,  flourishing  trees,  and  fra- 
grant spices.  Note,  Those  whose  eyes  are  open, 
see  the  saints  on  the  earth  to  be  excellent  ones, 
and  their  delight  is  accordingly  in  them.  'J'he 
righteous,  doubtless,  is  more  excellent  than  his 


55U  - NUMBERS,  XXIV. 


neighbour.  They  are  trees  rohich  the  I.ord  has 
filanted-,  that  is  their  excellency.  1 he  branches 
(jf  righteousness  are  the  planting  of  the  Lord.  See 
Hos.  14.  5 . . 7.  2.  T\\e.\Y  fruitf  Illness  and  increase. 

This  may  be  intended  by  those  similitudes  {y.  6. ) 
of  the  valleys,  gardens,  and  trees,  as  well  as  by  those 
expressions,  (v.  7.)  He  shall  fiour  the  umterout  of 
his  buckets;  that  is,  God  shall  water  tltem  with  his 
blessing  like  rain  from  heaven,  and  then  his  seed 
shall  be  in  many  waters.  Compare  Hos.  2.  23,  I 
will  sow  her  unto  me  in  the  earth.  And  waters  are 
in  scripture  put  for  fieofiles,  and  multitudes,  and 
nations.  This  has  been  fulfilled  in  the  wonderful 
increase  of  that  nation,  and  their  \ ast  multitude 
ev<-n  in  their  dispersion.  3.  'VheUx' honour  and  ad- 
vancement. As  the  multitude  of  the  people  is  the 
honour  of  the  prince,  so  the  magnificence  of  the 
prince  is  the  honour  of  the  people;  Balaam  there- 
fore foretells  that  his  king  shall  be  higher  than 
Agag.  Agag,  it  is  probable,  was  the  most  potent 
monarch  in  those  parts;  Balaam  knew  of  none  more 
considerable  than  he  was;  he  rose  above  the  rest  of 
his  neighbours,  but  Balaam  foretells,  that  Israel’s 
chief  commander,  who,  after  Moses,  was  Joshua, 
should  be  more  great  and  honourable  than  ever 
Agag  was,  and  make  a far  better  figure  in  history. 
Saul,  their  first  king,  triumphed  ovei-  Agag,  though, 
it -is  said,  he  came  delicately.  4.  T\\e.\r  fiower  and 
victory,  v.  8.  (1.)  He  looks  back  upon  what  they 

had  done,  or  rather,  what  had  been  done  for  them. 
God  brought  him  forth  out  of  h^yfit',  this  he  had 
spoken  of  before,  ch.  23.  22.  The  wonders  that 
attended  their  deliverance  out  of  Egypt,  contributed 
more  to  their  honour,  and  the  terror  of  their  adver- 
saries, than  any  thing  else.  Josh.  2.  10.  He  that 
brought  them  out  of  Egy/it,  will  not  fail  to  bring 
them  into  Canaan,  for,  as  for  God,  his  work  is 
perfect.  (2.)  He  looks  down  upon  their  present 
strength.  Israel  hath,  as  it  were,  the  strength 
of  a unicorn;  of  which  creature  it  is  s lid,  (Job  39. 
9,  10.)  Will  he  be  willing  to  serve  thee,  or  abide  thy 
crib?  Canst  thou  bind  him  with  his  band  in  the  fur- 
row? “No,  Israel  is  too  powerful  to  be  checked  or 
held  in  by  my  curses,  or  thy  armies.”  (3.)  He 
looks  forward  to  their  future  conquests.  He  shall 
eat  up  the  nations  their  enemies;  that  is,  “ He.  shall 
not  only  destroy  and  devour  them  as  easily  and 
irresistibly  as  a lion  does  his  prey,  but  he  shall  him- 
self be  strengthened,  and  fattened,  and  enriched,  by 
their  spoils.”  5.  Thew  courage  and  security ; {v. 
9. ) He  lay  down  as  a lion,  as  a great  lion.  Now  he 
does  so,  in  the  plains  of  Moab,  and  asks  no  leave  of 
the  king  of  Moab,  nor  is  he  in  fear  of  him ; shortly 
will  he  do  so  in  Canaan,  when  he  has  tom  his  prey, 
he  will  take  his  repose,  quiet  from  the  fear  of  evil, 
and  bid  defiance  to  all  his  neighbours;  for  who  shall 
stir  up  a sleeping  lion?  It  is  observed  of  lions,  (as 
the  learned  Bishop  Patrick  takes  notice  hei  e,)  that 
they  do  not  retire  into  places  of  shelter  to  sleep,  but 
lie  down  any  where,  knowing  that  none  dares  med- 
dle with  them : thus  secure  were  Israel  in  Canaan, 
chiefly  in  the  days  of  David  and  Solomon;  and  thus 
IS  the  righteous  hold  as  a lion,  (Prov.  28.  1.)  not  to 
assault  others,  but  to  repose  themselves,  because 
God  maketh  them  to  dwell  in  safety,  Ps.  4.  8.  6. 

Their  and  influence  upon  their  neighbours. 

Their  friends,  and  those  in  alliance  with  them, 
were  happy,  blessed  is  he  that  hlesseth  thee;  those 
that  do  tliem  any  kindness,  will  certainly  fare  the 
oetter  for  it:  but  their  enemies,  and  those  in  arms 
against  them,  were  certainly  miserable;  cursed  is 
he  that  curseth  thee:  those  that  do  them  any  injury, 
do  it  at  their  jieril;  for  God  takes  what  is  done  to 
them,  whether  good  or  evil,  as  done  to  himself. 
Thus  he  confirms  the  blessing  of  Abraham,  (Gen. 
12.  3.)  and  speaks  as  if  therefore  he  did  at  this  time 
bless  Israel,  i^nd  not  curse  them,  because  he  desired 


to  share  in  the  blessing  of  Israel’s  friends,  an<l 
dreaded  the  curse  on  Israel’s  enemies. 

10.  And  Balak’s  anger  w as  kindled  against 
Balaam,  and  he  smote  his  hands  together : 
and  Balak  said  unto  Balaam,  I called  thee 
to  curse  mine  enemies,  and,  behold,  thou 
least  altogether  blessed  thpm  these  three 
times.  1 1.  Therefore  now  flee  thou  to  thy 
place : I thought  to  pronmte  thee  unto  great 
honour;  but,  lo,  the  Lord  hath  kept  thee 
back  from  honour.  12.  And  Balaam  said 
unto  Balak,  Spake  I not  also  to  thy  mes- 
sengers which  thou  sentest  unto  me,  saying, 
1 3.  If  Balak  would  give  me  his  house  full 
of  silver  and  gold,  I cannot  go  beyond  the 
commandment  of  the  Lord,  to  do  either 
good  or  bad  of  mine  own  mind ; but  what 
the  Lord  saith,  that  will  I speak?  14. 
And  now,  behold,  I go  unto  my  people : 
come  therefore,  and  I will  advertise  thee 
what  this  people  shall  do  to  thy  people  in 
the  latter  days. 

We  have  here  the  conclusion  of  this  vain  attempt 
to  curse  Israel,  and  the  total  abandonment  of  it.  1. 
Balak  made  the  worst  of  it.  He  broke  out  into  a 
rage  against  Balaam;  (v.  10.)  expressed,  both  in 
words  and  gesture,  the  highest  degree  of  vexation 
at  the  disappointment;  he  smote  his  hands  together 
for  indignation,  to  see  all  his  measures  thus  broken, 
and  his  project  baffled.  He  charged  Balaam  with 
putting  upon  him  the  basest  affront  and  cheat  im- 
aginable; “ I called  thee  to  curse  mine  enetnies,  and 
thou  hast  showed  thyself  in  league  with  them,  and 
in  their  interests,  foi’  thou  hast  blessed  them  these 
three  times;  though,  by  appointing  the  altars  to  be 
built,  and  sacrifice  to  be  reared,  thou  madest  me 
believe  thou  wouldest  certainly  curse  them.  ” Here- 
upon he  forbade  him  his  presence,  expelled  him 
his  country;  upbraided  him  with  the  preferments 
he  had  designed  to  ha\e  bestowed  upon  him,  but 
now  would  not;  (v.  11.)  “ 'the  iMrd  hath  kept  thee 
back  from  honour.  See  what  thou  gettest  by  pleas- 
ing the  Lord,  instead  of  pleasing  me.;  thou  hast  hin- 
dered thy  preferment  by  it.”  Thus  they  who  are 
any  way  losers  by  theii-  duty,  are  comrnonly  up- 
braided with  it,  as  fools,  for  preferring  that  before 
their  intei  est  in  the  world.  Whereas,  if  Balaam 
had  been  voluntary  and  sincere  in  his  adherence  to 
the  word  of  the  Lord,  though  he  lost  the  honour 
Balak  designed  him  by  it,  God  would  have  made 
i that  loss  up  to  him  abundantly  to  his  advantage.  2. 
i Balaam  made  the  best  of  it.  (1.)  He  endeavours 
' to  excuse  the  disappointment.  And  a very  good 
excuse  he  has  for  it,  that  God  restrained  him  from 
saying  what  he  would  have  said,  and  constrained 
him  to  say  what  he  would  not;  and  that  this  was 
, what  Balak  ought  not  to  be  displeased  at,  not  only 
^ because  he  could  not  help  it,  but  because  he  had 
\ told  Balak  before  what  he  must  depend  upon,  v. 

' 12,  13.  Balak  could  not  say  that  he  had  cheated 
him,  since  he  had  given  him  fair  notice  of  the  check 
he  found  himself  under.  (2.)  He  endeavours  to 
atone  for  it,  v.  14.  Though  he  cannot  do  what  Ba- 
lak would  have  him  do;  yet,  [1.]  He  will  gratify 
his  cunosity  with  some  predictions  concerning  the 
nations  about  him.  It  is  natural  to  us  to  be  pleased 
with  projdiecy,  and  with  this  he  hopes  to  pacify 
the  angry  prince.  [2.]  He  will  satisfy  him  with 
an  assurance  that  whatever  this  fi  rmidable  people 
should  do  to  his  people,  it  should  not  he  till  the 
latter  days;  so  that  he,  for  his  ])art,  needed  net  to 


NUMBERS,  XXIV. 


tear  any  mischief  or  molestation  from  them;  the 
vision  IV an  for  a great  while  to  come,  but  in  his  days 
there  should  be  peace.  [3.  ] He  will  put  him  into 
a niethod  of  doing  Israel  a mischief  without  the 
cerenKanes  of  enchantment  and  execration.  This 
seems  to  be  applied  in  that  word,  I will  advertise 
thee;  for  it  properly  signifies,  J will  counsel  thee: 
what  the  counsel  was,  is  not  set  down  here,  because 
it  was  gi\en  privately,  but  we  are  told  afterwards 
what  it  was,  ch.  31.  16.  He  counselled  him  to  en- 
tice the  Israelites  to  idolatry.  Rev.  2.  14.  Since  he 
could  not  have  leave  fi-om  God  to  curse  them,  he 
puts  him  in  a way  of  getting  help  from  the  De\il  to 
tempt  them.  Flectere  si  nequeto  sufieros.  Ache- 
. ronta  movebo — If  I cannot  move  Heaven,  I will 
solicit  Hell. 

15.  x\n(l  he  took  up  his  parable,  and  said, 
Balaam  the  son  of  Beor  hath  said,  and  the 
man  whose  eyes  are  open  hath  said;  16. 
He  hath  said,  which  heard  the  words  of 
God,  and  knew  the  knowledge  of  the  Most 
High,  tchick  saw  the  vision  of  the  Almighty, 
falling  into  a tranai,  but  having  his  eyes 
3pen  : 1 7.  J shall  see  him,  but  not  now ; 1 

shall  behold  him,  but  not  nigh:  there  shall 
come  a Star  out  of  Jacob,  and  a Sceptre 
shall  rise  out  of  Israel,  and  shall  smite  the 
corners  of  Moab,  and  ck'stroy  all  the  chil- 
dren of  Sheth.  18.  And  Edom  shall  be  a 
possession,  Seir  also  sliall  be  a possession 
for  his  enemies;  and  Israel  shall  do  valiantly. 
19.  Out  of  Jacob  shall  come  he  that  shall 
have  dominion,  and  shall  destroy  him  that 
remaineth  of  the  city.  20.  And  when  he 
looked  on  Amalek,  he  took  up  his  parable, 
and  said,  Amalek  was  the  fust  of  the  na- 
tions; but  his  latter  end  shnil  be,  that  he 
perish  for  ever.  21.  And  he  looked  on  the 
Kenites,  and  took  up  his  parabh',  aud  said, 
Strong  is  thy  dwelling-place,  and  thou  put- 
test  thy  nest  in  a rock.  22.  Nevertheless 
the  Keuite  shall  be  wasted,  until  Asshur 
shall  carry  thee  away  captive.  2.3.  And  he 
took  up  his  parable,  and  said,  Alas,  who 
shall  live  when  God  doeth  this  ! 24.  And 

ships  shall  come  from  the  coast  of  Chittim, 
and  shall  afflict  Asshur,  and  shall  afflict 
Eber,  and  he  also  shall  pei  ish  for  ever.  25. 
And  Balaam  rose  up,  and  went  and  re- 
turned to  his  place  : and  Balak  also  went 
his  way. 

The  office  of  prophets  was  Ijoth  to  liless  and  to 
prophesy  in  the  name  of  the  Lord.  Balaam,  as 
a prophet,  per  force  had  blessed  Israel;  here  he 
foretells  future  events. 

I.  His  preface  is  much  the  same  with  that,  v.  3, 
4.  He  personates  a trae  prophet  admirably  well, 
God  permitting  and  directing  him  to  do  so,  because 
whate\  er  he  was,  the  prophecy  itself  was  a true 
prophecy.  He  boasts,  1.  That  his  eyes  are  open, 
15.)  for  the  prophets  were  in  old  time  called 
Seers,  (IS  im.  9.  9.)  because  they  must  speak  what 
they  had  seen,  and  therefore  before  they  opened 
their  lips,  it  was  necessary  that  they  should  have 
their  eyes  open.  2.  That  he  had //earrf  Me  worc^s 
of  God,  which  many  do  that  do  not  heed  them,  or 
hear  God  in  them.  S.  That  he  knew  the  knowledge 


of  the  Most  High;  this  is  added  here.  A man  may 
be  full  of  the  knowledge  of  God,  and  yet  utterly 
destitute  of  the  grace  of  God ; may  receiv  e the  ti  uth 
in  the  light  of  it,  and  yet  be  a stranger  to  the  love 
of  it  4.  'I'hat  he  saw  the  vision  of  the  Almighty, 
but  not  so  as  to  be  changed  into  the  sa?ne  image. 
He  calls  God  the  Most  High,  and  the  Almighty; 
no  man  could  speak  more  honourably  of  him,  nor 
seem  to  put  a greater  value  upon  his  acquaintance 
with  him,  and  yet  he  had  no  true  fear  of  him,  love 
I to  him,  or  faith  in  him ; so  far  may  a man  go  toward 
j heaven,  and  yet  come  short. 

I II.  Here  is  his  prophecy  concerning  him  that 
j should  be  the  crown  and  glory  of  his  people  Israel; 
I who  is,  1.  David  in  the  typo,  who  not  riow,  not 
[ quickly,  but  in  process  of  time,  should  smite  the 
corners  of  Moab,  (z’.  17.)  and  take  possession  of 
Edom,  and  mount  Sei'-,  and  under  whom  the  forces 
of  Israel  should  do  valiantly,  v.  18.  This  was  ful- 
filled when  David  smote  Moab,  and  measured  them 
with  a line,  so  that  the  Moabites  became  David's 
seri<ants,  2 Sam.  8.  2.  And  at  the  same  time  the 
Edomites  likewise,  were  brought  into  obedience  to 
Israel,  v.  14.  But,  2.  Our  Lord  Jesus,  the  promised 
Messiah,  is  chiefly  pointed  at  in  the  antitype,  and 
of  him  it  is  an  illustrious  prophecy;  it  was  the  will 
of  God  that  notice  should  thus  be  given  of  his 
i coming,  a great  while  before,  not  only  to  the  people 
j of  the  Jews,  but  to  ether  nations,  because  his  gospel 
; and  kingdom  were  to  extend  themselves  so  far  be- 
I yond  the  borders  of  the  land  of  Israel.  It  is  here 
I foretold,  (1.)  That  his  coming  should  not  be  yet  of 
a great  while:  I shall  see  him,  but  not  now;  I do 
; see  him  in  vision,  but  at  a very  great  distance, 

! through  the  interposing  space  of  1500  vears  at 
i least.”  Or,  understand  it  thus;  Balaam,  a wicked 
man,  shall  see  Christ,  but  shall  not  see  him  nigh; 
nor  see  him  as  Job,  who  saw  him  as  his  Redeemer, 
and  saw  him  for  himself.  Job  19.  25,  27.  When  he 
comes  in  the  clouds,  every  eye  shall  see  him,  but 
many  will  see  him  (as  the  r ch  man  in  hell  saw 
Abraham)  afar  off.  (2.)  That  he  shall  come  out 
of  Jacob,  and  Israel,  as  a Star  and  a Sceptre;  the 
former  denoting  his  glory  and  lustre,  as  the  bright 
and  morning  Star;  the  latter  his  power  and  autho- 
rity; it  is  he  that  shall  have  dominion.  Perhaps 
this  prophecy  of  Balaam  (one  of  the  children  of  the 
East)  concerning  a star  that  should  ai-ise  nut  of  Ja- 
cob, as  the  indication  of  a sceptre  ari.sing  in  Israel, 
being  preserved  by  a tradition  of  that  country,  gave 
occasion  to  the  wise  men,  who  were  of  the  East  too, 
upon  the  sight  of  an  unusual  star  over  the  land  of 
Judea,  to  inquire  for  him  that  was  born  King  of  the 
Jews,  Matth.  2.  2.  (3.)  That  his  kingdom  shall  be 

universal,  and  victorious  over  all  opposition;  which 
was  typified  by  David’s  victories  over  Moab  and 
Edom.  But  the  Messiah  shall  destroy,  or,  as  some 
read  it,  shall  rule  over,  all  the  children  of  Seth,  (t. 
17.)  that  is,  all  the  children  of  men,  who  descend 
from  Seth,  the  son  of  Adam;  the  descendants  of  the 
rest  of  Adam’s  sons  being  cut  off  by  the  deluge, 
i Christ  shall  be  King,  not  only  of  Jacob  and  Israel, 
i but  of  all  the  world;  so  that  all  the  children  of  Seth 
shall  be  either  governed  by  his  golden  sceptre,  or 
dashed  in  pieces  by  his  iron  rod.  He  shall  set  up 
a universal  rule,  authority,  and  power,  of  his  own, 
and  shall  put  down  all  opposing  rule,  1 Cor.  15. 
24.  He  shall  unwall  all  the  children  of  Seth;  so 
some  read  it.  He  shall  take  down  all  their  de- 
fences and  carnal  confidences,  so  as  that  they  shall 
either  admit  his  government,  or  lie  oj)en  to  his 
judgments.  (4. ) That  his  Israel  shall  do  valiantly; 
the  subjects  of  Christ,  animated  by  his  might,  shall 
maintain  a spiritual  war  with  the  powera  of  dark- 
ness, and  be  more  than  conquerors.  The  people 
that  do  know  their  God,  shall  be  strong  and  lo 
exploits,  Dan.  2.  32. 


5G0 


NUMBERS.  XXV. 


III.  Here  is  his  prophecy  concerning  the  Amale- 
kites  and  Kenites,  part  of  whose  country,  it  is 
probable,  he  had  now  in  view.  1.  The  Amalekites 
were  now  the  chief  of  the  nations,  (v.  20.)  there- 
fore Agag  was  spoken  of,  (t7.  7.)  as  an  eminent 
prince,  and  they  were  the  first  that  engaged  Israel 
when  they  came  out  of  Egypt;  but  the  time  will 
come  when  that  nation,  as  great  as  it  looks  now, 
will  be  totally  rained  and  rooted  out.  //is  latter 
end  shall  be,  that  he  perish  for  ever.  Here  Balaam 
confirms  that  doom  of  Amalek  which  Moses  had 
read,  (Exod.  17.  14,  16.)  where  God  had  sworn 
that  he  would  have  perpetual  war  with  Jmalek. 
Note,  Those  whom  God  is  at  war  with,  will  cer- 
tainly perish  for  ever;  for  when  God  judges,  he  will 
overcome.  2.  The  Kenites  were  now  the  securest 
of  the  nations;  their  situation  was  such,  as  that  na- 
ture was  their  engineer,  and  had  strongly  fortified 
them;  “ Thou  puttest  thy  nest  (like  the  eagle)  in  a 
rock,  V.  21.  Thou  thinkest  thyself  safe,  and  yet 
the  Kenite  shall  be  wasted,  {y.  22. ) and  gradually 
brought  to  decay,  till  they  be  carried  away  captive 
by  the  Assyrians,”  which  was  done  at  the  capti\  ity 
of  the  ten  tribes.  Note,  Bodies  politic,  like  natural 
bodies,  though  of  the  strongest  constitutions,  will 
gradually  decay,  and  come  to  rain  at  last;  even  a 
nest  in  a rock  will  be  no  perpetual  security. 

IV.  Here  is  a prophecy  that  looks  as  far  forward 
as  the  Greeks  and  Romans,  for  their’s  is  supposed 
to  be  meant  by  the  coast  of  Chittim,  v.  24.  1.  The 
introduction  to  this  parable;  this  article  of  his  pro- 
phecy is  very  observable,  {y.  23.)  j/las,  who  shall 
live  when  God  doeth  this  I Here  he  acknowledges 
all  the  revolutions  of  states  and  kingdoms  to  be  the 
Lord's  doincf,  God  doeth  this;  whoex  er  are  the  in- 
struments, he  is  the  Supreme  Director;  but  he 
speaks  mournfully  conceraing  them,  and  has  a very 
melancholy  prospect  of  these  events;  If'ho  shall  live? 
Either,  (h)  These  events  ; .e  so  distant,  and  so  far 
off  to  come,  that  it  is  hard  to  say  who  shall  live  till 
they  come:  but  whoever  shall  live  to  see  them,  there 
will  be  amazing  turns.  Or,  (2.)  They  will  be  so 
dismal,  and  make  such  desolations,  that  scarcely  | 
any  will  escape,  or  be  left  alive;  who  shall  live,  ' 
when  death  rides  in  triumph.^  Re\’.  6.  8.  They 
that  live  then,  will  be  as  brands  plucked  out  of  the 
fire,  and  will  have  their  lives  given  them  as  a prey. 
God  fit  us  for  the  worst  of  times!  2.  The  prophecy 
itself  is  observable.  Both  Greece  and  Italy  lie 
much  on  the  same  sea,  and  therefore  their  armies 
were  sent  forth  mostly  in  ships.  Now  he  seems 
here  to  foretell,  (1.)  That  the  forces  of  the  Gre- 
cians should  humble  and  bring  down  the  Assyrians, 
who  were  united  with  the  Persians,  which  was  ful- 
filled when  the  eastern  country  was  over-come,  or 
over-run  rather,  by  Alexander.  (2.)  That  their’s 
and  the  Roman  forces  should  afflict  the  Hebrews, 
or  Jews,  who  were  called  the  children  of  Eber;  this 
was  fulfilled  in  part  when  the  Grecian  empire  was 
oppressive  to  the  Jewish  nation,  but  chiefly  when  the 
Roman  empire  rained  it,  and  put  a period  to  it. 
But,  (3.)  That  Chittim,  that  is,  the  Roman  empire, 
in  which  the  Grecian  was  at  length  swallowed  up, 
should  itself  perish  for  ever,  when  the  stone  cut  out 
of  the  mountain  without  hands  shall  consume  all 
these  kingdoms,  and  particularly  the  feet  of  iron 
and  clay,  Dan.  2.  34.  Thus  (says  Dr.  Liglitfoot) 
Balaam,  instead  of  cursing  the  church,  curses  Ama- 
lek the  first,  and  Rome  the  last,  enemy  of  the 
church.  .And  so  let  all  thine  enemies  perish,  0 
Lord! 

CHAP.  XXV. 

Israel,  having  escaped  the  curse  of  Balaam,  here  sustains 
a great  deal  of  damage  and  reproach  by  the  counsel  of 
Balaam,  who,  it  seems,  before  he  left  Balak,  put  him  into 
a more  effectual  way  than  that  which  Balak  thought  of, 
t'j  separate  between  the  Israelites  and  their  God.  “ The 


Lord  will  not  be  prevailed  with  by  Balaam’s  charms  to 
ruin  them  ; try  if  they  will  not  be  prevailed  wi  h by  the 
charms  of  the  daughters  of  Moab  to  ruin  themselves.” 
None  are  more  fatally  bewitched  than  those  that  arc  be- 
witched by  their  own  lusts.  Here  is,  I.  The  sin  of  Is- 
rael ; they  were  enticed  by  the  daughters  of  Moab,  both 
to  wnoredom  and  idolatry,  v.  1 . . 3.  II.  The  punishment 
of  this  sin  by  the  hand  of  the  magistrate,  (y.  4,  5.)  and 
by  the  immediate  hand  of  God,  v.  9.  III.  The  pious 
zeal  of  Phinehas  in  slaying  Zimri  and  Cozbi,  two  impu- 
dent sinners,  V.  6 ..  8,  14,15.  IV.  God’s  commendation 
of  the  zeal  of  Phinehas,  v.  10..  13.  V.  Enmity  put  be- 
tween the  Israelites  and  the  Midianites,  their  tempters, 
as  at  first  between  the  woman  and  the  serpent,  v.  16  . . 18. 

1.  4 ND  Israel  abode  in  Shittim,and  the 
J\.  people  began  to  commit  whoredom 
with  the  daughters  of  Moab.  2.  And  they 
called  the  people  unto  the  sacrifices  of  their 
gods : and  the  people  did  eat,  and  bowed 
down  to  their  gods.  3.  And  Israel  joined 
himself  unto  Baal-peor : and  the  anger  of  the 
Lord  was  kindled  against  Israel.  4.  And 
the  Lord  said  unto  Moses,  Take  all  the 
heads  of  the  people,  and  hang  them  up  be- 
fore the  Lord  against  the  sun,  that  the  fierce 
anger  of  the  Lord  may  be  turned  away 
from  Israel.  5.  And  Moses  said  unto  the 
judges  of  Israel,  Slay  ye  every  one  his  men 
that  were  joined  unto  Baal-peor. 

Here  is, 

I.  The  sin  of  Israel,  to  which  they  are  enticed  by 
the  daughters  of  Moab  and  Midian;  they  are  guilty 
both  of  corporal  and  spiritual  whoredoms,  for  /srael 
joined  himself  unto  Baal-peor,  v.  3.  Not  all,  nor 
the  most,  but  very  many,  were  taken  in  the  snare. 
Now  concerning  this,  observe,  I.  That  Balak,  by 
the  advice  of  Balaam,  cast  this  stumbling-block  be- 
fore the  children  of  /srael.  Rev.  2.  14.  Note, 
Those  are  our  worst  enemies,  that  draw  us  to  sin, 
for  that  is  the  greatest  mischief  any  man  can  do 
us.  If  Balak  had  drawn  cut  his  armed  men 
against  them  to  fight  them,  Israel  had  bra\  ely  re- 
sisted, and  no  doubt  had  been  more  than  conquer- 
ers;  but  now  that  he  sends  his  beautiful  women 
among  them,  and  invites  them  to  his  idolatrous 
feasts,  the  Israelites  basely  yield,  and  are  shameful- 
ly overcome:  they  are  smitten  with  his  h riots,  thi  t 
could  not  be  smitten  with  the  sword.  Note,  We 
are  more  endangered  by  the  charms  of  a smiling 
world,  than  by  the  terrors  of  a frowning  world.  2. 
That  the  daughters  of  Moab  were  their  tempters 
and  conquerors.  Ever  since  Eve  was  first  in  the 
transgression,  the  fairer  sex,  though  the  weaker, 
has  been  a snare  to  many;  yea  strong  men  ha\  e 
been  wounded  and  slain  by  the  lips  of  the  strange 
woman;  (Prov.  7.  26.)  witness  Solomon, whose  wives 
were  snares  and  nets  to  him,  Eccl.  7.  26.  3.  That 

whoredom  and  idolatry  went  together.  They  first 
defiled  and  debauched  their  consciences,  by  commit- 
ting lewdness  with  the  women,  and  then  were  easily 
drawn,  in  complaisance  to  them,  and  in  contempt  of 
the  God  of  Israel,  to  bow  down  to  their  idols.  And 
they  were  more  likely  to  do  so,  if,  as  it  is  common- 
ly supposed,  and  seems  probable  by  the  joining  of 
them  together,  the  uncleanness  committed  was  a 
part  of  the  worship  and  service  performed  to  Baal- 
peor.  Those  that  have  broken  the  fences  of  mo- 
desty, will  nevprbe  held  by  the  bonds  of  pietv;  and 
those  that  have  dishonoured  themselves  by  fleshly 
lusts,  will  not  scrapie  to  dishonour  God  by  idola- 
trous worships;  for  this  they  are  justly  given  up  yet 
further  to  vile  affections.  4.  That  by  eating  of  the 
; idolatrous  sacrifices,  they  joined  themselves  to  Baal 


561 


NUMBERS,  XXV. 


peor,  to  whom  they  were  offered;  which  the  apostle 
urges  as  a reason  why  Christians  should  not  eat 
things  offered  to  idols,  because  thereby  they  had 
fellowship  with  the  devils  to  whom  they  were  offer- 
ed, 1 Cor.  10.  20.  It  is  called  eating  the  sacrifices 
of  the  dead;  (Ps.  106.  28.)  not  only  because  the  idol 
itself  was  a dead  thing,  but  because  the  person  re- 
presented by  it  was  s me  great  hero,  who  since  his 
death  was  deified,  as  saints  in  the  Roman  church 
are  canonized.  5.  It  was  a great  aggravation  of  the 
sin,  that  Israel  abode  in  Shittim,  where  they  had 
the  land  of  Canaan  in  view,  and  were  just  ready  to 
enter  and  take  possession  of  it.  It  was  the  highest 
degree  of  treachery  and  ingratitude  to  be  false  to 
their  God,  whom  they  had  found  so  faitliful  to 
them,  and  to  eat  of  idol-sacrifices,  when  they  were 
ready  to  be  feasted  so  richly  on  God’s  favours. 

II.  God’s  just  displeasure  against  them  for  this 
sin.  Israel’s  whoredoms  did  that  which  all  Balaam’s 
enchantments  could  not  do,  they  set  God  against 
them;  now  he  was  turned  to  be  their  Enemy,  and 
fought  against  them.  So  many  of  the  people,  nay 
so  many  of  the  princes,  were  guilty,  that  the  sin  be- 
came national,  and  for  it  God  was  wroth  with  the 
whole  congregation. 

1.  A plague  immediately  broke  out,  for  we  read 
of  the  staying  of  it,  {v.  8.)  and  of  the  number  that 
died  of  it,  (y.  9.)  but  no  mention  of  the  beginning  of 
it,  which  therefore  must  be  implied  in  those  words, 
(t;.  3.)  The  anger  of , the  Lord  was  kindled  against 
Israel.  It  is  said  expressly,  (Ps.  106.  29.)  The 
plague  brake  in.  Note,  Epidemical  diseases  are  the 
fruits  of  God’s  anger,  and  the  just  punishments  of 
epidemical  sins;  one  infection  follows  the  other.  The 
plague,  no  doubt,  fastened  on  those  that  were  most 
guilty,  who  were  soon  made  to  pay  dear  for  their 
forbidden  pleasures;  and  though  now  God  docs  not 
always  plague  such  sinners  as  he  did  here,  yet  that 
word  of  God  will  be  fulfilled.  If  any  man  clejile  the 
temple  of  God,  him  shall  God  destroy,  1 Cor.  3.  17. 

2.  The  ring-leaders  are  ordered  to  be  put  to 
death  by  the  hand  of  public  justice,  which  Avill  be 
the  only  way  to  stay  the  plague,  v.  4.  Take  the  heads 
of  the  people,  that  is,  of  that  pai  t of  the  people, 
tnat  went  out  of  the  camp  of  Israel  into  the  coun- 
try of  Moab,  to  join  in  their  idolatries;  Take  them 
and  hang  them  up  before  the  sun,  as  sacrifices  to 
God’s  justice,  and  for  a terror  to  the  rest  of  the  peo- 
ple. The  judges  must  first  order  them  to  be  slain 
with  the  sword,  {y.  5.)  and  their  dead  bodies  must 
be  hanged  up,  that  the  stupid  Israelites,  seeing  their 
leaders  and  princes  so  severely  punished  for  their 
whoredom  and  idolatry,  without  any  regal’d  to  their 
quality,  might  be  possessed  with  a sense  of  the  evil 
of  the  sin  and  the  terror  of  God’s  wrath  against  them. 
Ring-leaders  in  sin  ought  to  be  made  examples  of 
justice. 

6.  And,  behold,  one  of  the  children  of  Is- 
rael came,  and  brought  unto  his  brethren  a 
Midianitish  woman,  in  the  sight  of  Moses, 
and  in  the  sight  of  all  the  congregation  of  the 
children  of  Israel,  who  icere  weeping  before 
the  door  of  the  tabernacle  of  the  congrega- 
tion. 7.  And  when  Phinehas  the  son  of 
Eleazar,  the  son  of  Aaron  the  priest,  saw  zV, 
he  rose  up  from  among  the  congregation, 
and  took  a javelin  in  his  hand  ; 8.  And  he 
went  after  the  man  of  Israel  into  the  tent, 
and  thrust  both  of  them  through,  the  man  of 
Israel,  and  the  woman  through  her  belly. 
So  the  plague  was  stayed  from  the  children 
of  Israel.  9.  And  those  that  died  in  the 
VoL.  I. — 4 B 


plague  were  twenty  and  four  thousand.  10. 
And  the  Lord  spake  unto  Moses,  sa}  ing, 
11.  Phinehas  the  son  of  Eleazar,  the  son  of 
Aaron  the  priest,  hath  turned  my  wiath 
away  from  the  children  of  Israel,  (while  he 
was  zealous  for  my  sake  among  tliem,)  that 
I consumed  not  the  children  of  Isi  ael  in  my 
jealousy.  12.  t herefore,  say.  Behold,  I 
give  unto  him  my  covenant  of  peace:  1.3. 
And  he  shall  have  it,  and  his  seed  after  him, 
even  the  covenant  oi  an  everlasting  priest- 
hood ; because  he  was  zealous  for  his  God, 
and  made  an  atonement  for  the  children  of 
Israel.  14.  Now  the  name  of  the  Israel- 
ite that  was  slain,  ew/z  that  was  slain  with 
the  Midianitish  woman,  ivas  Zimri  the  son 
of  Salu,  a prince  of  a chief  house  among 
the  Simeonites.  15.  And  the  name  of  the 
Midianitish  woman  that  was  slain  teas  Coz- 
bi,  the  daughter  of  Zur,  he  teas  head  over  a 
people,  of  a chief  house  in  Midian. 

Here  is  a remarkable  contest  between  wicked- 
I ness  and  righteousness,  which  shall  be  most  bold 
and  resolute;  and  righteousness  carries  the  day,  as 
no  doubt  it  will  at  last. 

I.  Never  was  vice  more  daring  than  it  was  in 
Zimri;  a prince  of  a chief  house  in  the  tribe  of  Sim- 
eon. Such  a degree  of  impudence  in  wickedness 
was  he  arrix  ed  at,  that  he  publicly  appeared  lead- 
ing a Midianitish  harlot  (and  a' harlot  of  quality 
too  like  himself,  a daughter  of  a chief  house  in 
Midian)  in  the  sight  of  Moses,  and  all  the  good  peo- 
ple of  Israel.  He  did  not  think  it  enough  to  go  out 
with  his  harlot  to  worship  the  gods  of  Moab,  but 
when  he  had  done  that,  he  brought  her  with  him 
to  dishonour  the  God  of  Israel.  He  not  only  own- 
ed her  publicly,  as  his  friend,  and  higher  in  his  fa- 
vour than  any  of  the  daughters  of  Israel,  but  openly 
went  with  her  into  the  tent,  v.  8.  The  word  signi- 
fies such  a booth,  or  place  of  retirement,  as  was  de- 
signed and  fitted  up  for  lewdness.  Thus  he  declared 
his  sin  as  Sodom,  and  was  so  far  from  blushing  for 
it,  that  he  ratherprided  himself  in  it,  and  gloried  in 
his  shame.  All  the  circumstances  concurred  to 
make  it  exceeding  sinful,. exceeding  shameful.  1. 
It  was  an  affront  to  the  justice  of  the  nation,  and 
bid  defiance  to  that:  the  judges  were  ordered  to  put 
the  criminals  to  death,  but  he  thought  himself  too 
great  for  them  to  meddle  with,  and,  in  effect,  bid 
them  touch  him  if  they  durst.  He  h;.d  certainly 
cast  off  all  fear  of  God,  who  stood  in  no  awe  of  the 
powers  which  he  had  ordained  to  be  a terror  to  evil 
doers.  2.  It  was  an  affront  to  the  religion  of  the 
nation,  and  put  a contempt  upon  that.  Moses,  and 
the  main  body  of  the  congregation,  who  kept  their 
integrity,  were  weeping  at  the  door  of  the  taberna- 
cle; lamenting  the  sin  committed,  and  deprecating 
the  plague  begun;  they  were  sanctifying  a feast  in  a 
solemn  assembly,  weeping  between  the  porch  and 
the  altar,  to  turn  away  the  wrath  of  God  from  the 
congregation;  then  comes  Zimri  among  them,  with 
his  harlot  in  his  hand,  to  banter  them,  and,  in  ef- 
fect, to  tell  them  that  he  was  resolved  to  fill  the 
measure  of  sin,  as  fast  as  they  emptied  it. 

II.  Never  was  virtue  more  daring  than  it  was  in 
Phinehas.  Being  aware  of  the  insolence  of  Zimri^ 
which,  it  is  probable,  all  the  congregation  took  no- 
tice of,  in  a holy  indignation  at  the  offenders,  he 
rises  up  from  his  prayers,  takes  his  sword  or  half 
pike,  follows  those  impudent  sinners  into  their  tent» 


NUMBERS,  XXV 1. 


<tnd  slabs  them  both,  v.  7,  8.  It  is  not  at  all  diffi- 
cult to  justify  Phinehas  in  what  he  did;  for  being  now 
heir  apparent  to  the  high  priesthood,  no  doubt,  he 
was  one  of  those  judges  of  Israel,  whom  Moses  had 
ordered,  by  the  divine  appointment,  to  slay  all  those 
whom  they  knew  to  have  joined  themselves  to  Baal- 
peor;  so  that  this  gives  no  countenance  at  all  to  i)n- 
vate  persons,under  pretence  of  zeal  against  sin,  to  put 
offenders  to  death,  who  ought  to  be  prosecuted  by 
due  course  of  law.  The  civil ‘magistrate  is  the 
avenger  to  execute  wrath  upon  him  that  doeth  evil, 
and  no  private  person  may  take  his  work  out  of  his 
hand. 

Two  ways  God  testified  his  acceptance  of  the 
pious  zeal  of  Phinehas.  1.  He  immediately  put  a 
stop  to  the  plague,  v.  8.  Their  weeping  and  pray- 
ing prevailed  not,  till  this  piece  of  necessary  justice 
was  done.  If  magistrates  do  not  take  care  to  pun- 
ish sin,  God  will;  but  their  justice  will  be  the  best 
prevention  of  his  judgment,  as  in  the  case  of  Achan, 
Josh.  7.  13.  2.  He  put  an  honour  upon  Phinehas: 

though  he  did  no  more  than  was  his  duty  to  do  as  a 
judge,  yet  because  he  did  it  with  extraordinary  zeal 
against  sin,  and  for  the  honour  of  God  and  Israel, 
and  did  it  when  the  other  judges,  out  of  respect  to 
Zimri’s  character,  as  a prince,  were  afraid,  and  de- 
clined doing  it;  therefore  God  showed  himself  par- 
ticularly well  pleased  with  him,  and  it  was  counted 
to  him  for  righteousness,  Ps.  106.  31.  There  is  no- 
thing lost  by  t enturing  for  God.  If  Zimri’s  rela- 
tions bore  him  a grudge  for  it,  and  his  friends  might 
censure  him  as  indiscreet  in  this  violent  and  hasty 
execution,  what  needed  he  care,  while  God  accept- 
ed him.^  In  a good  thing  we  should  be  zealously  af- 
fected. (1.)  Phinehas,  upon  this  occasion,  though 
a young  man,  is  pronounced  his  country’s  patriot 
and  best  friend,  xi.  11.  He  has  tuimed  away  my 
wrath  from  the  children  of  Israel.  So  much  does 
God  delight  in  showing  mercy,  that  he  is  well  pleas- 
ed with  those  that  are  instrumental  in  turning  away 
his  wrath;  this  is  the  best  service  we  can  do  to  our 
people;  and  we  may  contribute  something  towards 
it  by  our  prayers,  and  by  our  endeavours  m our  pla- 
ces to  bring  the  wickedness  of  the  wicked  to  an  end. 
(2. ) The  priesthood  is  entailed  by  covenant  upon 
his  family.  It  was  designed  him  before,  but  now  it 
was  confirmed  to  him,  and,  which  added  much 
to  the  comfort  and  honour  of  it,  it  was  made  the  re- 
compense of  his  pious  zeal,  v.  12,  13.  It  is  here 
called  an  everlasting  priesthood,  because  it  should 
continue  to  the  period  of  the  Old  Testament  dis- 
pensation, and  should  then  have  its  perfection  and 
perpetuity  in  the  unchangeable  priesthood  of  Christ, 
who  is  consecrated  for  ever  more.  By  tlie  covenant 
of  peace  given  him,  some  understand  in  genend 
a promise  of  long  life  and  prosperity,  and  all  good; 
it  seems  rather  to  be  meant  particularly  of  the 
covenant  of  priesthood,  for  that  is  called  the 
covenant  of  life  and  peace,  (Mai.  2.  5.)  and  was 
made  for  the  preserving  of  peace  between  God  and 
his  people.  Observe  how  the  reward  answered  the 
service;  Ijy  executing  justice  he  had  made  an  atone- 
ment for  the  children  of  Israel,  (x*.  13.)  and  there- 
fore he  and  his  shall  from  henceforward  lie  employ- 
ed in  making  atonement  by  sacrifice.  He  was  zeal- 
ous for  his  God,  and  therefore  he  shall  have  the 
covenant  of  an  everlasting  priesthood.  Note,  It  is 
requisite  that  ministers  should  be  not  onlvybr  God, 
but,  zealous  for  God.  It  is  required  of  them  that 
they  do  more  than  others  for  the  support  and  ad- 
vartcement  of  the  interests  of  God’s  kingdom  among 
men. 

16.  And  the  Lord  spake  unto  Moses, 
saying,  17'.  Vex  the  Midianites,  and  smite 
them;  18.  For  they  vex  you  with  tlicir 
wiles,  wherewith  they  have  beguile/1  vou,  in 


the  matter  of  Peor.  and  in  the  matter  of 
Cozbi,  the  daugliter  of  a prince  of  Midian, 
tlieir  sister,  which  was  slain  in  the  day  of 
the  plague,  for  Peer’s  sake. 

God  had  punished  the  Israelites  for  their  sin  with 
a plague,  as  a Father  he  corrected  his  own  childi-en 
with  a rod;  but  we  read  not  that  any  of  the  Midi-m- 
ites  died  of  the  plague,  God  took  another  course 
with  them,  ; nd  punished  them  with  the  sword  of 
an  enemy,  not  with  the  rod  of  a father.  1.  Moses, 
though  the  meekest  man,  and  far  from  a spirit  cf 
revenge,  is  bid  to  vex  the  Midianites,  and  smite 
them,  V.  17.  Note,  We  must  set  ourselves  against 
that,  whatever  it  is,  which  is  an  occasion  of  sin  to  us, 
though  it  be  a right  eye,  or  a right  hand,  that  thus 
offends  us,  Matth.  5.  29,  30.  This  is  that  holy  in- 
dignation and  revenue  wliich  godly  sorrow  worketh, 
2 Cor.  7.  11.  2.  1 he  reason  given  for  the  medi- 

tating of  this  re\  enge,  is,  because  they  vex  you  with 
their  wiles,  v.  18.  Note,  Whatever  draws  us  to 
sin,  should  be  a vexation  to  us,  as  a thorn  in  the 
flesh.  The  mischief  which  the  Midianites  did  to 
Israel  by  enticing  them  to  whoredom,  must  be  re- 
membered and  punished  with  as  much  severity,  as 
that  which  the  Amalekites  did  in  fighting  with 
them  when  they  came  out  of  Egypt,  Exod.  17.  14. 
God  will  certainly  reckon  with  those  that  do  the 
Devil’s  work  in  tempting  men  to  sin,  especially 
those  that  make  Israel  to  sifl.  See  further  orders 
given  in  this  matter,  ch.  31.  2. 

CHAP.  XXVI. 

This  book  is  called  J^unibers^  from  the  numberings  of  the 
children  of  Israel;  which  it  gives  an  account  of.  Once 
they  were  numbered  at  mount  Sinai,  in  the  first  year  af- 
ter they  came  out  of  Egypt,  which  we  had  an  account  of, 
ch.  1.  and  2.  And  now  a second  time  they  were  num- 
bered in  the  plains  of  Moab,  just  before  they  entered 
Canaan,  and  that  we  have  an  account  of  in  this  chapter. 
I.  Orders  are  given  for  the  doing  of  it,  v.  1 . . 4.  II.  A 
register  of  the  families  and  numbers  of  each  tribcj  (v. 

5..  60.)  and  the  sum  total,  v.  61.  III.  Direction  given 
to  ditide  the  land  among  them,  v.  62 . . 56.  IV.  The 
families  and  numbers  of  the  Leviles  by  themselves,  v. 

57..  62.  V.  Notice  is  taken  of  the  fulfilling  of  the 
threatening  in  the  death  of  all  those  that  were  first  num- 
bered, (v.  63  . . 65.)  and  to  this  there  seems  to  have  been 
a special  regard  in  the  taking  and  keeping  of  this  ac- 
count. 

].  A ND  it  came  to  pass,  after  the  plague, 
J\.  that  the  Lord  spake  unto  Moses, 
and  unto  Eleazar  the  son  of  Aaron  the 
priest,  saying,  2.  Take  the  sum  of  all  the 
congregaiion  of  the  children  of  Israel,  from 
twenty  years  old  and  upward,  throughout 
their  father’s  house,  all  that  are  able  to  go 
to  war  in  Israel.  3.  And  Moses  and  Elea- 
zar the  priest  spake  with  them  in  the  plains 
of  JVloab,  by  Jordan  near  Jericho,  saying, 
4.  Take  the  sum  of  the  people,  from  twenty 
years  old  and  upward;  as  the  Lord  com- 
manded Moses,  and  the  children  of  Israel, 
which  went  forth  out  of  the  land  of  Egj^pt. 

Observe  here,  1.  That  Moses  did  not  numbe» 
the  people,  but  when  God  commanded  him.  Daviu 
in  his  time  did  it  without  a command,  and  paid  deal 
for  it.  God  was  Israel’s  King,  and  he  would  not 
have  this  act  of  authority  done,  but  by  his  express 
orders.  Moses,  perhajis,  by  this  time,  had  heard 
of  the  blessing,  with  which  Balaam  was  constrain 
I cd,  sore  against  his  will,  to  bless  Israel,  and  particu 
I larly  the  notice  he  took  of  their  numbers;  and  is 
[ sufficiently  pleased,  with  that  general  testimony 


NUMBERS.  XXVI.  663 


borne  to  this  instance  of  their  strength  and  honour 
by  an  adversary,  though  he  knows  not  their  num- 
bers exactly,  till  God  now  appoints  him  to  take 
the  sum  of  them  2.  Eleazar  is  joined  in  commis- 
sion with  him,  as  Aaron  had  been  before,  by  which 
God  honoured  Eleazar  before  the  elders  of  his  peo- 
ple, and  confirmed  his  succession.  3.  It  was  pre- 
sently after  the  plague,  that  this  account  was  or- 
dered to  be  taken;  to  show,  that  though  God  had 
.n  justice  contended  with  tliem  by  that  sweeping 
pescilence,  yet  he  had  not  made  a full  end,  nor 
would  he  utterly  cast  them  ofi'.  God’s  Israel  shall 
not  be  ruiped,  though  it  be  severely  rebuked.  4. 
They  were  now  to  go  by  the  same  mle  that  they 
had  gone  by  in  the  former  numbering,  counting 
those  only  that  were  able  to  go  forth  to  war,  for 
that  was  the  service  now  before  them. 

5.  Reuben,  the  eldest  son  of  Israel : the 
children  of  Reuben ; Hanoch,  of  lohom 
comet/i  the  family  of  the  Hanochites:  of 
Pallu,  the  family  of  the  Palluites : 6.  Of 

Hezron,  the  family  of  the  Hezronites : of 
Carmi,  the  family  of  the  Carmites.  7.  These 
are  the  families  of  the  Reubenites : and  they 
that  were  numbered  of  them  were  forty  and 
three. thousand  and  seven  hundred  and  thir- 
ty. 8.  And  the  sons  of  Pallu ; Eliab.  9. 
And  the  sons  of  Eliab ; Nemuel,  and  Da- 
than,  and  Abiram.  This  is  that  Dat  han  and 
Abiram  which  were  famous  in  tlie  congrega- 
tion, who  strove  against  Moses  and  against 
Aaron  in  the  company  of  Korah,  ^^'hen  they 
strove  against  the  Lord  : 1 0.  And  the  earth 
opened  her  mouth,  and  swallowed  them  up 
together  with  Korah,  when  that  company 
died,  what  time  the  fire  devoured  two  hun- 
dred and  fifty  men  : and  they  became  a 
sign.  1 1.  Notwithstanding,  tlie  children  of 
Korah  died  not.  12.  The  sons  of  Simeon 
after  their  families : of  Nemuel,  the  family 
of  the  Nemuelites  : of  Jamin,  the  family  of 
the  Jaminites:  of  Jachin,  the  family  of  the 
.lachinites : 1 3.  Of  Zerah,  the  family  of  the 
Zarhites  : of  Shaul,  the  family  of  the  Shaul- 
ites.  1 4.  These  are  the  families  of  the  Si- 
meonites,  twenty  and  two  thousand  and  two 
hundred.  15.  The  children  of  Gad,  after 
their  families : of  Zephon,  the  family  of  the 
Zephonites : of  Haggi,  the  family  of  the 
Haggites : of  Shuni,  the  family  of  the  Shu- 
nites  : 16,  Of  Ozni,  the  family  of  the  Oz- 

nites : of  Eri,  the  family  of  the  Erites : 1 7. 

Of  Arod,  the  family  of  the  Arodites:  of 
Areli,  the  family  of  the  Arelites.  18.  These 
are  the  families  of  the  children  of  Gad,  ac- 
cording to  those  that  were  numbered  of 
them,  forty  thousand  and  five  hundred.  19. 
The  sons  of  .Tndah  were  Er  and  Onan  : and 
Er  and  Onan  died  in  the  land  of  Canaan. 
20.  And  the  sons  of  .Tiidah  after  their  fami- 
lies were ; of  Shelah,  the  family  of  the  She- 
lanites  : of  Pharez,  the  family  of  the  Pha- 
'•ezites : of  Zerah  the  family  of  the  Zarhites : 


21.  And  the  sons  of  Pharez  were  ; of  Hez- 
ron, the  family  of  the  Hezronites : of  Ha- 
mid, the  family  of  the  Hamulites.  22.  Tliese 
are  the  families  of  Judah  according  to  those 
that  were  numbeied  of  them,  threescore 
and  sixteen  thousand  and  five  hundred.  23. 
Of  the  sons  of  Issachar  after  their  families : 
ol‘  Tola,  the  family  of  the  Tolaites  : of  Pua, 
the  family  of  the  Punites : 24.  Of  Jashub, 
the  family  of  the  Jashubites  : of  Shimron, 
the  family  of  the  Shimronites.  25.  These 
are  the  families  of  Issachar  according  to 
those  that  were  numbered  of  them,  (three- 
score and  four  thousand  and  three  hundred. 
26.  Of  the  sons  of  Zebulun  after  their  fami- 
lies : of  Sered,  the  family  of  the  Sardites : 
of  Elon,  the  family  of  the  Elonites  : of  Jah- 
leel,  the  family  of  the  Jahleelites.  27.  These 
are  the  families  of  the  Zebulunites,  accord- 
ing to  those  that  were  numbered  of  them, 
threescore  thousand  and  five  hundred.  28. 
The  sons  of  Joseph,  after  their  families, 
were  Manasseh  and  Ephraim.  29.  Of  the 
sons  of  Manasseh : of  Machir,  the  family  of 
the  Alachirites  ; and  Machir  begat  Gilead : 
of  Gilead  come  the  family  of  the  Gileadites. 
30.  These  are  the  sons  of  Gilead : of  Jee- 
zeer,  the  family  of  the  Jeezerites : of  Helek, 
the  Emily  of  the  Helekites : 31.  And  of  As- 
riel,  the  family  of  the  Asrielites : and  of 
Shechem,  the  family  of  the  Shechemites  : 
32.  And  ^Shemida,  the  family  of  the  She- 
midaites : and  of  Hepher  the  family  of  the 
Hepherites : 33.  And  Zelophehad  the  son  of 
Hepher  had  no  sons,  but  daughters : and  the 
names  of  the  daughters  of  Zelophehad  were 
Mahlah,  and  Noah,  Hoglah,  Milcah,  and 
Tirzah.  34.  These  are  the  families  of  Manas- 
seh, and  those  that  were  numbered  of  them, 
fifty  and  two  thousand  and  seven  hundred. 
35.  These  are  the  sons  of  Ephraim  after 
their  families  : of  Shuthelah,  ■ the  family  of 
the  Shuthalites:  of  Becher,the  family  of  the 
Bachrites:  of  Tahan,  the  family  of  the  Ta- 
hanites.  36.  And  these  are  the  sons  of 
Shuthelah  : of  Eran,  the  family  of  the  Eran- 
ites.  37.  These  are  the  families  of  the  sons 
of  Ephraim,  according  to  those  that  were 
numbered  of  them,  thirty  and  two  thousand 
and  five  hundred.  I’hese  are  the  sons  of 
Joseph  after  their  families.  38.  The  sons 
of  Benjamin  after  their  families  : of  Bela, 
the  family  of  the  Belaites  : of  Ashbel,  the 
family  of  the  Ashbelites  : of  Ahiram,  the 
family  of  the  x'\hiramites : 39.  Of  Shuphanx 
the  family  of the  Shuphamites  : of  Hupham, 
the  family  of  the  Huphamites.  40.  And 
the  sons  of  Bela  were  Ard  and  Naaman  : 
o/’-lrf/,  the  family  of  the  Ardites:  and  of 
Naaman,  the  family  of  the  Naamites  : 41 . 


NUMliERS,  XXVI. 


i’hese  are  the  sons  of  Benjamin,  after  their 
families : and  they  that  were  numbered  of 
them  were  forty  and  five  thousand  and  six 
hundred.  42.  These  are  the  sons  of  Dan, 
after  their  families : of  Shuham,  tlie  family 
of  the  Shuhamites.  These  are  the  families 
of  Dan,  after  their  families.  43.  All  the 
families  of  the  Shuhamites,  according  to 
those  that  were  numbered  of  them,  were 
threescore  and  four  thousand  and  four  hun- 
dred. 44.  Of  the  children  of  Asher,  after 
I heir  families  : of  Jimna,  the  family  of  the 
.fimnites:  of  Jesui,  the  family  of  the  Jesu- 
ites : of  Beriah,  the  family  of  the  Beriites. 
45.  Of  the  sons  of  Beriah : of  Heber,  the 
family  of  the  Heberites  : of  Malchiel,  the 
family  of  the  Malchielites.  46.  And  the 
name  of  the  daughter  of  Asher  was  Sarah. 
47.  These  are  the  families  of  the  sons  of 
Asher,  according  to  those  that  were  num- 
bered of  them,  icho  were  fifty  and  three 
thousand  and  four  hundred.  48.  Of  the 
sons  of  Naphtali,  after  their  families:  of 
Jahzeel,  the  family  of  the  Jahzeelites  : of 
Guni,  the  family  of  the  Gunites.  49.  Of 
Jezer,  the  family  of  the  Jezerites : of  Shil- 
lem,  the  family  of  the  Shillemites.  50.  These 
are  the  families  of  Naphtali,  according  to 
their  families : and  they  that  were  number- 
ed of  them  loere  forty  and  five  thousand  and 
four  hundred.  51.  These  were  the  num- 
bered of  the  children  of  Israel,  six  hundred 
thousand,  and  a thousand  seven  hundred 
and  thirty. 

This  is  the  register  of  the  tribes  as  they  were  now 
enrolled,  in  the  same  order  that  they  were  num- 
bered in  ch.  1. 

Observe,  1.  The  account  that  is  here  kept  of  the 
families  of  each  tribe;  which  must  not  be  under- 
stood of  such  as  we  call  families,  those  that  live  in 
a house  together,  but  such  as  were  the  descendants 
of  the  several  sons  of  the  patriarchs,  by  whose 
names,  in  honour  of  them,  their  posterity  distin- 
guished themselves  and  one  another.  The  families 
of  the  twelve  tribes  are  thus  numbered;  of  Dan  but 
one,  for  Dan  had  but  one  son,  and  yet  that  tribe 
was  the  most  numerous  of  all,  except  Judah,  v.  42, 
43.  Its  beginning  was  small,  but  its  latter  end 
greatly  increased;  Zebulun  was  divided  into  three 
fimilies;  Ephraim  into  four;  Issachar  into  four; 
Naphtali  into  four;  and  Reuben  into  four;  Judah, 
Simeon,  and  Asher  had  five  families  apiece;  Gad 
and  Benjamin  seven  apiece;  and  Manasseh  eight. 
Benjamin  brought  ten  sons  into  Egypt,  (Gen.  46. 
21.)  but  three  of  them,  it  seems,  either  died  child- 
less, or  their  families  were  extinct,  for  here  we  find 
seven  only  of  those  names  preser\  ed,  and  that  whole 
tribe  none  of  the  most  numerous:  for  Providence, 
in  the  building  up  of  fimilies  and'  aations,  docs  not 
tie  itself  to  probabilities.  'I'he  barren  hath  born 
seven,  and  she  that  hath  many  children,  is  ivaxed 
feeble,  1 Sam.  2.  5. 

2.  The  numbers  of  each  tribe.  And  here  our 
best  entertainment  will  be  to  compare  these  num- 
bers with  those  when  they  were  numbered  at  mount 
Sinai.  The  sum  total  was  nearly  the  same;  they 
were  now  1,820  fewer  than  they  were  then;  yet 


seven  of  the  tribes  increased  in  number.  Judiih 
increased  1,900;  Issachar,  9,900;  Zebulun,  3,100; 
Manasseh,  20,500;  Benjamin,  10,200;  Dan,  1,700; 
and  Asher,  11,900.  But  the  other  five  decreas- 
ed more  than  to  balance  that  increase.  Reuben 
decreased  2,770;  Simeon,  37,100;  Gad,  5,150; 
Ephraim,  8,000;  and  Naphtali,  8,000. 

In  which  account  we  may  observe,  (1.)  That  all 
the  three  tiibes  that  were  encamped  under  the 
standard  of  Judah,  wlio  was  the  ancestor  of  Christ, 
were  increased,  for  his  church  shall  be  edified  and 
multiplied. 

(2.)  That  none  of  the  tribes  ineve:  sed  so  much 
as  that  of  Manasseh,  which  in  the  fi.rmer  account 
was  the  smallest  of  all  the  tribes,  only  32,200,  whi'e 
here  it  is  one  of  the  most  considerable;  and  his 
brother  Ephraim,  which  there  was  numerous,  is 
here  one  of  the  least.  Jaci  b had  crossed  hands 
upon  their  heads,  and  had  preferred  Ephraim  be- 
fore Manasseh,  which  perhaps  the  Ephraim, tes  had 
prided  themselves  too  much  in,  and  had  trampled 
upon  their  brethren  the  Man  ssites;  but  when  the 
Lord  saw  that  Manasseh  was  dcs])ised,  he  thus  mul- 
tiplied him  exceedingly,  for  it  is  his  gloi  y to  help 
the  weakest,  and  raise  up  them  that  are  cast  down. 

(3.)  That  none  of  the  tribes  decreased  so  much 
as  Simeon  did;  from  59,300,  it  sunk  to  22,200;  al- 
most to  but  a third  part  of  what  it  was.  One 
whole  family  of  that  tribe,  (^namely,  Ohad,  men- 
tioned Exod.  6.  15.)  was  extinct  in  the  wilderness. 
Hence,  Simeon  is  not  mentioned  in  Moses’s  blessing, 
(Deut.  33. ) and  the  lot  of  that  tribe  in  Canaan  was 
inconsiderable,  only  a canton  out  of  Judah’s  lot. 
Josh.  19.  9.  Some  conjecture  that  most  of  those 
24,000  which-  were  cut  off  by  the  plague  for  the 
iniquity  of  Peor,  were  of  that  tribe;  for  Zimri,  who 
was  a ringleader  in  that  iniquity,  was  a prince  of 
that  tribe,  many  of  which  therefore  were  influenced 
by  his  example  to  follow  his  fiernkious  ways. 

3.  In  the  account  of  the  tribe  of  Reuben,  men- 
tion is  made  of  the  rebellion  of  D .than  and  Abiram, 
who  were  of  that  tribe,  in  confederacy  with  Korah 
a Levite,  v.  9.  . 11.  Though  the  story  had  been 
largely  related  but  a few  chapters  before,  yet  here 
it  comes  again,  as  fit  to  be  had  in  remembrance  and 
thought  of  by  posterity,  whene\  er  they  looked  into 
their  pedigree,  and  pleased  themselves  with  the  an- 
tiquity of  their  families  and  the  glory  of  their  an- 
cestors, that  they  might  call  themsel->  es  a seed  of 
evil-doers. 

Two  things  are  here  said  of  them;  (1.)  That 
they  had  been  famous  in  the  congregation,  v.^  9. 
Probably,  they  were  remarkable  for  their  ingenuity, 
activity,  and  fitness  for  business;  that  Dathan  and 
Abiram,  that  might  have  been  advanced  in  due 
time  under  God  and  Moses;  but  their  ambitious 
spirits  put  them  upon  striving  against  God  and  Mo- 
ses, and  when  they  quarrelled  with  the  one,  they 
quarrelled  with  the  other.  And  what  was  the  issue.^ 

(2.)  They  that  might  have  been  famous,  were 
made  infamous;  they  became  a sign,  v.  10.  They 
were  made  monuments  of  di^ine  justice;  God,  in 
their  ruin,  showed  himself  glorious  in  holiness,  a.id 
so  they  were  set  up  for  a warning  to  all  others  in  all 
ages,  to  take  heed  of  treading  in  the  steps  of  their 
pride  and  rebellion.  Notice  is  here  taken  of  the 
preservation  of  the  children  of  Korah,  {v.  11.)  they 
died  not,  as  the  children  of  Dathan  and  Abiram  did; 
doubtless,  because  tlieykept  themselves  pure  fn  m 
the  infection,  and  would  not  join,  no,  not  with  their 
own  father,  in  rebellion.  If  we  jjaitake  not  of  the 
sins  of  sinners,  we  shall  notjjartake  of  their  plagues. 
These  sons  of  Korah  were  afterward  eminently  ser- 
viceable to  the  church,  being  employed  by  David 
as  singers  in  the  house  of  the  Lord;  hence  many 
psalms  are  said  to  be  for  the  sons  of  Korah:  apd 
perhaps  they  were  made  to  bear  his  name  so  long 


565 


NUMBERS,  XXVI. 


after,  rather  than  the  name  of  any  other  of  their 
ancestors,  for  warning  to  themselves,  and  as  an  in- 
stance of  the  power  of  God,  which  brought  those 
choice  fruits  even  out  ot  that  bitter  root.  The  chil- 
dren of  families  that  have  been  stigmatized,  should 
endeavour,  by  eminent  virtues,  to  roll  away  the 
reproach  of  their  fathers. 

52.  And  the  Lord  spake  unto  Moses, 
saying,  53.  Unto  these  the  land -shall  be  di- 
vided for  an  inheritance,  according  to  the 
number  of  names.  54.  To  many  thou  shalt 
give  the  more  inheritance,  and  to  few  thou 
shalt  give  the  less  inheritance:  to  everyone 
shall  his  inheritance  be  given  according  to 
those  that  were  numbered  of  him.  55.  Not- 
withstanding- the  land  shall  be  divided  by 
lot : according  to  the  names  of  the  ti  ibes  of 
their  fathers  they  shall  inhei  it.  56.  Accord- 
ing to  the  lot  shall  the  possession  thereof  be 
divided  between  many  and  few.  * 

If  any  ask  why  such  a particular  account  is  kept 
of  the  tribes,  and  families,  and  numbers,  of  the 
people  of  Israel,  here  is  an  answer  for  them;  as 
they  were  multiplied,  so  they  were  portioned,  not 
by  common  providence,  but  by  promise;  and  for  the, 
support  of  the  honour  of  divine  revelation,  God  will 
have  the  fulfilling  of  the  promise  taken  notice  of 
both  in  their  increase  and  in  their  inheritance. 
When  Moses  had  numbered  the  people,  God  does 
not  say.  By  these  shall  the  land  be  conquered;  but 
taking  that  for  granted,  lie  tells  him.  Unto  these 
shall  the  land  be  divided.  These  that  are  now  re- 
gistered as  the  sons  of  Israel,  shall  be  admitted  (as 
it  were  by  copy  of  court-roll)  heirs  of  the  land  of 
Canaan. 

Now  in  the  distributing,  or  quartering  of  these 
tribes,  1,  The  general  rule  of  equity  is  here  pre- 
scribed by  Moses,  that  to  many  he  should  give 
more,  and  to  few  he  should  give  less,  {v.  53.)  yet, 
alas,  he  was  so  far  from  giving  any  to  others,  that 
he  must  not  have  any  himself;  but  this  direction 
given  to  him  was  intended  for  Joshua  his  successor. 
2.  The  application  of  this  general  rule  was  to  be 
determined  by  lot;  (t’.  55.)  notwithstanding  it  seems 
thus  to  be  left  to  the  prudence  of  their  prince,  yet 
the  matter  must  be  finally  reserved  to  the  provi- 
dence of  their  God,  in  which  they  must  all  acqui- 
esce, how  much  so  ever  it  contradicted  their  poli- 
cies or  inclination;  According  to  the  lot  shall  the 
/lossession  be  divided.  As  the  God  of  nations,  so  the 
God  of  Israel  in  particular,  reserves  it  to  himself 
to  apfioint  the  bounds  of  our  habitation.  And  thus 
Christ,  our  Joshua,  when  he  was  urged  to  appoint 
one  of  his  disciples  to  his  right  hand,  and  another 
to  his  left  in  his  kingdom,  acknowledged  the  sove- 
reignty of  his  Father  in  the  disposal;  It  is  not  mine 
to  give.  Joshua  must  not  dispose  of  inheritances  in 
Canaan,  according  to  his  own  mind,  but  it  shall  be 
given  to  them,  for  ivhoin  it  is  firepared  of  my  Father. 

57.  And  these  are  they  that  were  num- 
bered of  the  Levites,  after  their  families: 
of  Gershon,  the  family  of  the  Gershonites : 
of  Kohalh,  the  family  of  the  Kohathites: 
of  Merari,  the  family  of  the  Merarites.  58. 
These  are  the  families  of  the  Levites : the 
family  of  the  Libnites,  the  family  of  the 
Hebronites,  the  family  of  the  Mahlites,  the 
family  of  the  Mushites,  the  family  of  the 
Korathites:  and  Kohath  bt^gat  Amram.  59. 


And  the  name  of  Amram’s  wife  ims  Joche- 
bed,  the  daughter  of  Levi,  whom  her  mother 
bare  to  Levi  in  Egypt : and  she  bare  unto 
Amram,  Aaron,  and  Moses,  and  Miriam 
their  sister.  60.  And  unto  Aaron  was  born 
Nadab,  and  Abihu,  Eleazar,  and  Ithamar. 
6 1 . And  Nadab  and  Abihu  died,  when  they 
offered  strange  fire  before  the  Lord.  62. 
And  those  that  were  numbered  of  them 
were  twenty  and  three  thousand,  all  males, 
from  a month  old  and  upward : for  they 
were  not  numbered  among  the  children  of 
Israel,  because  there  was  no  inheritance 
given  them  among  the  children  of  Israel. 

Levi  was  God’s  tribe;  a tribe  that  was  to  have  no 
inheritance  with  the  rest  in  the  land  cf  Canaan,  and 
therefore  was  not  numbered  with  the  rest,  but  by 
itself;  so  it  had  been  numbered  in  the  beginning  of 
this  book  at  mount  Sinai,  and  therefore  came  not 
under  the  sentence  passed  upon  all  that  were  then 
numbered,  that  none  of  them  should  enter  Canaan, 
but  Caleb  and  Joshua;  for  of  the  Levites  that  were 
not  numbered  with  them,  nor  were  to  go  forth  to 
war,  Eleazar  and  Ithamar,  and  perhaps  others-,  who 
were  above  twenty  years  old  then,  (as  appears,  ch. 
4.  16,  28.)  entered  Canaan;  and  yet  this  tribe,  now 
at  its  second  numbering,  was  increased  but  i,0C0; 
and  was  still  one  of  the  smallest  tribes.  Mention 
is  made  here  of  the  death  of  N adab  and  Abihu  for 
offering  strange  fire,  as  before  of  the  sin  and  pun- 
ishment of  Korah,  because  these  things  happened  to 
them  for  ensamples. 

63.  These  ore  they  that  were  numbered 
by  Moses  and  Eleazar  the  priest,  who  num- 
bered the  children  of  Israel  in  the  plains  of 
Moab,  by  Jordan  near  Jericho.  64.  But 
among  these  there  was  not  a man  of  them 
whom  Moses  and  Aaron  the  priest  num- 
bered, when  they  numbered  the  children  of 
Israel  in  the  wilderness  of  Sinai:  65.  For 
the  Lord  had  said  of  them.  They  shall 
surely  die  in  the  wilderness.  And  there 
was  not  left  a man  of  them,  save  Caleb  the 
son  of  Jephunneh,  and  Joshua  the  son  of 
Nun. 

That  which  is  obserx  able  in  this  conclusion  r f the 
account,  is,  the  execution  of  the  sentence  passed 
upon  the  murmurers,  {ch.  14.  29.)  That  not  one  of 
those  who  svere  numoered  from  twenty  years  old 
and  upward,  (and  that  the  Levites  were  not,  but 
either  from  a month  old,  or  from  30  years  old  to 
50,)  should  enter  Canaan,  except  Caleb  and  Joshua. 
In  the  muster  now  made,  particular  directions,  nO 
doubt,  were  gi\  en  to  those  of  each  tribe  that  were 
employed  in  taking  the  account,  to  compare  these 
rolls  with  the  former,  and  to  observe  whether  there 
were  any  now  left  of  those  that  were  numbered  at 
mount  Sinai,  and  it  appeared  that  there  was  not  me 
man  numbered  now,  that  was  numbered  then,  but 
Caleb  and  Joshua,  v.  64.  65. 

Herein  appeared,  1.  The  righteousness  of  God, 
and  his  faithfulness  to  his  threatenings,  when  ( nre 
the  decree  is  gone  forth.  He  sware  m his  wrath, 
and  what  he  had  sworn  he  performed.  Bettei-  all 
those  carcases,  had  they  been  ten  times  as  manv, 
should  fall  to  the  ground,  than  the  word  of  God. 
Though  the  rising  generation  was  mixed  with  them, 
and  many  of  the  guilty  and  condemned  criminals 


56B 


NUMBERS,  XXVII. 


long  survived  the  sentence,  even  to  the  last  year  of 
the  forty,  yet  they  were  cut  i tf  by  some  means  or 
other  before  this  muster  was  made:  those  whom 
God  lias  condemned,  c annot  escape,  either  by  losing 
themselves  in  a crowd,  or  by  the  delay  of  execution. 
2.  The  good  news  of  God  to  this  people,  notwith- 
standing their  provocations;  though  that  murmur- 
ing race  was  cut  off,  yet  God  raised  up  another 
generation  which  was  as  numerous  as  they,  that 
though  they  perished,  yet  the  name  of  Israel  might 
not  be  cut  off,  lest  the  inheritance  of  the  promise 
should  be  lost  for  want  of  heirs.  And  though  the  l 
number  fell  a little  short  of  what  it  was  at  mount 
Sinai,  yet  those  now  numbered,  had  this  advantage, 
til  at  they  were  all  middle-aged  men,  between  20 
and  60,  in  the  prime  of  their  time  for  service:  and 
dui’ing  the  38  yeai's  of  their  wandering  and  wasting 
in  the  wildemess,  they  had  an  opportunity  of  ac- 
qu  linting  themselves  with  the  laws  and  ordinances 
of  G d,  having  no  business,  ci\  il  or  military,  to  di- 
vert them  from  those  sacred  studies:  and  having 
Moses  and  Aaron  to  instruct  them,  and  God’s  good 
spirit,  Nell.  9.  20.  3.  The  truth  of  God,  in  per- 

forming his  promise  made  to  Caleb  and  Joshua. 
I'hey  were  to  be  preserved  from  falling  in  this 
common  ruin,  and  they  were  so.  The  arrows  of 
death,  though  they  fly  in  the  dark,  do  not  fly  at 
random,  even  when  they  fly  thickest,  but  are  di- 
rected to  the  mark  intended,  and  no  other.  All 
that  are  written  among  the  living,  shall  have  their 
li\es  given  them  for  a prey,  in  the  most  dangerous 
times.  Thousands  may  fall  on  their  right  hand,  and 
ten  thousand  on  their  left,  but  they  shall  escape. 

CHAP.  XXVII. 

Here  is,  I.  The  case  of  Zelophehad’s  daughters  deter- 
mined, V.  1 . . 1 1.  II.  Notice  given  to  Moses  of  his  death 
approaching,  v.  12. . 14.  III.  Provision  made  of  a suc- 
cessor in  tlie  government;  1.  By  the  prayer  of  Moses, 
V.  15. . 17.  2.  By  the  appointment  of  God,  v.  18. . 23. 

l.^l^HEN  came  the  daughters  of  Zelo- 
JL  phehad,  the  son  of  Hepher,  the  son 
of  Gilead,  the  son  of  Machir,  the  son  of 
Manasseh,  of  the  families  of  Manasseh  tlie 
son  of  Joseph:  and  these  are  the  names 
of  his  daughters ; Mahlah,  Noah,  and  Hog- 
lah,  and  Milcah,  and  Tirzah.  2.  And  they 
stood  before  Aloses,  and  before  Eleazar  the 
priest,  and  before  the  princes  and  all  the 
congregation,  by  the  door  of  the  tabernacle 
of  the  congregation,  saying,  3.  Our  father 
died  in  the  wilderness,  and  he  was  not  in 
the  company  of  them  that  gathered  them- 
selves together  against  the  Lord  in  the  com- 
pany of  Korah;  but  died  in  his  own  sin,  and 
had  no  sons.  4.  Why  should  the  name  of 
our  father  be  done  away  from  among  his 
family,  because  he  hath  no  son?  Give  unto 
us,  therefore^  a possession  among  tlie  breth- 
ren of  our  father.  5.  And  Moses  brought 
their  cause  before  the  Lord.  6.  And  tin* 
Lord  spake  unto  Moses,  saying,  7.  'I'he 
daughters  of  Zelophehud  speak  right : lliou 
shalt  surely  give  tliem  a possession  of  an  in- 
heritance  among  their  father’s  brethren;  and 
thou  shalt  cause  the  inlu'iitance  of  their 
father  to  pass  unto  them.  8.  And  thou  shalt 
speak  unto  the  children  of  Israel,  saying.  If 
a man  die,  and  have  no  son,  then  ye  shall 


j cause  his  inheritance  to  pass  unto  his  daugh- 
! ter.  9.  And  if  he  have  no  daughter,  then 
ye  shall  give  his  inheritance  unto  his  breth- 
ren. 10.  And  if  he  have  no  brethren,  then 
ye  shall  give  his  inheritance  unto  his  father’s 
brethren.  1 1 . And  if  his  father  have  no  breth- 
ren, then  ye  shall  give  his  inheritance  unto 
his  kinsman  that  is  next  to  him  of  his  family, 

I and  he  shall  possess  it : and  it  shall  be  unto 
j the  children  of  Israel  a statute  of  judgment; 
as  the  Lord  commanded  Moses. 

Mention  is  made  of  the  case  of  these  daughters 
of  Zelophehad,  in  the  chapter  before,  v.  33.  It 
should  seem,  by  the  particular  notice  taken  of  it, 
that  it  was  a singular  case,  and  that  the  like  did  not 
at  this  time  occur  in  all  Israel,  that  the  head  of  a 
family  had  no  sons  but  daughters  only;  their  case 
is  again  debated,  {ch.  36. ) upon  another  article  of 
it;  and  according  to  the  judgments  given  in  thei. 
case,  wesfind  them  put  in  possession.  Josh.  17.  3,  4. 
One  would  suppose  that  their  personal  character 
was  such  as  added  weight  to  their  case,  and  made 
it  to  be  so  often  taken  notice  of. 

Here  is,  1.  Their  case  stated  by  themselves,  and 
their  petition  upon  it  presented  to  the  highest  cc  urt 
of  judicature,  which  consisted  of  Moses  as  king,  the 
princes  as  lords,  and  the  congregation,  or  elders  of 
the  people,  who  were  chosen  their  representatives, 
as  the  commons,  v.  2.  This  august  assembly  sat 
near  the  door  of  the  tabernacle,  that  in  difficult  (.  ases 
they  might  consult  the  oracle.  To  them  these 
young  ladies  made  their  application;  for  it  is  the 
duty  of  these  magistrates  to  dejhid  the  futherle.ts, 
Ps.  82.  3.  We  find  not  that  they  had  any  advocate 
to  speak  for  them,  but  they  managed  their  own 
cause  ingeniously  enough;  which  they  could  do  the 
I better,  because  it  was  plain  and  honest,  and  spoke 
I for  itself. 

! Now  observe,  (1.)  What  it  is  they  petition  for; 
That  they  might  have  a possession  in  t'a.e  land  of 
' Canaan,  among  the  brethren  of  their  father,  v.  4. 
What  God  had  said  to  Moses,  {ch.  26.  53.)  he  had 
I faithfully  made  known  to  the  people,  that  the  land 
! of  Canaan  was  to  be  divided  among  those  that  were 
I now  numbered;  these  daughters  knew  that  they 
were  not  numbered,  and  therefore  by  this  rule 
must  expect  no  inheritance,  and  the  family  of  their 
father  must  be  looked  upon  as  extinct,  and  written 
childless,  though  he  h d all  these  daughters:  this 
they  thought  hard,  and  tlierefore  prayed  to  be  ad- 
mitted heirs  to  their  father,  and  to  have  an  inherit- 
ance in  his  right.  If  they  had  had  a brother,  they 
would  not  have  applied  to  Moses  (as  one  did  to 
Christ,  Luke  12.  13.)  for  an  order  ;o  inherit  with 
him.  But  having  no  brother,  they  beg  for  a possess 
. ion.  Herein  they  discovered,  [1.]  A strong  faith 
I in  the  power  and  promise  of  God,  concerning  the 
giving  of  the  land  of  Canaan  to  Israel.  Though  it 
was  yet  unconquered,  untouched,  and  in  the  full 
I possession  of  the  natives,  yet  they  petitiem  for  their 
I slrare  in  it,  as  if  it  were  all  their  own  already.  See 
j|  Ps.  60.  6,  7,  God  Inns  nfioken  in  his  holiness,  and 
' then  Gilead  is  mine,  Manasseh  is  jnine.  [2.]  ,\n 
; earnest  desire  of  a place  and  name  in  tlie  land  of 
' promise,  which  was  a type  cf  heaven;  and  if  tlicy 
I liad,  as  some  think,  an  eye  to  tliat,  and  by  thiscla'm 
l.iid  hold  on  eternal  I'.fe,  they  were  Jive  wise  virgins 
indeed;  and  their  e.xample  should  quicken  us  with 
all  possilile  diligence  to  make  sure  of  our  title  to  the 
heavenly  inheritance,  in  the  disposal  of  which,  I)y 
the  covenant  of  gi’acc,  no  difference  is  made  between 
male  and  female,  CrA\.  o.  28.  [3.]  A true  respect 

and  honour  for  their  father,  whose  name  was  dear 
and  precious  to  them  now  that  he  was  gone,  and 


NUMBERS,  XXVIl.  56T 


they  were  therefore  solicitous  that  it  should  not  be 
done  cnuay  from  among'  his  family.  There  is  a debt 
which  children  owe  to  the  nieinoiy  of  their  parents, 
required  by  the  fifth  commandment;  Honour  thy 
father  and  thy  mother.  (2.)  What  their  plea  is; 
That  their  father  did  not  die  under  any  attainder 
which  might  be  thought  to  have  corrupted  his 
blood,  and  forfeited  his  estate,  but  he  died  in  his 
own  sin,  (y.  3. ) not  engaged  in  any  mutiny  or  re- 
bellion against  Moses,  particularly  not  in  that  of 
Korah  and  his  com])any,  nor  in  any  way  concerned 
in  tlie  s.ns  of  others,  l)ut  chargealjle  only  with  the 
Ciimmon  iniquities  of  mankind,  for  which,  to  his 
own  Master,  he  was  to  stand  or  fall,  but  laid  not 
himself  open  to  any  judicial  })rocess  before  Moses 
and  the  princes.  He  was  ne\er  convicted  of  any 
thing  that  might  be  a bar  to  his  children’s  claim. 
It  is  a comfort  to  parents,  when  they  come  to  die, 
if,  though  they  smart  themselves  for  their  own  sin, 
yet  they  are  not  conscious  to  themselves  of  any  of 
those  iniquities  which  God  visits  ufion  the  children. 

2.  Their  case  determined  by  the  divine  oracle. 
Moses  did  not  presume  to  give  judgment  Idmself, 
because,  though  their  pretensions  seemed  just  and 
reas  'uable,  yet  his  express  orders  were  to  divide 
the  land  among  those  that  were  numbered,  which 
were  the  males  only;  he  therefore  brings  their  cause 
before  the  Lord,  and  waits  for  his  decision,  (x'.  5.) 
and  God  himself  gi\  es  judgment  upon  it.  He  takes 
cagnizaii  e of  the  affairs,  not  only  of  nations,  but  of 
private  families,  and  orders  them  in  judgment,  ac- 
cord ng  to  the  counsel  of  his  own  will.  (1.)  The 
petition  is  granted;  fv.  7.)  They  speak  right,  give 
them  a possessio?i.  Those  that  seek  an  inheritance 
in  the  land  of  promise,  shall  have  what  they  seek 
f r,  and  other  things  shall  be  added  to  them.  Those 
are  claims  wdrich  God  will  countenance  and  crown. 
^. ) The  point  is  settled  for  all  future  occasions. 
These  daughters  of  Zelophehad  consulted,  not  only 
their  own  comfort,  and  the  credit  of  their  family, 
but  the  honour  and  happiness  of  their  sex  likewise; 
for  on  this  particular  occasion  a general  law  w'as 
made,  that  in  case  a man  had  no  son,  his  estate 
should  go  to  his  daughters,  v.  8.  Not  to  the  eldest, 
as  the  eldest  son,  but  to  them  all  in  copartnership, 
share  and  share  alike.  Those  that  in  such  a case 
deprive  their  daughters  of  their  right,  purely  to 
keep  up  the  name  of  their  family,  unless  a valuable 
cx)nsideration  be  allowed  them,  may  make  the  en- 
tail of  their  lands  surer  than  the  entail  of  a blessing 
with  them.  Further  directions  are  given  for  the 
disposal  of  inheritances,  v.  9 . . 11.  That  if  a man 
have  no  issue  at  all,  his  estate  shall  go  to  his  breth- 
ren; if  no  brethren,  then  to  his  father’s  brethren; 
and  if  there  be  no  such,  then  to  his  next  kinsman; 
with  this  the  niles  of  our  law  exactly  agree:  and 
though  the  Jewish  doctors  here  will  have  it  under- 
stood, that  if  a man  have  no  children,  his  estate 
shall  go  to  his  father,  if  living,  before  his  brethren, 
yet  there  is  nothing  of  that  in  the  law,  and  our  com- 
mon law  has  an  express  rule  against  it;  That  an 
estate  cannot  ascend  lineally;  so  that  if  a person 
purchase  lands  in  fee-simple,  and  die  without  issue 
m the  life-time  of  his  father,  his  father  cannot  be  his 
heir.  See  how  God  makes  heirs,  and  in  his  disposal 
we  must  acquiesce. 

1 2.  And  the  Lord  said  unto  Moses,  Get 
thee  up  into  this  mount  Abarim,  and  see  the 
land  which  I have  given  unto  the  children 
of  Israel.  13.  And  when  thou  hast  seen  it 
thou  also  shalt  be  gathered  unto  thy  peo- 
ple, as  Aaron  thy  brother  was  gathered. 
14.  For  ye  rebelled  against  my  command- 
ment in  the  desert  of  Zin,  in  the  sti  ife  of  the 


congregation,  to  sanctify  me  at  the  water 
before  their  eyes : that  is  the  water  of  Meri- 
bah  in  Kadesh,  in  the  wilderness  of  Zin. 

Here,  1.  God  tells  Moses  of  his  faults;  his  ^)eak- 
ing  unadvisedly  with  his  lips  at  the  Waters  of  Strife, 
where  he  did  not  express,  so  carefully  as  he  ought 
to  ha\  e done,  a regard  to  the  honour  both  of  God 
and  Israel,  t;.  14.  Though  Moses  was  a servant  of 
the  Lord,  a faithful  servant,  yet  once  he  rebelled 
against  God's  commandment,  and  failed  in  his  dutv; 
and  though  a very  honourable  servant,  and  highly 
favoured,  yet  he  shall  hear  of  his  miscarriage,  and 
all  the  world  shall  hear  of  it  too,  again  and  again; 
for  God  will  show  his  displeasure  against  sin,  even 
in  those  that  are  nearest  and  dearest  to  h m.  Those 
that  are  in  reputation  for  wisdom  and  honour,  have 
need  to  be  constantly  careful  of  their  words  and 
ways,  lest  at  any  time  they  say  or  do  that  which 
may  be  a diminution  either  to  their  comfort,  or  to 
their  credit,  or  both,  a great  while  after. 

2.  He  tells  Moses  of  his  death;  his  death  was  the 
punishment  of  his  sin,  and  yet  notice  is  given  him  of 
it  in  such  a manner  as  might  best  sen  e to  sweeten 
and  mollify  the  sentence,  and  reconcile  him  to  it. 
(1.)  Moses  must  die,  but  he  shall  first  have  the  sa- 
t shiction  of  seeing  the  land  of  promise,  v.  12.  God 
did  not  intend  with  this  sight  of  Canaan  to  tantalize 
him,  or  upbraid  him  with  his  folly  in  doing  that 
which  cut  him  short  of  it,  nor  had  itanv  impression 
of  that  kind  upon  him,  but  God  appointed  it,  and 
Moses  accepted  it  as  a favour;  his  sight  (we  have 
reason  to  think)  being  wonderfully  strengthened 
and  enlarged  to  take  such  a full  and  distinct  view  of 
it  as  did  abundantly  gratify  his  innocent  curiosity. 
This  sight  of  Canaan  signified  his  believing  prospect 
of  the  better  country,  that  is,  the  heavenl)-,  which 
is  \ery  comfirtable  to  dying  saints.  (2.)  Moses 
must  die,  but  death  does  not  cut  him  off,  it  only 
gathers  him  to  his  people,  brings  him  to  rest  with  the 
holy  patriarchs  that  were  gone  before  him;  Abra- 
ham, and  Isaac,  and  Jacob,  were  his  people,  the 
people  of  his  choice  and  low,  and  to  them  death 
gathered  him.  (3.)  Moses  must  die,  but  only  as 
Aaron  died  before  him,  v.  13.  And  Moses  had 
seen  how  easily  and  cheerfully  Aaron  had  put  off 
the  pi’iesthood  first,  and  then  the  body:  let  not  Mo- 
ses therefore  be  afj-aid  of  dying,  it  was  but  to  be 
gathered  to  his  people,  as  Aaron  was  gathered. 
Thus  the  death  of  cur  near  and  dear  relations  should 
be  improved  by  us.  [1.]  As  an  engagement  to  us 
to  think  often  of  dying;  we  are  not  better  than  our 
fathers  or  brethren;  if  they  are  gone,  Ave  are  going; 
if  they  are  gathered  already,  we  must  be  gathered 
very  shortly.  [2.  ] As  an  encouragement  to  us  to 
think  of  death  without  terror,  and  even  to  please 
ourselws  with  the  thoughts  of  it;  it  is  but  to  die  as 
such  and  such  died,  if  we  live  as  they  Ha  ed;  and 
their  end  was  peace,  they  finished  their  course  with 
joy;  why  then  should  we  fear  any  evil  in  that  me- 
lancholy valley.^ 

15.  And  Moses  spake  unto  the  Lord, 
saying,  16.  Let  the  Lord,  the  God  of  the 
spirits  of  all  flesh,  set  a man  over  the  con- 
gregation, 17.  Which  may  go  out  before 
them,  and  which  may  go  in  before  them, 
and  which  may  lead  them  out,  and  which 
may  bring  them  in ; that  the  congregation 
of  the  Lord  be  not  as  sheep  which  have  no 
shepherd.  18.  And  the  Lord  said  unto 
Moses,  Take  thee  Joshua  the  son  of  Nun, 
a man  in  whom  is  the  spirit,  and  lay  thine 
hand  upon  him;  19.  And  set  him  bef(*re 


.5GS  NUMBERS,  XXVIl. 


Uleazar  the  priest,  and  before  all  the  con- 
f^regation : and  give  him  a charge  in  their 
sight.  20.  And  thou  shalt  put  some  of  thine 
iionour  upon  him,  that  all  the  congregation 
of  tne  children  of  Israel  may  be  obedient. 
21.  And  he  shall  stand  before  Eleazar  the 
priest,  who  shall  ask  coiinsel  for  him,  after 
the  judgment  of  Urim  before  the  Lord  : at 
his  word  shall  they  go  out,  and  at  his  \^^ord 
they  shall  come  in,  both  he,  and  all  the  chil- 
dren of  Israel  with  him,  even  all  the  con- 
gregation. 22.  And  Moses  did  as  the  Lord  [ 
commanded  him  : and  he  took  Joshua,  and  | 
set  him  before  Eleazar  the  priest,  and  before 
all  the  congregation.  23.  And  he  laid  his 
hands  upon  him,  and  gave  him  a charge,  as 
the  Lord  commanded  by  the  hand  of  Moses. 

Here,  1.  Moses  prays  for  a successor.  When 
God  had  told  him  that  he  must  die,  though  it  ap- 
pears elsewhere  that  he  solicited  for  a reprieve  for 
himself,  (Deut.  3.  24,  25. ) yet  when  that  could  not 
be  obtained,  he  begged  earnestly  that  the  work  of 
God  might  be  carried  on,  though  he  might  not  have 
the  honour  of  finishing  it.  Envious  spirits  do  not ' 
love  their  successors,  but  Moses  was  not  one  of  i 
those.  We  should  concern  ourselves,  both  in  our 
prayers  and  in  endeavours  for  the  rising  generation, 
that  religion  may  flourish,  and  the  interest  of  God’s  ! 
kingdom  among  men  may  be  maintained  and  ad- 
vanced, when  we  are  in  our  gra\  es. 

In  this  prayer  Moses  expresses,  (1.)  A tender 
concern  for  the  people  of  Israel,  that  the  congrega- 
tion of  the  Lord  be  not  as  shee/i  which  have  no  shep- 
herd. Our  Saviour  uses  this  comparison  in  his  com- 
passions for  the  people,  when  they  wanted  good 
ministers,  Matth.  9.  36.  Magistrates  and  ministers 
are  the  shepherds  of  a people;  if  those  be  wanting, 
or  be  not  as  they  shoidd  be,  people  are  apt  to  wan- 
der and  be  scattered  abroad,  are  exposed  to  ene- 
mies, in  danger  of  wanting  food,  and  of  hurting 
one  anotlier,  assAec/z  having  no  shepherd.  (2.)  A 
bclie\ing  dependence  upon  God,  as  the  God  of  the 
spirits  of  all  flesh.  He  is  both  the  Former  and  the 
Searcher  of  spirits,  and  therefore  can  either  find 
men  fit,  or  make  them  fit,  to  serve  his  purposes  for  i 
the  good  of  his  church.  He  prays  to  God,  not  to  send 
an  angel,  but  to  set  a man  over  the  congregation, 
that  is,  to  nominate  and  appoint  one  whom  he  would 
qualify  and  own,  as  ruler  of  his  people  Israel.  Be- 
fore God  gave  this  blessing  to  Israel,  he  .stirred  up 
Moses  to  pray  for  it:  thus  Christ,  before  he  sent 
forth  his  apostles,  called  to  those  about  him,  to 
pray  the  Lord  of  the  harvest,  that  he  would  send 
forth  labourers  into  his  hariiest,  Matth.  9.  38. 

2.  Ciod,  in  answer  to  his  prayer,  appoints  liim  a 
successor,  even  Joshua,  who  had  long  since  signal- 
ized himself  Ijy  his  courage  in  fighting  Amalck,  his 
humility  in  ministering  to  Moses,  and  his  faitli  and 
sincerity  in  witnessing  against  the  report  of  the  evil 
spies:  this  is  the  man  whom  God  pitches  upon  to 
succeed  Moses.  man  in  whom  is  the  Spirit,  the 
Spirit  of  grace;  he  is  a good  man,  fearing  (iod  and 
hating  covetousness,  and  acting  from  pinnciple;  the 
sfiirit  of  government ; he  is  fit  to  do  the  work,  and 
discharge  the  tnists  of  his  place;  a spirit  of  conduct 
and  courage;  and  he  had  also  the  spirit  of  prophecy; 
for  the  Lord  CiiX.e.\\  spake  unto  hinii  Josh.  4.  1. — 6. 
2.-7.  10. 

Now  here,  (1.)  God  directs  Moses  how  to  secure 
the  succession  to  Joshua.  [].]  He  must  ordain 
him;  lau  thine  hand  upon  him.  This  was  done  in 
token  of  Moses’  transferring  the  government  to  him, 


as  the  laying  of  hands  on  the  sacrifice  put  the  offer 
ing  in  the  place  and  stead  of  the  offerer;  also  in  to- 
ken of  God’s  conferring  the  blessing  of  the  Spirit 
upon  him,  which  Moses  obtained  by  prayer.  It  is 
said,  (Deut.  34.  9.)  Joshua  was  full  of  the  spirit  of 
wisdom,  for  Aloses  had  laid  his  hands  on  him.  This 
rite  of  imposing  hands  we  find  used  in  the  New 
Testament,  in  the  setting  apart  of  gospel-ministers, 
denoting  a solemn  designation  of  them  to  the  office, 
and  an  earnest  desire  that  God  would  qiudify  them 
for  it,  and  own  them  in  it.  It  is  the  offering  of  them 
to  Christ  and  his  church  for  living  sacrifices.  [2.  ] 
He  must  present  him  to  Eleazar  and  the  people; 
set  him  before  them,  that  they  might  know  him  to 
be  designed  of  God  for  this  great  tiaist,  and  consent 
to  that  designation.  [3.]  He  must  give  him  a 
charge.  He  must  be  charged  with  the  people  q/’Is- 
rael,  who  were  delivered  into  his  hand  as  sheep  into 
the  hand  of  a shepherd,  and  for  whom  he  must  be 
accountable:  he  must  be  strictly  charged  to  do  his 
duty  to  them;  though  they  were  under  his  cem- 
mand,  he  was  under  God’s  command,  and  from  him 
must  receive  charge;  the  highest  must  know  that 
there  is  a higher  than  they.  This  charge  must  be 
given  him  in  their  sight,  that  it  might  be  the  more 
affecting  to  Joshua,  and  that  the  people  seeing  the 
work  and  care  of  their  prince,  might  be  the  more 
engaged  to  assist  and  encourage  him.  [4.]  He  must 
put  some  of  his  honour  upon  him,  v.  20.  Joshua  at 
the  most  had  but  some  of  the  honour  of  Moses,  and 
in  many  instances  came  short  of  him ; but  this  seems 
to  be  meant  of  his  taking  him  now,  while  he  lived, 
into  partnership  with  him  in  the  government,  and 
admitting  him  to  act  with  authority  as  his  assistant. 
It  is  an  honour  to  be  employed  for  God  and  his 
church;  some  of  this  honour  must  be  put  upon 
Joshua,  that  the  people  being  used  to  obey  him 
while  Moses  lived,  they  might  the  more  cheerfully 
do  it  afterward.  [5.]  He  must  appoint  Eleazar  the 
High  Priest,  with  his  breast-plate  of  judgment,  to 
be  his  pri\  y-council,  (t.  21.)  He  shall  stand  before 
Eleazar,  by  him  to  consult  the  oracle,  ready  to  re- 
ceive and  obser\  e all  the  mstructiens  that  should  be 
given  him  by  it.  This  was  a direction  to  Joshua, 
that  though  he  was  full  r f the  Spirit,  and  had  all  this 
honour  p\it  upon  him,  yet  he  must  do  nothing  with- 
out asking  counsel  of  God,  not  leaning  to  his  OAvn 
understanding;  it  was  also  a great  encouragement 
to  him;  to  govern  Israel,  and  to  conquer  Canaan, 
were  two  hard  tasks,  but  God  assures  him  that  in 
both  he  should  be  under  a divine  conduct;  and  in 
every  difficult  case  God  would  advise  him  to  that 
which  should  be  for  the  best.  Moses  had  recourse 
to  the  oracle  of  God  himself,  but  Joshua,  and  the 
succeeding  judges,  must  use  the  ministry  of  the 
High  Priest,  and  consult  the  judgment  of  Urim, 
which,  the  Jews  say,  might  not  be  inquired  of  but 
by  the  king,  or  the  head  of  the  Sanhedrim,  or  by  the 
agent  or  represent:iti\  e of  the  people,  for  them’,  and 
in  their  name.  Thus  the  government  of  Israel  was 
now  purely  divine,  for  both  the  designation  and  di- 
rection of  their  princes  were  entirely  so.  At  the 
word  of  the  priest,  according  to  the  judgment  of 
Urim,  Joshua  and  all  Israel  must  go  out  and  come 
in;  and  no  doubt,  God  who  thus  guided,  would  pre- 
serve, both  their  going  out  and  their  c<  mine  in. 
Those  are  .safe,  and  may  be  easy,  that  follow  God, 
and  in  all  their  ways  acknowledge  him. 

(2. ) Moses  docs  according  to  these  directions,  v. 
22,  23.  He  cheerfully  ordained  Jo.shua.  [1.] 
Though  it  was  a present  lessening  to  himself,  and 
amounted  almost  to  a resignation  of  the  government, 
he  is  very  willing  that  the  people  shovdd  look  oft 
him,  and  gaze  on  the  rising  sun.  ■ [2.]  Though  it 
might  appear  a perpetual  slur  upon  his  family.  It 
had  not  been  so  much  his  praise,  if  he  had  thus  re- 
signed his  honour  to  a son  of  his  own;  but  with  his 


NUMBERS,  XXVIII.  569 


own  hands  to  ordain  Eleazar,  first,  High  Priest,  and 
now  Joshua,  one  of  another  tribe,  chief  ruler,  while 
his  own  children  had  no  preferment  at  all,  but  were 
left  in  the  i-ank  of  common  Levites;  this  was  such 
an  instance  of  self-denial,  and  submission  to  the  will 
of  God,  as  was  more  his  glory  than  the  highest  ad- 
vancement of  his  family  could  have  been;  for  it  con- 
firms his  character  as  the  meekest  man  upon  earth, 
and  faithful  to  him  that  appointed  him  in  all  his 
house.  'Phis  (says  the  excellent  Bishop  Patrick) 
shows  him  to  have  had  a principle  which  raised 
him  above,  all  other  law-givers,  who  always  took 
care  to  establish  their  families  in  some  share  of  that 
greatness,  which  they  themselves  possessed;  but 
hereby  it  appeared  Moses  acted  not  from  himself, 
because  he  acted  not ybr  himself. 

CHAP.  XXVIII. 

Now  that  the  people  were  numbered,  orders  given  for  the 
dividing  of  the  land,  and  a general  of  the  forces  nomi- 
nated and  commissioned,  one  would  have  expected  that 
the  next  chapter  should  have  begun  the  history  of  the 
campaign,  or  at  least  should  have  given  us  an  account  of 
the  ordinances  of  war;  no,  it  contains  the  ordinances  of 
■»vorship,  and  provides  that  now  as  they  were  on  the 
point  of  entering  Canaan,  they  should  be  sure  to  tal^e 
their  religion  along  with  them,  and  not  forget  that,  in 
the  prosecution  of  their  wars,  v.  1,  2.  The  laws  are  here 
repeated  and  summed  up  concerning  the  sacrifices  that 
were  to  be  ottered,  I.  Daily,  v.  3 . . 8.  II.  Weekly,  v. 
9,  10.  III.  Monthly,  v.ll  ..  15.  IV.  Yearly;  1.  At  the 
passover,  V.  16.  .25.  2.  At  pentecost,  v.  26  . .31.  And 
the  next  chapter  is  concerning  the  annual  solemnities  of 
the  seventh  month. 

1.  4 ND  the  Lord  spake  unto  Moses, 
saying,  2.  Command  the  children 
of  Israel,  and  say  unto  them,  My  offering, 
and  my  bread  for  my  sacrifices  made  by  fire 
for  a sweet  savour  unto  me,  shall  ye  ob- 
serve to  offer  unto  me  in  their  due  season. 
.3.  And  thou  shalt  say  unto  them.  This  is 
the  offering  made  by  fire  which  ye  shall  of- 
fer unto  the  Lo  rd  ; two  lambs  of  the  first 
year  without  spot,  day  by  day,  for  a con- 
tinual burnt-offering.  4.  The  one  lamb 
shalt  thou  offer  in  the  morning,  and  the 
other  lamb  shalt  thou  offer  at  even  ; 5.  And 
a tenth  part  of  an  ephah  of  flour  for  a meat- 
olfering,  mingled  with  the  fourth  part  of  a 
hin  of  beaten  oil.  6.  It  is  a continual  burnt- 
offering,  which  was  ordained  in  mount  Si- 
nai for  a sweet  savour,  a sacrifice  made  by 
fire  unto  the  Lord.  7.  And  the  drink-of- 
fering thereof  shall  he  the  fourth  part  of  a 
hin  for  the  one  lamb  : in  the  hoXy place  shalt  j 
thou  cause  the  strong  wine  to  be  poured 
unto  the  LoRo/or  a drink-offering.  8.  And 
the  other  lamb  shalt  thou  offer  at  even  : as 
the  meat-offering  of  the  morning,  and  as  the  I 
diink-ofifering  thereof,  thou  shalt  offer  /( , a 
sacrifice  made  by  fire,  of  a sweet  savour 
unto  the  Lord. 

Here  is, 

1.  A general  order  given  concerning  the  offerings 
of  the  Lord,  which  were  to  be  brought  in  their  sea- 
son, V.  2.  These  laws  are  here  given  afresh,  not 
because  the  obseiw  ance  of  them  w'as  wholly  disused,  * 
during  their  38  years’  wandering  in  the  wilderness, 
(w'e  cannot  think  that  they  were  so  long  without  any 
public  worship,  but  that  at  least  the  dSjy  lamb  was 
VoL.  I.— 4C 


' offered  morning  and  evening,  and  doubled  on  the 
sabbath-day;  so  Bishop  Patrick  conjectures  : but 
that  many  of  the  sacrifices  were  then  omitted,  ;s 
plainly  intimated,  Amos  5.  25.  quoted  by  Stephen, 
Acts  7.  42.  Did  ye  offer  unto  me  sacrifices  and  of- 
ferings in  the  \mlderness  forty  years,  O house  of 
Israel'^  It  is  implied,  “ Nc',  ye  did  not.”  But  whe- 
ther the  course  of  sacrifices  had  been  inteia  upted  cr 
no,  God  saw  fit  now  to  repeat  the  law  of  sacrifices; 
(1.)  Because  this  w'asanew  generation  of  men,  that 
were  most  of  them  unborn  when  the  former  laws 
were  given ; therefore,  that  they  might  be  left  with- 
out excuse,  they  had  not  only  these  laws  written, 
to  be  read  to  them,  but  again  repeated  from  God 
himself,  and  put  into  a less  compass  and  a plainer 
method.  (2. ) Because  they  were  now  entering  upon 
war,  and  might  be  tempted  to  think  that  while  they 
w'ere  engaged  in  that,  they  should  be  excused  from 
offering  sacrifices;  inter  arma  silent  leges — law  is 
but  little  regarded  amidst  the  clash  of  arms.  No, 
says  God,  my  bread  for  my  sacrifices  even  now 
shall  ye  observe  to  offer,  and  that  in  thdr  due  sea- 
son. They  were  then  concerned  to  keep  their  peace 
with  God,  when  they  were  at  war  with  their  ene- 
mies. In  the  wilderness  they  were  solitary,  and 
quite  separate  from  all  other  peo])le,  and  therefore 
there  they  needed  not  so  much  their  distinguishing 
badges,  nor  would  their  omission  of  sacrifices  be  so 
scandalous,  as  when  they  came  into  Canaan,  when 
they  were  mingled  with  other  people.  (3. ) Because 
possession  was  now  to  be  gi\  en  them  of  the  land  of 
promise,  that  land  flowing  with  milk  ajid  honey, 
where  they  would  have  plenty  of  all  good  things; 
“Now,”  (says  God,)  when  you  are  feasting  vour- 
I selves,  forget  not  to  offer  the  bread  of  your  God.” 

I Canaan  was  gi\  en  unto  them  on  this  condition,  that 
they  should  observe  God's  statutes,  Ps.  105.  AA,  45. 

2.  The  particular  law  of  the  daily  sacrifice,  a 
j lamb  in  the  morning,  and  a lamb  in  the  evening, 

I which,  for  the  constancy  of  it,  as  duly  as  the  day 
j came,  is  called  a continual  burnt-offering;  (r.  3.) 

I which  intimates,  that  when  we  are  bid  to  pray  al- 
I ways,  and  to  pray  without  ceasing,  it  is  intended 
! that  at  least  every  morning  and  every  e\  ening  we 
offer  up  our  solemn  prayers  and  praises  to  God. 
This  is  said  to  be  ordained  in  mount  Sinai,  (xk  6.) 
w’hen  the  other  laws  were  given.  The  institution 
of  it  we  ha^  e,  Exod.  29.  38.  Nothing  is  added  here 
in  the  repetition  of  the  law,  but  that  the  wine  to  be 
poured  out  in  the  drink-offering  is  ordered  to  be 
strong  wine;  (v.  7. ) the  richest  and  most  generous 
and  best-bodied  wine  they  could  get.  Though  it 
was  to  be  poured  out  upon  the  altar,  and  not  drunk, 
(they  therefore  might  be  ready  to  think  the  Avorst 
would  ser\  e to  be  so  thrown  away,)  yet  God  re- 
quires the  strongest,  to  teach  us  to  ser\  e God  with 
the  best  we  have.  The  wine  must  be  strong,  (says 
Ainsworth,)  because  it  was  a figure  of  the  blood  of 
Christ,  the  memorial  of  which  is  still  left  to  the 
church  in  wine;  and  of  the  blood  (<f  the  martyrs, 
which  was  poured  out  as  a drink-offering  upon  the 
sacrifices  and  service  of  our  faith,  Phil.  2.  17. 

9.  And  on  tlie  sabbatli-day  two  lambs  of 
the  first  year  w ithout  spot,  and  two  tenth- 
deals  of  flour  ybr  a meat-offering,  mingled 
with  oil,  and  the  drink-offering  thereof.  10. 
This  is  the  burnt-offering  of  every  sabbath,' 
beside  the  continual  burnt-offering,  and  his 
drink-offering.  1 1 . And  in  the  beginnings 
of  your  months  ye  shall  offer  a burnt-offer- 
ing unto  the  Lord;  two  young  bullocks, 
and  one  ram,  seven  lambs  of  the  first  year 
without  spot : 1 2.  And  three  tenth-deals  of 


NUMBERS,  XXVIII. 


570 

flour  for  a meat-offering,  mingled  with  oil, 
for  one  bullock;  and  two  tenth-deals  of 
flour  for  a meat-offering,  mingled  with  oil, 
for  one  ram  ; 1 3.  And  a several  tenth-deal 
of  flour  mingled  with  oil  for  a meat-offering 
unto  one  lamb,  for  a burnt-offering  of  a 
sweet  savour,  a sacrifice  made  by  fire  unto 
the  Lord.  14.  And  their  drink-offerings 
shairbe  half  a hin  of  wine  unto  a bullock,  and 
the  thiid  part  of  a hin  unto  a ram,  and  a 
fourth  part  of  a bin  unto  a lamb : this  A the 
burnt-offering  of  every  month  throughout 
the  months  of  the  year.  1 5.  And  one  kid 
of  the  goats  for  a sin-offering  unto  the  Lord 
shall  be  offered,  besides  the  continual  burnt- 
offering,  and  his  drink-offering. 

The  new  moons  and  the  sabbaths  are  often  gioken 
of  together,  as  great  solemnities  in  the  Jewish 
church,  very  comfortable  to  the  saints  then,  and 
typic  d of  gospel-grace.  Now  we  have  here  the  sa- 
crifices appointed;  1.  For  the  sabbaths.  Every 
sabbath-day  the  offering  must  be  doubled;  beside 
the  two  lamljs  offered  for  the  daily  bunit-offering, 
theie  must  be  two  more  offered,  one  (it  is  probable) 
added  to  t'le  morning  sacrifice,  and  the  other  to  the 
evening,  f.  9,  10.  This  teaches  us  to  double  our 
de\  otic  ns  on  sal)bath-days,  for  so  the  duty  of  the 
day  requires.  The  sabbath-rest  is  to  be  observed, 
in  order  to  a more  close  application  to  tlie  sabbath- 
work,  wiiich  ought  to  fill  up  a sabbath-time.  In  Eze- 
kie ’s  temple-service,  which  points  at  gospel-times, 
t’ne  sabbath-offerings  were  to  be  six  lambs  and  a 
ram,  wbh  their  meat-offerings  and  drink-offerings, 
(Ezek.  46.  4,  5.)  to  intimate  not  only  the  continu- 
ance, but  tlie  advancement,  of  sabbath-sanctifica- 
ti^n  in  the  days  of  the  Messiah.  This  is  the  burnt- 
offerin'p  of  the  sabbath,  in  his  sabbath,  so  it  is  in  the 
origin  a,  v.  10.  We  must  do  every  sabbath-day’s 
work  in  its  day,  studying  to  redeem  every  minute 
of  sabbath  time,  as  those  that  believe  it  precious; 
and  not  tiiinking  to  put  off  one  sabbath’s  work  to 
another,  for  sufficient  to  every  sabbath  is  the  ser- 
vice thereof.  2.  For  the  new  moons.  Some  sug- 
gest, that  as  the  sabbath  was  kept  with  an  eye  to 
the  creation  of  ]the  world,  so  the  new  moons  were 
sanctified  with  an  eye  to  the  divine  providence, 
which  appoints  the  moon  for  seasons,  guiding  the 
revolutions  of  time  by  its  changes,  and  governing 
sublunary  bodies  (as  many  think)  by  its  influences: 
though  »ve  observe  not  any  feast  of  Jiew  moons,  yet 
we  must  not  forget  to  give  God  the  glory  of  all  the 
precious  things  put  forth  by  the  moon,  which  he 
lias  established  forever,  a faithful  witness  in  heaven, 
Ps.  89.  37.  The  offerings  in  the  new  moons  were 
very  considerable;  two  bullocks,  a ram,  and  seven 
lambs,  with  the  meat-offerings  and  drink-offerings 
that  were  to  attend  them,  {y.  11,  l?'c. ) beside  a sin- 
offering,  V.  15.  For  when  we  give  glory  to  God 
by  confessing  his  mercies,  we  must  give  glory  to 
him  likewise  by  confessing  our  own  sins.  And  when 
we  rejoice  in  the  gifts  of  common  providence,  we 
must  make  the  sacrifice  of  Christ,  that  great  Gift  of 
special  grace,  the  fountain  and  spring-head  of  our 
joy.  Some  have  questioned  wliether  the  new  moons 
were  to  be  reckoned  among  their  feasts;  tint  why 
should  they  not?  When,  beside  the  special  sacri- 
fices which  were  then  to  be  offered,  they  rested 
from  servile  works,  (Amos  8.  5.)  blew  the  trumpets 
'ch.  10.  10.)  and  went  to  the  prophets  to  hear  the 
word,  2 Kings  4.  23.  And  the  worship  performed 
in  the  new  moons  is  made  typical  of  gospel  solem- 
nities, Isa.  66.  23. 


16.  And  in  the  fourteenth  day  of  the  first 
month  is  the  passover  of  the  Lord.  17. 
And  in  the  fifteenth  day  of  tliis  montli  is 
the  feast : seven  days  shall  unleavened 
bread  be  eaten.  1 8.  In  the  first  day  shall 
he  a holy  convocation ; ye  shall  do  no  man- 
ner of  servile  vt^ork  therein : 1 9.  But  ye 

shall  offer  a sacrifice  made  by  fire, ybr  a 
burnt-offering  unto  the  Lord  ; two  young 
bullocks,  and  one  ram,  and  seven  lambs  of 
the  first  year : they  shall  be  unto  you  with- 
out blemish  : 20.  And  their  meat-offerings 

shall  he  of  flour  mingled  with  oil : three 
tenth-deals  shall  ye  offer  for  a bullock,  and 
two  tenth-deals  lor  a ram  ; 21.  A several 

tenth-deal  shall  thou  offer  for  every  lamb, 
throughout  the  seven  lambs  : 22.  And  one 

goat  for  a sin-offering,  to  make  an  atone- 
ment for  you.  23.  Ye  shall  offer  these  be- 
sides the  burnt-offering  in  the  morning, 
which  is  for  a continual  burnt-offering.  24. 
After  this  manner  ye  shall  offer  daily,, 
throughout  the  seven  days,  the  meat  of  the 
sacrifice  made  by  fire,  of  a sweet  savour 
unto  the  Lord  : it  shall  be  offered  besides 
the  continual  burnt-offering,  and  his  drink- 
offering.  25.  And  on  the  seventh  day  ye 
shall  have  a holy  convocation  ; ye  shall  do 
no  servile  work.  26.  Also  in  the  day  of  the 
first-fruits,  when  ye  bring  a new  meat-offer- 
ing unto  the  Lord,  after  your  weeks  he  out, 
ye  shall  have  a holy  convocation  ; ye  shall 
do  no  servile  work:  27.  But  ye  shall  offer 
the  burnt-offering  for  a sweet  savour  unto 
the  Lord  ; two  young  bullocks,  one  ram, 
seven  lambs  of  the  first  year;  28.  And 
their  meat-offering  of  flour  mingled  with  oil, 
three  tenth-deals  unto  one  bullock,  two 
tenth-deals  unto  one  ram ; 29.  A several 

tenth-deal  unto  one  lamb,  throughout  the 
seven  lambs;  30.  And  one  kid  of  the  goats, 
to  make  an  atonement  for  you.  31.  Ye 
shall  offer  them  besides  the  continual  burnt- 
offering,  and  his  meat-offering,  (they  shall 
be  unto  you  without  blemish,)  and  their 
drink-offerings. 

Here  is, 

1.  The  appointment  of  the  passover  sacrifices;  not 
that  which  was  the  chief,  the  paschal  lamb,  (suffi- 
cient instructions  had  formerly  been  given  concern- 
ing that)  but  those  which  were  to  be  offered  upon 
the  seven  days  of  unleavened  bread,  which  followed 
it,  V.  17 ••25.  The  first  and  last  of  those  seven 
days  were  to  be  sanctified  as  sabbaths,  by  a holy 
rest  and  a holy  convocation,  and  during  each  of  the 
seven  days,  they  were  to  be  very  liberal  in  their 
sacrifices,  in  token  of  their  great  and  constant 
thankfulness  for  their  deliverance  out  of  Egypt; 
two  bullocks,  a ram,  and  seven  lambs.  A gospel- 
conversation,  in  gratitude  for  Christ  our  Passover 
who  was  saciificed,  is  called  the  keeping  of  this 
feast,  1 Cor.  5.  8.  For  it  is  not  enough  that  we 
purge  out  the  leavened  bread  of  malice  and  wicked- 
ness, but  we  must  offer  the  bread  of  our  God,  ever 


NUMBERS,  XXIX. 


571 


the  mcrifice  of  firaise,  continually,  and  continue 
herein  unto  the  end.  2.  The  sucrilices  are  likewise 
appointed,  which  were  to  be  offered  at  the  feast  of 
pentecost,  here  called  the  day  of  the  first  fruits,  v. 
26.  In  the  feast  of  unleavened  bread,  they  offered 
a sheaf  of  their  first  fruits,  of  barley  (which  with 
them  was  first  ripe)  to  the  priest,  (Lev.  23.  10.)  as 
an  introduction  to  the  harvest;  but  now,  about  seven 
weeks  after,  they  were  to  bring  a new  rneat-offering 
to  the  Lord,  at  the  end  of  harvest,  in  thankfulness 
to  God,  who  had  not  only  ^ven,  but  preserrved  to 
their  use,  the  kindly  fruits  of  the  earth,  so  as  that  in 
due  time  they  did  enjoy  them.  It  was  at  this  feast, 
th.it  the  s/iirit  was  floured  out,  (Acts  2.  1,  &c. ) and 
thousands  were  coiuerted  by  the  preaching  of  the 
apostles,  and  were  presented  to  Christ,  to  be  a kind 
of  first  fruits  of  his  creatures.  The  sacrifice  that 
was  to  be  offered  with  the  loa\  es  of  the  first  fruits, 
was  appointed.  Lev.  23.  18.  But  over  and  above, 
beside  that,  and  beside  the  daily  offerings,  they 
were  to  offer  two  bullocks,  one  ram,  and  seven 
lambs,  with  a kid  for  a sin-offering,  v.  27- -30. 
When  God  sows  plentifully  ufion  us,  he  expects  to 
reap  accordingly  ji'oni  us.  Bishop  Patrick  observ  es 
that  no  peace-offerings  are  appointed  in  this  chap- 
ter, which  wet  e chiefly  for  the  benefit  of  the  offer- 
ers, and  therefore  in  them  they  were  left  more  to 
themselves;  but  burnt-offerings,  which  were  purely 
for  the  honour  of  God,  and  confessions  of  his  do- 
minion, and  which  figured  evangelical  piety  and 
devotion,  by  which  the  soul  is  wholly  offered  up  to 
God,  in  the  flames  of  holy  love;  and  sin-offerings, 
which  were  typical  of  Christ’s  sacrifice  of  himself, 
by  which  we  and  our  services  are  perfected  and 
sanctified. 

CHAP.  XXIX. 

This  chapter  appoints  the  offerings  that  were  to  be  made 
by  fire  unto  the  Lord,  in  the  three  great  solemnities  of 
the  seventh  month.  I.  In  the  feast  of  trumpets  on  the 
first  day  of  that  month,  v.  1 • • 9.  II.  In  the  day  of  atone- 
ment on  the  tenth  day,  v.  7.,  11.  III.  In  the  feast  of 
tabernacles  on  the  fifte*nth  day,  and  the  seven  days  fol- 
lowing, V.  12.. 33.  .\nd  then  the  conclusion  of  these 
ordinances,  v.  39,  40. 

1 . 4 ND  in  the  seventli  month,  on  the  first 
day  of  the  month,  ye  shall  have  a 
holy  convocation:  ye  shall  do  no  servile 
work ; it  is  a day  of  blowing  the  trumpets 
unto  you.  2.  And  ye  shall  offer  a burnt- 
offering  for  a sweet  savour  unto  the  Lord, 
one  young  bullock,  one  ram,  and  seven 
lambs  of  the  first  year  without  blemish : 3. 

And  their  meat-offerings  shall  he  of  flour 
mingled  with  oil,  three  tenth-deals  for  a bul- 
lock, and  two  tenth-deals  for  a ram,  4. 
And  one  tenth-deal  for  one  lamb,  throughout 
the  seven  lambs ; 5.  And  one  kid  of  the 
goats  for  a sin-offering,  to  make  an  atone- 
ment for  you  : 6.  Besides  the  burnt-offering 
of  the  month,  and  his  meat-offering,  and  the 
daily  burnt-offering,  and  his  meat-offering, 
and  their  drink-offerings,  according  unto 
their  manner,  for  a sweH  savour,  a sacrifice 
made  by  fire  unto  the  Lord.  7.  And  ye 
shall  have  on  the  tenth  day  of  this  seventh 
mouth  a holy  convoeation  ; and  ye  shall 
afllict  your  souls  : ye  shall  not  do  any  work 
therein : 8.  But  ye  shall  offer  a burnt-ofter- 

iug  unto  the  Lord  for  a sweet  savour ; one 
young  bullock,  one  ram,  and  seven  lambs 


of  the  first  year;  they  shall  be  unto  you 
without  blemish.  9.  And  their  meat-offer- 
ing shall  be  of  flour  mingled  with  oil,  three 
tenth-deals  to  a bullock,  and  two  tenth-deals 
to  one  ram.  10.  A several  tenth-deal  for 
one  lamb,  throughout  the  seven  lambs:  1 1. 
One  kid  of  the  goats  for  a sin-offering,  be- 
sides the  sin-offering  of  atonement,  and  the 
continual  burut-olferiug,  and  the  meat-ofier- 
ing  of  it,  and  their  drink-offerings. 

There  were  more  saci  ed  solemnities  in  the  se- 
venth month  th  in  in  any  other  month  of  the  year: 
not  only  because  it  had  been  the  first  month,  till 
the  deliverance  of  Israel  out  of  Egypt,  which, 
falling  in  the  month  Abib,  occasioned  its  being 
thenceforth  made  the  beginning  of  the  months  in 
ad  ecclesiastical  computations;  but  because  still  it 
continued  the  first  month  in  the  civil  reckonings  of 
the  jubilees,'and  years  of  release;  and  also  because 
it  was  the  time  of  vacation  between  harvest  and 
seedness,  when  they  had  most  leisure  to  attend  the 
sanctuary:  which  intimates  that  though  God  will 
dispense  with  sacrifices,  in  consideration  of  works 
of  necessity  and  mercy,  yet  the  more  leisure  we 
have  from  the  pressing  occasions  of  th's  life,  the 
more  time  we  should  spend  in  the  immediate  ser- 
vice of  God. 

1.  We  have  here  the  appointment  of  the  sacri- 
fices that  were  to  be  offered  on  the  first  day  of  the 
month,  the  day  of  blowing  the  trumpets;  which 
was  a preparative  for  the  two  great  solemnities, 
that  of  holy  mouming  on  the  day  of  atonement,  and 
that  of  holy  joy  in  the  feast  of  tabernacles.  The 
intention  of  di\  ine  institutions  is  then  well  answer- 
ed, when  one  religious  ser\  ice  helps  to  fit  us  for 
another,  and  all  for  heaven.  The  blowing  of  the 
trumpets  was  appointed.  Lev.  23.  24.  Here  they 
are  directed  what  sacrifices  to  offer  on  that  da\-,  of 
which  there  was  not  then  any  mention  made. 
Note,  Those  who  would  know  the  mind  of  God  in 
the  sciipture,  must  compare  one  part  (f  the  scrip- 
ture with  another,  and  put  those  parts  together 
that  have  reference  to  the  .same  thing,  for  the  latter 
discoveries  of  divine  light  explain  what  was  dark, 
and  supply  what  was  defective,  in  the  former,  that 
the  man  of  God  may  be  perfect.  The  sacrifices 
then  to  be  offered  are  particularly  ordered  here, 
(v.  2 . . 6. ) and  care  taken  that  these  should  net  su- 
persede the  daily  oblation,  and  that  of  the  new- 
moon.  It  is  hereby  intimated  that  we  must  not 
seek  occasions  to  abate  our  zeal  in  God’s  service, 
or  be  glad  of  an  excuse  to  omit  a good  duty,  but 
rather  rejoice  in  an  opportunity  of  accumulating, 
and  doing  more  than  ordinarv'  in  religion.  If  we 
perform  family-worship,  we  must  not  think  that 
that  will  excuse  us  from  our  secret  devotions;  nor 
that  on  the  days  we  go  to  church,  we  need  not 
worship  God,  alone,  and  with  our  families;  but  we 
should  always  abound  in  the  work  of  the  Lord. 

2.  On  the  day  of  atonement.  Beside  all  the  ser- 
vices of  that  day  which  we  had  the  institution  of. 
Lev.  16.  and  which,  one  would  think,  required 
trouble  and  charge  enough,  here  are  bumt-offer- 
m^.9  ordered  to  be  offered,  v.8..  10.  For  in  our 
faith  and  repenta.nce,  those  two  great  gospel  graces 
which  were  signified  l)v  that  day’s  pevfoi  mances, 
we  must  have  an  eye  to  the  glorv  and  honour  of 
God,  which  was  purely  intended  in  the  burnt- 
offerings;  there  was  likewise  to  be  a kid  of  the  goats 
for  a sin-off' ring,  beside  the  ^eat  sin-offering  of 
atonement,  {v.  11.)  which  intimates  that  there  are 
so  many  defects  and  faults,  even  in  th?  exercises 
and  expressions  of  our  repentance,  that  we  have 
need  of  an  interest  in  a sacrifice  to  expiate  the  guilt 


572 


NUMBERS,  XXIX. 


even  of  that  part  of  our  holy  things.  Though  we 
must  not  repent  that  we  have  repented,  yet  we 
must  repent  that  we  have  not  repented  better.  It 
likewise  bespoke  the  imperfection  of  tlie  legal 
sacrifices,  and  their  insufficiency  to  take  away  sm, 
that  on  tlie  very  day  the  sm-offtring  of  atonement 
was  offered,  yet  there  must  be  another  sin-offei  ing. 
But  ’ivhat  the  law  could  not  do  in  that  it  was  weak, 
that  Cluist  lias  done. 

12.  And  on  the  fifteenth  day  of  the  se- 
venth month  ye  siiall  have  a holy  convoca- 
tion ; ye  shall  do  no  servile  work,  and  ye 
shall  keep  a feast  unto  the  Lord  seven  days : 
1 3.  And  ye  shall  ofi'er  a burnt-ollering,  a sa- 
crifice made  by  fire,  of  a sweet  savour  unto 
the  Lord;  thirteen  young  bullocks,  two 
rams,  and  fourteen  lambs  of  the  first  year ; 
they  shall  be  without  blemish : 1 4.  And 

their  meat-olfering  shall  be  of  flour  mingled 
with  oil,  three  tenth-deals  unto  every  bullock 
of  the  thirteen  bullocks,  two  tenth-deals  to 
each  ram  of  the  two  rams,  15.  And  a se- 
veral tenth-deal  to  each  lamb  of  the  fourteen 
lambs ; 16.  And  one  kid  of  the  goats ybr  a 

sin-ofl'eriiig,  besides  the  continual  burnt-of- 
fering, his  meat-offering,  and  his  drink-ofl'er- 
ing.  17.  And  on  the  second  day  ye  shall 
offer  twelve  young  bullocks,  two  rams,  four- 
teen lambs  of  the  first  year  without  spot : 
1 8.  And  their  meat-oflering,  and  their  drink- 
offerings,  for  the  bullocks,  for  the  rams,  and 
for  the  lambs,  shall  be  according  to  their 
number,  after  the  manner:  19.  And  one 
kid  of  the  goats  for  a sin-offering;  besides 
the  continual  burnt-oflering,  and  the  meat- 
offering thereof,  and  their  drink-offerings. 
20.  And  on  the  third  day  eleven  bullocks, 
two  rams,  fourteen  lambs  of  the  first  year 
without  blemish;  21.  And  their  meat-of- 
fering, and  their  drink-offerings,  for  the  bul- 
locks, for  the  rams,  and  for  the  lambs,  shall 
be  according  to  their  number,  after  the  man- 
ner: 22.  And  one  goat  yhr  a sin-offering ; 
besides  the  continual  burnt-offering,  and  his 
meat-offering,  and  his  drink-offering.  23. 
And  on  the  fourth  day  ten  bidlocks,  two 
rams,  and  fourteen  lambs  of  the  first  year 
without  blemish  : 24.  Their  meat-offering, 

and  their  drink-offerings,  for  the  bullocks, 
for  the  rams,  and  for  the  lambs,  shall  be 
according  to  their  number,  after  the  manner: 
25.  And  one  kid  of  the  goats  for  a sin-of- 
fering; besides  the  continual  burnt-offering, 
his  mcat-off(‘ring,  and  his  drink-offering.  26. 
.\nd  on  the  fifth  day  nine  bullocks,  two 
rams,  and  fourteen  lambs  of  the  first  year 
without  spot:  27.  And  their  meat-offering, 
and  their  drink-offerings,  for  the  bullocks, 
for  the  rams,  and  for  the  lambs,  shall  be 
according  to  their  number,  after  the  man- 
ner : 28.-  And  one  goat  for  a sin-offering ; 

besides  the  continual  burnt-offering,  and  his 


meat-offeiing,  and  his  drink-offering.  29. 
And  on  the  sixth  day  eight  bullocks,  two 
rams,  and  fourteen  lambs  of  the  first  year 
without  blemish  : 30.  And  their  meat-ofler- 

ing, and  their  drink-offerings,  for  the  bul- 
locks, for  the  rams,  and  for  the  lambs,  shall 
be  according  to  their  number,  after  the  man- 
ner: 31.  And  one  goat  /or  a sin-offering ; 
besides  the  continual  burnt-ofl’ering,  his 
meat-offering,  and  his  drink-offering.  32. 
And  on  the  seventh  day  seven  bullocks,  two 
rams,  and  fourteen  lambs  of  the  first  year 
without  blemish:  33.  And  their  meat-of- 
fering, and  their  drink-offerings,  for  the  bul- 
locks, for  the  rams,  and  for  the  lambs,  shall 
be  according  to  their  number,  after  the 
manner : 34.  And  one  goat  for  a sin-offer- 

ing ; besides  the  continual  burnt-offering,  his 
meat-offering,  and  his  drink-offering.  35.  On 
the  eighth  day  ye  shall  have  a solemn  as- 
sembly ; ye  shall  do  no  servile  work  therein : 
36.  But  ye  shall  offer  a burnt-offering,  a sa- 
crifice made  by  fire,  of  a sweet  savour  unto 
the  Lord;  one  bullock,  one  ram,  seven 
lambs  of  the  first  year  without  blemish  : 37. 
Their  mc^at-offering,  and  their  drink-offer- 
ings, for  the  bullock,  for  the  ram,  and  for 
the  lamns,  shall  be  according  to  their  num- 
ber, after  the  manner ; 38.  And  one  goat 

for  a sin-offering;  besides  the  continual 
burnt-offering,  and  his  meat-offering,  and  his 
drink-offering.  39.  These  things  ye  shall 
do  unto  the  Lord  in  your  set  feasts,  besides 
your  VOW’S,  and  3’our  free-will  offerings,  for 
3 our  ljurnt-offerings,  and  for  your  meat-of- 
ferings, and  for  3^our  drink-offerings,  and  foi 
3^our  peace-offerings.  40.  And  Moses  told 
the  children  of  Israel,  according  to  all  that 
the  Lord  commanded  Moses. 

Soon  after  the  day  of  atonement,  that  day  in 
which  men  were  to  afflict  their  souls,  followed  the 
feast  of  the  tabernacles,  in  which  they  were  to  re- 
joice befoi  e the  Lord;  for  they  that  sow  in  tears, 
shall  soon  7'eafi  in  joy.  To  the  former  laws  about 
this  feast,  which  we  had.  Lev.  23.  34,  &c.  here 
are  added  directions  about  the  offerings  made  by 
ffe,  which  they  were  to  offer  unto  the  Lord,  dur- 
ing t\\eseve7i  dai/s  of  that  feast.  Lev.  23.  36.  Ob- 
serve here,  1.  Their  days  of  rejoicing  were  to  be 
days  of  sacrifices.  A disposition  to  be  cheerful  does 
us  no  harm,  nor  is  any  bad  symptom,  when  it  is  so 
far  from  unfitting  us  for,  that  it  encourages  and 
enlarges  our  hearts  in,  the  duties  of  Goil’s  imme- 
diate service.  2.  All  the  days  erf  their  dwelling  in 
booths,  they  must  offer  sacrifices;  while  we  are 
here  in  a tabernacle-state,  it  is  our  interest  as  well 
as  duty  constantly  to  keep  up  communion  with 
God:  nor  will  the  unsettledness  of  cur  outward  con- 
dition excuse  us  in  our  neglect  of  the  duties  of  God’s 
worship.  3.  The  sacrifices  for  each  of  the  sev  en 
days,  tlvough  differing  in  nothing  but  the  number  of 
the  bullocks,  are  severally  and  particularly  ap- 
pointed, which  yet  is  no  vain  repetition;  for  God 
would  thus  teach  them  to  be  very  exact  in  those 
observances,  and  to  keep  an  eve  of  faith  fixed  upon 
the  institution  in  every  day^s  work.  It  likewise 


573 


NUMBERS,  XXX. 


intimates  that  the  repetition  of  the  same  services,  if 
performed  with  an  upright  heart,  and  with  a con- 
tinued fire  of  pious  and  devout  affection,  is  no  weari- 
ness to  God,  and  therefore  we  ought  not  to  snuff  at 
it,  or  to  say.  Behold,  what  a weariness  it  is  to  us! 
4.  The  number  of  the  bullocks,  (which  were  the 
most  costly  part  of  the  sacrifice)  decreased  every 
d^.  On  the  first  day  of  the  feast  they  were  to 
offer  thirteen,  on  the  second  day,  but  tweh  e,  on 
the  third  day,  eleven,  8cc.  So  that  on  the  seventh 
day,  they  offered  seven.  And  the  last  day,  uiough 
it  was  the  great  day  of  the  feast,  and  celebrated 
with  a holy  convocation,  yet  they  were  to  offer  but 
one  bullock;  and  whereas  on  all  the  other  days, 
they  offered  two  rams,  and  fourteen  lambs,  on  th's, 
but  one  ram  and  seven  lambs.  Such  was  the  will 
of  the  Law-Maker,  and  that  is  reason  enough  for 
the  law.  Some  suggest,  that  God  herein  consider- 
ed the  infinnity  of  the  flesh,  which  is  apt  to  grudge 
the  charge  and  expense  of  religion;  it  is  therefore 
ordered  to  grow  less  and  less,  that  they  might  not 
complain  as  if  God  had  made  them  to  seme  with  an 
offering,  Isa.  43.  23.  Or,  it  is  hereby  intimated  to 
them,  that  the  legal  dispensation  should  wax  old, 
and  vanish  away  at  last;  and  the  multitude  of  their 
sacrifices  shoula  end  in  one  great  Saci  ifice,  infinite- 
ly more  worthy  than  all  of  them.  It  was  on  the 
last  day  of  the  feast,  after  all  these  sacrifices  had 
been  offered,  that  our  Lord  Jesus  stood,  and  cried 
to  those  who  still  thirsted  after  righteousness,  (being 
sensible  of  the  insufficiency  of  these  sacrifices  to 
justify  them,)  to  come  unto  him  and  drink,  John  7. 
37.  5.  The  meat-offerings  and  drink-offerings  at- 

tended all  the  sacrifices,  according  to  their  7iumber, 
after  the  manner.  Be  there  never  so  much  flesh, 
it  is  no  feast  without  bread  and  drink,  therefore 
these  must  never  be  omitted  at  God’s  altar,  which 
was  his  table.  We  must  not  tliink  that  doing  much 
in  religion  will  be  accepted,  if  we  do  not  do  it  well, 
and  after  the  manner  that  God  has  appointed.  6. 
Every  day,  there  must  be  a sin-offering  presented, 
as  we  observed  in  other  feasts.  Our  burnt-offerings 
of  praise  cannot  be  accepted  of  God,  unless  we  have 
an  interest  in  the  great  sacrifice  of  propitiation 
which  Christ  offered,  when  for  us  he  made  himself 
a Sin-offering.  7.  Even  when  all  these  sacrifices 
were  offered,  yet  the  continual  bumt-offering  must 
not  be  omitted,  either  morning  or  eveniog,  but 
each  day  that  must  be  offered,  first  in  the  morning, 
and  last  in  the  evening.  No  extraordinaiy  ser\  ices 
should  justle  out  our  stated  devotions. 

Lastly,  Though  all  these  services  were  required 
to  be  presented  by  the  body  of  the  congregation,  at 
the  common  charge,  yet,  beside  these,  particular 
perscds  were  to  glorify  God  with  their  vows  and 
their  free-will  offerings,  v.  39.  When  God  com- 
manded that  this  they  must  do,  he  left  room  for  the 
generosity  of  their  devotion,  a great  deal  more  they 
might  do;  not  inventing  other  worships,  but  abound- 
ing in  these,  as  2 Chron.  30.  23,  24.  Large  direc- 
tions had  been  given  in  Leviticus,  concerning  the 
offerings  of  all  sorts  that  should  be  brought  by  par- 
ticular persons;  according  to  the  providences  of 
God  concerning  them,  and  the  graces  of  God  in 
them.  Though  every  Israelite  had  an  interest  in 
these  common  sacrifices,  yet  he  must  not  think  that 
these  will  serve  instead  of  his  vows  and  his  free- 
will offerings.  Thus  our  ministers  praving  with  us 
and  for  us,  will  not  excuse  us  from  praving  for 
ourselves. 

CHAP.  XXX. 

fn  this  chapter  we  have  a law  concerning  vows,  which  had 
been  mentioned  in  the  close  of  the  foregoing  chapter.  I. 
Here  is  a general  rule  laid  down,  that  all  vows  must  be 
carefully  performed,  v.  1,  2,  II.  Some  particular  excep- 
tiotis  to  this  rule,  1.  That  the  vows  of  daughters  shobld 


not  be  binding,  unless  allowed  by  the  father,  v.  3.. 5. 

Nor,  2.  The  vows  of  wives,  unless  allowed  by  the  hus 

band,  v.  6. . 18. 

1 . 4 Moses  spake  unto  the  heads  of 
the  tribes  concerning  the  children 
of  Israel,  saying,  This  is  the  thing  which 
the  Lord  hath  commanded, . 2.  If  a man 
vow  a vow  unto  the  Lord,  or  swear  an 
oath  to  bind  his  soul  with  a bond  ; he  shall 
not  break  his  u ord,  he  shall  do  according 
to  all  that  proceedeth  out  of  his  mouth. 

This  law  was  delivered  to  the  heads  of  the  tribes, 
that  they  might  instiaict  those  who  were  under  their 
charge,  explain  the  law  to  them,  give  them  neces- 
sary cautions,  and  call  them  to  account,  if  there 
were  occasion,  for  the  breach  c f their  vows.  Per- 
haps the  heads  of  the  tribes  had,  up(,n  some  emer- 
gency of  this  kind,  consulted  Moses,  and  desired  by 
him  to  know  the  mind  of  God,  and  here  they  are 
told  it.  7'his  is  the  thing  which  the  Lord  hath  com- 
manded concerning  vows,  and  it  is  a command  still 
in  force. 

1.  The  case  supposed,  is,  that  a person  vows  a 
vow  unto  the  Lord,  making  God  a Party  to  the  pro- 
mise, and  designing  his  honour  and  glory  in  it.  The 
matter  of  the  vow  is  supposed  to  be  something  law- 
ful; no  man  can  be  by  his  own  promise  bound  to  do 
that  which  he  is  already  by  the  divine  precept  pro- 
hibited to  do.  Yet  it  is  supposed  to  be  something 
which,  in  such  and  such  measures  and  degrees,  was 
not  a necessary  duty  antecedent  to  the  vow.  A per- 
son might  vow  to  bring  such  and  such  sacrifices  at 
certain  times;  to  gke  such  a sum,  or  such  a propor- 
tion, in  alms;  to  forbear,  such  meats  and  drinks, 
which  the  law  allowed;  to  fast  and  afflict  the  soul 
(which  is  specified,  v.  13.)  at  other  times  beside 
the  day  of  atonement.  And  many  similar  vows 
might  be  made,  either  in  an  extraordinary  heat  of 
holy  zeal,  or  in  humiliation  for  some  sin  committed, 
or  for  the  prevention  of  sin,  in  pursuit  of  some  mer- 
cy desired,  or  in  gratitude  for  some  mercy  receiv- 
ed. It  is  of  grOfit  use  to  make  such  vows  as  these, 
provided  they  be  made  in  sincerity  and  with  due 
caution.  Vows  (say  the  Jewish  doctors)  are  the 
hedge  of  separation,  that  is,  a fence  to  religion.  He 
that  vows,  is  here  said  to  bind  his  soul  with  a bond. 
It  is  a \ ow  to  God,  who  is  a Spirit,  and  to  him  the 
soul,  with  all  its  powers,  must  be  bound.  A pro- 
mise to  a man  is  a bond  upon  his  estate,  but  a pro- 
mise to  God  is  a bond  upon  the  soul.  Our  sacra- 
mental vows,  by  which  we  are  bound  to  no  more 
than  what  was  before  our  duty,  and  which  neither 
father  nor  husband  can  disannul,  are  bonds  upon  the 
soul,  and  by  them  we  must  feel  ourseh  es  bound  out 
from  all  sin,  and  bound  up  to  the  whole  will  of  God. 
Our  occasional  vows  concerning  that  which  before 
was  in  our  own  power,  (Acts  5.  4.)  when  they  are 
made,  are  bonds  upon  the  soul  likewise. 

2.  The  command  given,  is,  that  these  vows  be 
conscientiously  performed.  He  shall  not  break  his 
word,  though  afterward  he  may  change  his  mind, 
but  he  shall  do  according  to  what  he  has  said. 
Margin,  He  shall  not  change  his  word.  Vowing  is 
an  ordinance  of  God;  if  we  vow  in  hypocrisy,  we 
profane  that  ordinance:  it  is  plainly  determined, 
Better  not  vow,  than  vow  and  not  fiay,  Eccl.  5.  5. 
Be  not  deceived,  God  is  not  mocked.  His  promises 
to  us  are  yea  and  amen,  let  not  our’s  to  him  be  yea 
and  nay. 

3.  If  a woman  also  vow  a vow  unto  the 
Lord,  and  bind  herself  hy  a bond,  heivg  in 
her  father’s  house  in  her  youth ; 4.  And 


674 


NUMBERS,  XXX. 


her  father  hear  her  vow,  and  her  bond 
wherewith  she  hath  bound  her  soul,  and  her 
father  shall  hold  his  peace  at  her ; then  all 
her  vows  shall  stand,  and  every  bond  where- 
with she  hath  bound  her  soul  shall  stand. 

5.  But  if  her  father  disallow  her  in  the  day 
that  he  hearefh  ; not  any  of  her  vows,  or  of 
her  bonds,  wherewdth  she  hath  bound  her 
soul,  shall  stand : and  the  Lord  shall  for- 
give her,  because  her  father  disallowed  her. 

6.  And  if  she  had  at  all  a husband,  when 

she  vowed,  or  uttered  aught  out  of  her  lips, 
w'herewith  she  bound  her  soul ; 7.  And 

her  husband  heard  it,  and  held  his  peace  at 
her  in  the  day  that  he  heard  it;  then  her 
vow^s  shall  stand,  and  her  bonds  wherewith 
she  bound  her  soul  shall  stand.  8.  But  if 
her  husband  disallow  her  on  the  day  that 
he  heard  it;  then  he  shall  make  her  vow 
which  she  vowed,  and  that  which  she  utter- 
ed with  her  lips,  wherewith  she  bound  her 
soul,  of  none  effect : and  the  Lord  shall  for- 
give her.  9.  But  every  vow  of  a widow, 
and  of  her  that  is  divorced,  wherewith  they 
have  bound  their  souls,  shall  stand  against 
her.  1 0.  And  if  she  vowed  in  her  husband’s 
house,  or  bound  her  soul  by  a bond  with  an 
oath ; 11.  And  her  husband  heard  it,  and 

held  his  peace  at  her,  aiuf  disallowed  her 
not;  then  all  her  vows  shall  stand,  and 
every  bond  wherewith  she  bound  her  soul 
shall  stand.  12.  But  if  her  husband  hath 
utterly  made  them  void  on  the  day  he  heard 
them;  then  whatsoever  proceeded  out  of  her 
lips  concerning  her  vows,  or  concerning  the 
bond  of  her  soul,  shall  not  stand;  her  hus- 
band hath  made  them  void,  and  the  Lord 
shall  forgive  her.  1 3.  Evejy  vow,  and  every 
binding  oath  to  afflict  the  soul,  her  husband 
may  establish  it,  or  her  husband  may  make 
it  void.  14.  But  if  her  husband  altogether 
hold  his  peace  at  her,  from  day  to  day  ; then 
he  establisheth  all  her  vows,  or  all  her 
bonds,  which  are  upon  her:  he  confirmeth 
them,  because  he  held  his  peace  at  her  in 
the  day  that  he  heard  them.  15.  But  if  he 
diall  any  ways  make  them  void,  after  that 
ne  hath  heard  them ; then  he  shall  bear  her 
iniquity.  16.  These  are  the  statutes  which 
the  Lord  commanded  Moses,  between  a 
man  and  his  wife ; between  the  father  and 
his  daughter,  ftewg' ye/  in  her  youth  in  her 
father’s  house. 

It  is  here  taken  for  granted,  that  all  such  persons 
as  are  Juris — iit  their  own  disposal,  and  are  like- 
wise of  sound  understanding  and  memory,  are  bound 
to  perform  whatever  they  vow  that  is  lawful  and 
possible;  but  if  the  person  vowing  be  vmder  the  do- 
minion, and  at  the  disposal,  of  ai\other,  the  case  is 
different. 

Two  cases  much  alike  are  here  put  and  deter- 
mined. 


I.  The  case  of  a daughter  in  her  father’s  house 
and  some  think,  probably  enough,  that  it  extends  to 
a son  likewise,  while  he  is  at  home  with  his  Lther. 
and  under  tutors  and  governors.  Whether  the 
exception  may  thus  be  stretched,  I cannot  say. 
A''on  est  distinguendum  ubi  lex:  non  distinguit — ]Ve 
are  not  allowed  to  make  distinctions  which  the  law 
does  not.  The  rule  is  general.  If  a man  vow,  ht 
must  pay.  But  for  a daughter  it  is  express,  her  vow 
is  ambulatory,  and  in  suspense  till  her  father  knows 
it,  and  (it  is  supposed)  knows  it  from  her;  frr  when 
it  comes  to  his  knowledge,  it  is  in  his  power  either 
to  ratify  or  nullify  it.  But  in  favour  of  the  vow,  1. 
Even  his  silence  shall  suffice  to  ratify  it,  to  4.  If  he 
hold  his  peace,  her  vows  shall  stand.  Qui  tacet, 
consentire  videtur — Silence  gives  consent.  Hereby 
he  allows  his  daughter  the  liberty  she  has  assumed, 
and  as  long  as  he  says  nothing  against  her  vow,  she 
shall  be  bound  by  it.  But,  2.  His  protestation 
against  it  shall  completely  disannul  it.  Because  it 
is  possible  that  such  vow  may  be  prejudicial  to  the 
affairs  of  the  family,  break  the  father’s  measui  es, 
perplex  the  provision  made  for  his  table,  (if  the 
vow  related  to  meats,)  or  lessen  the  provision  made 
for  his  children,  if  the  vow  would  be  more  expen- 
sive than  his  estate  would  bear;  however,  it  was  cer- 
tain that  it  was  an  infringement  of  his  authority 
over  his  child,  and  therefore  if  he  disallow  it,  she  is 
discharged,  and  the  Lord  shall  forgive  her,  that  is, 
she  shall  not  be  charged  with  the  gu.lt  cf  \ iolating 
her  vow;  she  showed  her  good-will  in  making  the 
vow,  and  if  her  intentions  therein  were  sincei  e, 
she  shall  be  accepted;  and  to  obey  her  father  shall 
be  accounted  better  than  sacrifice.  This  shows 
what  a deference  children  owe  to  their  parents,  and 

I how  much  they  ought  to  honour  them  and  be  obe- 
dient to  them.  It  is  for  the  interest  of  the  public 
that. the  paternal  authority  be  supported;  for  when 
children  are  countenanced  in  their  disobedience  to 
their  parents,  (as  they  were  by  the  tradition  of  the 
elders,  Matth.  15.  5,  6.)  they  soon  become  in  other 
things  children  of  Belial.  If  this  law  be  net  to  be 
extended  to  children’s  marrying  without  their  pa- 
rents’ consent,  so  far  as  to  put  it  in  parents’  power 
to  null  the  marriage  and  dissolve  the  obligation, 
(as  some  have  thought  it  does,)  yet  certainly  it 
proves  the  sinfulness  of  it,  and  obliges  the  children 
that  haye  thus  done  foolishly,  to  repent  and  humble 
themselves  before  God  and  their  parents. 

II.  The  case  of  a wife  is  much  the  same.  As  for 
a woman  that  is  a widow,  or  divorced,  she  has 
neither  father  nor  husband  to  control  her,  so  that 
whatev  er  vows  she  binds  her  soul  with,  they  shall 
stand  against  her,  (n.  9.)  it  is  at  herpeiil  if  she  run 
back;  but  a wife,  who  has  nothing  that  she  can 
strictly  call  her  own  but  with  her  husband’s  allow- 
ance, cannot,  without  that,  make  any  such  vow. 

1.  The  law  is  plain  in  case  of  a wife  that  continues 
so,  long  after  the  vow.  If  her  husband  allow  her 
vow,  though  only  by  silence,  it  stands,  v.  6,  7.  If 
he  disallow  it,  since  her  obligation  to  that  which  she 
had  vowed,  arose  purely  from  her  own  act,  and  not 
from  any  prior  command  of  God,  her  obligation  to 
her  husband  shall  take  place  of  it,  for  to  him  she 
ou^ht  to  be  in  subjection,  as  unto  the  Lord;  and  now 
it  IS  so  far  from  being  her  duty  to-  fulfil  her  vow’, 
that  it  would  be  her  sin  to  disobey  her  husband, 
whose  consent  perhaps  she  ought  to  have  asked  be- 
fore she  had  made  the  vow;  therefore  she  needs 
forgiveness,  v.  8. 

2.  The  law  is  the  same  in  case  of  a wife  that  soon 
after  becomes  a widow,  or  is  put  away.  Though 
if  she  return  to  her  father’s  house,  she  does  not 
therefore  so  come  again  under  his  authority,  .as  that 
he  has  power  to  disannul  her  vows,  (t.  9.)  yet  it 
the  vow  was  made  while  she  was  in  the  house  cf  hei 
hasband,  and  her  husband  disallowed  it,  it  was 


NUMBERS,  XXXI. 


57b 


made  void  and  of  no  effect  for  ever,  and  she  does 
nr  t retnrn  under  the  law  of  her  vow  wlien  she  is 
loosed  from  the  law  of  her  husl^and.  This  seems 
to  be  the  distinct  meaning  of  v.  10*  • 14,  which 
otherwise  would  lie  but  a repetition  of  6 . . 8. 
But  it  is  added,  {v.  15.)  That  if  the  husband  make 
void  the  vows  of  his  wife,  he  shall  bear  her  iniquity; 
that  is,  if  the  thing  she  had  vowed,  was  really  good, 
for  the  honour  of  God  and  the  prosperity  of  her  own 
soul,  and  the  husband  disallow  it  out  of  covetous- 
ness or  humour,  or  to  show  his  authority,  though 
she  be  discharged  from  the  obligation  of  her  vow, 
yet  he  will  have  a great  deal  to  answer  for. 

Now  here  it  is  very  observable  how  carefully  the 
divine  law  consults  the  good  order  of  families,  and 
preserves  the  power  of  superior  relations,  and  the 
duty  and  reverence  of  inferiors.  It  is  fit  that  every 
man  should  bear  rule  in  his  own  house,  and  have  his 
wife  and  children  in  subjection  with  all  gravity ; ^r\6.  \ 
rather  than  that  this  great  rule  should  be  broken,  or 
any  encouragement  given  to  inferior  relations  to 
bl  eak  those  bonds  asunder,  God  himself  would  quit 
his  right,  and  release  the  obligation  even  of  a so- 
lemn vow;  so  much  does  religion  strengthen  the 
ties  of  all  relations,  and  secure  the  welfare  of  all 
societies,  and  in  it  the  families  of  the  earth  are 
blessed. 

CHAP.  XXXI. 

This  chapter  belongs  to  the  book  of  the  tears  of  the  Lord, 
into  which,  it  is  probable,  it  was  inserted.  It  is  the  his- 
tory of  a Holy  JVar,  a war  with  Midian.  Here  is,  1.  A 
divine  command  for  the  war,  v.  I,  2.  II.  The  undertaking 
of  the  war,  v.  3.. 6.  III.  The  glorious  success  of  it,  v. 
7.  .12.  IV  Their  triumphant  return  from  the  w'ar.  1. 
The  respect  Moses  paid  the  soldiers,  v.  13.  2.  The  re- 

buke he  gave  them  for  sparing  the  women,  v.  14  . . 18.  3. 
Thedirections  he  gave  them  for  the  purifying  of  them- 
selves and  their  eficcts,  v.  19..  24.  4.  The  distribution 
of  the  spoil  they  had  taken;  one  half  to  the  soldiers,  the 
other  to  the  congregation,  and  a tribute  to  the  Lord  out 
of  each,  v.  25  . . 47.  5.  The  free-will-offering  of  the  offi- 
cers, v.  48  . . 54. 

1.  4 Lord  spake  unto  Aloses, 

saying,  2.  Avenge  the  children  of 
Israel  of  the  Midianites:  afterward  shalt 
thou  be  gathered  unto  tliy  people.  3.  And 
Moses  spake  unto  the  people,  saying.  Arm 
some  of  yourselves  unto  the  war,  and  let 
them  go  against  the  Midianites,  and  avenge 
the  Lord  of  Midian.  4.  Of  every  tribe  a 
thousand,  throughout  all  the  tribes  of  Israel, 
shall  ye  send  to  the  war.  5.  So  there  were 
delivered  out  of  the  thousands  of  Israel,  a 
thousand  of  eve?y/  tribe,  twelve  thousand 
armed  for  war.  6.  And  Aloses  sent  them 
to  the  war,  a thousand  of  every  tribe,  them 
and  Phinehas  the  son  of  Eleazar  the  priest, 
to  the  war,  with  the  holy  instruments,  and 
the  trumpets  to  blow,  in  his  hand. 

Here, 

1.  The  Lord  of  hosts  gives  orders  unto  Moses  to 
make  war  upon  the  Midianites,  and  his  commission, 
no  doubt,  justified  this  war,  though  it  will  not  serve 
to  justify  the  like  without  such  commission.  The 
Midianites  were  the  posterity  of  Abraham  by  Ke 
turah,  Gen.  25.  2.  Some  of  them  settled  south  of 
Canaan,  among  whom  Jethro  lived,  and  they  re- 
tained the  worship  of  the  true  God;  but  these  were 
settled  east  of  Canaan,  and  were  fallen  into  idola- 
try, neighbours  to,  and  in  confederacy  with,  the 
Moabites.  Their  land  was  not  designed  to  be  given 
to  Israel,  nor  would  Israel  have  meddled  with 


them,  -f  they  had  net  made  themselves  obnoxious  to 
their  resentments,  by  sending  their  bad  women 
among  them  to  draw  them  to  whoredom  and  idola 
try.  This  was  the  provocation,  this  was  the  quar- 
rel. For  this,  (says  God,)  avenge  Israel  of  the 
Midianites,  v.  2.  (1.)  God  would  have  the  Midian 
ites  chastised,  an  inroad  made  upon  that  part  of'; 
their  country  which  lay  next  to  the  camp  of  Israel, 
and  which  was  concerned  in  that  mischief,  proba- 
bly, more  than  the  Moabites,  who  therefore  were 
let  alone.  God  will  have  us  to  reckon  those  our 
woist  enemies,  that  diaw  us  to  sin,  and  to  avoid 
them;  and  since  every  man  is  temfited  when  he  is 
drawn  aside  of  his  own  lusts,  and  those  are  the  Mi- 
dianites which  ensnare  us  with  their  wiles,  on  them 
we  should  avenge  ourselves;  not  only  make  no  league 
with  them,  but  make  war  upon  them  bv  living  a 
life  of  moitification.  God  had  taken  vengeance  on 
I his  own  people  for  yielding  to  the  Midianites’  temp- 
tations, now  the  Midianites  must  be  reckoned  with, 
that  gave  the  temptation,  for  the  deceiver  and  de- 
ceived are  his,  (Job  12.  15.)  both  accountable  to  his 
tribunal;  and  though  judgment  begm  at  the  house 
of  God,  it  shall  not  end  there,  1 Pet.  4.  17.  There 
is  a day  coming,  when  vengeance  will  be  taken  on 
those  who  ha\  e introduced  errors  and  corruptions 
into  the  church,  and  the  Devil  that  deceived  men, 
will  be  cast  into  the  lake  of  fire.  Israel’s  quarrel 
with  Anialek  that  fought  against  them,  was  net 
avenged  till  long  after,  but  their  quarrel  with  Mi- 
dian that  debauched  them,  was  speedily  avenged, 
for  they  were  looked  upon  as  much  the  more  tlan- 
gerous  and  malicious  enemies.  (2.)  God  would 
have  it  done  by  Moses,  in  his  life-time;  that  he  who 
had  so  deeply  resented  that  injury,  mighc  have  the 
satisfaction  of  seeing  it  avengeA  “ See  th's  execu- 
tion done  upon  the  enemies  of  God  and  Israel,  and 
afterward  thou  shalt  be  gathered  to  thy  /leofte.'’ 
1 his  was  the  only  piece  of  service  c f this  kind  that 
Moses  must  further  do,  and  then  he  has  accrniplish- 
ed,  as  the  hireling,  his  day,  and  shall  have  his  qui- 
etus— enter  into  rest:  hitherto  his  usefulness  must 
come,  and  no  further;  the  wars  of  Canaan  must  be 
carried  on  by  another  hand.  Note,  God  sometimes 
removes  useful  men,  when  we  think  they  could  ill 
be  spared;  but  this  ought  to  satisfy  us,  that  thev  ai  e 
never  removed  till  they  have  done  the  work  vvhich 
was  appointed  them. 

2.  Moses  gives  orders  to  the  people  to  prepare 
for  this  expedition,  v.  3.  He  would  not  have  tlie 
whole  body  of  the  camp  to  stir,  but  they  must  arm 
some  of  themselves  to  the  war,  such  as  wei  e either 
most  fit,  or  most  forward,  and  avenge  the  I.ord  of 
Midian.  God  said.  Avenge  Israel,  Moses  savs. 
Avenge  the  Lord;  for  the  interests  of  God  and  Is- 
rael are  united,  and  the  cause  of  both  is  cue  and 
the  same.  And  if  God,  in  what  he  docs,  shows 
himself  jealous  for  the  honour  of  Israel,  surely  Is- 
rael, in  what  they  do,  ought  to  show  themselves 
jealous  for  the  glory  of  God.  Then  only  we  can 
justify  the  avenging  of  ourselves,  when  it  is  the  ven- 
geance of  the  Lord  that  we  engage  in.  Nay,  for  this 
reason  we  are  forbidden  to  avenge  ourselves,  because 
God  has  said.  Vengeance  is  mine,  I will  repay. 

3.  A detachment  is  drawn  out  accordingly  for 
this  service,  a thousand  for  every  tribe,  12,00u  in 
all;  a small  number  in  comparison  with  what  they 
could  have  sent,  and,  it  is  probable,  small  in  com- 
parison with  the  number  of  enemies  they  were  sent 
against.  But  God  would  teach  them,  that  it  was  all 
one  to  him  to  save  by  many  or  by  few,  1 Sam.  14.  6. 

4.  Phinehas  the  son  of  Fleazar  is  sent  along  with 
them.  It  is  strange  that  no  mention  is  made  of 
Joshua  in  this  great  action.  If  he  was  general  of 
these  forces,  why  do  we  not  find  him  leading  them 
out?  If  he  tarried  at  home,  wh’y  do  we  not  find 
him  meeting  them  with  Moses  at  their  retum?  It 


576 


NUMBERS,  XXXI. 


IS  probable,  each  tribe  having  a captain  of  its  own 
thousand,  there  was  no  general,  but  they  proceeded 
in  the  order  of  their  march  through  the  wilderness, 
Judah  first,  and  the  rest  in  their  posts,  under  the 
command  of  their  respective  captains,  spoken  of,  v. 
48.  But  the  war  being  a holy  war,  Phinehas  was 
their  common  head,  not  to  supply  the  place  of  a 
general,  but,  by  the  oracle  of  God,  to  determine  the 
resolves  of  their  councils  of  war,  in  which  the  cap- 
tains of  thousands  would  all  acquiesce,  and  accord- 
ing to  which  they  would  act  in  conjunction.  He 
therefore  took  with  him  the  holy  instruments  or 
vessels,  probably,  the  breast-plate  of  judgment,  by 
which  God  might  be  consulted  in  any  emergency,  j 
Though  he  was  not  yet  the  High  Priest,  yet  he  ' 
might  be  delegated  /iro  hacvice — -for  this  particular 
occasion,  to  bear  the  Urim  and  Thummim,  as  1 
Sam.  23.  6.  And  there  was  a particular  reason  for 
sending  Phinehas  to  preside  in  this  expedition;  he 
had  already  signalized  himself  for  his  zeal  .against 
the  Midianites  and  their  cursed  arts  to  ensnare  Is- 
rael, when  he  slew  Cozbi,  a daughter  of  a chief 
house  in  Midian,  for  her  impudence  in  the  matter 
of  Peor,  ch.  25.  15.  He  that  had  so  well  used  the 
sword  of  justice  against  a particular  criminal,  was 
best  qualified  to^ide  the  sword  of  war  against  the 
whole  nation.  Thou  hast  been  faithful  over  a few 
things,  1 will  make  thee  ruler  over  many  things. 

7.  And  they  warred  against  the  Midian- 
ites, as  the  Lord  commanded  Moses  ; and 
they  slew  all  the  males.  8.  And  they  slew 
die  kings  of  Midian,  besides  the  rest  of 
them  that  were  slain ; namely.,  Evi,  and 
Rekem,  and  Zur,  and  Hur,  and  Reba,  five 
kings  of  Midian : Balaam  also,  the  son  of 
Beor,  they  slew  with  the  sword.  9.  And 
the  children  of  Israel  took  all  the  women  of 
Midian  captives,  and  their  little  ones,  and 
took  the  spoil  of  all  their  cattle,  and  all  their 
flocks,  and  all  their  goods.  10.  And  they 
burnt  all  their  cities  wherein  they  dwelt, 
and  all  their  goodly  castles,  with  fire.  1 1 . 
And  they  took  all  the  spoil,  and  all  the 
prey,  both  of  men  and  of  beasts.  1 2.  And 
they  brought  the  captives,  and  the  prey,  and 
the  spoil,  unto  Moses  and  Eleazar  the  priest, 
and  unto  the  congregation  of  the  children 
of  Israel,  unto  the  camp  at  the  plains  of 
Moab,  which  are  by  Jordan  near  Jericho. 

Here  is, 

1.  The  descent  which  this  little  army  of  Israel- 
ites made,  under  the  divine  commission,  conduct, 
and  command,  upon  the  country  of  Midian.  They 
warred  against  the  ABdianites.  It  is  very  probable, 
they  first  published  their  manifesto,  showing  the 
reasons  of  the  war,  and  requiring  them  to  give  up 
the  ring-leaders  of  the  mischief  to  justice;  for  such 
afterward  was  the  law,  (Deut.  20.  10.)  and  such 
the /irac/'/cc,  Judg.  20.  12,  13.  But  the  Midianites 
justifying  what  they  had  done,  and  standing  by  those 
that  had  done  it,  the  Israelites  attacked  them 
with  fire  and  sword,  and  all  the  pious  fury  which 
their  zeal  for  God  and  their  people  inspired  them 
with. 

2.  The  execution  (the  military  execution)  they 
did  in  this  descent.  (1.)  Th&y  slew  all  the  males, 
(v.  7.)  that  is,  all  they  met  with  as  far  as  they 
went;  they  put  them  all  to  the  sword,  and  gave  no 
quarter.  But  tliat  they  did  not  slay  all  the  males  of 
the  nation,  is  certain,  for  we  find  the  Midianites  a 


powerful  and  formidable  enemy  to  Israel  in  the 
days  of  Gideon;  and  they  were  the  Midianites  of 
this  country,  for  they  are  reckoned  with  the  chil- 
dren of  the  east,  Judg.  6.  3.  (2.)  They  slew  the 

kings  of  Midian,  the  same  that  are  called  elders  of 
Miaian,  {ch.  22.  4.)  and  dukes  of  Sihon,  Josh.  13. 
21.  Five  of  these  princes  are  here  named,  one  ( f 
which  is  Zur,  probably  the  same  Zur  whose  daugh- 
ter Cozbi  was,  ch.25.  15.  (3.)  They  slew  Balaam. 

Many  conjectures  there  are,  what  brought  Balaam 
among  the  Midianites  at  this  time;  it  is  probable, 
the  Midianites  having  intelligence  of  the  march  of 
this  army  of  Israelites  against  them,  hired  Balaam 
to  come  and  assist  them  with  his  enchantments; 
that  if  he  could  not  prevail  to  act  offensively  in 
their  favour,  by  cursing  the  armies  of  Israel,  yet  he 
might  act  defensively,  by  blessing  the  country  of 
Midian.  Whatever  was  the  occasion  of  his  being 
there,  God’s  over-ruling  providence  brought  him 
thither,  and  there  his  just  vengeance  found  him. 
Had  he  himself  believed  what  he  said  of  the  happy 
state  of  Israel,  he  would  not  have  herded  himself 
thus  with  the  enemies  of  Israel,  but  justly  does  he 
die  the  death  of  the  wicked,  (though  he  pretended 
to  desire  that  of  the  righteous,)  and  go  down  slain 
to  the  pit  with  the  uncircumcised,  who  rebelled  thus 
against  the  convictions  of  his  own  conscience.  The 
Midianites’  wiles  were  Balaam’s  projects,  it  was 
therefore  just  that  he  should  perish  with  them, 
Hos.  4.  5.  Now  was  his  folly  made  manifest  to  all 
men,  who  foretold  the  fate  of  others,  but  foresaw 
not  his  own.  (4. ) They  took  all  the  women  and 
children  captives,  v.  9.  (5.)  They  burnt  their 

cities  and  goodly  castles,  {v.  10.)  not  designing  to 
inhabit  them  themselves,  (that  country  was  out  of 
their  line,)  but  they  thus  prevented  those  who  had 
made  their  escape,  from  sheltering  themselves  in 
their  own  country  and  settling  there  again.  Some 
understand  it  of  their  idol  temples;  it  was  fit  that 
they  should  share  in  this  vengeance.  (6.)  They 
plundered  the  country,  and  carried  off  all  the  cat- 
tle, and  valuable  goods,  and  so  returned  to  the  camp 
of  Israel  laden  with  a very  rich  booty,  v.  9,  11,  12. 
Thus  (as  when  they  came  out  of  Egypt)  they  were 
enriched  with  the  spoils  of  their  enemies,  and  fur- 
nished with  stock  for  the  good  land  into  which  God 
was  bringing  them. 

1 3.  And  Moses,  and  Eleazar  the  priest, 
and  all  the  princes  of  the  congregation,  went 
forth  to  meet  them  without  the  camp.  1 4. 
And  Moses  was  wroth  with  the  officers  of 
the  host,  icith  the  captains  over  thousands, 
and  captains  over  hundreds,  which  came 
from  the  battle.  1 5.  And  Moses  said  unto 
them.  Have  ye  saved  all  the  women  alive  1 
16.  Behold,  these  caused  the  children  of  Is- 
rael, through  the  counsel  of  Balaam,  to 
commit  trespass  against  the  Lord  in  the 
matter  of  Peor,  and  there  was  a plague 
among  the  congregation  of  the  Lord.  17. 
Now  therefore  kill  every  male  among  the 
little  ones,  and  kill  every  woman  that  hath 
known  man  by  lying  with  him.  1 8.  But 
all  the  women-children  that  have  not  known 
a man,  by  lying  with  him,  keep  alive  for 
yourselves.  19.  And  do  ye  abide  without 
the  camp  seven  days : whosoever  hath  kill 
ed  any  person,  ancl  whosoever  hath  touch- 
ed any  slain,  purify  both  yourselves  and 
your  captives,  on  the  third  day,  and  on  the 


NUMBERS,  XXXL. 


seventh  day.  20.  And  purify  all  your  rai- 
ment, and  all  that  is  made  of  skins,  and  all 
w ork  of  goats’  hair,  and  all  things  made  of 
•A'ood.  21.  And  Eleazar  the  priest  said 
unto  the  men  of  war  which  went  to  the  bat- 
tle, This  is  the  ordinance  of  the  law  which 
the  Lord  commanded  Moses;  22.  Only 
the  gold,  and  the  silver,  the  brass,  the  iron, 
the  tin,  and  the  lead,  23.  Every  thing  that 
may  abide  the  fire,  ye  shall  make  it  go 
through  the  fire,  and  it  shall  be  clean; 
nevertheless  it  shall  be  purified  with  the  wa- 
ter of  separation : and  all  that  abideth  not 
the  fire  ye  shall  make  go  through  the  w’a- 
ter.  24.  And  ye  shall  wash  your  ’clothes 
on  the  seventh  day,  and  ye  shall  be  clean, 
and  afterw^ards  ye  shall  come  into  the 
camp. 

We  have  here  the  triumphant  return  of  the  army 
of  Israel  from  the  war  with  Midian.  And  here, 

1.  They  were  met  with  great  respect,  v.  13. 
Moses  himself,  notwithstanding  his  age  and  gravity, 
walked  out  of  the  camp  to  congratulate  their  vic- 
tory, and  to  grace  the  solemnity  of  their  triumphs. 
Public  successes  should  be  publicly  acknowledged, 
to  the  glory  of  God,  and  the  encouragement  of  those 
that  have  jeoparded  their  lives  in  their  country’s 
cause. 

2.  They  were  severely  reproved  for  saving  the 

women  alive.  It  is  very  probable  that  Moses  had 
commanded  them  to  kill  the  women,  at  least,  th  it 
was  implied  in  the  general  order  to  avenge  Israel 
of  the  Midianites;  the  execution  having  reference 
to  that  crime;  their  drawing  them  in  to  the  worship 
of  Peor,  it  was  easy  to  conclude  that  the  tvomen, 
who  were  the  principal  criminals,  must  not  be  spared. 
What!  (says  have  ye  saved  thevaomen  alive? 

V.  15.  He  was  moved  with  a holy  indignation  at 
the  sight  of  them.  These  were  they  that  caused  the 
children  of  Israel  to  commit  the  tres/iass;  and  there- 
fore, (1.)  It  is  just  that  they  sJiould  die.  The  law,  ! 
in  case  of  whoredom,  was,  The  adulterer  and  adul- 
teress shall  surely  be  fiut  to  death,  Gcd  has  put  to 
death  the  adulterers  of  Israel  by  the  plague,  and 
now  it  was  fit  that  the  adultresses  of  Midian,  espe- 
cially since  they  had  been  the  tempters,  should  be 
put  to  death  by  the  sword.  (2.)  “It  is  dangerous 
to  let  them  live;  they  will  be  still  tempting  the  Is- 
raelites to  uncleanness,  and  so  your  captives  will  be 
your  conquerors,  and  a second  time  your  destrov- 
ei’S.”  Severe  orders  are  therefore  ^ven,  that  all 
the  grown  women  should  be  slain  in  cold  blood,  and 
only  the  female  children  spared. 

3.  They  were  obliged  to  purify  themselves,  ac- 

cording to  the  ceremony  of  the  law,  and  to  abide 
without  the  camp  seven  davs,  till  their  purification 
was  accomplished.  For,  (l.)  They  had  imbrued 
their  hands. in  blood,  by  which,  though  /hey  had 
not  contracted  any  moral  gnilt,  the  war  ifcing  just 
and  lawful;  yet  they  were  brought  under  a ceremo- 
nial uncleanness,  which  rendered  them  unfit  to  come 
near  the  tabe'macle  till  they  were  purified.  Thus 
God  would  preserve  in  their  minds  a dread  and  de- 
testation of  murder.  David  must  not  build  the 
temple,  because  he  had  been  a man^  war,  and  had 
shed  blood,  1 Chron.  28.  3.  (2.)  They  could  not 

but  have  touched  dead  bodies,  by  which  they  were 
polluted,  and  that  required  they  should  be  purified 
with  the  water  of  separation,  19,  20,  24. 

4.  They  must  likewise  purify  the  spoil  they  had 
taken;  the  captives,  {y.  19.)  and  all  the  goods,  v. 

VoL.  I. — 4 D 


21.  . 23.  What  would  bear  the  fire,  must  pass 
through  the  fire,  and  what  would  not,  must  be 
washed  with  water.  These  things  had  been  used 
by  Midianites,  and  being  now  come  into  the  posses- 
sion of  Israelites,  it  was  fit  that  they  should  be  sanc- 
tified to  the  service  of  that  holy  nation,  and  the  hon- 
our of  their  holy  God.  To  us  now  every  thing  ;s 
sanctified  by  the  word  and  prayer,  if  we  are  sancti- 
fied by  the  Spirit,  who  is  compared  both  to  fire  and 
water.  To  the  pure  all  things  are  pure. 

25.  Andtlie  Lord  spake  unto  A] oses, say- 
ing, 26.  Take  llie  sum  ol  the  prey  that  was 
taken,  hath  of  man  and  of  beast,  thou,  and 
Eleazar  the  priest,  and  the  chief  fathers  of 
the  congregation  ; 27.  And  divide  tiie  prey 

into  two  parts  ; between  them  that  took  the 
war  upon  them,  who  went  out  to  battle,  and 
between  all  the  congregation:  28.  And 
levy  a tribute  unto  the  Lord  of  the  men  of 
war  which  went  out  to  battle  : one  soul  of 
five  hundred,  both  of  the  persons,  and  of  the 
beeves,  and  of  the  asses,  and  of  the  sheep. 
29.  Take  it  of  their  half,  and  give  it  unto 
Eleazar  the  priest,  for  a heave-ofi’ering  of 
the  Lord.  30.  And  of  the  children  of  Is- 
rael’s half,  thou  shalt  take  one  portion  of 
filty,  of  the  persons,  of  the  beeves,  of  the 
asses,  and  of  the  docks,  of  all  manner  of 
beasts,  and  give  them  unto  the  Levites, 
which  keep  the  charge  of  the  tabernacle  of 
the  Lord.  31.  And  Moses  and  Eleazar 
the  priest  did  as  the  Lord  commanded 
Moses.  32.  And  the  booty,  being  the  rest 
of  the  prey  which  the  men  of  war  had 
caught,  was  six  hundred  thousand,  and  se- 
venty thousand,  and  five  thousand  sheep, 
33.  And  threescore  and  twelve  thousand 
beeves,  34.  And  threescore  and  one  thou- 
iiiand  asses,  35.  And  thirty  and  two  thou- 
sand persons  in  all,  of  women  that  had  not 
known  man  by  lying  with  him.  36.  And 
the  half,  which  teas  the  portion  of  them  that 
went  out  to  war,  was  in  number  three  hun- 
dred thousand,  and  seven  and  thirty  thou- 
sand and  five  hundred  sheep  : 37.  And 

the  Lord’s  tribute  of  the  sheep  was  six 
hundred  and  threescore  and  fil'teen.  38. 
And  the  beeves  were  thirty  and  six  thou- 
sand; of  which  the  Lord’s  tribute  was 
threescore  and  twelve.  39.  And  the  asses 
were  thirty  thousand  and  five  hundred  ; of 
which  the  Lord’s  tribute  teas  threescore 
and  one.  40.  And  the  persons  icere  sixteen 
tliousand  ; of  which  the  Lord’s  tribute  teas 
thirty  and  two  persons.  41.  And  Moses 
gave  the  tribute,  which  teas  the  Lord’s 
heave-offering,  unto  Eleazar  the  priest ; as 
the  Lord  commanded  Moses.  42.  And  of 
the  children  of  Israel’s  half,  which  Moses 
divided  from  the  men  that  warred,  43. 
(Now  the  half  that  pertained  unto  the  con- 
gregation was  three  hundred  thousand,  and 


578 


NUMBERS,  XXXI. 


thirty  thousand,  and  seven  thousand  and  j 
five  hundred  sheep,  44.  And  thirty  and  . 
six  thousand  beeves,  45.  And  thirty  thou-  ' 
sand  asses  and  five  hundred,  46.  And  six- 
teen thousand  persons.)  47.  Even  of  the  ! 
children  of  Israel’s  half,  Moses  took  one 
portion  of  fifty,  hath  of  man  and  of  beast, 
and  gave  them  unto  the  Leviles,  which  kept 
the  charge  of  the  tabernacle  of  the  Lord; 
as  the  Lord  commanded  Moses.  j 

We  have  here  the  distribution  of  the  spoil  which  j 
was  taken  in  this  expedition  against  Midian.  God 
himself  directed  how  it  should  be  done,  and  Moses 
and  Eleazar  did  according  to  the  directions.  And 
thus  unhappy  contests  among  themselves  were  pre- 
vented, and  the  victory  was  made  to  tuim  to  the  com- 
mon benefit.  It  was  fit  that  he  who  gave  them  the 
prey,  should  order  the  disposal  of  it:  all  we  have 
IS  from  God,  and  therefore  must  be  subject  to  his 
will. 

1.  The  prey  is  ordered  to  be  divided  into  two 
parts;  one  for  the  12,000  men  that  undertook  the 
war,  the  other  for  the  congregation.  The  prey 
that  was  divided,  seems  to  h ive  been  only  the  cap- 
tives and  the  cattle;  as  for  the  plate,  and  jewels,  and 
other  goods,  every  man  kept  what  he  took,  as  is  in- 
timated, X'.  50  • • 53.  That  only  was  distributed, 
which  would  be  of  use  for  the  stocking  of  that  good 
land  into  which  they  were  going.  Now  observe, 
(1.)  That  the  one  half  of  the  prey  was  given  to  the 
whole  congregation,  Moses  allotting  to  each  tribe 
its  share,  and  then  leaving  it  to  the  heads  of  the 
tribes  to  divide  their  respective  shares  among  them- 
selves, according  to  their  families.  The  war  was 
undertaken  on  the  behalf  of  the  whole  congregation, 
they  would  all  have  been  ready  to  go  to  the  helfi  of 
the  Lord  against  the  mighty,  if  they  had  been  so  or- 
dered, and  thev  did  help,  it  is  likely,  by  their  pray- 
ers, and  therefore  God  appoints  that  they  that  tar- 
ried at  home  should  divide  the  sfioil,  Ps.  68.  12.  Da- 
vid, in  his  time,  made  it  a statute  a7id  an  ordinance 
for  Israel,  that  as  his  part  is  that  goes  down  to  the 
battle,  so  shall  his  fiart  be  that  tarrieth  by  the  stuff, 

1 Sam.  30.  24;  25.  Those  that  are  employed  hi 
public  trusts,  must  not  think  to  benefit  themselves 
only  by  their  toils  and  hazards,  but  must  aim  at  the 
advantage  of  the  community  (2.)  That  yet  the 
12,000  that  went  to  the  battle,  had  as  much  for  their 
share  as  the  whole  congregation  (which  were  50 
times  as  many)  had  for  their’s;  so  that  the  particu- 
lar persons  of  the  soldiery  had  a much  better  share 
than  any  of  their  brethren  that  tarried  at  home;  and 
good  reason  they  should.  The  greater  pains  we 
take,  and  the  greater  hazards  we  run,  in  the  service 
of  God  and  our  generation,  the  greater  will  our  i e- 
compense  be  at  last;  for  God  is  7iot  unrighteous  to 
forget  the  work  and  labour  of  love, 

2.  God  was  to  have  a tribute  of  it;  as  an  acknow- 
ledgment of  his  sovereignty  over  them  in  general, 
and  that  he  was  their  King,  to  whom  tribute  was 
due;  and  particularly  of  his  interest  in  this  war  and 
the  gains  of  it,  he  having  given  them  their  success; 
:md  that  the  priests,  the  Lord’s  receivers,  might 
have  something  added  to  the  provision  made  for 
their  maintenance.  Note,  Whatever  we  have,  God 
must  have  his  dues  out  of  it.  And  here  (as  before) 
the  soldiers  are  favoured  above  the  rest  of  the  con- 
gregation, for  out  of  the  people’s  share  God  requir- 
ed one  in  fifty,  but  out  of  the  soldiers’  share  only 
one  in  five  hundred, liecause  the  jicople  got  their’s  ca- 
silv  without  anv  peril  or  f itigue.  The  less  opportuni- 
ty we  have  of  honouring  God  with  our  personal  ser- 
vices, the  greater  should  our  pecuniary  contribu- , 
tions  be.  The  tribute  out  of  the  soldiers’  half  was 


I given  to  the  priests,  v.  29.  That  out  cf  the  peo- 
' pie’s  half  was  given  to  the  Le\  ites,  v.  '‘0.  For  the 
j priests  were  taken  from  among  the  Levites,  as  these 
soldiers  from  among  the  people,  for  special  service, 
and  hazardous,  and  their  pay  was  accordingly. 

‘ 48.  And  lh(,'  ollicers  which  icere  over  thou- 

sands of  tlie  host,  the  captains  ol’  tliousands, 
and  captains  of  hundreds,  came  near  unto 
Moses : 49.  And  they  said  unto  Moses, 

j Thy  servants  have  taken  the  sum  of  the 
I men  ol’  war  wliicli  are  under  our  charge, 
L and  there  lacketh  not  one  man  of  us.  50. 
j We  iiave  therefore  brought  an  oblation  for 
the  Lord,  what  every  man  hath  gotten,  of 
I jewels  of  gold,  chains,  and  bracelets,  rings, 
ear-rings,  and  tablets,  to  make  an  atonement 
for  our  souls  before  the  Lord.  51.  And 
Moses  and  Eleazar  the  priest  took  the  gold 
of  them,  eveti  all  wrought  jewels.  5‘2.  And 
all  the  gold  of  the  offering  that  they  offered 
up  to  the  Lord,  of  the  captains  of  thou- 
sands, and  of  the  captains  of  hundreds,  was 
sixteen  thousand  seven  hundred  and  fifty 
shekels.  53.  (For  the  men  of  war  had  ta- 
ken spoil,  every  man  for  himself.)  54.  And 
Aloses  and  Eleazar  the  priest  took  the  gold 
of  the  captains  of  thousands  and  of  hun- 
dreds, and  brought  it  into  the  tabernacle  of 
the  congregation,  for  a memorial  for  the 
children  of  Israel  before  the  Lord. 

Here  is  a great  example  of  piety  and  devotion  in 
the  officers  of  the  army;  the  colonels,  that  are  called 
cafitains  of  thousa7ids,  and  the  inferior  officers  that 
were  caf  tains  of  hundreds;  they  came  to  Moses  as 
their  general  and  commander  in  chief;  and,  though 
he  was  now  going  off  the  stage,  they  very  humbly 
and  respectfully  addressed  themselves  to  him,  call- 
ing themselves  his  servants;  the  honours  they  had 
won,  did  not  i)uff  them  iip,  so  as  to  make  them  for- 
get their  duty  to  him.  Observe  in  their  address  to 
him, 

' 1.  The  pious  notice  they  take  of  God’s  wonder- 

ful goodness  to  them  in  this  late  expedition,  in  pre- 
serving not  only  their  own  lives,  but  the  lives  of  all 
the  men  of  war  that  they  had  under  their  charge; 
so  that,  upon  the  review  of  their  muster-roll,  it  ap- 
peared there  was  not  one  missing,  v.  49.  This  was 
very  extraordinary,  and  perhaps  cannot  be  paral- 
leled in  any  history.  So  many  thousand  lives  jeo- 
parded in  the  high-places  of  tke  field,  and  not  one 
lost,  either  by  the  sword  of  the  enemy,  or  by  disease 
or  disaster.  This  was  Me  Lord's  doing,  and  cannot 
but  be  marvellous  in  the  eyes  of  those  that  consider 
how  the  lives  of  all  men,  especially  soldiers,  are 
continually  in  their  hands.  It  is  an  evidence  of  the 
tender  feeling  which  these  commanders  had  for 
their  soldiers,  and  that  their  lives  were  very  pre- 
cious to  them,  that  they  looked  upon  it  as  a mercy 
to  themselves,  that  none  of  those  under  their  charge 
miscarried.  Of  all  that  were  given  them  they  had 
lost  none;  so  precious  also  is  the  blood  of  Christ’s 
subjects  and  soldiers  unto  him,  Ps.  72.  14. 

2.  The  pious  acknowledgment  they  make  for  this 
1 favour,  {v.  50.)  Therefore  we  have  brought  an  ob- 
latio7i  to  the  Lord.  The  oblation  they  brought,  was 
out  of  that  which  evei'y  man  had  gotten,  and  it  was 
gotten  honestly  by  a divine  warrant.  Thus  every 
man  should  lay  by,  according  as  God  had  prospered 
\him,  iCor.  16.  2.  For  where  God  sows  plentifully 


NUMBERS,  XXXU. 


579 


m the  gifts  of  his  bounty,  he  expects  to  reap  accor- 
dingly in  the  fruits  of  our  piety  and  charity.  The 
tabernacle  first,  and  the  temple  afterward,  were 
beautified  and  enriched  with  me  spoils  taken  from 
the  enemies  of  Israel;  as  by  David, (2  Sam.  8.  11,  12.) 
and  his  captains,  1 Chron.  26.  26,  27.  We  should 
never  take  any  thing  to  ourselves  in  war,  or  trade, 
which  we  cannot  in  faith  consecrate  a part  of  to 
God,  who  /laies  robbei'y  for  burnt-offering^;  but 
when  Cxod  has  remarkably  preserved  and  succeed- 
ed us,  he  expects  that  we  should  make  some  par- 
ticular return  of  gratitude  to  him. 

As  to  this  oblation,  (1.)  The  captains  offered  it  to 
make  an  atonement  for  their  souls,  v.  50.  Instead 
of  coming  to  Moses  to  demand  a recompense  for 
the  good  service  they  had  done  in  avenging  the 
Lord  of  Midian,  or  to  set  up  trophies  of  their  victo- 
ry for  the  immortalizing  of  their  own  names,  they  ■ 
bring  an  oblation  to  make  atonement  for  their  souls,  I 
being  conscious  to  themselves,  as  the  best  men  must 
be  even  in  their  best  services,  that  they  had  been 
defective  in  their  duty,  not  only  in  that  instance  for 
which  they  were  reproved,  (z>.  14. ) but  in  many 
others;ybr  there  is  not  a just  man  ufion  earth,  that 
doeth  good  and  sinneth  not.  (2. ) Moses  accepted 
it,  and  laid  it  upon  the  tabernacle  as  a memorial  for 
the  children  of  Israel;  (y.  54.)  that  is,  a monument 
of  God’s  goodness  to  them,  that  they  might  be  en- 
couraged to  ti’ust  in  him  in  their  further  wars;  and 
a monument  of  their  gratitude  to  God;  (sacrifices 
are  said  to  be  memorials;)  that  he,  being  well-pleas- 
ed with  this  thankful  acknowledgment  of  fa\  ours 
bestowed,  might  continue  and  repeat  his  mercies  to 
them. 

CHAR  XXXII.  • 

In  this  chapter,  we  have,  I.  The  humble  request  of  the 
tribes  of  Reuben  and  Gad,  for  an  inheritance  on  that  side 
Jordan,  %vhere  Israel  now  lay  encamped,  v.  1 . . 5.  I!. 

Moses’s  mis-interpretation  of  their  request,  v.  6.  . 15.  I 
III.  Their  explication  of  it,  and  stating  it  right,  v.  : 

16..  19.  IV.  The  grant  of  their  petition  under  the  pro-  I 
visos  and  limitations  which  thev  themselves  proposed,  v.  ! 

20.. 42.  ^ _ ■ I 

1 . IVJ  O W the  children  of  Reuben,  and  the  i 
.1:^  children  of  Gad,  had  a very  g:reat  i 
nuiltitude  of  cattle  : and  when  they  saw  tlie 
land  of  Jazer,  and  the  land  of  Gilead,  that, 
behold,  the  place  nms  a place  for  cattle  ; 2. 
The  children  of  Gad,  and  the  cliildrcn  of 
Reuben,  came  and  spake  unto  Moses,  and 
to  Eleazar  the  priest,  and  unto  the  princes 
of  the  congregation,  saying,  3.  Ataroth, 
and  Dibon,  and  .Tazer,  and  Nimrah,  and 
Heshbon,  and  Elealeh,  and  Shebam,  and 
Nebo,  and  Beon.  4.  Eveji  the  country 
which  the  Lord  smote  before  the  congrega- 
tion of  Israel,  is  a land  for  cattle,  and  thy  ser- 
vants have  cattle  : 5.  Wherefore,  said  they, 
if  we  have  found  grace  in  thy  sight,  let  this 
land  be  given  unto  thy  servants  for  a posses- 
sion, and  bring  us  not  over  .Iordan.  6.  And 
Moses  said  unto  the  children  of  Gad  and  to 
the  children  of  Reuben,  Shall  your  brethren 
go  to  war,  and  shall  ye  sit  here  ? 7.  And 

wherefore  discourage  ye  the  heart  of  tlie 
children  of  Israel  from  going  over  into  the 
land  which  the  Lord  hath  given  them?  8. 
Thus  did  your  fathers,  when  1 sent  them 
from  Kadesh-barnea  to  see  the  land,  9. 
for  when  they  went  up  unto  the  valley  of 


Eshcol,  and  saw  the  land,  they  discouraged 
the  heart  of  the  children  of  Israel,  that  they 
should  not  go  into  the  land  which  the  Lord 
had  given  them.  10.  And  the  Lord’s  an- 
ger was  kindled  the  same  time,  and  he 
sware,  saying,  1 1 . Surely  none  of  the  men 
that  came  up  out  of  Egypt,  from  twenty 
years  old  and  upward,  shall  see  the  land 
which  I sware  unto  Abraham,  unto  Isaac, 
and  unto  .Jacob  ; because  they  have  not 
wholly  followed  me  ; 1 2.  Save  Caleb  the 

son  of  Jephunneh  the  Kenezite,  and  .Joshua 
the  son  of  Nun ; for  they  have  wholly  follow- 
ed the  Lord.  1 3.  And  the  Lord’s  anger  was 
kindled  against  Israel,  and  he  made  them 
wander  in  the  wilderness  forty  years,  until 
all  the  generation  that  had  done  evil  in  the 
sight  of  the  Lord  was  consumed.  14. 
And,  behold,  ye  are  risen  up  in  your  father’s 
stead,  an  increase  of  sinful  men,  to  augment 
yet  the  fierce  anger  of  the  Lord  toward  Is- 
rael. 15.  For  if  ye  turn  away  from  after 
him,  he  will  yet  again  leave  them  in  the 
wilderness,  and  ye  shall  destroy  all  this  peo- 
ple. 

Israel’s  tents  were  now  pitched  in  the  plains  of 
Moab,  where  they  continued  many  months,  looking 
back  upon  the  conquests  they  had  already  made  in 
the  land  of  Sihon  and  Og,  and  looking  forward  to 
Canaan,  which  they  hoped  in  a little  time  to  make 
themselves  masters  of.  While  they  made  this 
stand,  and  were  at  a pause,  this  great  affair  of  the 
disposal  of  the  conquests  they  had  already  made, 
was  here  concerted  and  settled,  not  by  any  particu- 
lar order  or  appointment  of  God,  but  at  the  special 
instance  and  request  of  two  of  the  tribes,  which 
Mo^cs,  after  a long  debate  that  arose  upon  it,  con- 
sented to.  For  even  then,  when  so  much  was  done 
by  the  extraordiudiy  appearances  of  Divine  Provi- 
dence, many  things  were  left  to  the  conduct  of  hu- 
man prudence:  for  God,  in  governing  both  the  world 
and  the  church,  makes  use  of  the  reason'  of  men, 
and  serces  his  own  purposes  by  it.  , 

I.  Here  is  a motion  made  by  the  Reubenites  and 
Gadites,  that  the  land  which  they  had  lately  possess- 
ed themselves  of,  and  which  in  the  right  cf  conquest 
belonged  to  Israel  in  common,  might  be  assigned  to 
them  in  particular  for  their  inheritance;  upon  the 
general  idea  they  had  of  the  Land  of  Promise,  they 
supposed  this  would  be  about  their  proportion. 
Reuben  and  Gad  were  encamped  under  the  same 
standard,  and  so  had  the  better  opportunity  of  com- 
paring notes,  and  settling  this  matter  between 
themselves.  In  the  first  verse,  the  children  of  Reu- 
ben are  named  first,  but  afterward  the  children  of 
Gad  are,  (to  2,  25,  31.)  either  because  the  Gadites 
made  the  first  motion,  and  were  most  forward  for  it, 
or  because  they  were  the  better  spokesmen,  and  had 
more  cf  the  art  of  management;  Reuben’s  tribe 
still  lying  under  Jacob’s  sentence,  he  shall  not  excel. 
Two  things  common  in  the  world  induced  these 
tribes  to  make  this  choice,  and  this  motion  upon  it, 
the  lust  of  the  eye,  and  the  firide  of  Ife,  1 John  2. 
16.  1.  The  lust  of  the  eye.  This  land  which  they 

coveted,  was  not  only  beautiful  for  situation,  and 
pleasant  to  the  eye,  but  it  was  good  for  foe  d,  fo<  d 
for  cattle;  and  they  had  a great  multitude  of  cattle, 
above  the  rest  of  the  tribes,  it  is  supposed,  because 
they  brought  more  out  of  Egypt  than  the  rest  did. 


580 


NUMBERS,  XXXIl. 


but  that  was  forty  years  before ; and  stocks  of  cattle 
increase  and  decrease  in  less  time  than  that;  there- 
fore I rather  think  that  they  had  been  better  hus- 
bands of  their  cattle  in  the  wilderness,  had  tended 
them  better,  had  taken  more  care  of  the  breed,  and 
not  l>een  so  profuse  as  their  neighbours  in  eating  the 
lambs  out  of  the  Jiock,  and  the  calves  out  of  the 
midst  of  the  stall.  Now  they,  haA  ing  these  large 
stocks,  coveted  land  proportionable.  Many  scrip- 
tures speak  of  Bashan  and  Gilead  as  places  famous 
for  cattle;  they  had  been  so  already,  and  therefore 
these  tribes  hoped  they  would  be  so  to  them,  and 
whatever  comes  of  it,  here  they  desire  to  take  their 
lot.  The  judicious  Cah  in  thinks  there  was  much 
amiss  in  the  principle  they  went  upon,  and  that  j 
they  consulted  their  own  private  convenience  more  | 
than  the  i)ublic  good;  that  they  had  not  such  regard  i 
to  the  honour  and  interest  of  Israel,  and  the  promise  I 
made  to  Abraham  of  the  land  of  Canaan,  (strictly 
so  called,)  as  they  ought  to  have  had.  And  still,  it 
is  too  true,  that  manv  seek  their  oum  things  more 
than  the  things  of  fesus  Christ,  (Phi.  2.21.)  and  j 
that  manv  are  influenced  by  their  secular  interest 
and  advantage  to  take  up  short  of  the  heavenly  Ca- 
naan. Their  spirits  agree  too  well  with  this  world, 
and  with  the  things  tlv.it  are  seen,  that  are  temporal ; 
and  they  say,  “ It  is  good  to  be  here,”  and  so  lose 
what  is  hereafter  for  want  of  seeking  it.  Lot  thus  | 
chose  by  the  sight  of  the  eye,  and  smarted  for  his  j 
choice.  Would  we  choose  our  portion  ariglit,  we  I 
must  look  above  the  things  that  are  seen.  2.  er- 
haps  there  was  something  of  the  firide  of  life  in  it. 
Reuben  was  the  first-born  of  Israel,  but  he  had  lost  1 
his  birth-right;  divers  of  the  tribes,  and  Judah  es-  j 
pecially,  had  risen  above  him,  so  that  he  could  not  | 
expect  the  best  lot  in  Canaan;  and  therefore,  to  save 
tlie  shadow  of  a birth-right,  when  he  had  forfeited 
the  substance,  he  here  catches  at  the  first  lot, 
though  it  was  out  of  Canaan, ' and  far  off  from  the 
tabernacle.  Thus  Esau  sold  his  birth-right,  and 
vet  got  to  be  saved  first  with  an  inheritance  in  mount 
Beir.  The  tribe  of  Gad  descended  from  the  first- 
bom  of  Zilpah,  and  were  like  pretenders  with  the 
Reubenites;  and  Manasseh  too  was  a first-bom,  but 
knew  he  must  be  eclipsed  by  Ephraim  his  younger 
brother,  and  therefore  he  also  coveted  to  get  prece- 
dency. 

II.'  Moses’s  dislike  of  this  motion,  and  the  severe 
rebuke  he  gives  to  it,  as  a faithful  prince  and  pro- 
phet. 

It  mirtt  be  confessed  that,  firima  facie — at  first 
sight,  the  thing  looked  ill,  especially  the  closing 
words  of  their  petition,  {y.  5.)  Bring  us  not  over 
Jordan.  1.  It  seemed  to  proceed  from  a bad  prin- 
ciple; a contempt  of  the  land  of  promise,  which  Mo- 
ses himself  was  so  desirous  of  a sight  of:  a distrust 
too  of  the  power  of  God  to  dispossess  the  Canaan- 
ites;  as  if  a lot  in  a land  which  they  knew,  iuid  i 
which  was  already  conquered,  was  more  desiralfl.c  ' 
than  a lot  in  a land  they  knew  not,  and  which  was  j 
vet  to  be  conquered;  one  bird  in  the  hand  is  worth 
two  in  the  hush  : there  seemed  also  to  be  covetous- 
ness in  it;  for  that  which  they  insisted  on,  was,  that 
it  was  convenient  for  their  cattle:  it  argiied  likewise 
a neglect  of  their  brethren,  as  if  they  cared  not 
what  became  of  Israel,  while  they  themselves  were 
well-j)rovided  for.  2.  It  might  have  been  of  bad 
consequence.  The  people  might  have  taken  im- 
pro])er  hints  from  it,  and  have  suggested  that  they 
were  few  enough,  when  they  had  their  whole  num- 
ber, to  deal  with  the  Canaanites,  but  how  unequal 
would  the  match  be,  if  they  should  drop  two  tribes 
and  a half  (above  a fifth  part  of  their  strength)  on 
this  side  Jordan.  It  would  likewise  be  a bad  ])j-c- 
cedent;  if  they  must  have  the  land  thus  granted 
them  as  soon  as  it  was  conquered,  other  tribes  might 
make  the  same  pretensions  and  claims,  and  so  the 


regular  disposition  of  the  land  by  lot  would  be  an 
ticipated. 

Moses  is  therefore  veiy  warm  upon  them,  which 
is  to  be  imputed  to  his  pious  zeal  against  sin,  and 
Hot  to  any  peevishness,  the  effect  of  old  age,  for  his 
meekness  abated  not,  any  more  than  his  natural 
force. 

(1.)  He  shows  them  what  he  apprehended  to  be 
evil  in  this  motion,  that  it  would  discourage  the 
heart  of  their  brethren,  v.  6,  7.  “What!”  (says 
he,  with  a holy  indignatiim  at  their  selfishness,) 
“ shall  your  brethren  go  to  ’ivar,  and  expose  them- 
selves to  all  the  hai'dships  and  hazards  < f the  field, 
and  shall  you  sit  here  at  your  ease.^  No,  do  not  niis- 
take  yourselves,  you  shall  ne\cr  be  indulged  by  me 
in  this  sloth  and  cowardice.”  It  ill  becomes  any  of 
God’s  Israel  to  sit  down  unconcerned  in  the  difficult 
and  perilous  concernments  of  their  brethren,  whe- 
ther public  or  personal. 

(2.)  He  reminds  them  of  the  fatal  consequences 
of  the  unbelief  and  faint-heartedness  of  their  fa- 
thers, when  they  were,  as  these  here,  just  ready  to 
enter  Canaan.  He  recites  the  story  \ ery  particu 
larly,  (y.  8 ••13.)  “ Thus  did  your  fathers,  whose 
punishment  should  be  a warning  to  you  to  take  heed 
of  sinning  after  the  similitude  of  their  transgres- 
sion.” 

(3.)  He  gives  them  fair  waiTiing  of  the  mischief 
that  would  be  likely  to  follow  upon  this  separation 
which  they  were  about  to  make  from  the  camp  of 
Israel;  they  would  be  in  danger  of  bringing  wrath 
upon  the  whole  congregation,  and  hunying  them 
all  back  again  into  the  wilderness,  v.  14,  15.  “ Ye 
are  risen  ufi  in  your  fathers’  stead,  to  despise  the 
pleasant  land  and  reject  it  as  they  did,  when  we 
hoped  ye  were  risen  up  in  their  stead  to  possess  it.” 
It  was  an  erzcouragement  to  Moses  to  see  what  an 
increase  of  men  they  were,  but  a c/Zscouragement  to 
see  that  they  were  withal  an  increase  of  sinful  men, 
treading  in  the  steps  of  their  father’s  impiety.  It  is 
sad  when  we  observe,  as  too  often  we  may,  that  the 
rising  generation  in  families  and  countries  is  not  only 
no  better,  but  worse,  than  that  which  went  before 
it;  and  what  comes  of  it.^  Why,  it  augments  the 
fierce  anger  of  the  Lord;  not  only  continues  that 
fire,  but  increases  it,  and  fills  the  measure  often, 
till  it  overflows  in  a deluge  of  desolation.  Note,  If 
men  did  consider  as  they  ought,  what  would  be  the 
end  of  sin,  they  would  be  afraid  of  the  beginnings 
of  it. 

16.  And  they  came  near  unto  him,  and 
said,  We  will  build  sheep-folds  here  for  our 
cattle,  and  cities  for  our  little  ones;  17. 
But  we  ourselves  vt  ill  go  ready  armed  be- 
I fore  the  (diildren  of  Israel,  until  we  have 
dirought  them  unto  their  place:  and  our 
little  ones  shall  dwell  in  the  fenced  cities, 
! because  of  the  inhabitants  of  the  land.  18. 

1 We  will  not  return  unto  our  houses,  until 
I the  children  of  Israel  have  inherited  every 
j man  his  inheritance  : 19.  For  we  will  not 

’ inhent  with  them  on  yonder  side  Jordan,  or 
I forward  ; because  our  inheritance  is  fallen 
j to  us  on  this  side  .Iordan  eastward.  20.  And 
j Moses  said  unto  them.  If  ye  will  do  this 
thing,  if  ye  will  go  armed  before  the  Lord 
to  war,  21.  And  will  go  all  of  you  armed 
over  .Iordan  before  the  Ford,  until  he  hath 
driven  out  his  enemies  from  before  him, 
22.  And  the  land  be  subdued  before  the 
Lord  ; then  afterward  ye  shall  return,  and 


581 


NUMBERS,  XXXIl. 


be  guiltless  before  the  Lord,  and  before  Is- 
rael ; and  this  land  shall  be  your  possession 
before  the  Lord.  23.  But  if  ye  will  not 
do  so,  behold,  ye  have  sinned  against  the 
Lord:  and  be  sure  your  sin  will  find  you 
out.  24.  Build  ye  cities  for  your  little  ones, 
and  folds  for  your  sheep  ; and  do  that  which 
hath  proceeded  out  of  your  mouth.  25.  And 
the  children  of  Gad,  and'  the  children  of 
Reuben,  spake  unto  Moses,  saying.  Thy 
servants  will  do  as  my  lord  commandeth. 
26  Our  little  ones,  our  wives,  our  flocks, 
and  all  our  cattle,  shall  be  there  in  the  cities 
of  Gilead  ; 27.  But  thy  servants  will  pass 

over,  every  man  armed  for  war,  before  the 
Lord  to  battle,  as  my  lord  saith. 

We  have  here  the  accommodating  of  the  matter 
between  Moses  and  the  two  tribes,  about  their  set- 
tlement on  this  side  Jordan.  Probably,  the  peti- 
tioners witlidrew,  and  considered  with  themselves 
what  answer  they  should  return  to  the  severe  re- 
proof Moses  had  given  them;  and,  after  some  con- 
sultation, they  return  with  this  proposal,  that  their 
men  of  war  should  go  and  assist  their  brethren  in 
the  conquest  of  Canaan,  and  they  would  leave  their 
families  and  flocks  behind  them  in  this  land:  and 
thus  they  might  have  their  request,  and  no  harm 
would  be  done. 

Now  it  is  uncertain  whether  they  designed  this 
at  first  when  they  brought  tlieir  petition  or  no.  1. 
If  they  did,  it  is  an  instance  how  often  that  which 
is  honestly  meant,  is  unhappily  misinterpreted. 
Yet  Moses  herein  was  excusable,  for  he  had  reason 
to  suspect  the  worst  of  them,  and  the  rebuke  he 
ga\’e  them,  was  from  the  abundance  of  his  care  to 
prevent  sin.  2.  But  if  they  did  not,  it  is  an  instance 
of  the  good  effect  of  plain  dealing;  Moses,  by  show- 
ing them  their  sin,  and  the  danger  of  it,  brought 
tliem  to  their  duty  without  nuirnuiring  or  disputing. 
They  object  not  that  their  brethren  were  able  to 
contend  with  the  Canaanites  with'^ut  their  help,  es- 
pecially.since  they  were  sure  of  God’s  fighting  for' 
them  ; but  engage  themselves  to  stand  by  them. 

I.  Their  proposal  is  very  fair  and  generous,  and 

such  as,  instead  of  disheartening,  would  rather  en- 
courage, their  brethren.  1.  That  their  men  o f war, 
who  were  fit  for  service,  would  go  ready  armed  be- 
fore the  children  of  Israel  into  the  land  of  Canaan; 
so  far  would  they  be  from  deserting  them,  that,  if  it 
were  thought  fit,  they  would  lead  them  on,  and  be 
foremost  in  all  dangerous  enterprises.  So  far  were 
they  from  either  distrusting  or  despising  the  con- 
quest of  Canaan,  that  they  would  assist  in  it  with 
the  utmost  re  idiness  and  resolution.  2.  That  they 
would  leave  their  families  and  cattle  behind  them, 
who  would  have  been  but  the  incumbrance  of  their 
camp,  and  so  they  would  be  the  more  ser\  iceable 
to  their  brethren,  v.  16.  3.  That  they  would  not 

return  to  their  possessions  till  the  conquest  of  Ca- 
naan was  completed,  v.  1 8.  Their  brethren  should 
have  their  best  help  as  long  as  they  needed  it.  4. 
Til  at  yet  they  would  not  expect  any  share  of  the 
hmd  that  was  yet  to  be  conquered,  t;.  19,  “ We 
will  not  desire  to  mhen-  with  them,  nor,  under  co- 
lour of  assisting  them  in  the  war,  put  in  for  a share 
with  them  in  the  land;  no,  we  will  be  content  with 
our  inheritance  on  this  side  Jordan,  and  there  will 
be  so  much  the  more  on  yonder  side  for  them.  ” 

II.  Moses  thereupon  grants  their  request,  upon 
the  consideration  that  they  would  adhere  to  their 
proposals.  1.  He  insists  much  upon  it  that  they 
should  never  lay  down  their  arms  till  their  brethren 


laid  down  their’s.  They  promised  to  go  armed  be- 
fore the  children  of  Israel,  v.  17.  “ Nay,”  says 

Moses,  “ ye  shall  go  armed  before  the  Lord,  v.  20, 
21.  It  is  God’s  cause  more  than  your  brethren’s, 
and  to  him  you  must  have  an  eye,  not  to  them  only.” 
Before  the  Lord,  that  is,  before  the  ark  of  the  Lord, 
the  token  of  his  presence,  which,  it  should  seem, 
they  carried  about  with  them  in  the  wars  of  Ca- 
naan, and  immediately  before  which  these  tw-j 
tribes  were  posted,  as  we  find  in  the  order  of  their 
march,  ch.  2.  10,  17.  2.  Upon  this  condition,  he 

grants  them  this  land,  and  neither  sin  nor  blame 
should  cleave  to  it;  neither  sin  before  God,  nor 
blame  before  Israel;  and  whatever  possessions  we 
have,  it  is  desirable -thus  to  come  guiltless  to  them. 
But,  3.  He  warns  them  of  the  danger  of  breaking 
their  word;  If  you  fail,  you  sin  against  the  I.ord, 
fv.  23.)  and  not  against  your  brethren  only,  and  be 
sure  ifour  sin  will  find  you  out;  that  is,  “ God  will 
certainly  reckon  with  you  for  it,  though  you  may 
make  a light  matter  of  it.  ” Note,  Sin  will,  without 
doubt,  find  out  the  sinner  sooner  or  later.  It  con- 
cerns us  therefore  to  find  our  sins  out  that  we  may 
repent  of  them,  and  forsake  them  lest  our  sins  find 
us  out  to  our  ruin  and  confusion. 

III.  They  unanimously  agree  to  the  provisos  and 
conditions  of  the  grant,  and  do,  as  it  were,  give 
bond  for  performance,,  by  a solemn  promise,  (z'. 
25.)  Thy  servants  will  clo  as  tny  Lord  command- 
eth. Their  brethren  had  all  contributed  their  as- 
sisfcmce  to  the  conquest  of  this  country,  which  they 
desired  for  a possession,  and  therefore  they  owned 
themselves  obliged  in  justice  to  help  tliem  in  the 
conquest  of  that  which  was  to  be  their  possession. 
Having  received  kindness,  we  ought  to  return  it, 
though  it  was  not  so  conditioned  when  we  received 
it.  We  may  suppese  that  this  promise  was  under  ■ 
stood,  on  both  si(^,  so  as  not  to  oblige  all  that  w’ere 
numbered  of  these  tribes  to  go  over  armed,  but  those 
only  that  were  fittest  for  the  expedition,  that  wmuld 
be  most  serviceable,  while  it  was  necessaiy  that 
some  should  be  left  to  till  the  ground,  and  guard  the 
countrv;  and  accordingly,  that  about  40,000  of  the 
two  tribes  and  a half  went  o\  er  armed,  (Josh.  4. 13. ) 
whereas  their  whole  number  was  about  100,000. 

28.  So  concerning  them  Moses  com- 
manded Eleazar  the  priest,  and  Joshua 
the  son  of  Nun,  and  the  chief  fathers  of  the 
tribes  of  the  children  of  Israel:  29.  And 
Moses  said  unto  them.  If  the  children  of 
Gad,  and  the  children  of  Reuben,  will  pass 
with  you  over  Jordan,  every  man  armed  to 
battle  before  the  Lord,  and  the  land  shall 
be  subdued  before  you,  then  ye.  shall  give 
them  the  land  of  Gilead  for  a possession  : 
30.  But  if  they  will  not  pass  over  with  you 
armed,  they  shall  have  possessions  among 
you  in  the  land  of  Canaan.  31.  And  the 
children  of  Gad,  and  the  children  of  Reu- 
ben, answered,  saying,  As  the  Lord  hath 
said  unto  thy  servants,  so  will  we  do.  32. 
We  will  pass  over  armed  before  the  Lord 
into  the  land  of  Canaan,  that  the  possession 
of  our  inheritance  on  this  side  Jordan  may 
he  ours.  33.  And  Aloses  gave  unto  them, 
even  to  the  children  of  Gad,  and  to  the  chil- 
dren of  Reuben,  and  unto  half  the  tribe  of 
Manasseh  the  son  of  .Toseph,  the  kingdom 
of  Sihon  king  of  the  Amorites,  and  the  king- 


NUAIBERS,  XXXllI. 


cloni  of  Og  king  of  Bashan,  the  land,  with 
tlic  cities  thei-eof  in  tlie  coasts,  evrn  tiie  citit  s 
of  the  count rv  rotind  about.  34.  And  tl-e 
children  of  Gad  i)nilt  Dibon,  and  Ataiotli, 
and  Aroer,  35.  And  Atroth,  Shophan,  and 
Jaazer,  and  Jogbehah,  36.  And  Beth-nim- 
rah,  and  Beth-haran,  fenced  cities;  and 
folds  for  sheep.  37.  And  the  children  of 
ileuben  built  Heshbon,  and  Elealeh,  and 
Kiifathaim,  38.  And  Nebo,  and  Baal-ine- 
on,  (their  names  being  changed,)  and  Shib- 
mah : and  gave  other  names  unto  the  cities 
which  they  builded.  39.  And  the  children 
of  Machir,  the  son  of  Manasseh,  went  to 
Gilead,  and  took  it,  and  dispossessed  the 
Amorite  which  ivas  in  it.  40.  And  Aloses 
gave  Gilead  unto  Machir  the  son  of  Ala- 
nasseh ; and  he  dwelt  therein.  41.  And 
Jair,  the  son  of  Manasseh,  went  and  took 
the  small  towns  thereof,  and  called  them 
Havoth-jair.  42.  And  Nobah  went  and 
took  Kenath,  and  tlie  villages  thereof,  and 
called  it  Nobah,  after  his  own  name. 

Here, 

1.  Moses  settles  this  matter  with  Eleazar,  and 
with  Joshua  who  was  to  be  his  successor,  knowing 
that  he  himself  must  not  live  to  see  it  perfected, 
V.  28*  *30.  He  gives  them  an  estate  upon  condition, 
leaving  it  to  Joshua,  if  they  fulfilled  the  condition, 
to  declare  the  estate  absolute.  ‘Uf  they  will  not  go 
over  with  you,”  he  does  not  sa^“you  shall  give 
them  no  inheritance  at  all,”  but  “ you  shall  not  give 
them  this  inheritance  which  they  covet.  If  their 
militia  will  not  come  over  with  you,  compel  the 
whole  tribes  to  come  over,  and  let  them  take  their 
lot  with  their  brethren,  and  fare  as  they  fare;  they 
shall  have  possessions  in  Canaan,  and  let  them  not 
expect  that  the  lot  will  favour  them.”  Hereupon 
they  repeat  their  promise  to  adhere  to  their  bre- 
thren, V.  31,  32. 

2.  Moses  settles  them  in  the  land  they  desired. 
He  gave  it  them  for  a possession,  v.  33.  Here  is 
the  first  mention  of  the  half  tribe  of  Manasseh, 
coming  in  with  them  for  a share;  probably,  they 
l^ad  not  joined  with  them  in  the  petition,  but  the 
lilnd,  when  it  came  to  be  ajjportioned,  proving  to 
be  too  much  for  them,  this  half  tribe  had  a lot 
among  them,  either  at  their  request,  or  by  divine 
direction,  or  because  they  had  signalized  them- 
selves in  the  conquest  of  this  country;  for  the  chil- 
dren of  Machir,  a stout  and  warlike  family,  had 
taken  Gilead,  and  dispossessed  the  Amorites,  v.  39. 
“ Let  them  win  it  and  wear  it;  get  it  and  take  it.” 
And  they  being  celebrated  for  their  coura.ge  and 
braverv,  it  was  for  the  common  safety  to  put  them 
in  this  frontier  country.  Concern  ng  the  settlement 
of  these  tribes  here;  Observe,  (1.)  'I'b  U they  built 
the  cities,  that  is,  repaired  them,  bw  ir.se  ehher 
they  had  been  damaged  by  the  war,  er  the  Anio- 
rites  had  suffered  them  to  go  to  decay.  (2.)  'I  liat 
they  changed  the  names  of  them;  {v.  38.)  eitlier  to 
show  their  authority,  that  the  change  ^f  the  names 
might  signify  the  change  of  their  owners;  or  be- 
cause the  names  we;  e idolatrous,  and  cari-ied  in 
them  a respect  to  the  diinghill-tleitics  tlr.-.t  were 
there  w’or.shipped.  Neljo  and  Baal  wore  names  of 
their  gods,  which  they  were  firlaidden  to  make 
mention  of,  (Exod.  2.3.  13.)  and  wffich,  by  changing 
the  names  of  these  cities,  they  endeavoured  to  bury 
in  oblivion;  and  God  promises  to  take  away  the 


names  of  Baalim  out  of  the  mouths  of  his  people, 
Hos.  2.  17. 

Lastly,  It  is  observ  able,  that  as  these  tribes  wei-e 
now  first  placed  before  the  other  tribes,  so,  long 
afterward,  they  were  displaced  before  the  other 
tribes.  M'e  find  that  they  were  carried  captive 
intohVssyria,  some  years  before  the  other  tribes,  2 
Kings,  15.  29.  Such  a proportion  does  Providence 
sometimes  observe,  in  balancing  prosperity  and  ad- 
versity; he  sets  the  one  over  against  tlie  other. 

CHAP.  XXXIJI. 

In  tills  chapter,  we  have,  I.  A particular  account  of  the 
removes  and  encampments  of  the  children  of  Israel, 
from  their  escape  out  of  Egypt  to  their  entrance  into 
Canaan;  forty-two  in  all;  with  some  remarkable  events 
that  happened  at  some  of  those  places,  v.  1..49.  II. 
A strict  command  given  to  drive  out  all  the  inhabitants 
of  the  land  of  Canaan,  which  they  were  now'  going  to 
conquer  and  take  possession  of,  v.  50.  .56.  So  that  the 
former  part  of  the  chapter  looks  back  upon  their  march 
through  the  wilderness,  the  latter  looks  forward  to  their 
settlement  in  Canaan. 

1.  ^IMIESE  are  the  journeys  of  the  chil- 
JL  dren  of  Israel,  which  went  forth  out 
of  the  land  of  Egypt  with  their  ainiies,  un- 
der the  hand  of  Moses  and  Aaron.  2.  And 
Moses  wrote  tlieir  goings  out  according  to 
their  journeys,  by  the  commandment  of  the 
Lord  : and  these  are  their  journeys  accord- 
ing to  their  goings  out.  3.  And  they  de- 
parted from  Kameses  in  the  first  month,  on 
the  fifteenth  day  of  the  first  month : on  the 
morrow  after  the  passover  the  cliildren  of 
Israel  went  out  with  a high  hand  in  the 
sight  of  all  the  Egyptians.  4.  (For  the 
Egyptians  buried  all  their  first-born  \a  hich 
the  Lord  had  smitten  among  them:  upon 
their  gods  also  the  Lord  executed  judg- 
ments.) 5.  And  the  children  of  Isiai'l  re- 
moved from  Kameses,  and  pitched  in  Suc- 
coth.  6.  And  they  departed  from  Succoth, 
and  pitched  in  Etham,  w hich  is  in  the  edge 
of  the  wilderness.  7.  And  they  removed 
from  Etham,  and  turned  again  unto  Pi-ha- 
hiroth,  which  is  before  Baal-zephon : and 
they  pitched  before  Migdol.  8.  And  they 
departed  from  before  Pi-hahiroth,and  passed 
through  the  midst  of  the  sea  into  the  wilder- 
ness, and  went  three  days’  journey  in  the 
w ilderness  of  Etham,  and  pitched  in  Marah. 
9.  And  they  removed  from  Marah,  and 
came  unto  Elim : and  in  Elim  tccre  twelve 
fountains  of  water,  and  threescore  and  ten 
palm-trees;  and  they  pitched  there.  10. 
And  they  removed  from  Elim,  and  encamp- 
ed by  the  Ked  Sea.  1 1.  And  they  removed 
from  the  Ked  Sea,  and  encamjied  in  the 
wilderness  of  Sin.  12.  And  they  look  th.eir 
journey  out  of  the  wilderness  of  Sin,  and 
encamped  in  Dophkah.  13.  And  they  de- 
parted from  Dophkah,  and  encamped  in 
i\lush.  14.  And  they  removed  from  Alush, 
and  encamped  at  Kephidim,  where  w as  no 
water  for  the  people  to  drink.  15.  .And 
I they  departed  from  Kephidim,  and  pitched 


585 


JNUMBLRJ 

in  the  wilderness  of  Sinai»  16.  And  they 
removed  from  the  desert  of  Sinai,  and 
pitched  at  Kibroth-hattaavah.  17.  And 
they  departed  from  Kibroth-hattaavah,  and 
encamped  at  Hazeroth.  1 8.  And  they  de- 
parted from  Hazeroth,  and  pitched  in  Rith- 
mah.  1 9.  And  they  departed  from  Rithmah, 
and  pitched  at  Rimmon-parez.  20.  And 
tliey  departed  from  Rimmon-parez,  and 
pitched  in  Libnali.  21.  And  they  removed 
from  Libnah,  and  pitched  at  Rissah.  22. 
And  they  journeyed  from  Rissah,  and  pitch- 
ed in  Kehelathah.  23.  And  they  went  from 
Kehelathali,  and  pitched  in  mount  Shapher. 
24.  And  they  removed  from  mount  Sha- 
pher, and  encamped  in  Haradah.  25.  And 
they  removed  from  Haradah,  and  pitclied 
m iVlakbeloth.  26.  And  they  removed  from 
Makheloth,  and  encamped  at  Tahath.  27. 
And  they  departed  froniTahath,  and  pitch- 
ed at  I’aiah.  28.  And  they  removed  from 
Tarah,  and  pitched  in  IMithcah.  29.  And 
they  went  from  Mithcah,  and  pitched  in 
Hashmonah.  30.  And  they  departed  from 
Hashmonah,  and  encamped  at  Moseroth. 
31.  And  they  departed  from  Moseroth,  and 
pitched  in  Bene-jaakan.  32.  And  they  re- 
moved from  Bene-jaakan,  and  encamped  at 
Hor-hagidgad.  33.  And  they  went  from 
Hor-Iiagidgad,  and  pitched  in  Jotbathali. 
34.  And  they  removed  from  Jotbathah,  and 
encamped  at  Ebronah.  35.  And  they  de- 
parted from  Ebronah,  and  encamped  at 
E;^ion-gaber.  36.  And  they  removed  from 
Ezion-gaber,  and  pitched  in  the  wilderness 
of  Zin,  which  is  Kadesh.  37.  And  they 
removed  from  Kadesh,  and  pitched  in  mount 
Hor,  in  the  edge  of  the  land  of  Edom.  38. 
And  Aaron  the  priest  went  up  into  mount 
Hor,  at  the  commandment  of  the  Lord,  and 
died  there,  in  the  fortieth  year  after  the  chil- 
dren of  Israel  were  come  out  of  the  land  of 
Egypt,  in  the  first  dai/  of  the  fifth  month. 
39.  And  Aaron  was  a hundred  and  twenty 
and  three  years  old  when  he  died  in  mount 
Hor.  40.  And  king  Arad  the  Canaanite, 
which  dwelt  in  the  south,  in  the  land  of 
Canaan,  heard  of  the  coming  of  the  children 
of  Israel.  41.  And  they  departed  from 
mount  Hor,  and  pitched  in  Zalmonah.  42. 
And  they  departed  from  Zalmonah,  and 
pitclied  in  Punon.  43.  And  they  departed 
from  Punon,  and  pitched  in  Oboth.  44. 
And  they  departed  from  Oboth,  and  pitched 
m Ije-abarim,  in  the  border  of  Moab.  45. 
And  they  departed  from  lim,  and  pitched  in 
Dibon-gad.  46.  And  they  removed  from 
Dibon-gad,  and  encamped  in  Almon-dibla- 
thaim.  47.  And  they  removed  from  Almon- 
diblathaim,  and  pitched  in  the  mountains 


, XXXIII. 

of  Abarim,  before  Nebo.  48.  And  they  de- 
parted from  the  mountains  of  Abarim,  and 
pitched  in  the  plains  of  Moab,  by  Jordan 
7iear  Jericlio.  49.  And  they  pitched  by 
Jordan  from  Beth-jesimoth,  even  unto  Abel 
shittim,  in  the  plains  of  Moab. 

This  is  a review  and  brief  rehearsal  of  the  travels 
of  the  children  of  Israel  through  the  wilderness;  it 
was  a memorable  history,  and  well  worthy  to  be 
thus  abridged,  and  when  thus  aljridged,  to  be  pre 
served,  to  the  honour  of  God  that  led  them,  and  foi 
the  encouragement  of  the  generations  that  followed. 
Obser\  e here, 

1.  How  the  account  was  kept,  (r.  2.)  Mosea 
wrote  their  goings  out.  When  they  began  this 
tedious  march,  God  ordered  him  to  keep  a journal 
or  diary,  and  to  insert  in  it  all  the  remarkable  cc- 
cuiTences  of  their  way,  that  it  might  be  a satisfac- 
tion to  lumself  in  the  review,  and  an  instruction  to 
others  when  it  should  be  published.  It  may  be  of 
good  use  to  private  Christians,  but  especially  foi 
those  in  public  stations,  to  preserve  in  writing  an 
account  of  the  providences  of  God  concerning  them, 
the  constant  series  of  mercies  they  have  experi 
enced,  especially  those  turns  and  changes  which 
have  made  some  days  of  their  lives  more  remarka 
ble.  Our  memories  are  deceitful  and  need  this  help, 
that  we  may  remember  all  the  way  which  the  Lord 
our  God  has  led  us  in  this  wilderness,  Deut.  8.  2. 

2.  What  the  account  itself  was.  It  began  with 
t'.ieir  departure  out  of  Egypt,  continued  with  their 
march  through  the  wilderaess,  and  ended  in  the 
plains  of  Moab,  where  they  now  lay  encamped. 

(1.)  Somethings  are  observed  here  concerning 
their  departure  out  of  Egypt,  which  they  are  re- 
minded of  upon  all  occasions,  as  a work  of  wonder 
never  to  be  forgotten.  [1.]  That  they  went  forth 
with  their  armies,  {y.  1.)  rank  and  file,  as  an  army 
with  banners.  [2.]  Under  the  hand  of  Moses  and 
Aaron,  their  guides^  overseers,  and  rulers,  under 
God.  [3.]  With  a high  hand,  because  God’s  hand 
was  high  that  wrought  for  them,  and  m the  sight 
of  all  the  Lgyptians,  v.  3.  They  did  not  steal 
away  clandestinely,  (Isa.  52.  12.)  but  in  defiance  of 
their  enemies,  to  whom  God  had  made  them  such 
a burthensome  stone,  that  they  neither  rould,  nor 
would,  nor  durst,  oppose  them.  [4.]  They  went 
fortli  whilfe  the  Egyptians  w^ere  burying,  or  at  least 
preparing  to  bury,  their  first-bom.  [5.]  To  all 
the  plagues  of  Egypt  it  is  added  here,  that  on  their 
gods  also  the  Lord  executed  judgments.  Their 
idols,  which  they  worshipped,  it  is  probable,  were 
broken  down,  as  Dagon  afteiwvard  before  the  ark; 
so  that  they  could  not  consult  them  about  this  great 
affair.  To  this  perhaps  there  is  a reference,  Isa. 
19.  1,  Ihe  idols  of  Lgypt  shall  be  moved  at  his 
presence. 

(2.)  Concerning  their  travels  towards  Canaan. 
Observe,  (1.  J They  w-ere  continually  upon  the  re- 
move. When  they  had  pitched  a little  while  in 
one  place,  they  departed  from  that  to  another. 
Such  is  our  state  in  this  world;  we  have  here  no 
continuing  cit  y.  [2.  ] Most  of  their  way  lay  through 
a wilderness,  uninhabited,  untracked,  unfurai.shed 
even  with  the  necessaries  of  human  life;  which 
magnifier,  llu  wisdom  and  power  of  God,  by  whose 
wonderful  conduct  and  bounty  the  thousands  of 
Israel  not  only  subsisted  for  forty  years  in  that  deso- 
late place,  but  came  out  at  least  as  numerous  and 
vigorous  as  they  went  in.  At  first,  they  pitched  in 
the  edge  of  the  wilderness,  {v.  6.)  but  afterward,  in 
the  heart  of  it;  by  lesser  difficulties  God  prepares 
his  people  for  greater.  We  find  them  in  the  wil- 
derness of  Etliam,  (y.  8.)  of  Sin,  {v.  11.)  of  Sinai, 
(f.  15.)  Our  removes  in  this  world  are  but  frcir 


NUMBERS,  XXXl\U 


one  wilderness  to  another.  [3.]  That  they  were 
led  to  and  fro,  forward  and  backward,  as  in  a maze 
or  labyrinth,  and  yet  were  all  the  while  under  the 
direction  of  the  pillar  of  cloud  and  fire.  He  led 
tliem  about,  (Dent.  32.  10.)  and  yet  led  them  the 
right  way,  Ps.  107.  7.  The  way  which  God  takes 
in  bringing  his  people  to  himself,  is  always  the  best 
way,  though  it  does  not  always  seem  to  us  the  near- 
est way.  [4.  ] Some  events  are  mentioned  in  this 
journal,  as  their  want  of  water  at  Rephidim,  (j>. 
14. ) the  death  of  Aai’on,  (d.  38,  39. ) the  insult  of 
Arad,  {v.  40. ) and  the  very  name  of  Kibroth-hat- 
taax'ah,  the  graves  ^ lusts,  {y.  16. ) has  a story 
depending  upon  it.  Thus  we  ought  to  keep  in  mind 
the  providences  of  God  concerning  us  and  our  fami- 
lies, us  and  our  land;  and  the  many  instances  of 
that  divine  care  which  led  us,  and  fed  us,  and  kept 
us,  all  our  days  hitherto.  Shittim,  the  place  where 
the  people  sinned  in  the  matter  of  Peor,  {ch.  25.  1.) 
is  here  c2i\\^diAbel-shittim;  Abel  signifies  7/iOMr/n'n§-, 
(as  Gen.  50.  11.)  and,  probably,  this  place  was  so 
called  from  the  mourning  of  the  good  people  of  Is- 
rael for  that  sin,  and  God’s  wrath  against  them  for 
it.  It  was  so  great  a mourning,  that  it  gave  a name 
to  the  place. 

50.  And  the  Lord  spake  unto  Moses  in 
the  plains  of  Moab,  by  Jordan  near  Jeri- 
cho, saying,  51.  Speak  unto  the  children 
of  Israel,  and  say  unto  them.  When  ye  are 
passed  over  Jordan,  into  the  land  of  Ca- 
naan ; 52.  Then  ye  shall  drive  out  all  the 
inhabitants  of  the  land  from  before  you,  and 
destroy  all  their  pictures,  and  destroy  all 
their  molten  images,  and  quite  pluck  down 
all  their  high  places.  53.  And  ye  shall  dis- 
possess the  inhabitants  q/’the  land,  and  dweli 
therein:  for  I have  given  you  the  land  to; 
ossess  it.  54.  And  ye  slmll  divide  the  land 
y lot  for  an  inheritance  among  your  fami- 
lies ; and  to  the  more  ye  sliall  give  the  more 
inheritance,  and  to  the  fewer  ye  shall  give 
the  less  inheritance  : every  man’s  inherit-  i 
ance  shall  be  in  the  place  where  his  lot  fall- 
eth ; according  to  the  tribes  of  yoi^r  fathers 
ye  shall  inherit.  55.  But  if  ye  will  not  drive 
out  the  inhabitants  of  the  land  from  before 
you;  then  it  shall  come  to  pass,  that  those 
which  ye  let  remain  of  them,  shall  he  pricks 
in  your  eyes,  and  thorns  in  your  sides,  and 
shall  vex  you  in  the  land  wherein  ye  dwell. 
56.  .Moreover,  it  shall  come  to  pass,  that  .1 
shall  do  unto  you,  as  I thought  to  do  unto 
tliPin. 

While  the  children  of  Israel  were  in  tlie  wilder- 
ness, their  total  separation  from  all  other  jjeople 
kei)t  them  out  of  the  way  of  temptation  to  idolatry, 
and  perhaps  that  was  one  thing  intended  by  their 
long  confinement  in  the  wilderness,  that  thereby 
the  idols  of  Egypt  might  be  forgotten,  and  the 
people  aired  (as  it  were)  and  jmrified  from  infec- 
tion, and  the  generation  that  entered  Canaan,  might 
be  such  as  never  knew  those  depths  of  Satan.  But 
now  that  they  were  to  pass  over  Joi  dan,  they  were 
entering  again  into  that  temptation,  and  therefore, 

1.  They  are  strictly  charged  utterly  to  destroy 
all  tlie  remnants  of  idolatry;  they  must  not  only 
drive  out  the  inhabitants  of  the  land,  that  they 
might  possess  their  country,  but  they  must  deface 
all  their  idolatrous  pictures  and  images,  and  fiull 


down  all  their  high^ilaces,  v.  52.  They  must  iiot 
preserve  any  of  them,  no  not  as  monuments  of  an- 
tiquity to  gratify  the  curious,  or  as  ornaments  of 
their  houses,  or  toys  for  their  children  to  play  with, 
but  they  must  dertroy  all;  both  in  token  of  their 
abhoiTence  and  detestation  of  idolatry,  and  to  pre- 
vent their  being  tempted  to  worship  those  images, 
and  the  false  gods  represented  by  them,  or  to 
worship  the  God  of  Israel  by  such  images  or  re- 
presentations. 

2.  They  are  assured  that  if  they  did  so,  God 
would  by  degrees  put  them  in  full  possession  of  the 
land  of  promise,  v.  53,  54.  If  they  would  keep 
themselves  pure  from  the  idols  of  Canaan,  God 
would  enrich  them  with  the  .wealth  of  Canaan. 
Learn  not  their  way,  and  then  fear  not  their  power. 

3.  They  are  threatened  that  if  they  spared  either 
the  idols  or  the  idolaters,  they  should  be  beaten 
with  their  o-\Vn  rod,  and  their  sin  would  certainly  be 
Uieir  punishment.  (1.)  They  would  foster  snakes 
in  their  own  bosoms,  v.  55.  The,  remnant  of  the 
Canaanites,  if  they  made  any  league  with  them, 
though  it  were  but  a cessation  of  arms,  would  be 
pricks  in  their  eyes,  and  thorns  in  their  sides,  that 
is,  they  would  be  upon  all  occasions  vexatious  to 
them,  insulting  them,  robbing  them,  and,  to  the  ut- 
most of  their  power,  making  mischief  among  them. 

! We  must  expect  trouble  and  affliction  from  that, 

I whatever  it  is,  which  we  sinfully  indulge;  that 
i which  we  are  willing  should  tempt  us,  we  shall  find 
I will  vex  us.  (2.)  The  righteous  God  would  tuni 
j that  wheel  upon  the  Israelites,  which  was  to  have 
[ crushed  the  Canaanites;  (xk  56.)  I shall  do  to  you 
as  I thought  to  do  unto  them.  It  was  intended  that 
tlie  Canaanites  should  be  dispossessed,  but  if  the  Is- 
raelites fell  in  with  them,  and  learned  their  way, 

, they  sbculd  be  dispossessed,  for  God’s  displeasure 
j w<iuld  justly  be  greater  against  them  than  against 
! the  Canaanites  themselves.  Let  us  hear  this,  and 
' fear.  If  we  do  not  drive  sin  out,  sin  will  dri\  e us 
out;  if  we  be  not  the  death  of  our  lusts,  our  lusts 
will  be  the  death  of  our  souls. 

CHAP.  XXXIV. 

Ill  this  chapter  God  directs  Moses,  and  he  is  to  direct  Is- 
rael, I.  Conceriiiiig  the  bounds  and  borders  of  the  land 
I of  Canaan,  v.  I . . 15.  II.  Concernin":  the  division  and 

distribution  of  it  to  the  tribes  of  Israel,  v.  16. . 29. 

1.  4 the  Lord  spake  unto  'Moses, 
saying,  2.  Command  the  children 
of  Israel,  and  say  unto  them.  When  ye 
come  into  the  land  of  Canaan,  (this  is  the 
land  that  sliall  fall  unto  you  for  an  inlierit- 
ance,  even  the  land  of  Canaan,  with  the 
coasts  thereof,)  3.  Then  your  south  quar- 
ter sliall  be  from  the  wilderness  of  Zin, 
along  by  the  coast  of  Edom ; and  your  south 
border  shall  be  tlie  outmost  coast  of  the  salt 
sea  eastward.  4.  And  your  border  shall 
turn  from  the  south  to  the  ascent  of  Akrab- 
bim,  and  pass  on  to  Zin : and  the  going 
forth  thereof  shall  be  from  the  south  to 
Kadesh-barnca,  and  shall  go  on  to  Hazai 
addar,  and  pass  on  to  Aznion.  5.  And 
the  border  shall  fetch  a com|)ass  from 
Aznion  unto  the  river  of  Egypt,  and  the 
going.s  out  of  it  shall  be  at  the  sea.  6. 
And  ns  for  the  western  border,  you  shall 
even  have  the  great  sea  for  a border:  this 
shall  be  your  west  border.  7.  And  this 
shall  be  your  north  border,  from  the  great 


585 


NUMBERS,  XXXIV 


s«'a  you  shall  point  out  for  you  mount  Hor. 
8.  Erom  mount  Hor  ye  shall  point  out 
border  unto  the  entrance  of  Hamath : and 
the  goings  forth  of  the  border  shall  be  to 
Zedad.  9.  And  the  border  shall  go  on  to 
Ziphron,  and  the  goings  out  of  it  shall  be  at 
Hazar-enan : this  shall  be  your  north  bor- 
der. 1 0.  And  ye  shall  point  out  your  east 
border  from  Hazar-enan  to  Shepham.  1 1. 
And  the  coast  shall  go  down  from  Shepham 
to  Riblah,  on  the  east  side  of  Ain  ; and  the 
border  shall  descend,  and  shall  reach  unto 
the  side  of  the  sea  of  Chinnereth  eastward. 
12.  And  the  border  shall  go  down  to  Jor- 
dan, and  the  goings  out  of  it  shall  be  at  the 
salt  sea : this  shall  be  your  land,  with  the 
coasts  thereof  round  about.  13.  And  Mo- 
ses commajnded  the  children  of  Israel,  say- 
ing, This  is  the  land  which  ye  shall  inherit 
by  lot,  which  the  Lord  commanded  to  give 
unto  the  nine  tribes,  and  to  the  half  tribe. 
11.  For  the  tribe  of  the  children  of  Reuben 
accoiding  to  the  house  of  their  fathers,  and 
the  tribe  of  the  children  of  Gad  according 
to  the  house  of  their  fathers,  have  received 
their  inheritance^  and  half  the  tribe  of  Ma- 
nasseh  have  received  their  inheritance  : 15. 
Tlie  two  tribes  and  the  half  tribe  have  re- 
ceived their  inheritance  on  this  side  Jordan 
near  Jericho,  eastward,  toward  the  sun- 
rising. 

We  have  here  a particular  draught  of  the  line, 
by  which  the  land  of  Canaan  was  meted,  and 
bounded,  on  all  sides.  God  directs  Moses  to  settle 
't  here,  not  as  a geographer  in  his  map,  only  to 
please  the  curious,  but  as  a prince  in  his  grant,  that 
it  may  be  certainly  known  what  passes,  and  is  con- 
veyed, by  the  grant.  There  was  a much  larger 
possession  promised  them,  which  in  due  time  they 
should  be  possessed  of,  if  they  had  been  obedient, 
reaching  even  to  the  river  Euphrates,  Deut.  11. 
24.  And  even  so  far  the  dominion  of  Israel  did  ex- 
tend in  David’s  time  and  Solomon’s,  2 Chron.  9.  26. 
But  this  here  described  is  Canaan  only,  which  was 
the  lot  of  the  nine  tribes  and  a half,  for  the  other 
two  and  a half  were  already  settled,  v.  14,  15: 
Now  concerning  the  limits  of  Canaan,  observe, 

1.  That  it  was  limited  within  certain  bounds;  for 
God  a/i/ioints  (he  bounds  of  our  habitation,  Acts 
17.  26.  The  borders  are  set  them,  (1.)  That  they 
might  know  whom  they  were  to  dispossess,  and  how 
f r the  commission  which  was  given  them  extend- 
ed, {ch.  33.  53.)  that  they  should  drive  out  the  in- 
habitants. Those  that  lay  within  these  borders, 
and  those  only,  they  must  destroy;  hitherto  their 
bloody  sword  must  go,  and  no  fai'thcr.  (2. ) That 
they  might  know  what  to  expect  the  possession  of 
themselves.  God  would  not  have  his  people  to  en- 
large their  desire  of  worldly  possessions,  but  to 
know  when  thev  have  enough,  and  to  rest  satisfied 
with  it.  The  Israelites  themselves  must  not  be 
placed  alone  in  the  midst  of  the  earth,  but  must 
leave  mom  fw  their  neighbours  to  live  by  them. 
God  sets  bounds  to  our  lot;  let  us  then  set  bounds  to 
ou''  desires,  and  l)ring  our  mind  to  our  condition. 

2.  That  it  lay  (comparatively)  in  a very  little 
com’^ass:  as  it  is  here  bounded,  it  is  reckoned  to  be 

Vob.  I. — 4 E 


but  about  160  miles  in  length,  and  about  50  in 
breadth;  perhaps  it  did  not  contain  more  than  halt 
as  much  ground  as  England;  and  yet  this  is -the 
country  which  was  promised  to  the  father  of  the 
faithful,  and  was  the  possession  of  the  seed  of  Israel. 
Tliis  was  that  little  spot  of  ground  in  which  only, 
for  many  ages,  God  was  known,  and  his  name  was 

treat,  Ps.  76.  1.  This  was  the  vineyard  of  the 
ord,  the  garden  enclosed;  but  as  it  is  with  gardens 
and  vineyards,  the  narrowness  of  the  extent  was 
abundantly  compensated  by  the  extraordinary 
fruitfulness  of  the  soil,  otherwise  it  could  not  have 
subsisted  so  numerous  a nation  as  did  inhabit  it. 
See  here  then,  (1.)  How  little  a part  of  the  world 
God  has  for  himself;  though  the  earth  is  his,  and 
I the  fulness  thereof,  yet  few  have  the  knowledge  of 
I him,  and  serve  him;  but  those  few  are  happy,  ^•erv 
j happy,  because  fruitful  to  God.  (2. ) How  little  a 
I share  of  the  world  God  often  gives  to  his  own  peo- 
! pie.  They  that  have  their  portion  in  heaven,  have 
reason  to  be  content  with  a small  pittance  of  this 
earth;  but  as  here,  what  is  wanting  in  quantity,  is 
made  up  in  quality;  a little  that  a righteous  man  has, 
having  it  from  the  love  of  God,  and  with  his  bless- 
ing, is  far  better  and  more  comfortable  than  the 
riches  of  many  wicked,  Ps.  37.  16. 

3.  It  is  observable  what  the  bounds  and  limits  of 
it  were;  (1.)  Canaan  was  itself  a pleasant  land,  (so 
it  is  called,  Dan.  8.  9. ) and  yet  it  bordei  ed  upon 
wildernesses  and  seas,  and  was  surrounded  with 
divers  melancholy  prospects.  Thus  the  vineyard 
of  the  church  is  compassed  on  all  hands  with  the 
desert  of  this  world,  which  serves  as  a foil  to  it,  to 
make  it  appear  the  more  beautiful  for  situation. 
(2. ) Many  of  its  borders  were  its  defences,  and  na- 
tural fortifications,  to  render  the  access  of  its  ene- 
I mies  the  more  difficult;  to  intimate  to  them  that  the 
j God  of  nature  was  their  Protector,  and  with  his 
favour  would  compass  them  as  with  a shield.  (3.) 
The  border  reached  to  the  river  of  Egypt,  (ru  5.) 
that  the  sight  of  that  country  which  they  could  look 
into  out  of  their  own,  might  remind  them  of  their 
bondage  there,  and  their  wonderful  deliverance 
thence.  (4. ) Their  border  is  here  made  to  begin  at 
the  Salt  Sea,  (v.  3.)  and  there  it  ends,  v.  12.  That 
was  the  remaining  lasting  monument  of  the  destnic- 
tion  of  Sodom  and  Gomorrah;  that  pleasant  fruitful 
vale  in  which  these  cities  stf'od,  became  a lake, 
which  was  never  stirred  by  any  wind,  bore  no  ves- 
sels, was  replenished  with  no  fish,  no  living  creature 
of  any  sbrt  being  found  in  it,  therefore  called  the 
Dead  Sea;  this  was  part  of  their  border,  that  it 
might  be  a constant  warning  to  them  to  take  heed 
of  those  sins  which  had  been  the  min  of  Sodom ; yet 
the  iniquity  of  Sodom  was  afterward  found  in  Israel, 
Ezek.  16.  49.  For  which,  Canaan  was  made, 
though  not  a salt  sea  as  Sodom,  yet  a barren  soil, 
and  continues  so  to  this  day.  (5.)  Their  western 
border  was  the  Great  Sea,  (r'.  6. ) which  is  now 
called  the  Mediterranean.  Some  make  that  -sea 
itself  to  be  a part  of  their  possession,  and  that,  by 
virtue  of  this  grant,  they  had  the  dominion  of  it, 
and  if  they  had  not  forfeited  it  by  sin,  might  have 
rode  masters  of  it. 

16.  And  the  Lord  spake  unto  Moses, 
saying,  17.  These  ar^  the  names  of  the 
men  wliich  shall  divide  the  land  unto  you ; 
Eleazar  the  priest,  and  Joshua  the  son  of 
Nun.  1 8.  And  ye  shall  take  one  prince  of 
every  tribe,  to  divide  the  land  by  inherit- 
ance. 19.  And  the  names  of  the  men  arc 
these : of  the  tribe  of  Judah,  Caleb  the  son 
of  Jephunneh.  20.  And  of  the  tribe  of 


586 


NUMBERS,  XXXV. 


the  children  of  Simeon,  Shemuel  the  son 
of  Ainmihud.  21.  Of  the  tribe  of  Benja- 
min, Elidad  the  son  of  Chislon.  22.  And 
the  prince  of  the  tribe  of  the  children  of 
Dan,  Bukki  the  son  of  Jogli.  23.  The 
prince  of  the  children  of  Joseph,  for  the 
tribe  of  the  children  of  Manasseh,  Hanniel 
the  son  of  Ephod.  24.  And  ‘the  prince  of 
the  tril)e  of  the  children  of  Ejdiraim,  Ke- 
mnel  the  son  of  Shiphtan.  25.  And  the 
prince  of  the  tribe  of  the  children  of  Zebu- 
Inn,  Elizaphan  the  son  of  Parnach.  26. 
And  the  prince  of  the  tribe  of  the  children 
of  Issachar,  Paltiel  the  son  of  Azzan.  27. 
And  the  prince  of  the  tribe  of  the  children 
of  Asher,  Ahihud  the  son  of  Shelomi.  28. 
And  the  prince  of  the  ti’ibe  of  the  children 
of  Na()htali,  Pedahel  the  son  of  Ammihud. 
29.  These  are  they  whom  the  Lord  com- 
manded to  divide  the  inheritance  unto  the 
children  of  Israel  in  the  land  of  Canaan. 

(tod  here  appoints  commissioners  for  the  dividing 
of  the  land  to  them.  The  conquest  of  it  is  taken 
for  granted,  though  as  yet  there  was  ne\  er  a stroke 
stuck  toward  it;  here  is  no  nomination  of  the 
generals  and  commanders  in  chief  that  should  carry 
on  the  war;  for  tliey  were  to  get  the  land  in  posses- 
sion, not  by  their  own  sword  or  bow,  but  by  the 
fiovjer  and  favour  of  God;  and  so  confident  must 
they  be  of  victory  and  success  while  God  fought  for 
them,  that  the  persons  must  now  be  n imed,  who 
should  be  intrusted  with  the  dividing  of  the  land, 
that  is,  who  should  preside  in  casting  the  lots,  and 
determine  controversies  that  might  arise,  and  see 
that  all  was  done  fairly. 

1.  The  ])rincipal  commissioners,  who  were  of  the 
Quorum,  were  Eleazar  and  Joshua,  (i'.  17.)  typi- 
fying Christ,  who,  as  Priest  and  King,  divides  the 
heav  enly  Canaan  to  the  spiritual  Israel;  yet  as  they 
were  to  go  by  the  lot,  so  Christ  acknowledges  th"* 
disposal  must  be  by  the  will  of  the  Father,  Matt’> 
20.  23.  Compare  Eph.  1.  11. 

2.  Beside  these,  that  there  might  be  no  suspicion 
of  pai  tiality,  a prince  of  each  tribe  was  employed 
to  inspect  this  matter,  and  to  see  that  the  tribe  he 
served  for,  was  by  no  means  injured.  Public  affairs 
should  be  so  managed,  as  not  only  to  give  their 
right  to  ;ill,  but,  if  possible,  to  give  satisfaction  to 
all  that  they  have  right  done  them.  It  is  a happi- 
ness to  a land,  to  have  the  princes  of  their  people 
meet  together,  some  out  of  every  tribe,  to  concert 
the  affairs  that  are  of  common  concern;  a constitu- 
tion, which  is  the  abundant  honour,  ease,  and 
safety,  of  the  nation  that  is  blessed  with  it. 

Some  observe  that  the  order  of  the  tribes  here 
veiy  much  differs  from  that  in  which  they  had 
hitherto,  upon  all  occasions,  been  named,  and 
agrees  with  the  neighbourhood  of  their  lots  in  the 
division  of  the  land.  Judah,  Simeon,  and  Benjamin, 
the  three  first  here  named,  lay  close  together;  the 
inheritance  of  Dan  lay  next  them  on  one  side:  that 
of  Ephraim  and  Manasseh  on  another  side;  Zebu- 
lun  and  Issachar  lay  abreast  more  northerly;  and 
lastly,  Asher  and  Na])htali  more  northward  of  all, 
as  is  easy  to  observe  in  looking  over  a map  of  Ca- 
naan; this  (says  Bisho])  Patrick)  is  an  evidence  that 
Moses  was  guided  by  a divine  Spirit  in  his  writings. 
Known  unto  God  are  all  his  works  beforehand,  and 
what  is  new  and  surprisin<r  to  us,  he  perfectly  fore- 
saw, without  any  confusion  or  uncertainty. 


CHAP.  XXXV. 

Orders  having  been  given  before  for  the  dividing  of  the 
land  of  Canaan  among  the  lay-tribes,  (as  I may  call 
them,)  care  is  here  taken  for  a competent  provision  for 
the  clergy,  the  tribe  of  Levi,  which  ministered  in  holy 
things.  I.  Forty-eight  cities  were  to  be  assigned  them, 
with  their  suburbs,  some  in  every  tribe,  v.  1 . . 8.  Six 
cities  out  of  those  were  to  be  for  cities  of  refuge,  for 
any  man  that  killed  another,  unawares,  v.  9 . . 15.  In 
the  law  concerning  these,  observe,  1.  In  what  cases 
sanctuary  was  not  allowed,  not  in  case  of  wilful  mOr- 
der,  V.  16 . . 21.  2.  In  what  cases  it  was  allowed,  v. 
22..  24.  3.  What  was  the  law  concerning  those  that 
look  shelter  in  these  cities  of  refuge,  v.  25.  .34. 

1.  i ND  the  Lord  spake  unto  Moses  in 
tlie  plains  of  Moab,  by  Jordan  near  ■ 
Jericho,  saying,  2.  Command  the  cliildren 
of  Israel,  that  they  give  unto  the  Levites, 
of  the  inheritance  of  their  possession,  cities 
to  dwell  in  ; and  ye  shall  give  also  unto  the 
Levites  suburbs  for  the  cities  round  about 
them.  3.  x\nd  the  cities  shall  they  have  to 
dwell  in  ; and  the  suburbs  of  them  shall  be 
for  their  cattle,  and  for  their  goods,  and  for 
all  their  beasts.  4.  And  the  suburbs  of  the 
cities,  which  ye  shall  give  unto  the  Levites, 
shall  reach  from  the  wall  of  the  city  and 
outward,  a thousand  cubits  round  about 
5.  And  ye  shall  measure  from  without  the 
city  on  the  east  side  two  thousand  cubits, 
and  on  the  south  side  two  thousand  cubits, 
and  on  the  west  side  two  thousand  cubits, 
and  on  the  north  side  two  thousand  cubits; 
and  the  city  shall  he  in  the  midst:  this  shall 
be  to  them  the  suburbs  of  the  city.  6. 
And  among  the  cities  which  ye  shall  give 
unto  the  Levites,  there  shall  he  six  cities 
for  refuge,  which  ye  shall  appoint  for  the 
man-slayer,  that  he  may  flee  thither : and 
to  them  ye  shall  add  forty  and  two  cities. 
7.  So  all  the  cities  which  ye  shall  give  to 
the  Levites  shall  he  forty  and  eight  cities : 
them  shall  ye  give  with  their  suburbs.  8. 
And  the  cities  which  ye  shall  give  shall  he 
of  the  possession  of  the  children  of  Israel : 
from  them  that  have  many  ye  shall  give 
many : but  from  them  that  have  few  ye  shall 
■give  few  : every  one  shall  give  of  his  cities 
unto  the  Levites,  according  to  his  inherit 
ance  which  he  inheriteth. 

The  laws  about  the  tithes  and  ofrerings  had  pro- 
vided very  plentifully  for  the  mainten<ince  of  the 
Le  . ites;but  it  was  not  to  be  thought,  nor  indeed 
was  it  for  the  public  good,  that  when  they  came  to 
Canaan,  they  should  all  live  about  the  tabernacle, 
as  they  had  done  in  the  wilderness,  and  therefore 
care  must  be  taken  to  provide  habitations  for  them, 
in  whicli  they  might  live  comfortably  and  usefully. 
That  is  it,  which  is  here  taken  care  (4. 

1.  Cities  were  allotted  them,  with  their  suburbs, 
V.  2.  They  were  not  to  have  any  ground  for  tillage; 
they  needed  not  to  sow,  or  reu/i,  or  gather  into 
barns,  for  their  heavenly  Father  fed  them  with  the 
tithe  of  the  increase  of  other  people’s  labours,  that 
they  might  the  more  closely  attend  the  study  of  the 
law,  and  might  have  more  leisure  to  teach  the  peo- 
ple; for  they  were  not  fed  thus  easily,  that  they 


587 


NUMBERS,  XXXV. 


might  live  in  idleness,  but  that  they  might  give 
themselves  wholly  to  the  business  of  their  profes- 
sion, and  not  be  entangled  in  the  affairs  of  this  life. 
(1.)  Cities  were  allotted  them,  that  they  might  live 
near  together,  and  converse  with  one  another  about 
the  law,  to  their  mutual  edification;  and  that  in 
doubtful  cases  they  might  consult  one  another,  and 
in  all  cases  strengthen  one  another’s  hands.  (2.) 
These  cities  had  suburbs  annexed  to  them  for  their 
cattle;  {y,  3.)  a thousand  cubits  from  the  wall  was 
allowed  them  for  out-housing  to  keep  their  cattle 
in,  and  then  two  thousand  more  for  fields  to  graze 
their  cattle  in,  v.  4,  5.  Thus  was  care  taken  that 
they  should  not  only  live,  but  live  plentifully,  and 
have  all  desirable  conveniences  about  them,  that 
they  might  not  be  looked  upon  with  contempt  by 
their  neighbours. 

2.  These  cities  were  to  be  assigned  them  out  of 
the  possessions  of  each  tribe,  v.  8.  (1.)  That  each 

tribe  might  thus  make  a grateful  acknowledgment 
to  God  out  of  their  i-eal  as  well  as  out  of  their  per- 
sonal estates;  for  wltat  was  given  to  the  Levites, 
was  accepted  as  given  to  the  Lord;  and  thus  their 
possessions  were  sanctified  to  them.  (2. ) That  each 
tribe  might  have  the  benefit  of  the  Levites’  dwell- 
ing among  them,  to  teach  them  the^ood  knowledge 
of  the  Lord;  thus  that  light  was  diffused  through  all 
parts  of  the  countrv,  and  none  left  to  sit  in  dark- 
ness, Dent.  33.  10,  7'hey  shall  teach  Jacob  thy 
judgments.  Jacob’s  curse  on  Levi’s  anger,  was,  I 
will  scatter  them  in  Israel,  Gen.  49.  7.  But  that 
curse  was  turned  into  a Idessing,  and  the  Levites,  by 
being  thus  scattered,  were  put  into  a capacity  of 
doing  so  much  the  more  good.  It  is  a great  mercy 
to  a country,  to  be  replenished  in  all  parts  with 
faithful  ministers.  The  number  allotted  them,  was 
forty-eight  in  alf;  four  out  of  each  of  the  tweb  e 
tribes,  one  with  another.  Out  of  the  united  tribes 
of  Simeon  and  Judah  nine,  out  of  Naphtali  three, 
and  four  apiece  out  of  all  the  rest,  as  appears, 
Josh.  21.  Thus  were  they  blessed  with  a good 
ministry,  and  that  ministry  with  a comfortable 
maintenan-'e,  not  only  in  tithes,  but  in  glebe-lands. 
And  though  the  gospel  is  not  so  particular  as  the 
law  was  in  this  matter,  yet  it  expressly  proves  that 
he  that  is  taught  in  the  word,  should  communicate 
all  unto  him  that  teaches  in  all  good  things.  Gal.  6.  6. 

9.  And  the  Lord  spake  unto  Moses, 
saying,  10.  Speak  unto  the  children  of  Is- 
rael, and  say  unto  them.  When  ye  be  come  ! 
over  Jordan  into  the  land  of  Canaan ; 11. 

Then  ye  shall  appoint  you  cities  to  be  cities  S 
of  refuge  for  you ; that  the  slayer  may  flee  ! 
thither,  which  killeth  any  person  at  una- 1 
wares.  12.  And  they  shall  be  unto  you  ci-  [ 
ties  for  refuge  from  the  avenger ; that  the ! 
man-slajer  die  not,  until  he  stand  before  the 
congregation  in  judgment.  13.  And  of  the  I 
cities  which  ye  shall  give,  six  cities  shall  ye  ! 
have  for  refuge.  14.  Ye  shall  give  three 
cities  on  this  side  Jordan,  and  three  cities 
shall  ye  give  in  the  land  of  Canaan,  ichich  \ 
shall  be  cities  of  refuge.  15.  These  -six 
cities  shall  be  a refuge,  both  for  the  children 
of  Israel,  and  for  the  stranger,  and  for  the  I 
sojourner  among  them  ; that  every  one  that 
killeth  any  person  unawares  may  flee  thith- 
er. 1 6.  And  if  he  smite  him  with  an  instru- 
ment of  iron,  so  that  he  die,  he  k a mur-  I 
derer : thf"  murderer  shall  surely  be  put  to  I 


j death.  l7.  And  if  he  smite  him  with  throw- 
I ing  a stone,  wherewith  he  may  die,  and  he 
die,  he  is  a murderer : the  murderer  shall 
surely  be  put  to  death.  1 8.  Or  if  he  smite 
him  with  a hand-weapon  of  wood,  where- 
with he  may  die,  and  he  die,  he  is  a mur- 
derer : the  murderer  shall  surely  be  put  to 
death.  1 9.  The  revenger  of  blood  himself 
I shall  slay  the  murderer:  when  he  meeteth 
; him,  he  shall  slay  him.  20.  But  if  he  thrust 
j'  liiin  of  hatred,  or  hurl  at  him  by  laying  of 
ij  wait,  that  he  die;  21.  Or  in  enmity  smite 
him  with  his  hand,  that  he  die ; he  that 
smote  him  shall  surely  be  put  to  death;  for 
he  is  a murderer : the  revenger  of  blood  shall 
slay  the  murderer  when  he  meeteih  him. 
22.  But  if  he  thrust  him  suddenly  without 
enmity,  or  have  cast  upon  him  any  thing 
without  laying  of  wait,  23.  Or  with  any 
stone,  wherewith  a man  may  die,  seeing 
him  not,  and  cast  it  upon  him  that  he  die, 
j and  teas  not  his  enemy,  neither  sought  his 
! harm ; 24.  Then  the  congregation  shall 

i judge  betw'een  the*  slayer  and  the  revenger 
of  blood  according  to  these  judgments : 25. 
And  the  congregation  shall  deliver  the 
slayer  out  of  the  hand  of  the  revenger  of 
blood,  and  the  congregation  shall  restore 
him  to  the  city  of  his  refuge,  whither  he  A\  as 
fled:  and  he  shall  abide  in  it  unto  the  death 
of  the  high  priest,  which  was  anointed  with 
j the  holy  oil.  26.  But  if  the  slayer  shall  at 
I any  time  come  without  the  border  of  the  ci- 
ty of  his  reftige,  whither  he  was  fled  ; 27. 

And  the  revenger  of  blood  find  him  without 
the  borders  of  the  city  of  his  refuge,  and  the 
revenger  of  blood  kill  the  slayer;  he  shall  not 
be  guilty  of  blood  ; 28.  Because  he  should 
have  remained  in  the  city  of  his  refuge  until 
the  death  of  the  high  priest : but  after  the  death 
of  the  high  priest  the  slayer  shall  return  into 
the  land  of  his  possession.  29.  So  these 
things  shall  be  for  a statute  of  judgment  unto 
you,  throughout  your  generations,  in  all 
your  dwellings.  30.  \Vhoso  killeth  any 
person,  the  murderer  shall  be  put  to  death 
by  the  mouth  of  witnesses:  but  one  witness 
shall  not  testify  against  any  person  to  cause 
him  to  die.  31.  Moreover,  ye  shall  take  no 
satisfaction  for  the  life  of  a murderer,  which 
is  guilty  of  death;  but  he  shall  be  surely  put 
to  death.  32.  And  ye  shall  take  no  satis- 
faction for  him  that  is  fled  to  the  city  of  his 
refuge,  that  he  should  come  again  to  dwell 
in  the  land,  until  the  death  of  the  priest.  33, 
So  ye  shall  not  pollute  the  land  wherein  ye 
ore;  for  blood  it  defileth  the  land:  aiul  the 
land  cannot  be  cleansed  of  the  blood  that  is 
I shed  therein,  but  by  the  blood  of  him  that 
I shed  it.  34.  Defile”  not  therefore  the  land 


588 


NUMBERS,  XXXV. 


which  ye  shall  inhabit,  wherein  I ctwell : for 
I the  Lord  dwell  among  the  children  of  Is- 
rael. 

We  have  here  the  orders  given  concerning  the 
cities  of  refuge,  fitly  annexed  to  what  goes  before, 
because  they  were  all  Levites’  cities.  In  this  part 
of  the  constitution  there  is  a great  deal  both  of  good 
law  and  pure  gospel. 

I.  Here  is  a great  deal  of  good  law,  in  the  case 
of  murder  and  manslaughter,  a case  which  the  laws 
of  all  nations  have  taken  particular  cognizance  of. 
It  is  here  enacted  and  provided,  consonant  to  natu- 
ral ecmitv, 

1.  That  wilful  murder  should  be  punished  with 
death,  and  in  that  case  no  sanctuary  should  be  al- 
lowed, no  ransom  taken,  nor  any  commutation  of 
the  punishment  accepted;  the  murderer  shall  surely 
be  fiut  to  death,  v.  16.  It  is  supposed  to  be  done 
of  hatred,  {v.  20.)  or  m enmity,  (v.  21.)  upon  a sud- 
den provocation,  (for  our  Saviour  makes  rash  anger, 
as  well  as  malice  prepense,  to  be  murder,  Matth. 
5.  21,  22.)  whether  the  person  be  murdered  with 
an  instrument  of  iron,  (u.  16.)  or  wood,  (xi.  18.1  or 
with  a stone  thrown  at  him;  (v.  17,  20.)  nay,  if  he 
smite  him  with  his  hand  in  enmity,  and  death  en- 
sue, it  is  murder,  {v.  21.)  and  it  was  an  ancient 
law,  consonant  to  the  law  of  nature,  that  whoso 
sheds  man's  blood,  by  man  shall  his  blood  be  shed, 
Gen.  9.  6.  \Vliere  wrong  has  been  done,  restitu- 
tion must  t)e  made;  and  since  the  murderer  cannot 
restore  tlie  life  he  has  wrongfully  taken  away,  his 
own  must  be  exacted  from  liim  in  lieu  of  it,  not  (as 
same  h ive  fancied)  to  satisfy  the  manes  or  ghost  of 
a person  slain,  but  to  satisfy  the  law  and  the  justice 
of  a nation,  and  to  be  a warning  to  all  others  not  to 
do  likewise.  It  is  here  said,  and  it  is  well  worthy 
the  consideration  of  all  princes  and  states,  that  blood 
defiles  not  only  the  conscience  of  the  murderer,  who 
is  thereby  proved  not  to  have  eternal  life  abiding  in 
him,  (1  John  3.  15.)  but  also  the  land  in  which  it  is 
shed;  so  very  offensive  is  it  to  God  and  all  good  men, 
and  the  woi-st  of  nuisances.  And  it  is  a&ed,  that 
the  land  cannot  he  cleansed  from  the  blood  of  the 
murdered,  but  by  the  blood  of  the  murderer,  v.  33. 
If  murderers  escape  punishment  from  men,  they 
that  s iffer  them  to  escape,  will  have  a great  deal  to 
answei-  for,  and  God  however  will  not  suffer  them 
to  escajie  his  righteous  judgments.  Upon  the  same 
principle,  it  is  provided,  that  no  satisfaction  should 
be  Uiken  f a-  the  life  of  a murderer,  v.  31.  If  a man 
would  give  all  the  substance  of  his  house  to  the 
jud;;es,  to  the  country,  or  to  the  avenger  of  blood, 
to  atone  for  his  crime,  it  must  utterly  be  contemned. 
The  ’-edemption  of  the  life  is  so  precious,  that  it 
cannot  be  obtained  by  the  multitude  of  richis,  (Ps. 
49.- 7,  8.)  which  perhaps  may  allude  to  this  law. 
A rule  of  law  comes  in  here,  which  is  a rule  of  our 
law  in  case  of  treason  only,)  that  no  man  shall  be 
put  to  deatli  upon  the  testimony  of  one  witness,  but 
it  was  necessary  there  should  be  two;  (d.  30.)  this 
l.iw  is  settled  in  all  capital  cases,  Deut.  17.  6. — 19. 
15.  And  lastly,  not  only  the  prosecution,  but  the 
cxe  aiti-'ii,  of  the  murderer,  is  committed  to  the 
next  of  kin,  who,  as  he  was  to  be  the  redeemer  of 
his  kinsman’s  estate  if  it  were  mortgaged,  so  he  was 
to  be  the  avenger  of  his  blood  if  he  were  murdered ; 
(■y.  19.)  the  avenger  of  blood  hiinself  shall  slay  the 
murderer,  if  he  were  convicted  by  the  notorious  j 
evidence  of  the  fact,  and  he  needed  not  to  have  re- 
conrse  l)V  a judicial  process  to  the  court  of  judg- 
ment. But  if  it  were  uncertain  who  the  murderer 
was,  and  tlie  proof  doubtful,  we  cannot  think  that 
liis  bare  suspicion,  or  surmise,  would  em])owerhim 
to  do  that  which  the  judges  themselves  could  not  do, 
but  upon  the  testimony  of  two  witnesses.  Only,  if 
the  fact  were  plain,  then  the  next  heir  of  the  person 


slain  might  himself,  in  a just  indignation,  slay  the 
murderer  wherever  he  met  him.  Some  think  this 
must  be  understood  to  be  after  the  lawful  judgment 
of  the  magistrate,  and  so  the  Chaldee  says;  “ He 
shall  slay  him,  when  he  shall  be  condemned  unto 
him  by  judgmeiit;"  but  it  should  seem  by  v.  24, 
that  the  judges  interposed  only  in  a doubtful  case, 
and  that  if  the  person  on  whom  he  took  vengeance, 
was  indeed  the  murderer,  and  a wilful  murderer, 
the  avenger  was  innocent;  (z».  27.)  only  if  it  proved 
otherwise,  it  was  at  his  peril.  Our  law  allows  an 
appeal  to  be  brought  against  a murderer,  by  the 
widow,  or  next  heir,  of  the  person  murdered,  yea, 
though  the  murderer  have  been  acquitted  upi  n an 
indictment:  and  if  the  murderer  be  found  guilty  up- 
on that  appeal,  execution  shall  be  awarded  at  the 
suit  of  the  appellant,  who  may  properly  be  called 
the  avenger  of  blood. 

2.  But  if  the  murder  were  not  voluntary,  nor 
done  designedly,  if  it  were  without  enmity,  or  lying 
in  wait,  {y.  22.)  not  seeing  him,  or  seeking  his  harm, 
(xi.  23.)  whicli  our  law  calls  chance-medley,  or 
homicide,  jier  inf  or  hinium — through  misfortune,  in 
this  case  thei’e  were  cities  of  refuge  appointed  for 
the  man-slayer  to  flee  to.  By  our  law  this  incurs  a 
forfeiture  of  goods,  but  a pardon  is  granted  of  course 
upon  the  special  matter  found. 

Conceminr  tne  cities  of  refuge,  the  law  was, 

(1.)  That  d a man  killed  another,  in  these  cities 
he  was  safe,  and  under  the  protection  of  the  law, 
till  he  had  his  trial  before  the  congregation,  that  is, 
before  the  judges  in  < pen  court.  If  he  neglected 
thus  to  surrender  himself,  it  was  at  his  peril;  if  the 
avenger  of  blood  met  him  elsewhere,  or  overtook 
him  loitering  in  his  way  to  the  city  of  refuge,  and 
slew  hini,  his  blood  was  upon  his  own  head,  be- 
cause he  did  not  make  use  of  the  security  which 
God  had  provided  for  hitn. 

(2.)  If,  upon  trial,  it  were  found  to  be  wilful  mur- 
der, the  city  of  refuge  should  no  longer  be  a pro- 
tection to  him;  it  was  already  determined,  (Exod. 
21.  14.)  Thou  shalt  take  him  from  mine  altar,  that 
he  may  die. 

(3.)  But  if  it  were  found  to  be  by  error  or  acci- 
dent, and  that  the  stroke  was  given  without  any 
design  upon  the  life  of  the  person  slain,  or  any  oth- 
er; then  the  man-slayer  should  continue  safe  in  the 
city  of  refuge,  and  the  avenger  of  blood  might  not 
mccklle  with  him,  v.  “25.  There  he  was  to  remain 
in  banishment  from  his  own  house  and  patrimony, 
till  the  dtath  of  the  High-priesf,  and  if  at  any  time 
he  went  out  ot  tliat  city,  or  the  suburbs  of  it,  he  put 
himself  out  of  the  protection  of  this  law,  and  the 
avenger  of  blood,  if  he  met  him,  might  slay  him, 
V.  26- -28.  Now,  [1.]  By  the  preservation  of  the 
life  of  the  man-slayer,  God  would  teach  us,  that 
men  ought  not  to  suffer  for  that  which  is  rather 
their  unhappiness  than  their  crime,  rather  the  act 
of  Providence  than  their  own  act,  for  God  delivered 
him  into  his  hand,  Exod.  21.  13.  [2.]  By  the  ban- 

ishment of  the  man-slayer  from  his  own  city,  and 
his  c onfinement  to  the  city  of  refuge,  where  he  w'as 
in  a manner  a prisoner,  God  would  teach  us  to  con- 
ceive a dread  and  horror  of  the  guilt  of  blood,  and 
to  be  very  careful  of  life,  and  always  afraid  lest,  bv 
oversight,  or  negligence,  we  occasion  the  death  of 
an\.  [3.)  By  the  limiting  of  the  time  of  the  offen- 
der’s banishment  to  the  death  of  the  High  Priest, 
an  honour  was  put  upon  that  sacred  office.  The 
High  Priest  was  to  be  looked  upon  as  so  great  a 
blessing  to  his  country,  that  when  he  died,  their 
sorrow  upon  that  occasion  should  swallow  up  all 
other  resentments.  The  cities  of  refuge  being  all 
of  them  Levites’  cities,  and  the  High  Priest  being 
at  tlie  head  of  that  tribe,  and  consequently'  having  a 
peculiar  dominion  over  those  cities,  those  that  were 
confined  to  them,  might  properly  be  looked  upon 


589 


NUMBERS,  XXXVI. 


as  his  prisoners,  and  so  his  death  must  be  their  dis- 
charge; it  was,  as  it  were,  at  his  suit,  that  the 
delinquent  was  imprisoned,  and  therefore  at  his 
death  it  fell;  Actio  vioritur  cum  fiersona — The  suit 
exfiires  with  the  party.  Ainsworth  has  another  no- 
tion of  it.  That  as  the  Hig;h  Priests,  while  they  lived, 
by  their  service  and  sacrificing  made  atonement  for 
sin,  wherein  they  figured  Christ’s  satisfaction;  so, 
at  their  death,  tnose  were  released  that  had  been 
exiled  for  casual  murder,  which  typified  redemp- 
tion in  Israel.  [4.]  By  the  abandoning  of  the 
prisoner  to  the  avenger  of  blood,  in  cas’e  he  at  any 
time  went  out  of  the  limits  of  the  city  of  refuge, 
they  were  taught  to  adhere  to  the  methods  which 
Infinite  Wisdom  prescribed  for  their  security.  It 
was  for  the  honour  of  a remedial  law,  that  it  should 
be  so  strictly  obseiwed.  How  can  we  expect  to  be 
saved,  if  we  negl^t  the  salvation,  which  is  indeed 
a great  salvation ! 

II.  Here  is  a great  deal  of  good  gospel  couched 
under  the  type  and  figure  of  the  cities  of  refuge; 
and  to  them  the  apostle  seems  to  allude,  when  he 
speaks  of  our  flying  for  refuge  to  the  hope  set  be- 
fore  us,  (Heb.  6.  18. ) and  being  found  in  Christ, 
Phil.  3.  9.  We  never  read  in  the  history  of  the 
Old  Testament,  of  any  use  made  of  those  cities  of 
refuge,  any  more  than  of  other  such  institutions, 
which  yet,  no  doubt,  were  made  use  of  upon  the  oc- 
casions intended;  only  we  read  of  those,  that,  in 
dangerous  cases,  took  hold  of  the  horns  of  the  altar, 
(1  Kings  1.  50. — 2.  28.)  for  the  altar,  wherever  that 
stood,  was,  as  it  were,  the  capital  city  of  refuge. 
But  the  law  concerning  these  cities,  was  designed 
both  to  raise  and  to  encourage  the  expectations  of 
those  who  looked  for  redemption  in  Israel,  which 
should  be  to  those  who  were  convinced  of  sin,  and 
in  terror  by  reason  of  it,  as  the  cities  of  refuge  were 
to  the  man-slayer.  Observe,  1.  There  were  several 
cities  of  refuge,  and  they  were  so  appointed  in  se- 
veral parts  of  the  country,  that  the  man-slayer, 
wherever  he  dwelt  in  the  land  of  Israel,  might  in 
half  a day  reach  one  or  other  of  them ; so,  though 
there  is  but  one  Christ  appointed  for  our  Refuge, 
yet,  wherever  we  are,  he  is  a Refuge  at  hand,  a very 
present  Help,  for  the  word  is  nigh  us,  and  Christ  in 
the  word.  2.  The  man-slayer  was  safe  in  any  of 
these  cities;  so  in  Christ  believers  that  fly  to  him, 
and  rest  in  him,  are  protected  from  the  wrath  of 
God,  and  the  curse  of  the  law.  There  is  no  con- 
demnation to  them  that  are  in  Christ  Jesus,  Rom.  8. 
1.  Who  shall  condemn  those  that  are  thus  shelter- 
ed? 3.  They  were  all  Levites’  cities;  it  was  a kind- 
ness to  the  poor  prisoner,  that  though  he  might  not 
go  up  to  the  place  where  the  ark  was,  yet  he  was 
in  the  midst  of  Levites,  who  would  teach  him  the 
good  knowledge  of  the  Lord,  and  instruct  him  how 
to  improve  the  providence  he  was  now  under.  It 
might  also  be  expected  that  the  Levites  would  com- 
fort and  encourage  him,  and  bid  him  welcome;  so 
it  is  the  work  of  gospel-ministers  to  bid  poor  sinners 
welcome  to  Christ,  and  to  assist  and  counsel  those 
that  through  grace  are  in  him.  4.  Even  stnmgers 
and  sojourners,  though  they  were  not  native  Israel- 
ites, might  take  the  benefit  of  these  cities  of  i-efuge, 
V.  15.  So  in  Christ  Jesus  no  difference  is  made  be- 
tween Greek  and  Jew;  even  the  sons  of  the  stranger 
that  by  faith  fly  to  Christ,  shall  be  safe  in  him.  5. 
Even  the  suburbs  or  borders  of  the  city  were  a suf- 
ficient security  to  the  offender,  26,  27.  So  there 
is  virtue,  even  in  the  hem  of  Christ’s  garment,  for 
the  healing  and  saving  of  poor  sinners.  If  we  can- 
not reach  to  a full  assurance,  we  may  comfort  our- 
selves in  a good  hope  through  grace.  6.  The  pro- 
tection which  the  man-slayer  found  in  the  city  of 
refuge,  was  net  owing  to  the  strength  of  its  walls, 
or  gates,  or  bars,  but  purely  to  the  di\  ine  appoint- 
ment, so  it  is  the  word  of  the  gospel,  that  gives 


souls  safety  in  Christ;  for  him  hath  God  the  father 
sealed.  7.  If  the  offender  was  ever  caught  strag- 
gling out  of  the  bordeis  of  his  city  of  refuge,  or 
stealing  home  to  his  own  house  again,  he  lost  the 
benefit  of  his  protection,  and  lay  exposed  to  the 
avenger  of  blood;  so  those  that  are  in  Christ  must 
abide  in  Christ,  for  it  is  at  tlieir  peril  if  they  for- 
sake him  and  wander  from  him.  Drawing  back  is 
to  perdition. 

CHAP.  XXXVJ. 

We  have  in  this  chapter  the  determination  of  another  ques- 
tion that  arose  upon  the  case  of  the  daughters  of  Zelo- 
phehad.  God  had  appointed  that  they  should  inherit, 
ch.  27.  7.  Now  here,  I.  An  inconvenience  is  suggested, 
in  case  they  should  marry  into  any  other  tribe,  v.  1 . . 4. 
II.  It  is  prevented  by  a divine  appointment,  tjiat  they 
should  marry  in  their  own  tribe  and  family,  (v.  5 . . 7.) 
and  this  is  settled  for  a rule  in  like  cases;  (v.  8,  9.)  and 
they  did  marry  accordingly  to  some  of  their  own  rela- 
tions, (v.  10. . 12.)  and  with  this  the  book  concludes, 
V.  13. 

1 . 4 XD  the  chief  fathers  of  the  families 

of  the  children  of  Gilead,  the  son  of 
Machir,  the  son  of  Manasseh,  of  jhe  fami- 
lies of  the  sons  of  Joseph,  came  near,  and 
spake  before  Moses,  and  before  the  princes, 
the  chief  fathers  of  the  children  of  Israel : 

2.  And  they  said.  The  Lord  commanded 
my  lord  to  give  the  land  for  an  inheritance 
by  lot  to  the  children  of  Israel : and  my  lord 
was  commanded  by  the  Lord  to  give  the 
inheritance  of  Zelophehad  onr  brotlicr  unto 
his  daughters.  3.  Antf  if  they  be  married 
to  any  of  the  sons  of  the  other  tribes  of  the 
children  of  Israel,  then  shall  their  inherit- 
ance be  taken  from  the  inheritance  of  our 
fathers,  and  shall  be  put  to  the  inheritance 
of  the  tribe  wh.ereunto  they  are  received : 
so  shall  it  be  taken  from  the  lot  of  our  in- 
heritance. 4.  And  when  the  jubilee  of  the 
children  of  Israel  shall  be,  then  shall  their 
inheritance  be  put  unto  the  inheritance  of 
the  tribe  whereunto  they  are  received : so 
shall  their  inheritance  be  taken  away  from 
the  inheritance  of  the  tribe  of  our  fathers. 

We  have  here  the  humble  address  which  the 
heads  of  the  tribe  of  Manasseh  made  to  Moses  and 
the  princes,  on  occasion  of  the  order  lately  made 
concerning  the  daughters  of  Zelophehad.  The 
family  they  belonged  to,  was  part  of  that  half  of 
the  tribe  of  Manasseh,  which  was  yet  to  have  their 
lot  within  Jordan,  not  that  half  that  was  already 
settled;  and  yet  they  speak  of  the  land  of  their  pos- 
session, and  the  inheritance  of  their  fathers,  with 
as  great  assurance,  as  if  they  had  it  already  in  their 
hands,  khowing  whom  they  had  trusted.  In  their 
appeal,  observe, 

1.  They  fairly  recite  the  foi-mer  order  made  in 
this  case,  and  do  not  move  to  have  that  set  aside, 
but  are  very  willing  to  acquiesce  in  it,  (x;.  2.)  The 
Lord  commanded  to  give  the  inheritance  of  Zelophe- 
had to  his  daughters;  and  they  are  very  well  pleased 
that  it  should  be  so,  none  of  them  knowing  but  that 
hereafter  it  might  be  the  case  of  their  own  families, 
and  then  their  daughters  would  have  the  benefit  of 
this  law. 

2.  They  represent  the  inconvenience  which  might, 
possibly,  follow  hereupon,  if  the  daughters  of  Zelo- 
phehad should  see  cause  to  marry  into  any  other 
tribes,  T».  3.  And  it  is  probable  that  this  v/as  not  a 
bare  surmise,  or  supposition,  but  that  they  knew,  at 


590 


NUMBERS,  XXXVI. 


this  time,  great  court  was  made  to  them  by  some 
young  gentlemen  of  other  tribes,  because  they  \yere 
heiresses,  that  they  might  get  footing  in  this  tribe, 
and  so  enlarge  their  own  inherittaice.  This  truly  is 
often  aimed  at  more  than  it  should  be  in  making 
marriages;  not  the  meetness  of  the  person,  but  the 
convenience  of  the  estate,  to  lay  house  to  house,  and 
field  to  field,  irisdom  indeed  is  good  with  an  in- 
heritance; but  what  is  an  inheritance  good  for  in  that 
relation  without  wisdom?  But  here,  we  may  pre- 
sume, the  personal  merit  of  these  daughters  recom- 
mended them  as  well  as  their  fortunes;  however, 
the  heads  of  their  tribe  foresaw  the  mischief  that 
would  follow,  and  brought  the  case  to  Moses,  that 
he  might  consult  the  oracle  of  God  concerning  it. 
The  difficulty  they  start,  God  could  have  obviated 
and  provided  against,  in  the  former  order  given  in 
this  case;  but,  to  teach  us  that  we  must,  in  our 
affairs,  not  only  attend  God’s  providence,  but  make 
use  of  our  own  prudence,  God  did  not  direct  in  it, 
till  they  themselves  that  were  concerned,  wisely 
foresaw  the  inconvenience,  and  piously  addressed 
Moses  for  a rule  in  rt.  For  though  they  were  chief 
fathers  in  their  families,  and  might  have  assumed  a 
power  to  over-rule  these  daughters  of  Zelophehad, 
in  disposing  of  themselves,  especially  their  father 
being  dead,  and  the  common  interest  of  their  tribe 
being  concerned  in  it,  yet  they  chose  rather  to  re- 
fer themselves  to  Moses,  and  it  issued  well.  We 
should  not  covet  to  be  judges  in  our  own  case,  for  it 
is  hard  to  be  so,  without  being  partial.  It  is  easier 
in  many  cases  to  take  good  advice  than  to  give  it, 
and  it  is  a satisfaction  to  be  under  direction. 

T wo  things  they  aimed  at  in  their  representation : 

(1.)  To  preserve  the  divine  appointment  of  inher- 
itances. They  urge  the  command,  (r.  2. ) that  the 
land  should  be  given  by  lot  to  the  respective  tribes, 
and  urge  that  it  would  break  in  upon  the  di\  ine  ap- 
pointment, if  such  a considerable  part  of  the  lot  of 
Manasseh  should,  by  their  marriage,  be  transferred 
to  any  other  tribe;  for  the  issue  would  be  denomi- 
nated from  the  father’s  tribe,  not  the  mother’s.  This 
indeed  would  not  lessen  the  lot  of  the  particular  per- 
sons of  that  tribe,  (they  would  have  their  own  still,) 
l)ut  it  wculd  lessen  the  lot  of  the  tribe  in  general, 
and  render  it  less  strong  and  considerable;  they 
therefore  thought  themselves  concerned  for  the  re- 
pi’.t-idon  of  their  tribe;  and  perhaps  were  the  more 
je  dons  for  it,  because  it  was  already  very  much 
weakened  by  the  sitting  down  of  the  one  half  of  it 
on  this  side  Jordan. 

(2.)  To  prevent  contests  and  quarrels  among  pos- 
terity. If  those  of  other  tribes  should  come  among 
them,  perhaps  it  might  occasion  some  contests:  they 
would  be  apt  to  give  and  receive  disturbance,  and 
their  title  might,  in  process  of  time,  come  to  be 
questioned;  and  how  great  a matter  would  this  fire 
kindle!  It  is  the  wisdom  and  duty  of  those  that  have 
estates  in  the  world,  to  settle  them,  and  dispose  of 
them,  so  as  that  no  strife  and  contention  may  arise 
about  them  f^mong  posterity. 

5.  And  Moses  commanded  tlie  children 
of  Israel,  according  to  the  word  of  the 
Lord,  saying.  The  tribe  of  the  sons  of  .lo- 
seph  hath  said  well.  6.  This  is  the  thing 
which  th('  I jORD  doth  command  concerning 
the  daughters  of  Zelophehad,  saying,  JiCt 
them  marry  to  whom  they  think  best;  only 
to  the  family  of  the  tribe  of  their  fathers 
shall  they  marry : 7.  So  shall  not  the  inher- 
itance of  tlie  children  of  Israel  remove  from 
tribe  to  tril^e ; for  every  one  of  the  children 
of  Israel  shall  keep  liimself  to  the  inherit- 


ance of  the  tribe  of  his  fathers.  8.  And 
every  daughter,  that  possesseth  an  inherit- 
ance in  any  tribe  of  the  children  of  Israel, 
shall  be  wife  unto  one  of  the  family  of  the 
tribe  of  her  father,  that  the  children  of  Is- 
rael may  enjoy  every  man  the  inheiitance 
of  his  fathers.  9.  Neither  shall  the  inherit- 
ance remove  from  one  tribe  to  another 
tribe;  but  every  one  of  the  tribes  of  the  chil- 
dren of  Israel  shall  keep  himself  to  his  own 
inheritance.  10.  Even  as  the  Lord  com- 
manded Aloses,  so  did  the  daughters  of 
Zelophehad : 1 1.  For  Mahlah,  Tirzah,  and 
Hoglah,  and  Milcah,  and  Noah,  the  daugh- 
ters of  Zelophehad,  were  married  unto  their 
father’s  brothers’ sons.  12.  they  were 
married  into  the  families  of  the  sons  of  Ma- 
nasseh, the  son  of  Joseph ; and  their  inherit- 
ance remained  in  the  tribe  of  the  family  of 
their  father.  1 3.  These  are  the  command- 
ments and  the  judgments  which  the  Lord 
commanded,  by  the  hand  of  Moses,  unto  the 
children  of  Israel,  in  the  plains  of  Moab, 
by  Jordan  near  Jericho. 

Here  is, 

1.  The  matter  settled  by  express  order  from  God 
between  the  daughters  of  Zelophehad,  and  the  rest 
of  the  tribe  of  Manasseh.  The  petition  is  assented 
to,  and  care  taken  to  prevent  the  inconvenience 
feared,  (v.  5. ) The  tribe  of  the  sons  of  Joseph  hath 
said  well.  Thus  those  that  consult  the  oracles  of 
God,  concerning  the  making  of  their  heavenly  in- 
heritance sure,  shall  not  only  be  directed  what  to 
do,  but  their  inquiries  shall  be  graciously  accepted, 
and  they  shall  have  not  only  their  well-done,  but 
their  well-said,  good  and  faithful  servant.  Now  the 
matter  is  thus  accommodated;  these  heiresses  must 
be  obliged  to  marry,  not  only  within  their  own  tribe 
of  Manasseh,  but  within  the  particular  family  of  the 
Hepherites,  to  which  they  did  belong.  (1.)  They 
are  not  determined  to  any  particular  persons,  there 
was  choice,  enough  in  the  mmily  of  their  father,  I.et 
them  marry  to  vjhom  they  think  best.  As  children 
must  preserve  the  authority  of  their  parents,  and 
not  marry  against  their  minds;  so  ])arents  must  con- 
sult the  affections  of  their  children  in  disposing  of 
theni,  and  not  compel  them  to  marry  such  as  they 
cannot  love.  Forced  marriages  are  not  likely  to 
prove  blessings.  (2.)  Yet  they  are  confined  to  their 
own  relations,  that  their  inheritance  might  not  go  to 
another  family.  God  would  have  them  know,  that 
the  land  being  to  be  divided  by  lot,  the  disposal 
whereof  was  of  the  Lord,  they  could  not  mend,  and 
therefore  should  not  alter,  his  appointment.  The 
inheritances  must  not  remove  from  tribe  to  tribe, 
(f.  7. ) lest  there  should  be  confusion  among  them, 
their  estates  entangled,  and  their  genealogies  per- 
])lexed.  God  would  not  have  one  tribe  to  be  en- 
riched by  the  straitening  and  impoverishing  of  an- 
other, since  they  were  all  alike  the  seed  of  Abr.i- 
ham  his  friend. 

2.  The  law,  in  this  particular  case,  was  made  per- 
])etual,  and  to  be  observed  whenever  hereafter  the 
like  case  should  happen,  v.  8.  Those  that  were  nm 
heiresses,  might  marry  into  what  tribe  they  pleased, 
(though  we  may  suppose  that,  ordinarily,  they  kc]it 
within  their  own  tribe,)  but  those  that  were,  must 
either  quit  their  claim  to  the  inheritance,  or  marry 
one  of  their  own  family,  that  each  of  the  tribes 
might  keep  themselves  to  their  own  inheiitance. 


591 


NUMBERS,  XXXVI. 


and  one  tribe  might  not  encroach  upon  another,  but 
throughout  their  generations  there  might  remain 
immo\eable  the  ancient  landmarks,  set,  not  by  their 
fathers,  but  by  the  God  of  their  fathers. 

3.  The  submission  of  the  daughters  of  Zelophe- 
had  to  this  appointment.  How  could  they  but  many 
well,  and  to  their  satisfaction,  when  God  himself 
directed  them i*  They  married  their  father’s  bro- 
thers’ sons,  -v.  10. . 12.  By  this  it  appears,  (1.)  That 
the  marriage  of  cousin-germans  is  not  in  itself  unlaw- 
ful, nor  within  the  degrees  prohibited,  for  then  God 
would  not  have  countenanced  these  marriages.  But, 
(2.)  That  ordinarily  it  is  not  advisable:  for  if  there 
had  not  been  a particular  reason  for  it,  (which  can- 
not hold  in  any  case  now,  inheritances  being  not 


I disposed  of  as  then  by  ^the  special  designation  of 
I Heaven,)  they  would  not  have  married  such  near 
. relations.  The  world  is  widj,  and  he  that  walks 
! uprightly,  will  endeavour  to  walk  surely. 

' Lastly,  The  conclusion  of  this  whole  book,  refer 
ring  to  the  latter  part  of  it;  these  are  the  judgments 
which  the  Lord  commanded  in  the  filams  of  Moab; 
(v.  13.)  these  foregoing,  ever  since,  ch.  26.  most  of 
which  related  to  their  settlement  in  Canaan,  into 
which  they  were  now  entering.  Whatever  new 
condition  God  is  by  his  providence  bringing  us  into, 
we  must  beg  of  him  to  teach  us  the  duty  of  it,  and 
to  enable  us  to  do  it,  that  we  may  do  the  work  of  the 
day  in  its  day,  .of  the  place  in  its  place. 


AN 


EXPOSITION, 

WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE  FIFTH  BOOK  OF  MOSES,  CALLED 


DEUTERONOMY. 


1 his  book  is  a repetition  of  verv  much  botli  of  the  history  and  of  the  laws  contained  in  the  three  forego- 
ing books;  which  repetition  Moses  delivered  to  Israel,  (both  by  word  of  mouth,  that  it  might  affect, 
and  by  writing,  that  it  might  abide,)  a little  before  his  death.  There  is  no  new  history  in  it  but  that  ( f 
the  death  of  Moses  in  the  last  chapter,  nor  any  new  revelation  to  Moses,  for  aught  that  appears,  and 
therefore  the  style  here  is  not,  as  before,  J'he  Lord  s/iake  unto  Moses,  saying.  But  the  former  laws 
are  repeated  and  commented  upon,  explained  and  enlarged^  and  some  particular  precepts  added  to 
them,  with  copious  reasonings  for  the  enforcing  of  them;  in  this,  Moses  was  divinely  inspired  and  as- 
sisted, so  that  this  is  as  truly  the  word  of  the  Lord  by  Moses,  as  that  which  was  spoken  to  him  with  an 
audible  voice  out  of  the  tabernacle  of  the  co7igregation.  Lev.  1.  1.  The  Greek  interpreters  called  it 
Deuteronomy,  which  signifies  the  second  la7v;  or  a second,  edition  of  the  law,  not  with  amendments,  f<  r 
there  needed  none,  but  with  additions,  for  the  further  direction  of  the  people  in  divers  cases  not  men- 
tioned before.  Now, 

I.  It  was  much  for  the  honour  of  the  divine  law,  that  it  should  be  thus  repeated;  how  great  were  the 
things  of  that  law  which  w'as  thus  inculcated,  and  how  inexcusable  would  they  be  by  whom  they 
wei-e  counted  as  a strange  thing!  Hos.  8.  12. 

H.  There  might  be  a particular  reason  for  the  repeating  of  it  now;  the  men  of  that  generation  to  which 
the  law  was  first  given,  were  all  dead,  and  a new  generation  was  sprung  up,  to  whom  God  would  have 
it  repeated  by  Moses  himself,  that,  if  possible,  it  might  make  a lasting  impression  upon  them.  Now 
that  they  were  just  going  to  take  possession  of  the  land  of  Canaan,  Moses  must  read  the  articles  of 
agreement  to  them,  that  they  might  knorv  upon  what  terms  and  conditions  they  were  to  hold  and  enjoy 
that  land,  and  might  underst,  nd  that  they  were  upon  their  good  behaviour  in  it. 

III.  It  would  be  of  great  use  to  the  people  to  have  those  parts  of  the  law  thus  gathered  up  and  put  to- 
gether, which  did  more  immediately  concern  them,  and  their  practice;  for  the  laws  which  concenied 
the  priests  and  Levites,  and  the  execution  of  their  offices,  are  not  repeated;  it  was  enough  for  them  that 
they  were  once  delivered;  but,  in  compassion  to  the  infirmities  of  the  people,  the  laws  of  more  common 
concern  are  delivered  a second  time.  Precefit  must  be  ufion  firecefit,  and  line  ufion  line,  Isa.  28.  10. 
The  great  and  needful  truths  of  the  gospel  should  be  often  pressed  upon  people  by  the  ministers  of 
Christ.  To  write  the  same  things  (says  Paul,  Philip.  3.  1.)  to  me  indeed  is  not  grievous,  but  for  you  it  is 
safe.  What  God  has  spoken  once,  we  have  need  to  hear  twice,  to  hear  many  times,  and  it  is  well  if, 

after  all,  it  be  duly  perceived  and  regarded. Three  ways  this  book  of  Deuteronomy  was  magnified 

and  made  honourable;  1.  The  king  was  to  write  a copy  of  it  with  his  own  hand,  and  to  read  therein  all 
the  days  of  his  life,  ch.  17,  18,  19.  2.  It  was  to  be  written  upon  great  stones  plastered,  at  their  passing 

over  Jordan,  ch.  27.  2,  3.  3.  It  was  to  be  read  publicly  every  seventh  year,  at  the  feast  of  tabeniacles, 

by  the  priests,  in  the  aud'cnce  of  all  Israel,  ch.  31.  9,  £i7c.  The  Gospel  is  a kind  of  Deuteronomy,  a 
second  law,  a remedial  law,  a special  law,  a law  of  faith;  by  it  we  are  under  the  law  to  Christ,  and  it 
is  a law  that  makes  the  comers  thereunto  perfect. This  book  of  Deuteronomy  begins  with  a brief  re- 

hearsal of  the  most  remarkable  events  that  had  befallen  the  Israelites  since  they  came  from  mount  Si- 


592 


DEUTERONOMY,  1. 

nai;  in  the  fo  irth  chapter  we  have  a most  pathetic  exhortation  to  obedience;in  the  twelfth  chapter,  and 
so  on  to  the  twenty-seventh,  are  repeated  many  particular  laws,  which  are  enforced  {ch.  27,  and  28.) 
with  promises  andrfhreatenings,  blessings  and  curses,  formed  into  a covenant,  ch.  29,  and  30.  Care  is 
taken  to  perpetuate  the  remembrance  of  these  things  among  them,  {ch.  31.)  particularly  by  a song, 

{ch.  32  ) and  so  Moses  concludes  by  a blessing,  ch.  33. All  this  was  delivered  by  Moses  to  Israel  in 

the  last  month  of  his  life.  The  whole  book  contains  the  history  but  of  two  months’;  compare  ch.  1.  3. 
with  Josh.  4.  19.  the  latter  of  which  was  the  thirty  days  of  Israel’s  mourning  for  Moses;  see  how  busy 
that  great  and  good  man  was  to  do  good,  when  he  knew  that  his  time  was  short;  how  quick  his  motion, 
when  he  drew  near  his  rest.  Thus  we  have  more  recorded  of  what  our  blessed  Saviour  said  and  did  in 
the  last  week  of  his  life,  than  in  any  other.  The  last  words  of  eminent  persons  make,  or  should  make, 
deep  impressions. — Observe,  for  the  honour  of  this  book,  that  when  our  Saviour  would  answer  the 
Detul’s  temptations  with.  It  is  written,  he  fetched  each  of  his  quotations  out  of  this  book,  Matth.  4. 
4.  r,  10. 


DEUTERONOMY,  1 


CHAP.  I. 

The  first  part  of  Moses’s  farewell  sermon  to  Israel  begins 
with  this  chapter,  and  is  continued  to  the  latter  end  of  the 
fourth  chapter.  In  the  five  first  verses  ofthis  chapter  we 
have  the  date  of  the  sermon,  the  place  where  it  was 
preached,  v.  1,2,  5,  and  the  time  when,  v.  3,  4.  The  nar- 
rative in  this  chapter  reminds  them,  I.  Of  the  promise 
God  made  them  of  the  land  of  Canaan,  v.  6 . . 8.  II.  Of 
the  provision  made  of  judges  for  them,  v.  9. . 18.  III. 
Of  their  unbelief  and  murmuring  upon  the  report  of  the 
spies,  V.  19  . .33.  IV.  Of  the  sentence  passed  upon  them 
for  it,  and  the  ratification  of  that  sentence,  v.  34  . . 46. 

l.nnHESE  be  the  words  which  Moses 
M spake  unto  all  Israel  on  this  side 
Jordan,  in  the  wilderness,  in  the  plain  over 
against  the  Red  Sea,  between  Paran,  and 
Tophel,  and  Laban,  and  Hazeroth,  and 
Dizahal).  2.  ( There  are  eleven  days’  journey 
from  Horeb,  by  the  way  of  mount  Seir,  unto 
Kadesh-barnea.)  3.  And  it  came  to  pass 
in  the  fortieth  year,  in  the  eleventh  month, 
on  the  first  day  of  the  month,  that  Moses 
spake  unto  the  children  of  Israel,  according 
unto  all  that  the  Lord  had  given  him  in 
commandment  unto  them  ; 4.  After  he 

had  slain  Sihon  the  king  of  the  Amorites, 
which  dwelt  in  Heshbon,  and  Og  the  king 
of  Bashan,  which  dwelt  at  Astaroth  in 
Edrei : 5.  On  this  side  Jordan,  in  the  land 

of  Moab,  began  Moses  to  declare  this  law, 
saying,  6.  The  Lord  our  God  spake  unto 
us  in  Horeb,  saying.  Ye  have  dwelt  long 
enough  in  this  mount ; 7.  Turn  you,  and 

take  your  journey,  and  go  to  the  mount  of 
the  Amorites,  and  unto  all  the  places  nigh 
thereunto,  in  the  plain,  in  the  hills,  and  in 
the  vale,  and  in  the  south,  and  by  the  sea- 
side, to  the  land  of  the  Canaanites,  and  un- 
to Lebanon,  unto  the  great  river,  the  river 
Euphrates.  8.  Behold,  I have  set  the  land 
before  you ; go  in  and  possess  the  land 
which  the  Lord  sware  unto  your  fathers, 
Abraham,  Isaac,  and  Jacob,  to  give  unto 
them,  and  to  their  seed  after  them. 

We  have  here, 

1.  The  date  of  this  sermon  which  Moses  preach- 
ed to  the  people  of  Israel.  A great  auditory,  no 
question,  he  had,  as  many  as  could  crowd  within 
hearing,  and  particularly  all  the  elders  and  officers. 


the  representatives  of  the  people;  and,  probably,  it 
was  on  the  sabbath-day  that  he  delivered  this  to 
them.  (1.)  The  place,  where  they  were  now  en- 
camped, was  in  the  plain,  in  the  land  of  Moab,  {y. 
1,  5.)  where  they  were  just  ready  to  enter  Canaan, 
and  engaged  in  a war  with  the  Canaanites;  yet  he 
discourses  not  to  them  concerning  military  affairs, 
the  arts  and  stratagems  of  war,  but  concerning  their 
duty  to  God;  for  if  they  kept  themselves  in  his  fear 
and  favour,  he  would  secure  to  them  the  conquest 
of  the  land;  their  religion  would  be  their  best  policy. 
(2.)  The  time  was  near  the  end  of  the  fortieth  year 
since  they  came  cut  of  Egypt.  So  long  God  had 
borne  their  manners,  and  they  had  borne  their  own 
iniquity,  (Numb.  14.  34.)  and  now  that  a new  and 
more  pleasant  scene  was  to  be  introduced,  as  a to- 
ken for  good,  Moses  repeats  the  law  to  them. 
Thus  after  God’s  controversy  with  them  on  account 
of  the  golden  calf,  the  first  and  surest  sign  of  God’s 
being  reconciled  to  them,  was,  the  renewing  of  the 
tables.  There  is  no  better  evidence  and  earnest  of 
God’s  favour  than  his  putting  his  law  in  our  hearts, 
Ps.  147.  19,  20. 

2.  The  discourse  itself.  In  general,  Moses  spake 
unto  them  all  that  the  Lord  had  given  him  in  com- 
mandment; {v.  3. ) which  intimates,  not  only  that 
what  he  now  delivered,  was  for  substance  the  same 
with  what  had  formerly  been  commanded,  but  that 
it  was  what  God  now  commanded  him  to  repeat.  He 
gave  them  this  rehearsal  and  exhortation  purely  by 
divine  direction;  God  appointed  him  to  le  uethis 
legacy  to  the  church. 

He  begins  his  narrative  with  the  removal  from 
mount  Sinai,  {v.  6.)  and  relates  here,  (1.)  The  or- 
ders which  God  gave  them  to  decamp,  and  proceed 
in  their  march,  v.  6,  7,  Ye  have  dwelt  long  enough 
in  this  mount;  that  was  the  mount  that  burned  with 
fire,  (Heb.  12.  18.)  gendered  to  bondage.  Gal. 
4.  24.  Thither  God  brought  them  to  humble  them, 
and  by  the  terrors  of  the  law  to  prepare  them  for 
the  land  of  promise.  There  he  kept  them  about  a 
year,  and  then  told  them  they  had  dwelt  long 
enough  there,  they  must  go  forward.  Though  God 
bring  his  people  into  trouble  and  affliction,  into 
spiritual  trouble  and  affliction  of  mind,  he  knows 
when  they  have  dwelt  long  enough  in  it,  and  will 
certainly  find  a time,  the  fittest  time,  to  advance 
them  from  the  terrors  of  the  spirit  of  bondage  toihe 
comiorts  of  the  spirit  of  adoption,  nee  Rom.  8.  15. 
(2. ) The  prospect  which  he  gave  them  of  a happy 
and  early  settlement  in  Canaan.  Go  to  the  land  of 
the  Canaanites;  {v.  7.)  enter  and  take  possession, 
it  is  all  your  own.  Behold,  I have  set  the  land  be- 
fore you,  V.  8.  When  God  commands  us  to  gc  for- 
ward in  our  Christian  course,  he  sets  the  heavenly 
Canaan  before  us  for  our  encouragement. 

9.  And  I spake  unto  yon  at  that  time 


593 


DEUI’ERONOMY,  1 


sayiiig,  ] am  not  able  to  bear  you  myself 
alone:  10.  The  Lord  your  God  hath 

multiplied  you,  and,  behold,  you  are  this 
day  as  the  stars  of  heaven  for  multitude. 
II.  (The  I^ORD  God  of  your  fathers  make 
you  a thousand  times  so  many  more  as  ye 
are,  and  bless  you,  as  he  hath  promised 
you!)  12.  How  can  I myself  alone  bear 
your  cumbrance,  and  your  burden,  and  your 
strife?  13.  Take  ye  wise  men,  and  under- 
standing, and  known  among  your  tribes,  and 
I will  make  them  rulers  over  you.  14. 
And  ye  answered  me,  and  said.  The  thing 
which  thou  hast  spoken  is  good  for  us  to  do. 
15.  So  I took  the  chief  of  your  tribes,  wise 
men,  and  known,  and  made  them  heads 
over  you,  captains  over  thousands,  and  cap- 
tains over  liundreds,  and  captains  over  fif- 
ties, and  captains  over  tens,  and  officers 
among  your  tribes.  16.  And  I charged 
your  judges  at  that  time,  saying,  Hear  the 
causes  between  your  brethren,  and  judge 
righteously  between  every  man  and  his 
brother,  and  the  stranger  that  is  with  him. 
17.  Ye  shall  not  respect  persons  m judg- 
ment ; but  you  shall  hear  the  small  as  well 
as  the  great ; you  shall  not  be  afraid  of  the 
face  of  man  ; for  the  judgment  is  God’s : and  j 
the  cause  that  is  too  hard  for  you,  bring  it  i 
unto  me,  and  I will  hear  it.  1 8.  And  I j 
commanded  you  at  that  time  all  the  things 
which  ye  should  do. 

Muses  here  reminds  them  of  the  happy  constitu- 
tion of  their  government,  which  was  such  as  might  i 
make  them  all  safe  and  easy,  if  it  was  not  their  own  j 
fault.  When  good  laws  were  given  them,  good 
men  were  intrusted  with  the  execution  of  them; 
which  as  it  was  an  instance  of  God’s  goodness  to 
them,  so  it  was  of  the  care  of  Moses  concerning 
them;  and,  it  should  seem,  he  mentions  it  here,  to 
recommend  himself  to  them  as  a man  that  sincerely 
sought  their  welfare,  and  so  to  make  way  for  what 
he  was  about  to  say  to  them,  wherein  he  aimed  at 
nothing  but  their  good. 

In  this  part  of  his  narrative  he  insinuates  to  them,  ' 

1.  That  he  greatly  rejoiced  in  the  increase  of  [ 
their  numbers.  He  owns  the  accomplishment  of  | 
God’s  promise  to  Abraham,  (v.  10.)  Ye  are  as  (he 
stars  of  heaven  for  multitude;  and  prays  for  the  I 
further  accomplishment  of  it,  ("y-  H. ) Gorf  make 
you  a thousand  times  more.  This  prayer  comes 
in,  in  a parenthesis,  and  a good  prayer  prudently 
put  in  cannot  be  impertinent,  in  any  discourse  of 
divine  tilings;  nor  will  a pious  ejaculation  break 
the  coherence,  but  rather  strengthen  and  adorn  it. 
But  how  greatly  are  his  desires  enlarged,  when  he 
prays  that  they  might  be  made  a thousand  times 
more  than  they  were ! We  are  not  straitened  in 
the  power  and  goodness  of  God,  why  should  vVe  be 
straitened  in  our  own  faith  and  hope,  which  ought 
to  be  as  large  as  the  promise.^  larger  it  needs  not 
be.  It  is  from  the  promise  that  Moses  here  takes 
the  measures  of  his  prayer.  The  Lord  bless  you  as 
he  hath  firomised  you.  And  why  might  he  not 
hope  that  they  might  become  a thousand  times 
more  than  they  were  now,  when  they  were  now  ten 
thousand  times  more  than  they  were  when  they 
went  down  into  Egypt,  about  250  years  ago?  Ob- 

VoL.  I.— 4F' 


sen  e.  When  they  were  under  the  government  ol 
Pharaoh,  the  increase  of  their  numbens  was  envied, 
and  complained  of  as  a grievance;  (Exod.  1.  9.) 
but  now,  under  the  government  of  Moses,  it  was 
rejoiced  in,  and  prayed  for,  as  a blessing;  the  com- 
paring of  which  might  give  them  occasion  to  reflect 
with  shame  upon  their  own  folly,  when  they  had 
talked  of  making  a captain,  and  returning  to  Egypt. 

2.  That  he  was  not  ambitious  of  monopolizing  the 
honour  of  the  government,  and  ruling  them  him- 
self alone,  as  an  absolute  monarch,  v.  9.  Though 
he  was  a man  as  well  worthy  of  that  honour,  and  as 
well  qualified  for  the  bus'ness,  as  ever  any  man  was, 
yet  he  was  desirous  that  others  might  be  taken  in 
as  assistants  to  him  in  the  business,  and  consequent- 
ly sharers  with  him  in  the  honour.  I cannot  myself 
alone  bear  the  burden,  v.  12.  Magistracy  is  a bur- 
then. Moses  himself,  though  eminently  gifted  for 
it,  found  it  lay  heavy  on  his  shoulders;  nay,  the 
best  magistrates  complain  most  of  the  burthen,  and 
are  most  desirous  of  help,  and  most  afraid  of  under- 
taking more  than  they  can  pei’form. 

3.  That  he  was  not  desirous  to  prefer  his  own 
creatures,  or  such  as  underhand  should  have  a de- 
pendence upon  him;  for  he  leaves  it  to  the  people 
to  choose  their  own  judges,  to  whom  he  would  grant 
commissions,  not  durante  bene  filacito — to  be  turned 
out  when  he  pleased;  but  quam  diu  se  bene  gesserint 
— to  continue  so  long  as  they  approved  themselves 
faithful,  V.  13.  Take  yon  wise  men,  that  are  known 
to  be  so  among  your  tribes,  and  J will  make  them 
rulers.  Thus  the  apc  stle  directed  the  multitude  to 
choose  overseers  of  the  poor,  and  then  they  ordain- 
ed them.  Acts  6.  3,  6.  He  directs  them  to  take 
wise  men  and  understanding,  whose  personal  merit 
would  recommend  them;  the  rise  and  original  of 
this  nation  were  so  late,  that  none  of  them  could 
pretend  to  antiquity  of  race,  and  nobility  of  birth, 
above  their  brethren;  and  they  having  all  lately 
come  out  of  slavery  in  Egypt,  it  is  probable  that 
one  family  was  not  much  richer  than  another;  .so 
that  their  choice  must  be  directed  purely  by  the 
qualifications  of  wisdom,  experience,  and  inte^ity. 
“ Choo.se  those,”  says  Moses,  “whose  pi*aise  is  in 
your  tribes,  and,  with  all  my  heart,  / will  make 
them  rulers."  We  must  not  giaidge  that  God’s 
Work  be  done  by  other  hands  than  our’s,  provided 
it  be  done  by  good  hands. 

4.  That  lie  was  in  this  matter  very  willing  to 
please  the  people;  and  though  he  did  not  in  any 
thing  aim  at  their  applause,  yet  in  a thing  of  this 
nature  he  would  not  act  without  their  approbation. 
And  they  agreed  to  the  proposal,  (v.  14.)  The  thing 
which  thou  hast  spoken,  is  good.  This  he  mentions, 
to  aggravate  the  sin  of  their  mutinies  and  discon- 
tents after  this,  that  the  government  they  quarrelled 
with,  was  what  they  themselves  had  consented  to; 
Moses  would  have  pleased  them,  if  they  would 
iiave  been  pleased. 

5.  That  he  aimed  to  edify  them,  as  well  as  to 

gratify  them;  for,  (1.)  He  appointed  men ',f  good 
characters,  (re  15.)  wise  men  and  men  known,  men 
that  would  be  faithful  to  their  trust,  and  to  the  pub- 
lic interest.  (2. ) He  gave  them  a good  charge,  v. 
16,  17.  Those  that  are  advanced  to  honour,  must 
know  that  they  are  charged  with  business,  and  must 
give  account  another  day  of  their  charge.  [1.]  He 
charges  them  to  be  diligent  and  patient;  Hear  the 
causes.  Hear  both  sides,  hear  them  fully,  heai 
them  carefully,  for  nature  has  provided  us  with  two 
ears,  and  he  that  answereth  a matter  before  he 
heareth  it,  it  is  folly  and  shame  to  him.  The  ear 
of  the  learner  is  necessary  to  the  tongue  of  the 
learned,  Isa.  50.  4.  [2.]  Tobe  just  and  impartial; 

Judge  righteously.  Tingment  must  be  given  ac- 
cording to  the  merits  of  the  cause,  without  regard 
to  the  quality  of  the  parties.  The  natives  must  not 


DEU'i'ERONOMV,  1. 


be  suffered  to  abuse  the  strangers,  any  more  than 
the  ‘"trangers  to  insult  the  natives,  or  to  encroach 
upon  them:  the  great  must  not  be  suffered  to  op- 
press the  small,  or  to  crush  them,  any  more  than 
the  small  to  rob  the  great,  or  to  affront  them.  No 
faces  must  be  known  in  judgment,  but  unbribed 
unbiassed  equity  must  always  pass  sentence.  [3.] 
To  be  resolute  and  courageous;  “ iV  tshall  not  be 
afraid  of  the  face  of  man.  Be  not  overawed  to  do 
an  ill  thing,  either  by  the  clamours  of  the  crowd, 
or  by  the  menaces  of  those  that  have  power  in  their 
hands.  ” And  he  gave  them  a good  reason  to  en- 
force this  charge,  “Ahr  the  judgment  is  God’s. 
You  are  God’s  vicegerents,  you  act  for  him,  and 
therefore  must  act  like  him;  you  are  his  represen- 
tatives, but  if  you  judge  unrighteously,  you  misre- 
present him.  The  judgment  is  his,  and  therefore 
ne  will  protect  you  in  doing  right;  anfd  will  cer- 
tainly call  you  to  account  if  you  do  wrong.  ” And, 
{Lastly,)  He  allowed  them  to  bring  all  difficult 
cases  to  him,  and  he  would  always  be  ready  to  hear 
and  determine,  and  to  make  both  the  judges  and 
the  people  easy.  Haj\fiy  art  thou,  0 Israel,  in 
such  a prince  as  Moses  was. 

19.  And  when  we  departed  from  Horeb, 
we  went  through  all  that  great  and  terrible 
wilderness,  which  you  saw  by  the  way  of 
the  mountain  of  the  Amorites,  as  the  Lord 
onr  God  commanded  us ; and  we  came^  to 
Kadesh-barnea.  20.  And  I said  unto  you, 
Ye  are  come  unto  the  mountain  of  the 
Amorites,  which  the  Lord  our  God  doth 
give  iinto  us.  21.  Behold,  the  Lord  thy 
God  hath  set  the  land  before  thee:  go  up 
and  possess  it.,  as  the  Lord  God  of  thy 
fathers  hath  said  unto  thee ; fear  not,  neither 
be  discouraged.  22.  And  ye  came  near  un- 
to me  every  one  of  you,  and  said,  We  will 
send  men  before  us,  and  they  shall  search 
ns  out  the  land,  and  bring  us  word  again 
by  what  way  we  must  go  up,  and  into  what 
cities  we  shall  come.  23.  And  the  saying 
pleased  me  well : and  I took  twelve  men  of 
you,  one  of  a tribe:  24.  And  they  turned, 
and  went  up  into  the  mountain,  and  came 
unto  the  valley  of,  Eshcol,  and  searched  it 
out.  25.  And  they  took  of  the  fruit  of  the 
land  in  their  hands,  and  brought  it  down 
unto  us,  and  brought  us  word  again,  and 
said.  It  is  a good  land  which  the  Lord  our 
God  doth  give  us.  26.  Notwithstanding  ye 
would  not  go  up,  but  rebelled  against  the 
commandment  of  the  Lord  your  God.  27. 
And  ye  murmured  in  your  tents,  and  said. 
Because  the  Lord  hated  us,  he  hath  brought 
us  forth  out  of  the  land  of  Egypt,  to  deliver 
us  into  the  hand  of  the  Amorites,  to  destroy 
us.  28.  Whither  shall  we  go  up?  our 
brethren  have  discouraged  our  heart,  say- 
ing, I'he  people  is  greater  and  taller  tlian 
we ; the  cities  are  great,  and  walled  up  to 
heaven : and,  moreover,  we  have  seen  the 
sons  of  the  Anakims  there.  29.  Then  I 
said  unto  you.  Dread  not,  neither  be  afraid 
of  them.  30.  '^J'lie  IjORD  your  God,  wliich 


goeth  before  you,  he  shall  fight  for  you,  ac 
coicling  to  ail  that  he  did  lor  you  in  Egypt 
belbre  your  eyes;  31.  And  in  the  wilder- 
ness, where  thou  hast  seen  how  that  the 
LajRD  thy  God  bare  thee,  as  a man  doth 
bear  his  son,  in  all  the  way  that  ye  w^ent, 
until  ye  came  into  this  place.  32.  Yet  in 
this  thing  ye  did  not  believe  the  Lord  your 
God,  33.  Who  went  in  the  way  before  you, 
to  search  you  out  a place  to  pitch  your  tents 
in,  in  fire  by  night,  to  show  you  by  wha. 
way  ye  should  go,  and  in  a cloud  by  day. 

34.  And  the  Lord  heard  the  voice  of  your 
w ords,  and  was  wroth,  and  sw^are,  saying, 

35.  Surely  there  shall  not  one  of  these  men 
of  this  evil  generation  see  that  good  land, 
wdiich  I sw^are  to  give  unto  your  fathers, 

36.  Save  Caleb  the  son  of  Jephunneh;  he 
shall  see  it ; and  to  him  will  1 give  the  land 
that  he  hath  trodden  upon,  and  to  liis  chil- 
dren, because  he  hath  wholly  follow  ed  the 
Lord.  37.  Also  the  Lord  w as  angry  w ith 
me  for  your  sakes,  saying,  '^J'hou  also  shalt 
not  go  in  thither.  38.  Jint  Joshua  the  son 
of  Nun,  which  standeth  before  thee,  he  shall 
go  in  thither:  encourage  him;  for  he  shall 
cause  Israel  to  inherit  it.  39.  Moreover, 
your  little  ones,  which  ye  said  ’should  be  a 
prey,  and  your  children,  wdiich  in  that  day 
had  no  knowledge  between  good  and  evil, 
they  shall  go  in  thither,  and  unto  them  will 
I give  it,  and  they  shall  possess  it.  40.  But 
as  for  you,  turn  ye,  and  take  your  journey 
into  the  w ilderness,  by  the  way  of  the  Red 
Sea.  41.  Then  ye  answered  and  said  unto 
me.  We  have  sinned  against  the  Lord  ; w-e 
will  go  up,  and  fight,  according  to  all  that 
the  Lord  our  God  commanded  us.  xAnd 
w hen  ye  had  girded  on  every  man  his  wea- 
pons of  w'ar,  ye  were  ready  to  go  up  into 
tlie  hill.  42.  And  the  Lord  said  unto  me. 
Say  unto  them.  Go  not  up,  neither  fight ; for 
I am  not  among  you ; lest  ye  be  smitten 
before  your  enemies.  43.  So  I spake  unto 
you  ; and  you  would  not  hear,  but  rebelled 
against  the  commandment  of  the  Lord,  and 
wnnt  presumptuously  up  into  the  hill.  44. 
And  the  Amorites,  which  dwelt  in  that 
mountain,  came  out  against  you,  and  chased 
you  as  bees  do,  and  destroyed  you  in  Seir, 
even  unto  Hormah.  45.  And  ye  returned, 
and  wept  before  the  Lord  ; but  the  Lord 
would  not  hearken  to  your  voice,  nor  give 
ear  unto  you.  46.  So  ye  abode  in  Kadesh 
many  days,  according  unto  the  days  that  ye 
abode  there. 

Moses  here  makes  a large  rehearsal  of  that  fatal 
turn  which  was  given  them  by  their  own  sins,  and 
God’s  wrath,  when,  from  the  very  borders  of  Ca- 
naan, the  lionour  of  conquering  it,  and  the  pleasure 
of  possessing  it,  the  whole  generation  was  hui  ried 


jOo 


DEUTERONOMY,  I. 


back  into  the  wildei’ness,  and  their  carcases  fell  i 
there.  It  was  a memorable  story;  we  read  it 
Numb.  13,  and  14,  but  di\ers  circumstances  are 
found  here,  which  are  not  related  there. 

1.  He  reminds  them  of  their  march  from  Horeb 
to  Kadesh-barnea,  (t>.  19. ) through  f/iat  ^reat  and 
terrible  ivildcrness.  This  he  takes  notice  of,  (1.) 
To  make  them  sensible  of  the  great  goodness  of 
God  to  them,  in  guiding  them  through  so  threat  a 
wilderness,  and  protecting  them  from  the  mischiefs 
they  were  surrounded  with  in  such  a terrible  wil- 
derness. The  remembrance  of  our  dangers  should 
make  us  thaiikful  for  our  deliverances.  (2.)  To 
aggravate  the  folly  of  those,  who,  in  their  discon-  ! 
tent,  would  have  gone  back  to  Egypt  through  the  ■ 
wilderness,  though  they  had  forfeited,  and  had  no 
reason  to  expect,  the  divine  conduct,  in  such  a 
retrograde  motion. 

2 He  shows  them  how  fair  they  stood  for  Ca- 
naan at  that  time,  xk  20,  21.  He  told  them  with 
triumph.  The  land  is  set  before  you,  go  ufi,  and 
possess  it.  He  lets  them  see  how  near  they  were 
to  a happy  settlement,  when  they  put  a bar  in  their 
own  door,  that  their  sin  might  appear  the  more 
exceeding  sinful.  It  will  aggravate  the  eternal 
ruin  of  hypocrites,  that  they  were  not  far  from  the 
kingdom  of  God,  and  yet  came  short,  Mark  12.  34. 

3.  He  lays  the  blame  of  sending  the  spies,  upon 
them,  which  did  not  appear  in  Niimbevs;  there  it 
is  said  {ch.  13.  1,  2.)  that  the  Lord  directed  the 
sending  of  them,  but  here  we  find  that  the  people 
first  desired  it,  and  God,  in  permitting  it,  gave 
them  up  to  their  own  counsels,  v.  22.  Ye  said,  we 
will  send  men  before  us.  Moses  had  given  them 
God’s  word;  (ic  20,  21.)  but  they  could  not  find  in 
their  hearts  to  rely  upon  that:  human  policy  goes 
further  w’ith  them  than  divine  wisdom,  and  they 
will  needs  light  a candle  to  the  sun.  As  if  it  were 
not  enough  that  they  were  sure  of  a God  before 
them,  they  must  send  men  before  them. 

4.  He  repeats  the  report  which  the  spies  brought 
of  the  goodness  of  the  land,  which  thev  were  sent  to 
survey,  x\  24,  25.  I'he  l)lessings  wlilch  God  has 
promised,  are  truly  valuable  and  desirable,  e\  en 
the  unbelievers  themselves  being  judges:  never  any 
I'loked  into  the  Holy  Land,  but  they  must  own  it  a 
good  land.  Yet  thev  represented  the  difficulties 
ol  conquenng  it  as  insMpcr:ble;  {v.  28.)  as  if  it 
were  in  vain  to  think  of  attacking  them  either  by 
battle,  for  the  people  arc  taller  than  we,  or  by 
siege,  for  the  cities  are  walled  up  to  heaven;  an  hy- 
perbole which  thev  made  use  of  to  serve  their  ill 
purpose,  which  was  to  dishearten  the  people,  and 
perhaps  they  intended  to  reflect  upon  the  God  of 
heaven  hhnself,  as  if  they  were  able  to  defy  him, 
like  the  Rabel-builders,  tlie  top  of  whose  tovver 
must  reach  to  heaven,  Gen.  11.  4.  Those  places 
only  are  walled  up  to  heaven,  that  are  compassed 
with  God’s  favour  as  with  a shield. 

5.  He  tells  them  what  pains  he  took  with  them 
to  ewenurage  them,  when  their  brethren  had  said  so 
much  to  f//.9C(vurage  them,  (u.  29.)  Then  1 said 
unto  you.  Dread  not.  Moses  suggested  enough  to 
ha  v e stilled  the  tumult,  and  to  have  kept  them  with 
their  f :ces  towai'd  Canaan.  He  assured  them  that 
God  was  present  with  them,  and  President  among 
them,  and  would  certainly  fi^^ht  for  them,  v.  30. 
As  f r ])r  '>of  ('»f  his  power  over  their  enemies,  he 
refers  them  to  what  they  h:id  seen  in  Egv'pt,  where 
their  enemies  h:id  all  possible  advantages  against  1 
them,  and  vet  were  humbled,  and  fo’-ced  to  yield, 

V.  30.  And  for  proof  of  God’s  good-will  to  them,  ' 
and  the  real  kindness  which  he  intended  them,  he  I 
refers  them  to  what  they  had  seen  in  the  wilderness, 
{x<.  31,  33.)  through  which  they  had  been  guided 
by  the  eye  of  divine  wisdom,  in  a pillar  of  cloud 
and  fire,  which  guide  1 both  their  motions  and  their 


rests;  and  had  been  carried  in  the  arms  of  divine 
grace,  with  as  much  care  and  tenderness  as  ever 
any  child  was  borne  mthe  arms  of  a nursing  father. 
And  was  there  any  room  left  to  distrust  this  God? 
Or  were  tliey  not  the  Uiost  ungrateful  people  in  the 
world,  who,  after  such  sensible  proofs  of  the  divine 
goodness,  hardened  their  hearts  in  the  day  of  temp- 
tation? Moses  had  complained  once,  that  God  had 
i charged  him  to  carry  this  peonle  as  the  nursing 
I father  doth  the  sucking  child’,  (Numb.  11.  12.)  but 
here  he  owns  that  it  was  God  that  so  carried  them, 
and  perhaps  this  is  alluded  to,  (Acts  13.  18.)  where 
he  is  said  to  bear  them,  or  to  suffer  their  manners. 

6.  He  charges  them  with  the  sin  which  thev  wme 
guilty  of  upon  this  occasion.  Though  those 'whom 

‘ he  was  now  speaking  to,  were  a new  generation, 
yet  he  lays  it  upon  them.  Ye  rebelled,  and  ye  mur- 
mured; for  many  of  these  were  then  in  being, 
though  under  twenty  years  old,  and  perhaps  were 
engaged  in  the  riot;'  and  tlie  rest  inherited  their 
fathers’  vices,  and  smarted  for  them.  Observe 
what  he  lays  to  their  charge;  (1.)  Disobedience, 
and  rebellion  against  God’s  law.  Ye  xvould  not  go 
up,  but  rebelled,  v.  26.  The  rejecting  of  God’s 
favours  is  really  a rebelling  against  his  authority. 
(^.)  Invidious  reflections  upon  God’s  goodness. 
They  basely  suggested,  (v.  27.)  Because  the  Lord 
hated  us,  he  brought  us  out  of  Egypt.  What 
could  have  been  more  absurd,  more  disingenuous, 
and  more  reproachful  to  God ? (3. ) An  unbelieving 
heart  at  the  bottom  of  all  this,  (y.  32.)  Ye  did  not 
believe  the  Lord  your  God.  All  your  disobedience 
to  God’s  laws,  and  distrust  of  his  power  and  good- 
ness, flow  from  a disbelief  of  his  word.  A sad  pass 
it  is  come  to  with  us,  when  the  God  of  eternal  truth 
cannot  be  believed. 

7.  He  repeats  the  sentence  passed  upon  them  for 
this  sin,  which  now  they  had  seen  the  execution  of. 
(1.)  They  were  all  condemned  to  die  in  the  wilder- 
ness, and  none  of  them  must  be  suffered  to  enter 
Canaan,  except  Caleb  and  Joshua,  xk  34 . . 38.  So 
long  they  must  continue  their  wanderings  in  the 
wilderness,  that  most  of  them  would  drop  off  of 
course,  and  the  youngest  of  them  should  be  cut  off. 
Thus  they  could  not  enter  in  because  of  unbelief. 
It  was  not  the  breach  of  any  of  the  commands  of 
the  law  that  shut  them  out  of  Canaan,  no,  not  the 
golden  calf,  but  their  disbelief  of  that  promise 
which  was  typical  of  gospel-grace,  to  signify  that 
no  sin  will  main,  us  but  unbelief,  which  is  a sin 
against  the  remedy.  (2.)  Moses  himself  afterward 
fell  under  God’s  displeasure,  for  a hasty  word 
which  they  provoked  him  to  speak;  (v.  37.)  The 
Lord  xvas  angry  xvith  me  for  your  sakes.  Bec.iusc 
all  the  old  stock  must  go  off,  Moses  himself  must 
not  stay  behind.  Their  unbelief  let  death  into  the 
camp,  and,  having  entered,  even  Moses  falls  within 
his  commission.  (3.)  Yet  here  is  mercy  mixed 
with  wrath.  [1.]  That  though  Moses  might  not 
bring  them  into  Canaan,  Joshua  should,  (r.  38.) 
Encourage  him;  for  he  would  be  discouraged  from 
taking  up  a government  which  he  saw  Moses  him- 
self fall  under  the  weight  of;  but  let  him  be  assured 
that  he  shall  accomplish  that  for  which  he  is  raised 
up,  he  shall  cause  Israel  to  inherit  it.  Thus  what 
the  laxv  could  not  do  in  that  it  was  weak,  Jesus,  cur 
Joshua,  does  bv  bringing  in  the  better  hope.  [2.  ] 
That  though  this  generation  should  not  enter  into 
Canaan,  the  next  should,  t'.  39.  As  they  had  been 
chosen  for  their  fathers’  sakes,  so  their  children 
might  Justly  have  been  rejected  for  their  sak-es. 
But  mercy  rejoiceth  againsf judgment. 

8.  He  reminds  them  of  their  foolish  and  finitlc5  s 
attempt  to  get  this  sentence  reversed,  when  it  was 
too  late.  (1.)  They  tried  it  by  their  reformation, 
in  this  particular;  whereas  they  had  refiised  to  go 
up  against  the  Canaanites,  now  they  would  go  up. 


596 


DEUTERONOxMY,  II. 


in  all  haste,  and  they  girded  on  their  weapons  of  war 
tor  that  purpose,  v.  41.  Thus,  when  the  door  is 
shut,  and  the  day  of  grace  over,  there  will  be  found 
those  that  stand  without  and  knock.  But  this 
which  looked  like  a reformation,  proved  but  a fur- 
ther reljellion;  God,  by  Moses,  prohibited  the  at- 
tempt; (x-.  42.)  yet  they  ’ivent  firesumfituomly  ufi  to 
the  hill,  (v.  43.)  acting  now  in  contempt  of  the 
tlireatening,  as  before  in  contempt  of  the  promise, 
as  if  tliey  were  governed  by  a spirit  of  contradic- 
tion; ancl  it  sped  accordingly;  (r;.  44.)  they  were 
chased  and  destroyed,  and  by  this  defeat  which 

fhey  .suffered,  when  they  had  provoked  God  to 
ea\'e  them,  they  were  taught  what  success  they 
might  have  had  if  they  had  kept  themseh  es  in  his 
love.  (2.)  They  tried  by  their  prayers  and  tears 
to  get  the  SQntence  reversed,  (tc  45.)  YViey  re- 
turned and  nvejit  before  the  Lord.  While  they 
were  fretting  and  quarrelling,  it  is  said,(Numb.  14, 

1.)  They  nvept  that  nighf,  those  were  tears  of  re- 
bellion against  God,  these  were  tears  of  repentance 
and  humiliation  before  God.  Note,  Tears  of  dis- 
content must  be  wept  over  again;  the  sorrow  of  the 
world  worketh  death,  and  is  to  be  repented  of;  it  is 
not  so  with  godly  sorrow,  that  will  end  in  joy.  But 
their  weeping  was  all  to  no  purpose.  The  Lord 
mould  not  hearken  to  your  voice,  because  you  would 
not  hearken  to  his;  the  decree  was  gone  forth,  and, 
like  Esau,  they  found  no  place  of  repentance, 
though  they  sought  it  carefully  with  tears. 

CHAP.  11. 

Moses,  in  this  chapter,  proceeds  in  the  rehearsal  of  God’s 
providences  concerning  Israel  in  their  way  to  Canaan, 
yet  preserves  not  the  record  of  any  thing  that  happened 
during  their  tedious  march  back  to  the  Red-sea,  in  which 
they  were  almost  38  years,  but  passes  that  over  in 
silence,  as  a dark  time ; and  makes  his  narrative  to  begin 
again  when  they  faced  about  toward  Canaan,  (v.  1 . .3. ) 
and  drew  toward  the  countries  that  were  inhabited,  con- 
cerning which  God  here  gives  them  direction,  I.  What 
nations  they  must  not  give  any  disturbance  to.  1.  Not 
to  the  Edomites,  v.  4.. 8.  2.  Not  to  the  Moabites, 

(v.  9.)  of  the  antiquities  of  whose  country,  with  that  of 
the  Edomites,  he  gives  some  account,  v.  10.|12.  And 
here  comes  in  an  account  of  their  passing  the  river 
Zered,  v.  13. . 16.  3.  Not  to  the  Ammonites,  of  whose 
country  here  is  some  account  given,  v.  17..  23.  II. 
What  nations  they  should  attack  ana  conquer.  They 
must  begin  with  Sihon,  king  of  the  Amorites,  v.  24. . 26. 
And  accordingly,  1.  They  had  a fair  occasion  of  quar- 
relling with  him,  V.  26 . . 32.  2.  God  gave  them  a com- 
plete victory  over  him,  v.  33 . . 37. 

1,  ^I^HEN  we  turned,  and  took  our  joiir- 
JL  ney  into  the  wilderness,  by  the  way 
of  the  Red  Sea,  as  the  Lord  spake  unto 
me : and  we  compassed  mount  Seir  many 
days.  2.  And  the  Lord  spake  unto  me, 
saying,  .3.  Ye  have  compassed  this  moun- 
tain long  enough : turn  you  northward.  4. 
And  command  thou  the  people,  saying,  \ e 
are  to  pass  through  the  coast  of  your  bre- 
thren the  children  of  Esau,  which  dwell  in 
Seir;  and  they  shall  be  afraid  of  you  : take 
ye  good  heed  unto  yourselves  therefore  : 5. 

Meddle  not  with  tliem ; for  I will  not  give 
oil  of  their  land,  no  not  so  much  as  a foot- 
readth,  because  I have  given  mount  Seir 
unto  Esau  for  a possession.  6.  Ye  shall 
buy  meat  of  them  for  money,  that  ye  may 
eat ; and  ye  shall  also  buy  water  of  them 
for  money,  that  ye  may  drink.  7.  For  the 
Lord  thy  God  hath  blessed  thee  in  all  the 
works  of  thy  hand ; he  knoweth  thy  walk- 


ing through  this  great  wilderness : tin  se 
forty  years  the  Lord  thy  God  hath  been 
with  thee,  thou  hast  lacked  nothing. 

Here  is,  1.  A short  account  of  the  long  stay  of  Is- 
rael in  the  wilderness;  Jt'e  compassed  mount  Seir 
many  days,  v.  1.  Near  38  years  they  wandered  in 
the  deserts  of  Seir;  probably,  in  some  of  their  rests 
they  stayed  se\  eral  years,  and  never  stii  rcd;  God 
by  this  not  only  chastised  them  for  their  murmuring 
and  unbelief,  but,  (1.)  Prepared  them  for  Canaan, 
by  humbling  them  for  sin,  teaching.them  to  mortify 
their  lusts,  to  follow  God,  and  to  comfrrt  them- 
selves in  him.  It  is  a work  of  time  to  n.ake  souls 
meet  for  heaven,  and  it  must  be  done  by  a h ng 
train  of  exercises.  (2.)  He  prepared  the  Canaan- 
ites  for  destruction:  all  this  time  the  measure  of 
their  iniquity  was  filling  up;  and  tin  ugh  it  might 
have  been  improved  by  them  as  a space  to  repent 
in,  it  was  abused  by  them  to  the  hardening  of  their 
hearts.  Now  that  the  host  of  Israel  was  once  re- 
pulsed, and  after  that,  was  so  long  entangled,  and 
seemingly  lost,  in  the  wilderness,  they  were  secure, 
and  thought  the  danger  was  over  from  that  quarter, 
which  would  make  the  next  attempt  of  Israel  upon 
them  the  more  dreadful. 

2.  Orders  given  them  to  turn  toward  Canaan. 
Though  God  contend  long,  he  will  not  contend  for 
ever.  I'hrugh  Israel  may  be  long  kept  waiting  for 
deliverance  and  enlargement,  it  will  come  at  last; 
The  vision  is  for  an  appointed  time,  and  at  the  end 
it  shall  speak,  and  ?20t  lie. 

3.  A charge  given  them  not  to  annoy  the  Edom- 

ites: (1.)  They  must  not  offer  any  hostility  to  them 
as  enemies;  (r;.  4,  5.)  Meddle  not  nvith  them.  [1.] 
They  must  not  impros  e the  advantage  they  had 
against  them,  by  the  fright  tlie)'  would  be  put  into 
upon  Israel’s  approach.  “ They  shall  be  afraid  of 
you,  knowing  your  strength  and  numbers,  and  the 
power  of  God  engaged  for  you;  but  think  not  that 
because  their  fears  make  them  an  e sy  prey,  you 
may  therefore  prey  upon  them;  no,  take  heed  to 
yourselves.”  There  is  need  of  great  caution,  and  a 
strict  govemment  of  our  own  spirits,  to  keep  cur- 
selves  from  injuring  these  whom  we  have  an  advan- 
tage against.  Or,  this  caution  is  given  to  the 
princes;  they  must  not  only  not  meddle  with  the 
Edomites  themselves,  but  not  peiTnit  any  of  the 
soldiers  to  meddle  with  them.  [2.]  They  must 
not  avenge  u])on  the  Edomites  the  affront  they  gave 
them  in  refusing  them  passage  through  their  coun- 
try, Numb.  20.  21.  Thus  before  God  brought 
Israel  to  destroy  their  enemies  in  Canaan,  he  taught 
them  to  forgive  their  enemies  in  Edom.  [3.] 
They  must  not  expect  to  ha\  e any  part  of  their 
land  given  them  for  a possession;  mount  Seir  was 
already  settled  upon  the  Edomites,  and  they  must 
not,  under  pretence  of  God’s  covenant  and  conduct, 
think  to  seize  for  themselves  all  they  could  lay  hand 
on.  Dominion  is  not  founded  in  grace.  God’s 
Israel  shall  be  well-placed,  but  must  not  expect  to 
be  placed  alone  in  the  midst  of  the  earth,  Isa.  5.  8. 
(2.)  They  must  trade  with  them  as  neighijours: 
buy  meat  and  water  of  them,  and  pay  for  what  they 
bought;  (n.  6.)  religion  must  never  be  made  a cloak 
for  injustice.  The  reason  given,  (?’.  7.)  is,  because 
God  hath  blessed  thee,  and  hitherto  thou  hast 
lacked  ncthing;  and  therefore,  [1.]  “Thou  ncedest 
not  beg;  scorn  to  be  beholden  to  Edomites,  when 
thou  hast  a God  all-sufficient  to  depend  upon. 
Thou  hast  wherewithal  to  pay  for  what  thou  callest 
for,  (thanks  to  the  divine  blessing!)  use  therefore 
what  thou  hast,  use  it  cheei  folUh  ^ind  do  not  spunge 
upon  the  Edomites.  ” [2.]  “ Therefore  thou  must 

not  steal.  Thou  hast  experienced  the  care  of  the 
divine  providence  concerning  thee,  in  confidence  of 
which,  for  the  future,  and  in  a firm  belief  of  its 


DEUTERONOMY,  11. 


597 


sufficiency,  never  use  any  indirect  methods  for  thy 
supply.  Live  by  thy  faith,  and  not  by  thy  sword.  ’’ 

8.  And  when  we  passed  by  from  onr 
brethren  the  children  of  Esau,  vVhich  dwell 
in  Seir,  through  the  way  of  the  plain  from 
Elath,  and  from  Esdon-gaber,  we  turned, 
and  passed  by  the  w ay  of  the  wilderness  of 
xVIoab.  9.  And  the  Lord  said  unto  me. 
Distress  not  the  Moabites,  neither  contend 
with  them  in  battle;  for  1 wall  not  give  thee 
of  their  land  for  a possession,  because  1 
have  given  x\r  unto  the  children  of  Lot  for 
a possession.  1 0.  The  Cmims  dwelt  therein 
in  times  past,  a people  great,  and  many, 
and  tall,  as  the  Anakims;  1 1.  Which  also 
were  accounted  giants,  as  the  Anakims ; 
but  the  Moabites  call  them  Einims.  12. 
The  Horims  also  dwelt  in  Seir  before-time; 
hut  the  children  of  Esau  succeeded  them, 
w'hen  they  had  destroyed  them  from  before 
1 hem,  and  dw'elt  in  their  stead ; as  Israel 
did  unto  the  land  of  his  possession,  which 
the  Lord  gave  unto  them.  13.  Now  rise 
up,  said  /,  and  get  you  over  the  brook 
Zered : and  w^e  went  over  the  brook  Zered. 
1 4.  And  the  space  in  w'hich  w- e came  from 
Kadesh-barnea,  until  we  were  come  over 
the  brook  Zered,  teas  thirty  and  eight 
years;  until  all  the  generation  of  the  men 
of  war  w’ere  w^asted  out  from  among  the 
host,  as  the  Lord  sware  unto  them.  15. 
F or  indeed  the  hand  of  the  Lord  was 
against  them,  to  destroy  them  from  among 
the  host,  until  they  w-ere  consumed.  16. 
So  it  came  to  pass,  w^hen  all  the  men  of  w ar 
were  consumed  and  dead  from  among  the 
people,  1 7.  That  the  Lord  spake  unto  me, 
saying,  18.  Thou  art  to  pass  over  through 
Ar,  the  coast 'of  Moab,  this  day.  19.  And 
when  thou  comest  nigh  over  against  the 
children  of  Ammon,  distress  them  not,  nor 
meddle  with  them:  for  1 wall  not  give  thee 
of  the  land  of  the  children  of  Ammon  any 
possession;  because  I have  given  it  unto 
the  children  of  Lot  for  a possession.  20. 
(That  also  was  accounted  a land  of  giants : 
giants  dwelt  therein  in  old  time,  and  the 
Ammonites  called  them  Zamzummins ; 21. 
A people  great,  and  many,  and  tall,  as  the 
Anakims;  but  the  Lord  destroyed  them 
before  them;  and  they  succeeded  them, 
and  dwelt  in  their  stead:  22.  As  he  did  to 
the  cliildren  of  Esau,  w hich  dwelt  in  Seir, 
wdien  he  destroyed  the  Horims  from  before 
them;  and  they  succeeded  them,  and  dwelt 
in  their  stead  even  unto  this  day:  23.  And 
the  A vims  which  dwelt  in  Hazerim,  even 
unto  Azzah,  the  Caphtorims,  winch  came 
forth  out  of  Caphtor,  destroyed  them,  and 
dwell  in  their  stead.) 


It  is  observable  here  that  Moses,  speaking  of  the 
Edomites,  (x'.  8.)  calls  them  our  brethren,  the  chil- 
dren of  Esau;  though  they  had  been  unkind  to  Is- 
rael, in  refusing  them  a peaceable  passage  through 
their  country,-  yet  he  calls  them  brethren.  For 
though  our  relations  fail  in  their  duty  to  us,  we  must 
retain  a sense  of  the  relation,  and  not  be  wanting  in 
I our  duty  to  them,  as  there  is  occasion. 

I Now  in  these  verses  we  have, 

1.  The  account  which  Moses  gives  of  the  original 
of  the  nations  which  he  had  here  occasion  to  speak 
of;  the  Moabites,  Edomites,  and  Ammonites.  We 
know  very  well,  from  other  parts  of  his  history, 

I whose  posterity  they  were,  but  here  he  tells  us  how 
they  came  to  these  countries  in  which  Israel  found 
them ; they  were  not  the  aborigines,  or  first  plan- 
ters. But,  (1.)  The  Moabites  dwelt  in  a country 
which  had  belonged  to  a numerous  race  of  giants, 

, called  Emims,  that  is,  terrible  ones;  as  tall  as  the 
Anakims,  and  perhaps  more  fierce,  v.  10,  11.  (2.) 

1 The  Edomites  in  like  manner  dispossessed  the  Ho- 
rims from  mount  Seir,  and  took  their  countiy,  (x>. 
12.  and  again,  v.  22. ) of  which  we  I'ead,  Gen.  36. 
20.  (3.)  The  Ammonites  likewise  got  possession 

of  a country  that  had  formerly  been  inhabited  by 
giants,  called  '/.amzummims,  crafty  men,  or  wicked 
men',  (xa  20,  21.)  probably,  the  same  that  are  call- 
ed Zuzims,  Gen.  14.  5.  He  illustrates  these  re- 
marks by  an  instance  older  than  any  of  these;  the 
Caphtorims  (who  were  akin  to  the  Philistines,  Gen. 
10.  14.)  drove  the  Avims  out  of  their  country,  and 
took  possession  of  it,  x'.  23.  The  leamed  Bishop 
Patrick  supposes  these  Avites,being  expelled  hence, 
to  have  settled  in  Assyria,  and  to  be  the  same  peo- 

Sle  we  read  of  under  that  name,  2 Kings  17.  31. 

low  these  revolutions  are  recorded,  [1.]  To  show 
how  soon  the  world  was  peopled  after  the  flood;  so 
well  peopled,  that  when  a family  grew  numercus, 
they  could  not  find  a place  to  settle  in,  at  least,  in 
that  part  of  the  world,  but  they  must  drive  out 
those  that  were  already  settled.  [2.]  To  show  that 
the  race  is  not  to  the  swift,  nor  the  bat;tle  to  the 
strong.  Giants  were  expelled  by  those  of  ordinaiy 
stature;  for,  probably,  these  giants,  like  those  be- 
fore the  flood,  (Gen.  6.  4.)  were  notorious  for  impi- 
ety and  oppression,  which  brought  the  judgments 
of  God  upon  them,  against  which  their  great 
strength  would  be  uo  defence.  [3.]  To  show  what 
uncertain  things  worldly  possessions  are,  and  how 
often  they  change  their  owners:  it  was  so  rf  old, 
and  ever  will  be  so.  Families  decline,  and  from 
them  estates  are  transferred  to  families  that  in- 
crease; so  little  constancy  or  continuance  is  there  i;i 
these  things!  [4.]  To  encourage  the  children  of 
^ Israel,  who  were  now  going  to  take  possession  cf 
1 Canaan,  against  the  difficulties  they  would  meet 
i with,  and  to  show  the  unbelief  of  those  that  were 
afraid  of  the  sons  of  Anak,  to  whom  the  giants,  here 
said  to  be  conquered,  are  compared,  x'.  11,  21.  If 
the  pro\  idence  of  God  had  done  this  for  Moabites 
' and  Ammonites,  much  more  would  his  premise  do 
it  for  Israel  his  peculiar  people. 

I 2.  The  advances  which  Israel  made  towards  Ca- 
' naan.  They  fiassed  by  the  way  of  the  wilderness  of 
Moab,  (x;.  8. ) and  then  went  over  the  brook  or  vale 
of  Zered,  (x;.  13.)  and  there  Moses  takes  notice  of 
the  fulfilling  of  the  word  which  God  had  spoken 
concerning  them;  that  none  of  those  that  were  num- 
bered at  mount  Sinai,  should  see  the  land  that  God 
had  promised.  Numb.  14.  23.  According  to  that 
sentence,  now  that  they  began  to  set  their  faces  tf)- 
ward  Canaan,  and  to  have  it  in  their  eye,  notice  is 
taken  of  their  being  all  destroyed  and  consumed, 
and  not  a man  of  them  left,  v.  14.  Common  pro 
vidence,  we  may  observe,  in  about  38  years,  ordi 
narily  raises  a new  generation,  so  that  in  that  time 
few  remain  of  the  old  one;  but  here  it  was  entirely 


608 


DEUTERONOMY',  II. 


new,  and  none  at  all  remained  but  Caleb  and  Josh- 
ua: for  indeed  the  hand  of  the  Lord  ivas  against 
them,  V.  15.  Tliose  cannot  but  waste,  until  they 
are  consumed,  who  have  the  hand  of  God  against 
them.  Observe,  Israel  is  not  called  to  engage  with 
t'.ie  Canaanites  till  all  the  men  of  war,  the  veteran 
regiments,  that  had  been  used  to  hardship,  and  had 
learned  the  art  of  war  from  the  Egyptians,  %vere 
consumed  and  dead  fromamong  the  people;  [y.  16.) 
that  the  conquest  of  Canaan,  being  effected  by  a 
host  of  new-raised  men,  trained  up  in  a wilderness, 
the  excellency  of  the  power  might  the  more  plainly 
appear  to  be  of  God,  and  not  of  men. 

3.  The  caution  given  them,  not  to  meddle  with 
the  Moabites  or  Ammonites,  whom  they  must  not 
disseise,  nor  so  much  as  disturb,  in  their  posses- 
sions. Distress  them  not,  nor  contend  nvith  them, 
V.  9.  Though  the  Moabites  aimed  to  ruin  Israel, 
(Numb.  22.  6.)  yet  Israel  must  not  aim  to  ruin 
them.  If  others  design  us  a mischief,  that  will  net 
ja‘'tify  us  in  designing  them  a mischief.  But  why 
must  not  the  Moabites  and  Ammonites  be  meddled 
with.^  (1.)  Because  they  were  the  children  of  Lot, 
(v.  9,  19.)  righteous  Lot,  who  kept  Ins  integrity  in 
Sodom.  Note,  Children  often  fare  the  better  in 
this  world  for  the  piety  of  their  ancestors;  the  seed 
of  the  upright,  though  they  degenerate,  yet  are 
blessed  with  temporal  good  things.  (2.)  Because 
the  land  they  were  possessed  of,  was  what  God  had 
given  them,  and  he  did  not  design  it  for  Israel. 
Even  wicked  men  have  a right  to  their  worldly 
possessions,  and  must  not  be  wronged.  The  tares 
are  allowed  their  place  in  the  field,  and  must  not 
be  rooted  out  until  the  harvest.  God  gives  and  pre- 
serves outward  blessings  to  wicked  men,  to  show 
that  these  are  not  the  best  things,  but  he  has  better 
in  store  for  his  own  children. 

24.  Rise  ye  up,  take  your  journey,  and 
pass  over  tlie  river  Arnon : beliold,  1 have 
given  into  thy  hand  Silion  the  Amorite,  king 
of  Heshbon,  and  his  land  : begin  to  possess 
//,  and  contend  with  him  in  battle.  25. 
This  day  will  I begin  to  put  the  dread  of 
thee  and  the  fear  of  thee  upon  the  nations 
lAr/i  are  under  the  whole  heaven,  who  shall 
hear  report  of  thee,  and  shall  tremble,  and 
be  in  anguish  because  of  thee.  2G.  And  I 
sent  messengers  out  of  the  wilderness  of 
Kedemoth,  unto  Sihou  king  of  Heshbon, 
with  words  of  peace,  saying,  27.  Let  me 
l)ass  through  thy  land  : I will  go  along  by 
the  highway ; I will  neither  turn  unto  the 
right  hand  nor  to  the  left.  28.  Thou  shall 
sell  me  meat  for  moiuy,  that  1 may  eat ; 
aud  give  me  water  for  money,  that  1 may 
drink : only  I will  pass  through  on  my  feet ; 
29.  (As  the  children  of  Esau  v\hlcli  dwell 
in  Seir,  and  the  Moabites  which  dwell  in 
Ar,  did  unto  me ;)  until  I sliall  pass  over 
.Iordan,  into  the  land  which  the  Loud  our 
God  giveth  us.  .80.  But  Sihou  king  of 
Heshbon  would  not  let  us  |)ass  by  hi\n : Ibr 
the  Loro  thy  God  hardened  his  spirit,  and 
made  his  heart  obstinate',  that  lie  might  de- 
liver him  into  thy  hand,  as  (i/tpearetli  this 
day.  31.  And  the  Loro  said  unto  m('. 
Behold,  T have  begun  to  give  Sihon  and  his 
land  before  thee:  begin  to  possess,  tliat  thou 


mayest  inherit  his  land.  32.  Then  Sihon 
came  out  against  us,  he  and  all  his  people, 
to  fight  at  Jahaz.  33.  And  the  Lord  our 
God  delivered  him  before  us ; and  we  smote 
him,  and  his  sons,  and  all  his  people.  34. 
And  we  took  all  his  cities  at  that  time,  and 
utterly  destroyed  the  men,  and  the  women, 
and  the  little  ones,  of  every  city ; we  left 
none  to  remain : 35.  Only  the  cattle  we 

took  for  a prey  unto  ourselves,  and  the  spoil 
of  the  cities  which  we  took.  36.  Fiom 
Aroer,  w hich  is  by  the  brink  of  the  river  of 
Arnon,  and  frotn  the  city  that  is  by  the  ri- 
ver, even  unto  Gilead,  there  was  not  one 
city  too  strong  for  us : the  Lord  our  God 
delivered  all  unto  us.  37.  Only  unto  the 
land  of  the  children  of  Ammon  thou  earnest 
not,  jtor  unto  any  place  of  the  river  Jabbok, 
nor  unto  the  cities  in  the  mountains,  nor 
unto  whatsoever  the  Lord  our  God  forbade 
us. 

God  having  tried  the  self-denial  of  his  peop’e,  in 
foi  bidding  them  to  meddle  with  the  Moali  tes  and 
Ammonites,  and  they  having  quietly  passed  by 
those  rich  countries,  and,  tlujugh  superior  in  num- 
ber, not  made  any  attack  upon  them,  here  he  re- 
compenses them  for  their  obedience  by  giving  them 
possession  df  the  country  of  Sihen  king  ( f the  Amo- 
rites.  If  we  forbear  what  God  forbids,  we  shall 
i-eceive  what  he  promises,  and  shall  be  no  losers  at 
last  by  our  obedience,  though  it  may  seem  fi  r the 
present  to  be  our  loss.  Wrong  not  others,  and  God 
shall  r'ght  thee. 

1.  God  gives  them  commission  to  seize  upon  the 
country  of  Sihon  king  of  Heshbon,!'.  24,  25.  This 
was  then  God’s  way  of  disposing  of  kingdon)s,  but 
such  particular  grants  are  not  now  eithei  to  be  ex- 
pected or  pretended.  In  this  edmmissic  n,  obser\  e, 
(1.)  Though  God  assured  tliem  that  the  land  should 
be  their  own,  yet  they  must  bestir  themselves,  and 
contend  in  battle  with  the  eneniy.  What  (icd  gi\  es, 
we  must  endea\  our  to  get.  (2.)  God  promises  that 
when  they  fight,  he  will  fight  for  them.  Do  vou 
begin  to  possess  it,  and  I will  begin  to  p ut  the  dread 
of  you  upon  them.  Cir.d  would  dispirit  the  enemv, 
and  so  destroy  them;  would  magnify  Israel,  and  so 
terrify  all  those  agauist  whom  they  were  commis- 
sioned. See  Exod.  15.  14. 

2.  Moses  sends  to  Sihon  a mefsage  of  peace,  and 
only  begs  a passage  tlirough  this  land,  with  a pro- 
mise to  give  his  country  no  disturbance,  but  the 
advantage  of  tiad  iig  for  ready  money  with  so  great 
a bodv,  "v.  26* -29.  Moses  herein  did  neither  diso 
Itey  God,  who  bid  him  contend  with  Sihon,  nor 
dissemble  with  Sihon;  but  doubtless  it  was  by  divine 
direction  that  he  did  it,  that  Sihon  might  be  left 
inexcusable,  though  God  hardened  his  heart.  This 
may  illustrate  the  method  of  God’s  dealing  with 
those  to  wlmni  he  gives  his  gospel,  but  does  not  give 
grace  to  believe  it. 

3.  Sihen  l)egan  the  war;  (r.  32.)  God  having 
made  his  heart  obstinate,  and  hid  from  his  eyes  the 
things  that  bolonged  to  his  ])eace,  (f.  30. ) that  he 
might  dilh'er  hifn  into  the  hand  of  Israel.  Those 
that  meddle  with  the  peojile  of  God,  meddle  to  their 
own  hurt;  and  God  sometimes  ruins  his  enemies  by 
their  own  resohes.  See  Mic.  4.  11*  .13.  Rev. 
16.  14. 

4.  Israel  was  victorious.  (1.)  They  put  all  the 
Amorltes  to  the  sword,  hien,  women,  and  children; 
{v.  33,  34.)  this  they  did  as  the  executioners  of 


599 


DEUTEUONOAIV,  III. 


God’s  wrath;  now  the  measure  of  the  Amorites’  ini- 
quity was  full,  (Gen.  15,  16.)  and  the  longer  it  was 
in  the  filling,  the  sorer  was  the  reckoning  at  last. 
This  was  one  of  the  devoted  nations,  they  died  not 
as  Israel’s  enemies;  but  as  sacrifices  to  divine  jus- 
tice, in  the  offering  of  which  sacrifices  Israel  was 
employed,  :is  a kingdom  of  priests.  The  case  being 
therefore  extraordinary,  it  ought  not  to  be  drawn 
int  I a precedent  for  military  executions,  which 
make  no  distinction,  and  give  no  quarter:  they  will 
!ia\  c.hid^inent  withoul  nu  rcy,  that  shoxv  7io  itiercij. 
(2.)  They  took  possc.ssion  of  all  they  liad;  their  ci- 
ties, ^1'.  34.)  their  goods,  {v.  35. ) and  theiiTand,  f. 
36.  The  wea  th  of  the  siiiner  is  laid  up  for  the  just. 
VVli.t  a new  woi'lddid  Israel  now  come  into!  Most  i 
of  them  were  boi'ii,  and  had  lived  all  their  days,  in 
a vast  howling  wilderness,  where  they  knew  not 
what  either  fields  or  cities  were,  had  no  houses  to 
dwell  in,  and  neither  sowed  nor  reaped;  and  now 
of  a sudden  to  become  masters  of  a country  so  well- 
built,  s ) well-husbanded,  this  made  them  amends  | 
for  their  long  waiting,  tuid  yet  it  was  but  the  ear- 
nest of  a great  deal  more.  Much  more  joyful  will 
t le  change  be  which  holy  souls  will  experience, 
when  they  remove  out  of  the  wilderness  of  this 
world  to  the  better  country,  that  is,  the  heavenly, 
to  the  city  that  has  foundations. 

CHAP.  Ilf. 

M o.ses,  ill  this  chapter,  relates,  I.  The  conquest  of  Og, 
king  of  Bashan,  and  the  seizing  of  his  country,  v.  1 . . 1 1. 
II.  The  distribution  of  these  new  conquests  to  the  two 
tribes  and  a half,  v.  12. . 17.  Under  certain  provisos  and 
limitations,  V,  18.. 20.  III.  The  encouragement  given 
to  Joshua  to  carry  on  the  ivar  which  was  so  gloriously 
begun,  V.  21,22.  IV.  Moses’s  request  to  go  over  into 
Canaan,  (v.  23.  .25.)  with  the  denial  of  that  request,  but 
tlie  grant  of  an  equivalent,  v.  26.  .29. 

l.'^J"'^HEN  we  lurned,  and  went  up  the 
A way  to  Bashan  : and  Og  the  king  of 
Bashan  came  out  against  us,  he  and  all  his 
people,  to  battle  at  Edrei.  2.  And  the  Loud 
said  unto  me.  Fear  him  not : for  I will  deli- 
ver him,  and  all  his  people,  and  his  land, 
into  thy  hand ; and  thou  shalt  do  unto  him 
as  thou  didst  unto  Sihon  king  of  the  Amo- 
rites, which  dwelt  at  Heshhon.  3.  So  the 
Lord  our  God  delivered  into  our  hands  Og 
also,  the  king  of  Bashan,  and  all  his  people": 
and  we  smote  him,  until  none  was  left  to 
him  remaining.  4.  And  we  took  all  his  ci-  i 
ties  at  that  time;  there  was  not  a city  which  - 
we  took  not  from  them,  threescore  cities, 
all  the  region  of  Argoh,  the  kingdom  of  Og  | 
in  Bashan.  5.  All  these  cities  7/)ere  fenced 
with  high  walls,  gates  and  bars  ; besides  un- ' 
walled  towns  a great  many.  6.  And  we 
utterly  destroyed  them,  as  we  did  unto  Si- 1 
hon  king  of  Heshhon,  utterly  destroying  the  I 
men,  women,  and  children,  of  every  city. 
7.  But  all  the  cattle,  and  the  spoil  of  the 
cities,  we  took  for  a prey  to  ourselves.  8. ' 
And  we  took  at  that  time,  out  of  the  hand 
of  the  two  kings  of  the  Amorites,  the  land 
that  teas  on  this  side  Jordan,  from  the  river 
of  Arnon  unto  mount  Hermon  ; 9.  {Which 
Hermon  the  Sidonians  call  Sirion  ; and  the 
Amorites  call  it  Shenir;  10.  All  the  cities 
of  the  pluin,  and  all  Gilead,  and  all  Bashan, 


unto  Salchah  and  Edrei,  cities  of  the  king- 
dom of  Og  in  Bashan.  11.  P’or  only  Og 
king  of  Bashan  remained  of  the  remnant  of 
giants ; behold,  his  bedstead  teas  a bedstead 
of  iron:  is  it  not  in  Rabhath  of  the  children 
of  xAmmon  ? nine  cubits  teas  the  length 
thereof,  and  four  cubits  the  breadth  of  it,  af- 
ter the  cubit  of  a man. 

We  have  here  anolher  brave  country  delivered 
I into  the  hand  of  Israel,  that  of  Bashan;  the  conquest 
I of  Sihon  is  often  mentioned  together  with  that  of  Og, 

! to  the  pr,  ise  of  God,  the  rather  because  in  these 
Israel’s  triumphs  began,  Ps.  135.  11. — 136.  19,  20. 

See,  1.  How  they  got  the  mastery  of  Og,  a very 
formidable  prince;'(l.)  Very  strong,  for  he  was  of 
the  remnant  of  the  giants;  {v.  11.)  his  personal 
strength  was  extraordinary;  a monument  of  which 
was  preserved  by  the  Ammonites  in  his  bed  stead, 
which  was  showed  as  a rarity  in  their  chief  city. 
You  might  guess  at  his  weight  by  the  materials  of 
his  bed  stead,  it  was  iron,  as  if  a bed  stead  of  wood 
were  too  weak  for  him  to  trust  to;  and  you  might 
guess  at  his  stature  by  the  dimensions  of  it,  it  was 
nine  cubits  long,  and  tour  cubits  broad;  which,  sup- 
posing a cubit  to  be  but  half  a yard,  (and  some 
learned  men  have  made  it  appear  to  be  somewhat 
more,)  was  four  yards  and  a half  long,  and  two 
yai  ds  broad;  and  if  we  allow  his  bed  stead  to  be 
two  cubits  longer  than  himself,  and  that  is  as  much 
as  w’e  need  allow,  he  was  three  yards  and  a half 
high,  double  the  stature  of  an  ordinary  man,  and 
ever)-  way  proportionable,  yet  they  smote  him,  v. 

I 3.  Note,  When  God  pleads  his  people’s  cause,  he 
can  de-.d  with  giants  as  with  grashoppers.  No 
nyan’s  might  can  secure  him  against  the  Almighty. 
The  army  of  Og  was  very  powerful,  for  he  had  the 
command  (f  sixty  fortified  cities,  beside  unwalled 
towns,  V.  5.  Yet  all  this  was  nothing  before  God’s 
Israel,  when  the)-  came  with  commission  to  destroy 
him.  (2.)  He  was  very  stout  and  daring;  he  carne 
out  against  Israel  to  battle,  x'.  1.  It  was  wonder- 
ful that  he  did  net  take  warning  by  the  ruin  of 
Sihon,  and  send  to  desire  conditions  of  peace;  but 
he  trusted  to  his  own  strength,  and  so  was  harden- 
ed to  his  destruction.  Note,  Those  that  are  not 
awakened  by  the  judgments  of  God  upon  others, 
but  persist  in  their  defiance  of  heaven,  are  ripening 
apace  for  the  like  judgments  upon  themselves,  Jer. 
3.  8.  God  bade  Moses  not  fear  him,  t.  2.  If  Mc- 
ses  himself  was  so  strong  in  faith  as  not  to  need  the 
caution,  yet  it  is  pi-obable  that  the  people  needed  it; 
and  for  them  these  fiesh  assurances  are  designed, 
“ I will  deliver  him  into  thine  hand;  not  onl)^  deli- 
ver thee  out  rf  his  hand,  that  he  shall  not  be  thv 
ruin,  but  deliver  him  into  thy  hand,  that  thou  shaft 
be  his  ruin,  and  make  him  pay  dear  f r his  at- 
tempt.” He  adds.  Thou  shalt  do  to  him  as  thou 
didst  to  Sihon;  intimating  that  they  ought  to  be  en- 
couraged by  their  former  victory  to  .trust  in  God  for 
another  victory,  for  he  is  God,  and  changeth  not. 

How  they  got  possession  of  Bashan,  a very  desi- 
rable country.  They  took  all  the  cities,  {xk  4. ) and 
all  the  spoil  of  them,  x'.  7.  They  made  them  all 
their  own,  f.  10.  So  that  now  they  had  in  their 
hands  all  that  fruitful  country  which  lay  east  cf 
Jordan,  from  the  river  Arnon  unto  Hermon,  v.  8. 
Their  conquering  and  possessing  these  countries 
was  intended,  not  only  for  the  encouragement  of 
Isi-ael  in  the  wars  of  Canaan,  but  for  the  satisfaction 
of  Moses  before  his  death;  because  he  must  not  live 
to  see  the  completing  of  their  victory  and  settle- 
ment, God  thus  gives  him  a specimen  of  it.  Thus 
the  Spirit  is  gi\  en  to  them  that  believe,  as  #ie  ear- 
nest of  their  inheritance,  until  the  redemption  of  the 
purchased  possession. 


coo  DEUTERONOMY,  III. 


12.  And  this  land,  which  we  possessed  at 
I hat  time,  from  Aroer,  which  is  by  the  river 
Arnon,  and  half  mount  Gilead,  and  the  cities 
thereof,  gave  1 unto  the  Reubenites,  and  to 
the  Gaflites.  13.  And  the  rest  of  Gilead, 
and  all  Bashan,  being  the  kingdom  of  Og, 
gave  1 unto  the  half-tribe  of  Alanasseh  ; all 
the  region  of  Argob,  with  all  Bashan,  which 
was  called  tlie  land  of  giants.  14.  Jair  the 
son  of  Mctnasseh  took  all  the  country  of 
Argob,  unto  the  coasts  of  Jeshuri  and  Maa- 
chathi ; and  called  them  after  his  own 
name,  Bashan-havoth-jair,  unto  this  day. 
15.  And  I gave  Gilead  unto  Alachir.  16. 
And  unto  the  Reubenites,  and  unto  the 
Gadites,  I gave  from  Gilead  even  unto  the 
river  Arnon,  half  the  valley,  and  the  border, 
even  unto  the  river  Jabbok,  lohich  is  the 
border  of  the  children  of  Ammon : 1 7.  The 
plain  also,  and  Jordan,  and  the  coast  thereof^ 
from  Chinnereth  even  unto  the  sea  of  the 
plain,  even  the  salt  sea,  under  Ashdoth-pis- 
gah  eastward.  1 8.  And  I commanded  you 
at  that  time,  saying.  The  Lord  your  God 
hath  given  you  this  land  to  possess  it : ye 
shall  pass  over  armed  before  your  brethren 
the  children  of  Israel,  all  that  are  meet  for 
the  war.  19.  But  your  wives,  and  your 
little  ones,  and  your  cattle,  {for  I know  that 
ye  have  much  cattle,)  shall  abide  in  your 
cities  which  I have  given  you;  20.  Until 
the  Lord  have  given  rest  unto  your  breth- 
ren, as  well  as  unto  you,  and  7mtil  they  also 
possess  the  land  which  the  Lord  your  God 
hath  given  them  beyond  Jordan:  and  then 
shall  ye  return  every  man  unto  his  possess- 
ion which  I have  given  you. 

Having  showed  how  this  country  Avhich  they 
were  now  in,  was  conquered,  in  these  verses  he 
shows  how  it  was  settled  upon  the  Reubenites,  Gad- 
ites, and  lialf  tribe  of  Manasseh,  which  we  had  the 
sto!y  of  before.  Numb.  32.  Here  is  the  I’ehearsal. 

1.  Moses  specifies  the  particular  parts  of  the 
country  that  were  allotted  to  each  trilje;  especially 
the  distribution  of  the  lot  to  the  half  ti’ibe  of  Ma- 
nasseh, the  subdividing  of  which  tribe  is  observable. 
Joseph  was  divided  into  Ephraim  and  Manasseh;  ' 
Manasseh  was  divided  into  one  half  on  the  one  side 
Jordan,  and  the  other  half  on  the  other  side:  that! 
here  on  the  east  side  Jordan  was  again  divided  into 
two  great  families,  which  had  their  several  allot- 
ments, Jair,  V.  14,  Machir,  v.  15.  And  perhaps 
Jacob’s  prediction  of  the  smallness  of  that  tribe  was 
now  accom])lished  in  these  divisions  and*  subdivi- 
sions. Oljserve  that  Bashan  is  here  called  the  land 
of  the  giants,  because  it  had  been  in  their  possess- 
ion, but  Og  was  the  last  of  them.  These  giants,  it 
seems,  had  lost  their  country,  and  were  rooted  out 
of  it  .sooner  than  any  of  their  neighbours;  for  they 
who,  presuming  upon  their  strength  and  stature, 
liad  their  hand  against  every  man,  had  every  man’s 
hand  against  them,  and  went  down  slain  to  the  pit, 
though  they  were  the  terror  of  the  mighty  in  the 
land  oPthe  living. 

2.  tie  repeats  the  condition  of  the  grant  which 
tliey  had  already  agreed  to,  x>.  18 . . 20.  That  they  I 


|i  should  send  a strong  detachment  over  Jordan  to 
lead  the  van  in  the  conquest  of  Canaan,  who  should 
not  return  to  their  families,  at  least,  not  to  settle, 
(though  for  a time  they  might  retire  thither  into 
winter  quarters,  at  the  end  of  a campaign,)  till  they 
had  seen  their  brethren  in  as  full  possession  of  their 
respective  allotments,  as  themselves  were  now  in 
of  their’s.  They  must  hereby  be  taught  not  to  look 
at  their  onvn  things  only,  but  at  the  things  of  others, 
Phil.  2.  4.  It  ill  becomes  an  Israelite  to  be  selfish; 
and  to  prefer  any  private  interest  before  the  public 
welfare.  When  we  are  at  rest,  we  should  desire  to 
see  our  brethren  at  rest  too,  and  should  be  ready  to 
do  what  we  can  towards  it;  for  we  are  not  born  for 
ourselves,  but  are  members  one  of  another.  A good 
man  cannot  rejoice  much  in  the  comforts  of  his  fam- 
ily, unless  withal  he  sees  peace  upon  Israel,  Ps. 
128.  6. 

21.  And  I commanded  Josliua  at  that 
time,  saying,  Thine  eyes  have  seen  all  that 
the  Lord  your  God  hath  done  unto  these 
two  kings:  so  shall  the  Lord  do  unto  all 
the  kingdoms  whither  thou  passest.  22.  Ye 
shall  not  fear  them:  for  the  Lord  your 
God,  he  shall  fight  for  you.  23.  And  I be- 
sought the  Lord  at  that  time,  saying,  24. 
O Lord  God,  thou  hast  begun  to  show  thy 
servant  thy  greatness  and  thy  mighty  hand : 
for  what  god  is  there  in  heaven  or  in  earth 
that  can  do  according  to  thy  works,  and  ac- 
cording to  thy  might  ? 25.  I pray  tliee,  let 

me  go  over,  and  see  the  good  land  that  is 
beyond  Jordan,  that  goodly  mountain,  and 
Lebanon.  26.  But  the  Lord  was  wroth 
with  me  for  your  sakes,  and  would  not  hear 
me:  and  the  Lord  said  unto  me.  Let  it 
suffice  thee ; speak  no  more  unto  me  of  this 
matter.  27.  Get  thee  up  into  the  top  of 
Pisgah,  and  lift  up  thine  eyes  w estward,  and 
northward,  and  southward,  and  east\vard, 
and  behold  it  with  thine  eyes : for  thmi  shalt 
not  go  over  this  Jordan.  28.  But  < l arge 
Joshua,  and  encourage  him,  and  stiengthen 
him:  for  he  shall  go  over  before  this  people, 
and  he  shall  cause  them  to  inherit  the  land 
which  thou  shalt  see.  29.  So  we  abode  in 
the  valley  over  against  Beth-peor. 

Here  is, 

I.  The  encouragement  which  Moses  gave  to  Josh- 
ua, who  was  to  succeed  him  in  the  government,  v. 
21,  22.  He  commanded  him  not  lo  fear.  Thus 
those  that  are  aged  and  experienced  in  the  service 
of  (iod,  should  do  all  they  can  to  strengthen  the 
hands  of  those  that  are  young,  and  settbig  out  in  re- 
ligion. Two  things  he  would  h.ave  him  consider  for 
his  encouragement;  1.  What  God  had  done.  Josh- 
ua had  seen  what  a total  defeat  God  had  given  by 
the  forces  of  Israel  to  these  two  kings,  and  from 
thence  he  might  easily  infer,  so  shall  the  I.ord  do  to 
all  (he  rest  of  his  kingdoms,  which  we  are  to  make 
war  upon.  He  must  not  only  infer  from  tb.ence, 
that  thus  the  Lord  can  do  with  them  all,  for, his 
arm  is  not  shortened,  but  thus  he  zvill  do,  for  his 
])urpose  is  not  changed;  he  that  has  begun,  will 
finish;  as  for  God,  his  worship  is  perfect.  Joshua 
had  seen  it  n.mh  his  own  eyes.  And  the  more  we 
have  seen  of  the  instances  of  divine  wisdom,  porver. 
and  goodness,  the  more  inexcusable  we  are,  if  wf 


601 


DEUTERONOMY,  III. 


fear  nvliat flesh  can  do  unto  us.  2.  What  God  had 
promised.  The  Lord  your  God,  he  shall  flght  for 
you;  and  that  cause  cannot  be  but  victorious,  which 
the  Lord  of  Hosts  fights  for.  If  God  be  for  us,  who 
can  be  against  us,  so  as  to  prevail?  We  reproach 
our  Leader  if  we  follow  him  with  trembling. 

II.  The  prayer  which  Moses  made  for  himself, 
and  the  answer  which  God  gave  to  that  prayer. 

1.  His  prayer  was,  that,  if  it  were  God’s  will,  he 
might  go  before  Israel  over  Jordan  into  Canaan.  .\t 
that  time,  when  he  had  been  encouraging  Joshua  to 
fight  Israel’s  battles,  taking  it  for  granted  that  he 
must  be  their  leader;  upon  that  occasion,  he  was 
touched  with  an  earnest  desire  to  go  o\  er  himself, 
which  expresses  itself  not  in  any  passionate  and  im- 
patient complaints,  or  reflections  upon  the  sentence 
he  was  under,  but  in  humble  prayers  to  God  for  a 
gracious  reversing  of  it.  I besought  the  Lord. 
Note,  We  should  never  allow  any  desires  in  our 
hearts,  which  we  cannot  in  faith  offer  up  to  God  by 
prayer;  and  what  desires  are  innocent,  let  them  be 
pi’esented  to  God.  W e have  not,  because  -we  ask  not. 

Observe,  (1.)  What  he  pleads  here.  Two  things; 
[1.]  The  great  experience  which  he  had  had  of 
God’s  goodness  to  him  in  what  he  had  done  for  Is- 
rael. “ Thou  hast  begun  to  show  thy  servant  thy 
greatness.  Lord,  perfect  what  thou  hast  begun. 
Thou  hast  given  me  to  see  thy  glory  in  the  conquest 
of  these  two  kings,  and  the  sight  has  affected  me 
with  wonder  and  thankfulness;  O let  me  see  more 
of  the  outgoings  of  my  God,  my  King!  This  great 
work,  no  doubt,  will  be  carried  on  and  completed, 
let  me  have  the  satisfaction  of  seeing  it.”  Note, 
the  more  we  see  of  God’s  glory  in  his  works,  the 
more  we  sh  ill  desii-e  to  see.  The  works  of  the 
Lord  are  great,  and  therefore  are  sought  out  more 
and  more  of  all  them  that  have  pleasure  therein. 
[2.]  Tlie  good  impressions  that  had  been  made 
upon  his  heart  by  what  he  had  seen;  for  %vhat  God 
is  there  in  heaven  or  earth,  that  can  do  according  to 
thy  works!  The  more  we  are  affected  with  what 
we  have  seen  of  God,  and  of  his  wisdom,  power  and 
goodness,  the  better  we  are  prepared  for  further 
discoveries.  Those  shall  see  the  works  of  God, 
tint  admire  him  in  them.  Moses  had  thus  express  - 
ed himself  c nrerning  God  and  his  works,  long  be- 
fore, (Exod.  15.  11.)  and  he  still  continues  of  the 
same  mind,  that  there  are  no  works  worthy  to  be 
compared  with  God’s  works,  Ps.  86.  8. 

(2.)  What  he  begs.  I pray  thee  let  me  go  over, 
V.  25.  God  had  said,  he  should  not  go  over;  yet 
he  prays  that  he  might;  not  knowing  but  that 
tht.  threatening  was  conditional,  for  it  was  not  rati- 
fied with  an  oath,  as  that  concerning  the  people 
was,  that  they  should  not  enter.  Thus  Hezekiah 
prayed  for  his  own  life,  and  David  for  the  life  of 
his  child,  after  both  had  been  expressly  threatened; 
and  the  former  prevailed,  though  the  latter  did 
not.  Moses  remembered  the  time,  when  he  by  j 
jjrayer  prevailed  with  God  to  recede  from  the  de-  : 
cl  ii-ations  which  he  had  made  of  his  wrath  against  ! 
Isriel,  Exod.  32  14.  And  ovhy  might  he  not  hope  | 
in  like  manner  to  prevail  for  himself?  Let  me  go  | 
over  and  see  the  good  land.  Not,  “ Let  me  go  over 
and  be  a prince  and  a ruler  there;”  he  seeks  not 
his  own  honour,  is  content  to  resign  the  government 
to  Joshua;  but,  “Let  me  go  to  be  a spectator  of  thy 
kindness  to  Israel;  to  see  what  I believe  concern- 
ing the  goodness  of  the  land  of  promise.”  How  pa- 
thetically does  he  spegk  of  Canaan,  that  ,§-ooc?  land, 
that  goodlu  mountain!  Note,  Those  may  hope  to 
oliiain  and  enjny  God’s  favours,  that  know  how  to 
value  them.  What  he  means  by  that  goodly  moun- 
tain. we  may  leaim  from  Ps.  78.  54.  where  it  is  said 
of  God’s  Israel,  that  he  brought  them  to  the  border 
of  his  sanctuary , even  to  this  mountain  which  his 
right  hand  had  purchased:  where  it  is  plainly  to  be 
VoL.  I.— 4 G 


understood  of  the  whole  land  of  Canaan,  yet  with 
an  eye  to  the  sanctuary,  the  glory  of  it. 

2.  God’s  answer  to  this  prayer  had  in  it  a mixture 
of  mercy  and  judgment,  that  he  might  sing  unto 
God  of  both. 

(1.)  There  was  judgment  in  the  denial  of  his  re- 
quest, and  that  in  something  of  anger  too,  v.  26, 
The  Lord  xvas  wroth  with  .me  for  your  sakes.  God 
not  only  sees  sin  in  his  people,  but  is  much  displeas- 
ed with  it;  and  even  those  that  are  delivered  from 
the  wrath  to  come,  yet  may  lie  under  the  tokens  of 
God’s  wrath  in  this  world,  and  maybe  denied  some 
particular  favour  which  their  hearts  are  much  set 
upon.  God  is  a gracious,  tender,  loving  Father;  but 
he  is  angry  with  his  children  when  they  do  amiss, 
and  denies  them  many  a thing  that  they  desire  and 
are  ready  to  cry  for.  But  how  was  he  wroth  with 
Moses,  for  the  sake  of  Israel?  Either,  [].]  Foi 
that  sin  which  they  provoked  him  to.  See  Ps. 
106.  32,  33.  Or,  [2.]  The  removal  of  Moses  at 
that  time,  when  he  could  so  ill  be  spared,  was  a re- 
buke to  all  Israel,  and  a punishment  of  their  sin.  Or, 
[3.]  It  was  for  their  sakes,  that  it  might  be  a warning 
to  them  to  take  heed  of  offending  God  by  passionate 
and  unbelieving  speeches  at  any  time,  after  the  si- 
militude of  his  transgression;  for  if  this  were  done  to 
such  a green  tree,  rShal  should  be  done  to  the  dry? 
He  acknowledges  that  God  would  not  hear  him. 
God  had  often  heard  him  for  Israel,  yet  he  would 
not  hear  him  for  himself.  It  was  the  prerogative 
of  Christ,  the  great  Intercessor,  to  be  heard  al- 
ways, yet  of  him  his  enemies  said.  He  sax^ed  others, 
himself  he  could  not  save:  which  the  Jews  would 
not  have  upbraided  him  with,  had  they  considered 
that  Moses,  their  great  prophet,  prevailed  for  oth- 
ers, but  for  himself  he  could  not  prevail.  Though 
Moses,  being  one  of  the  wrestling  seed  of  Jacob,  did 
not  seek  in  \ ain,  yet  he  had  not  the  thing  itself 
which  he  sought  for.  God  may  accept  pur  prayers, 
and  yet  not  grant  us  the  very  thing  we  pray  for. 

Here  is  mercy  mixed  with  this  wrath,  in  several 
th'ngs; 

[1.]  God  quieted  the  spirit  < f Moses  under  the 
decree  that  was  gone  forth,  by  that  word,  (n.  26. ) Let 
it  suffice  thee.  M’ith  which  word,  no  doubt,  a divine 
power  went  to  reconcile  Moses  to  the  will  of  God, 
and  to  bring  him  to  acquiesce  in  it.  If  God  does 
not  by  his  providence  give  us  what  we  desire,  vet 
if  by  his  grace  he  makes  us  content  without  it,  it 
comes  much  to  one.  “Let  it  suffice  thee  to  have  God 
for  thy  father,  and  heaven  for  thy  portion,  though 
thou  hast  not  every  thing  thou  wouldest  have  in  this 
world.  Be  satisfied  with  this,  God  is  all-sufficient.  ” 

[2.]  He  put  Jionour  upon  his  prayer,  in  directing 
him  not  to  insist  upon  his  request.  Speak  no  more 
to  me  of  this  matter.  It  intimates  that  what  God 
does  not  think  fit  to  grant,  we  should  not  think  fit 
to  ask;  and  that  God  takes  such  a pleasure  in  the 
prayer  of  the  upright,  that  it  is  no  pleasure  to  him, 
no,  not  in  any  particular  instance,  to  give  a denial 
to  it. 

[3.  ] He  promised  him  a sight  of  Canaan  /ro7w  the 
top  of  Pisgah,  X'.  27.  Though  he  should  not  have 
the  possession  of  it,  he  should  have  the  prospect  of 
it;  not  to  tantalize  him,  but  such  a sight  of  it  as 
would  yield  him  true  satisfaction,  and  would  enable 
him  to  form  a very  clear  and  pleasing  idea  of  that 
promised  land.  Probably,  Moses  had  not  only  his 
sight  preserved  for  other  purposes,  but  greatly  en- 
larged for  this  purpose;  for  if  he  were  not  to  have 
such  a sight  of  it  as  others  could  not  have  from  the 
same  place,  it  had  been  no  particular  favour  to 
Moses,  nor  the  matter  of  a promise.  Even  great 
believers,  in  this  present  state,  see  heaven  but  at  a 
distance. 

[4.  ] He  provided  him  a successor,  one  who  should 
support  the  honour  of  Moses,  and  cany  on  and 


602 


DEUTERONOJVIY,  IV. 


complete  that  glorious  work  which  the  heart  of  Mo-  ] 
ses  was  so  much  upon,  the  bringing  of  Israel  to 
Canaan,  and  settling  them  there,  (x^.  28.)  Charge 
Joshua,  and  encourage  him  m this  work.  Those  to 
wlxom  God  gives  a charge,  he  will  be  sure  to  give 
encour.  gement  to.  And  it  is  a comfort  to  the 
church’s  friends,  (when  they  are  dying  and  going 
off, ) to  see  God’s  work  likely  to  be  carried  on  by 
other  hands,  when  they  are  silent  in  the  dust. 

CHAR  IV. 

In  tiiis  cliajiter,  we  iiave,  1.  A most  earnest  and  pathetic 
cxhort.iiion  to  obedience,  botli  in  general,  and  in  some 
j):irlieuldr  instances,  backed  with  a great  variety  of  very 
pressing  arguments,  repealed  again  and  again,  and  set 
before  tlicin  in  the  most  moving  and  atfectionate  manner 
imaginable,  v.  I . . 40.  II.  The  appointing  the  cities  of 
refuse  on  tliat  side  Jordan,  v.  41 . . 43.  III.  The  particu-  i 
lar  description  of  the  place  where  Moses  delivered  the 
following  repetition  of  the  law,  v.  44  . . 49. 

1.  OW  therefore  hearken, O Israel,  unto 
the  statutes  anti  unto  the  judgments 
which  I teach  you,  for  to  do  iheni^  that  ye 
may  live,  and  go  in  and  possess  the  land 
which  the  Loro  God  of  your  fathers  giveth 
you.  2.  Ve  shall  not  add  unto  the  word 
which  1 command  you,  neither  shall  you  di- 
minish cuigkt  fiom  it,  that  ye  may  keep  the 
commandments  of  the  Lord  your  God 
which  1 command  you.  3.  Your  eyes  have 
seen  what  the  Lord  did  because  of  Baal- 
peor:forall  the  men  that  followed  Baal- 
peor,  the  Lord  thy  God  hath  destroyed 
them  from  among  you.  4.  But  ye  that  did 
cleave  unto  the  Lord  your  God  are  alive 
every  one  of  you  this  day.  5.  Behold,  1 
have  taught  you  statutes,  and  judgments, 
even  as  the  Lord  my  God  commanded  me, 
that  ye  should  do  so  in  the  land  whither  ye 
go  to  possess  it.  6.  Keep,  therefore,  and  do 
them : for  this  is  your  wisdom  and  your  un- 
derstanding in  the  sight  of  the  nations,  which 
shall  hear  all  these  statutes,  and  say.  Surely 
this  great  nation  is  a wise  and  understan- 
ding people.  7.  For  what  nation  zs//?ere  AO 
great,  who  hath  God  so  nigh  unto  them,  as 
the  Lord  our  God  is  in  all  things  that  we 
call  upon  him  for?  8.  And  what  nation  is 
there  so  great,  that  hath  statutes  and  judg- 
ments so  righteous  as  all  this  law,  which  i 
set  before  you  this  day'^  9.  Only  take 
heed  to  thyself,  and  keep  thy  soul  diligent- 
ly, lest  thou  forget  the  things  which  thine 
eyes  have  seen,  and  lest  they  depart  from 
thy  heart  all  the  days  of  thy  life ; but  teach 
them  thy  sons,  and  thy  sons’  sons;  10, 
Specialli/  the  day  that  thou  stoodcst  before 
the  liORD  thy  God  in  Horeb,  when  the 
LjOrd  said  unto  me.  Gather  me  the  people 
together,  and  1 will  make  them  hear  my 
words,  that  they  may  learn  to  fear  me  all 
the  days  that  they  shall  live  upon  the  earth, 
and  that  they  may  teach  their  children.  1 1 . 
And  ye  came  near,  and  stood  under  the 
mouAitain  ; and  the  mountain  burned  with 


fire  unto  the  midst  of  heaven,  with  darkne  iS, 
clouds,  and  thick  darkness.  1 2.  And  the 
Lord  spake  unto  you  out  of  the  midst  of 
the  fire:  ye  heard  the  voice  of  the  words, 
but  saw  no  similitude  ; only  pe  heard  a voice, 
1 3.  And  he  declared  unto  you  his  covenant, 
which  he  commanded  you  to  perform,  even 
ten  commandments;  and  he  waote  them 
upon  two  tables  of  stone.  14.  And  the 
Lord  commanded  me  at  that  time  to  teach 
you  statutes  and  judgments,  that  ye  might 
do  them  in  the  land  whither  ye  go  over  to 
possess  it.  15.  Take  ye  therefore  good 
heed  unto  yourselves,  (for  ye  saw  no 
manner  of  similitude  on  the  day  that  the 
Lord  spake  unto  you  in  Horeb  out  of  the 
midst  of  the  fire,)  16.  Lest  ye  corrupt 
yourselves^  and  make  you  a graven  image, 
the  similitude  of  any  figure,  the  likeness  of 
male  or  female ; 1 7.  The  likeness  of  any 

beast  that  is  on  the  earth,  the  likeness  of 
any  winged  fowl  that  fliethin  the  air;  18. 
The  likeness  of  any  thing  that  creepeth  on 
the  ground,  the  likeness  of  any  fish  that  is  in 
the  waters  beneath  the  earth:  19.  And  lest 
thou  lift  up  thine  eyes  unto  heaven,  and 
when  thou  seest  the  sun,  and  the  moon,  and 
the  stars,  even  all  the  host  of  heaven,  should- 
est  be  driven  to  worship  them,  and  serve 
them,  which  the  Lord  thy  God  hath  divid- 
ed unto  all  nations  under  the  whole  heaven, 
20.  But  the  Lord  hath  taken  you,  and 
brought  you  forth  out  of  the  iron  furnace, 
even  out  of  Egypt,  to  be  unto  him  a people 
of  inheritance,  as  3/e  this  day.  21.  Fur- 
thermore, the  Lord  was  angry  with  me  for 
your  sakes,  and  sw'are  that  I should  not  go 
over  Jordan,  and  that  I should  not  go  in 
unto  that  good  land  which  the  Lord  thy  God 
giveth  thee  for  an  inheritance  : 22.  But  I 
must  die  in  this  land,  I must  not  go  over 
Jordan  : but  ye  shall  go  over,  and  possess 
that  good  land.  23.  Take  heed  unto  your- 
seh^es,  lest  ye  forget  the  covenant  of  the 
Lord  your  God,  which  he  made  with  you, 
and  make  you  a graven  image,  or  the  like- 
ness of  any  thing,  which  the  Lord  thy  God 
hath  forbidden  thee.  24.  For  the  Lord 
thy  God /A  a consuming  fire  even  a jealous 
God.  25.  When  thou  shalt  beget  children, 
and  children’s  children,  and  shalt  have  re- 
mained long  in  the  land,  and  shall  corrupt 
yourselves,  and  make  a graven  image,  or  the 
likeness  of  any  thing,  and  shall  do  evil  in 
the  sight  of  the  Lord  thy  God,  to  provoke 
him  to  anger ; 26.  I call  heaven  and  earth 
to  witness  against  you  this  day,  that  ye  shall 
soon  utterly  perish  from  off  the  land  wdiere- 
unto  you  go  over  Jordan  to  possess  it ; ye 
shall  not  prolong  yo//r  days  upon  it,  but  shall 


603 


DEUTERONOMY,  IV. 


utterly  be  destroyed,  27.  And  the  Lord  I 
shall  scatter  you  among  the  nations,  and  ye  j 
shall  be  left  few  in  number  among  the  hea- 
then, whither  the  Lord  shall  lead  you.  28. 
And  there  ye  shall  serve  gods,  the  work  of 
men’s  hands,  wood  and  stone,  which  nei- 
ther see,  nor  hear,  nor  eat,  nor  smell.  29. 
But  if  from  thence  thou  shalt  seek  the  Lord  ' 
thy  God,  thou  shalt  find  him^  if  thou  seek  him  | 
with  all  thy  lieart  and  with  all  thy  soul.  30.  ; 
When  thou  art  in  tribulation,  and  all  these  ! 
things  are  come  upon  thee,  even  in  the  latter 
days,  if  thou  turn  to  the  Lord  thy  God,  and  , 
shalt  be  obedient  unto  his  voice,  31.  (Eor  ' 
the  Lord  thy  God  is  a merciful  God,)  he  I 
will  not  forsake  thee,  neither  destroy  thee, 
nor  forget  the  covenant  of  thy  fathers,  which 
he  sware  unto  them.  32.  For  ask  now  of 
the  days  that  are  past,  which  were  before 
thee,  since  the  day  that  God  created  man 
upon  earth,  and  ask  from  the  one  side  of 
heaven  unto  the  other,  whether  there  liath 
been  any  sack  thing  as  this  great  thing  is,  or 
hath  been  heard  like  it  ? 33.  Did  ever  peo- 

ple hear  the  voice  of  God  speaking  out  of 
the  midst  of  the  fire,  as  thou  hast  lieard,  and 
live  ? 34.  Or  hath  God  assayed  to  go  ajid 

take  him  a nation  from  the  midst  of  an- 
other nation,  by  temptations,  by  signs,  and 
by  wonders,  and  by  \var,  and  by  a mighty 
hand,  and  by  a stretched-out  arm,  and 
l)y  great  terrors,  according  to  all  that  the 
Lord  your  God  did  for  you  in  Egypt 
before  your  eyes?  35.  Unto  thee  it  was 
* showed,  that  thou  mightest  know  that  the 
Lord  he  is  God ; there  is  none  else  besides 
him.  36.  Out  of  heaven  he  made  thee  to 
hear  his  voice,  that  he  might  instruct  thee  : 
and  upon  earth  he  showed  thee  liis  great 
fire  ; and  thou  heardest  his  words  out  of  the 
midst  of  the  fire.  37.  And  because  he  lov- 
ed thy  fathers,  therefore  he  chose  their  seed 
after  them,  and  brought  thee  out  in  his  sight 
with  his  mighty  power  out  of  Egypt ; 38. 
To  drive  out  nations  from  before  thee,  great- 
er and  mightier  than  thou  art,  to  bring  thee 
in,  to  give  thee  their  land  for  an  inherit- 
ance, as  it  is  this  day.  39.  Know  therefore 
this  day,  and  consider  it  in  thine  heart,  that 
the  Lord  he  is  God  in  heaven  above,  and 
upon  the  earth  beneath : there  is  none  else. 
40.  Thou  shalt  keep  therefore  his  statutes, 
and  his  commandments,  which  I command 
thee  this  day,  that  it  may  go  well  with  thee, 
and  with  thy  children  after  thee,  and  that 
thou  mayest  prolong  thy  days  upon  the  earth, 
which  the  Lord  thy  God  giveth  thee,  for  ever. 

This  most  lively  and  excellent  discourse  is  so  en- 
tire, and  the  particulars  of  it  are  so  often  repeated, 
*luit  we  must  take  it  altogether  in  the  exposition  of 


I it,  and  endeavour  to  digest  it  into  proper  heads,  for 
we  c .nnot  divide  it  into  paragraphs. 

I I.  In  general,  it  is  the  use  and  application  of  the 
foregoing  history;  it  comes  in  by  way  of  inference 
from  it,  V.  1,  Aow  therefore  hearken,  0 Israel. 
This  use  we  should  make  of  the  review  of  God’s 
providences  concerning  us,  we  should  by  them  be 
quickened  and  engaged  to  duty  and  obedience.  The 
histories  of  the  years  of  ancient  times  should  in  like 
' manner  be  improved  by  us. 

i II.  The  scope  and  drift  of  his  discourse  is  to  per- 
suade them  to  keep  close  to  God,  and  to  his  service, 
i and  not  to  forsake  him  for  any  other  god,  nor  in  any 
; distance  to  decline  from  their  duty  to  him.  Now 
i observe  what  he  says  to  them  with  a great  deal  of 
divine  rhetoric.  1.  By  way  of  exhortation  and  di- 
i rection.  2.  By  way  of  motive  and  argument,  to  en- 
‘ force  his  exhortations. 

i 1.  See  here  how  he  charges  and  commands  them, 
and  shows  them  ‘tvhat  is  good,  and  what  (he  Lord 
re(juires  of  them. 

(1.)  He  demands  their  diligent  attention  to  the 
word  of  God,  and  to  the  statutes  and  judgments  that 
were  taught  them.  Hearken,  O Israel.  He  means, 
not  only  that  they  must  now  give  him  the  hearing, 

I but  that  whenever  the  book  of  the  law  was  read  to 
them,  or  read  by  them,  they  should  be  attentive  to 
it.  “ Hearken  to  the  statutes,  as  containing  the 
great  commands  of  God,  and  the  great  concerns  of 
your  own  souls,  and  therefore  challenging  your  ut- 
most attention.”  At  Horeb  God  had  made  them, 
hear  his  words,  (v.  10. ) hear  them  with  a witness; 
the  attention  which  was  then  constrained  by  the 
circumstances  of  the  delivery,  ought  ever  after  to 
be  engaged  by  the  excellency  of  the  things  them- 
seb  es.  What  God  so  spake  once,  we  should  hear 
twice,  hear  often. 

(^2.)  He  charges  them  to  preserve  the  di\  ine  law 
pure  and  entire  among  them,  v.  2.  Keep  it  pure, 
and  do  not  add  to  it;  keep  it  entire,  and  do  not  di- 
minish from  it.  Not  in  practice,  so  s ine;  “Ve 
shall  not  add,  by  committing  the  evil  which  the  law 
forbids;  nor  diminish,  by  omitting  the  good  which 
the  law  requires.”  Not  in  opinion,  so  others;  “ \'e 
shall  not  add  your  own  in\  entions,  as  if  the  divine 
institutions  were  defective,  nor  introduce,  much  less 
impose  any  rites  of  religious  worship,  other  than 
what  God  has  appointed,  nor  shall  ye  diminish,  or 
set  aside,  any  thing  that  is  appointed,  as  needless,  or 
superfluous.  ” God’s  work  is  perfect,  nothing  can 
be  put  to  it,  or  taken  from  it,  without  making  it  the 
worse.  See  Eccl.  3.  14.  The  Jews  understand  it 
as  prohibiting  the  alteration  of  the  text  or  letter  of 
the  law,  even  in  the  least  jot  or  tittle.  And  to  their 
great  care  and  exactness  herein,  we  are  very  much 
indebted,  under  God,  for  the  purity  and  integrity  of 
the  Hebrew  code.  We  find  a fence  like  this  made 
about  the  New  Testament  in  the  close  of  it,  Re^. 
22.  18,  19. 

(3.)  He  charges  them  to  keep  God’s  command- 
ments, (y.  2.)  to  do  them,  {y.  5,  14.)  to  keep  and  do 
them,  (x>.  6.)  to  perform  the  covenant,  v.  13. 
Hearing  must  be  in  order  to  doing;  knowledge  in  or- 
der to  practice.  God’s  commandments  were  the 
way  they  must  keep  in,  the  rule  they  must  keep  to; 
they  must  govern  themselves  by  the  moral  pre- 
cepts; perform  their  devotion  according  to  the  divine 
ritual;  and  administer  justice  according  to  the  judi- 
cial law.  He  concludes  his  discourse,  (x-.  40.)  with 
this  repeated  cliarge,  7'hou  shalt  ke/p  his  statutes 
and  his  commandments  which  I command  thee. 
What  are  laws  made  for  but  to  be  observed  and 
obeyed  ? 

(4.)  He  charges  them  to  be  very  strict  and  care- 
ful in  their  observance  of  the  law,  {y.  9.)  Only  take 
heed  to  thyself  and  keep  thy  soul  diligently,  and  (y. 
15.)  Take  ye  therefore  good  heed  unto  yourselves: 


604 


DEUTERONOMY,  IV. 


and  again,  (tu.  23.)  Take  heed  to  yourselves.  Those 
that  would  be  religious,  must  be  very  cautious,  and 
walk  circumspectly.  Considering  how  many  temp- 
tations we  a’  e compassed  about  with,  and  what  cor- 
rupt inclinations  we  have  in  our  own  bosoms,  we 
h ive  great  need  to  look  about  us,  and  to  keep  our 
hearts  with  all  diligence.  Those  cannot  walk  aright, 
tliat  walk  carelessly,  and  at  all  adventures. 

(5. ) He  ch  irges  them  particularly  to  take  heed 
of  the  sin  of  idolatry,  that  sin  which  of  all  others 
they  would  be  most’tempted  to  by  the  customs  of 
the  nations,  were  most  addicted  to  by  the  corrup- 
tion of  their  hearts,  and  which  would  be  most  pro- 
voking to  God,  and  of  the  most  pernicious  conse^ 
quences  to  themselves:  Take  good  heed,  lest  in  thi" 
matter,  ye  corru/it  yourselves,  xk  15,  16.  Two  sorts 
of  idolatry  he  cautions  them  against. 

[1.]  The- worship  of  images,  however  by  them 
they  might  intend  to  worship  the  true  God,  as  they 
had  done  in  the  golden  calf;  so  changing  the  truth 
of  God  into  a lie,  and  his  glory  into  shame.  The 
second  commandment  is  expressly  directed  against 
this,  and  is  here  enlarged  upon,  v.  15  . . 18.  “ Take 
heed  lest  ye  corrufit  yourselves,^’  that  is,  “lest  ye 
debauch  yourselves;”  for  they  that  think  to  make 
images  of  God,  form  in  their  minds  such  notions  of 
him  as  must  needs  be  an  inlet  to  all  impieties;  and 
it  is  intimated  that  it  is  a spiritual  adultery:  “ and 
take  heed  lest  ye  destroy  yourselves.  If  any  thing 
ruin  you,  this  will  be  it.  Whatever  you  do,  make 
no  similitude  to  God,  either  in  a human  shape, 
male  or  female;  or  in  the  shape  of  any  beast  or 
fowl,  serfient  or  for  the  heathen  worshijipcd 

their  gods  by  images  of  all  these  kinds,  being  either 
not  able  to  form,  or  not  willing  to  admit,  that  plain 
demonstration  which  we  find,  Hos.  8.  6,  The 
workman  made  it,  therefore  it  is  not  God.  To  re- 
present an  infinite  Spirit  by  an  image,  and  the  great 
Creator  by  the  image  of  a creature,  is  the  greatest 
affront  we  can  put  upon  God,  and  the  greatest 
cheat  we  can  put  upon  ourselves. 

As  an  argument  against  their  making  images  of 
God,  he  urges  it  very  much  upon  them,  that  when 
God  made  himself  known  to  them  at  Horeli,  he  did 
it  by  a voice  of  words  which  sounded  in  their  ears, 
to  teach  them  th&t  faith  comes  by  hearing,  and  God 
in  the  xvord  is  nigh  us;  no  image  was  presented  to 
their  eye;  for  to  see  God  as  he  is,  is  reserved  for 
oui’  happiness  in  the  other  world,  and  to  see  him  as 
he  is  not,  will  do  us  hurt  and  no  good  in  this  world. 
Ye  saw  no  .similitude,  (n.  12.)  no  manner  of  simili- 
tude, V.  15.  Probably,  they  expected  to  have 
seen  some  similitude,  for  they  were  ready  to  break 
through  unto  the  Lord  to  gaze,  Exod.  19.  21.  But 
all  they  saw,  was,  light  and  _fire,  and  nothing  that 
they  could  make  an  image  of;  God  in  infinite  wis- 
dom so  ordering  his  manifestation  of  himself,  be- 
cause of  the  fieril  of  idolatry.  It  is  said  indeed  of 
Moses,  that  he  beheld  the  similitude  of  the  Lord, 
Numb.  12.  8.  God  allowing  him  that  fu  our,  be- 
canse  he  was  aljove  the  temjJtation  of  idolatry;  l)ut 
for  the  peo])le  who  were  lately  come  from  admii'ing 
the  idols  of  Egypt,  they  must  see  no  resemblance 
of  God,  lest  they  should  have  pretended  to  cojjy  it, 
and  so  should  have  received  the  second  command- 
ment in  vain;  “For”  (says  Bishop  Patrick)  “they 
would  have  thought  that  that  forliade  them  only  to 
make  any  reitresentation  of  God  beside  that  where- 
in he  showed  himself  to  them,  in  which  they  would 
have  concluded  it  lawful  to  represent  him.”  Let 
th's  be  a caution  to  us,  to  take  heed  of  making  im- 
ages of  God  in  our  fancy  ;ind  imagination,  when  we 
arc  worsliipjjing  him,  lest  thereby  we  corrufit  our- 
selves. Tlierc  may  be  idols  in  the  heart,  where 
there  arc  none  in  the  sanctuary. 

[2.]  Tlie  worship  of  the  sun,  moon,  and  stars,  is 
another  sort  of  idolatry  which  they  are  here  cau- 


tioned against,  v.  14.  This  was  the  most  ancient 
species  of  idolatry,  and  the  most  plaasible,  drawing 
the  adoration  of  those  creatures  that  not  only  are  in 
a situation  above  us,  but  are  most  sensibly  glorious 
in  themselves,  and  most  generally  serviceable  to 
the  world.  And  the  plausibleness  of  it  made  it  the 
more  dangerous.  It  is  intimated  here.  First,  How 
strong  the  temptation  is  to  sense;  for  the  caution  is, 
Lest  thou  shouldest  be  driven  to  worshifi  them,  by 
the  strong  impulse  of  a vain  imagination,  and  the 
impetuous  torrent  of  the  customs  of  the  nations. 
The  heart  is  supposed  to  xvalk  after  the  eye,  which, 
in  our  corrupt  and  degenerate  state,  it  is  \ ery  apt 
to  do.  “ If  hen  thou  seest  the  sun,  moon,  and  stars, 
thou  wilt  so  admire  their  height  and  brightness, 
their  regular  motion  and  powerful  influence,  that 
thou  wilt  be  strongly  tempted  to  give  that  glory  to 
them,  which  is  due  to  him  that  made  them,  and 
made  them  what  they  are  to  us;  gave  them  their 
beings,  and  made  them  blessings  to  the  world.  ” It 
seems,  there  was  need  of  a great  deal  of  resolution 
to  arm  them  against  this  temptation;  so  weak  was 
their  faith  in  an  invisible  God  and  an  invisible 
world.  Secondly,  Yet  he  shows  how  weak  the 
temptation  would  be  to  those  that  would  use  their 
reason;  for  these  pretended  deities,  the  sun,  moon, 
and  stars,  w’ere  only  blessings  which  the  Lord  their 
God,  w’hom  they  were  obliged  to  worship,  had  im- 
parted to  all  nations.  It  is  absurd  to  worship  them, 
for,  1.  They  were  man’s  servants,  were  made  and 
ordained  to  give  light  on  earth;  and  shall  we  serve 
those  that  tvere  made  to  sert  e us?  The  sun,  in 
Hebrew,  is  called  S/iemesh,  which  signifies  a ser- 
vant, for  it  is  the  minister-general  of  this  visible 
world,  and  holds  the  candle  to  all  mankind;  let  It 
not  then  be  wersh’pped  as  a lord.  2.  They  are 
God’s  gifts;  he  has  imparted  them;  whatever  bene- 
fit w'e  have  by  them,  we  owe  it  to  him;  it  is  there- 
fore highly  injurious  to  him,  to  give  that  honour  and 
praise  to  them,  which  is  due  to  him  only. 

(6.)  He  charges  them  to  teach  their  children  to 
oliserve  the  law  of  God.  Teach  them  thy  sons,  and 
thu  son’s  sons;  (x;  9.)  that  they  may  teach  their 
children,  v.  10.  [1.]  Care  tnust  be  taken  in  gene- 

ral to  preserve  the  entail  of  religion  among  them, 
and  to  transmit  the  knowledge  and  worship  of  God 
to  posterity;  for  the  kingdom  of  God  in  Israel  was 
designed  to  lie  perpetual,  if  they  did  not  forfeit  the 
prix  ilegc  of  it.  [2.]  Parents  must,  in  order  here- 
unto, particularly  take  care  to  teach  their  own 
children  the  fear  of  God,  and  to  train  them  up  in  an 
observance  of  all  his  commandments. 

(7.)  He  charges  them  ne  er  to  forget  their  duty; 
{x;  23. ) Take  heed  lest  ye  forget  the  covenant  of 
the  Lord  your  God.  Though  God  is  ever  mindful 
of  the  covenant,  we  are  apt  to  forget  it;  and  that  is 
at  the  bottom  of  all  our  departures  from  God.  We 
h:ive  need  therefore  to  watch  against  all  those  things 
which  would  put  the  covenant  out  of  our  minds, 
aiid  to  watch  over  our  own  hearts,  lest  at  any  time 
we  let  it  sliji;  and  so  we  must  take  heed  lest  at  any 
time  we  forget  our  religion,  lest  we  lose  it  or  leave 
it  off.  Care  and  caution,  and  holy  watchfulness, 
are  the  best  helps  against  a bad  memory.  These 
are  the  directions  and  commands  he  gives  them. 

2.  Let  us  see  now  what  are  the  motives  or  argu- 
ments with  which  he  backs  these  exhortations. 
How  docs  he  order  the  cause  before  them,  and  fill 
his  mouth  xvith  arguments!  He  has  a great  deal  to 
say  on  God’s  behalf.  Some  of  his  topics  are  indeed 
l)ec,uliar  to  that  ])eople,  yet  applicable  to  us.  But, 
ui)on  the  whole,  it  is  evident  that  religion  has  rea- 
son on  its  side,  the  powerful  charms  of  which,  all 
that  are  irreligious  wilfully  stop  their  ears  against. 

(1.)  He  urges  the  greatness,  glory,  and  goodness, 
of  God.  Did  we  consider  what  a God  he  is  with 
whom  we  have  to  do,  we  should  surely  make  con- 


605 


DEUTERONOMY,  IV. 


science  of  our  duty  to  him,  and  not  dare  to  sin 
against  him.  He  reminds  them  here,  [1.]  That 
the  Lord  Jehovah  is  the  one  only  Irving  and  true 
God.  This  they  must  know  and  consider,  v.  39. 
There  are  many  things  which  we  know,  but  are 
not  the  better  for,  because  we  do  not  consider  them  , 
we  do  not  apply  them  to  ourselves,  nor  draw  pro- 
per inferences  from  them.  This  is  a truth  so  evi- 
dent, that  it  cannot  but  be  known,  and  so  important, 
that,  if  it  were  duly  considered,  it  would  effectually 
reform  the  world,  That  the  Lord  Jehovah  he  is 
God,  an  infinite  and  eternal  Being,  self-existent 
and  self-sufficient,  and  the  Fountain  of  all  being, 
power,  and  motion;  that  he  is  God  in  heaven  above, 
clothed  with  all  the  glory,  and  Lord  of  all  the 
hosts,  of  the  upper  world,  and  that  he  is  (iod  ufion 
earth  beneath,  which,  though  distant  from  the 
throne  of  his  glory,  is  not  out  of  the  reach  of  his 
sight  or  power;  and  though  despicable  and  mean,  is 
not  below  his  care  and  cognizance.  And  there  is 
none  else;  no  true  and  living  God  but  himself;  all 
the  deities  of  the  heathen  were  counterfeits  and 
usurpers;  nor  did  any  of  them  so  much  as  pretend 
to  be  universal  monarchs  in  heaven  and  earth,  but 
were  only  local  deities.  The  Israelites  who  wor- 
shipped no  other  than  the  supreme  JVumen — Di- 
vinity,  were  for  ever  inexcusable,  if  they  either 
changed  their  God,  or  neglected  him.  [2.]  That 
he  is  a consuming  Fire,  a jealous  God,  v.  24. 
“Take  heed  of  offending  him,  for.  First,  He  has  a 
jealous  eye  to  discern  an  affront;  he  must  have  your 
entii-e  affection  and  adoration,  and  will  by  no  means 
endure  a rival.”  God’s  jealousy  over  us  is  a good 
reason  for  our  godly  jealousy  over  ourselves.  Se- 
condly, He  has  a heavjr  hand  to  punish  an  affront, 
especially  in  his  worship,  for  therein  he  is  in  a spe- 
cial manner  jealous;  he  is  a consuming  Fire;  his 
wrath  against  sinners  is  so,  it  is  dre  idful  and  de- 
stroying, it  is  a Jiery  indignation  which  will  devour 
the  adversaries,  Heb.  10.  27.  Fire  consumes  that 
only  which  is  fuel  for  it,  so  the  wrath  of  God  fastens 
upon  those  only  who,  by  their  own  sin,  have  fitted 
themselves  for  destruction,  1 Cor.  3.  13.  Isa.  27.  4. 
Even  in  the  New  Testament  we  find  the  same  ar- 
gument urged  upon  us,  as  a reason  why  we  should 
serve  God  with  reverence,  (Heb.  12.  28,  29.)  be- 
cause though  he  is  our  God,  and  a rejoicing  Light 
to  those  that  serve  him  faithfully,  yet  he  is  a con- 
suming fre  to  those  that  trifle  with  him.  Thirdly, 
That  yet  he  is  a merciful  God,  v.  31.  It  comes  in 
here  as  an  encouragement  to  repentance,  but  might 
serve  as  an  inducement  to  obedience,  and  a con- 
sideration proper  to  prevent  their  apostasy.  Shall 
we  forsake  a merciful  God,  who  will  forsake 
us,  as  it  follows  here,  if  we  be  faithful  unto  him  ? 
Whither  can  we  go  to  mend  ourselvesi*  Shall  we 
forget  the  covenant  of  our  God,  who  will  not  forget 
the  covenant  of  our  fathers?  Let  us  be  held  to  our 
duty  by  the  bonds  of  love,  and  prevailed  with  by  the 
mercies  of  God  to  cleave  to  him. 

(2.)  He  urges  their  relation  to  this  God,  his  au- 
thority over  them,  and  their  obligations  to  him. 
“The  commandments  you  are  to  keep  and  do,  are 
not  mine,”  says  Moses,  “not  my  inventions,  not  my 
injunctions,  but  they  are  the  commandments  of  the 
Lord,  framed  bv  infinite  wisdom,  enacted  by  sover- 
eign power,  he  is  the  Lord  of  your  fathers,  (xo  1.) 
so  that  you  are  his  by  inheritance,  your  fathers 
were  his,  and  you  were. born  in  his  house.  He  is 
the  I.ord  your  God,  (x>.  2.)  so  that  you  are  his  bv 
your  own  consent.  He  is  the  Lord  my  God,  (v.  5.  ) 
so  that  I treat  with  you  as  his  agent  and  ambassa- 
dor;” and  in  his  name  Moses  delivered  unto  them 
all  that,  and  that  only,  which  he  had  received  from 
the  Lord. 

(3. ) He  urges  the  wisdom  of  being  religious,  (x'. 
5. ) for  this  is  your  wisdom  in  the  sight  of  the  nations. 


In  keeping  God’s  commandments,  [1.]  They  would 
act  wisely  for  themseh  es.  This  is  your  wisdom. 
It  is  not  only  agreeable  to  right  reason,  but  highly 
conducive  to  our  true  interest;  this  is  one  of  the 
first  and  most  ancient  maxims  of  di\  ine  revelation. 
The  fear  of  the  Lord,  that  is  wisdoi)i.  Job  28.  28. 
[2.  ] I'hey  would  answer  the  expectations  of  their 
neighbours,  who,  upon  reading  or  hearing  the  pre- 
cepts of  the  law  th  t was  given  them,  would  con- 
clude that  certainly  the  people  that  were  go\  enied 
by  this  law,  were  a wise  and  understanding  people. 
Great  things  may  justly  be  Iw  ked  for  from  those 
who  are  guided  by  divine  revelation,  and  unto 
whom  are  committed  the  oracles  of  God;  they  must 
needs  be  better  and  wiser  than  other  peojile;  and 
so  they  are,  if  they  are  ruled  by  the  rules  th  d are 
given  them;  and  if  they  are  not,  though  reproach 
may  for  their  sakes  be  cast  upon  the  religion  they 
profess,  yet  it  will  in  the  end  certainly  return  upon 
themselves  to  their  eternal  confusion.  Those  that 

3 the  benefit  of  divine  light  and  laws,  ought  to 
act  themselves  so  as  to  support  their  own  re- 
putation for  wisdom  and  honour,  (seeEccl.  10.  1.) 
that  God  may  be  glorified  therebv. 

(4.)  He  urges  the  singular  advantages  which  they 
enjoyed  by  virtue  of  the  happy  establishment  they 
were  under,  v.  7,  8,  Our  communion  with  God 
(which  is  the  highest  honoui’  and  happiness  we  are 
capable  of  in  this  world)  is  kept  up  by  the  word  Jind 
prayer;  in  both  thesb  Israel  were  happy  above  any 
people  under  heaven. 

[1.]  Never  were  any  people  so  privileged  in 
speaking  to  God,  (x>.  7. ) he  was  nigh  unto  them  in 
all  that  they  called  upon  him  for,  ready  to  answer 
their  inquiries,  and  resolve  them  by  his  oracle; 
ready  to  answer  their  requests,  and  grant  them  by 
a particular  providence.  When  they  had  cried 
unto  God  for  bread,  for  water,  for  healing,  they  had 
found  him  near  them,  to  succour  and  relie\  e them, 
a very  present  Help,  and  in  the  midst  of  them, 
(Ps.  46.  1,  5.)  his  ear  open  to  their  prayers.  Ob- 
serve, First,  It  is  the  character  of  God’s  Israel  that 
on  all  occasions  they  call  upon  him,  in  every  thing 
they  make  their  requests  known  to  God.  They  do 
nothing  but  what  they  consult  him  in,  they  desire 
nothing  but  what  they  come  to  him  for.  Secondly, 
Those  that  call  upon  God,  shall  certainly  find  him 
within  call,  and  ready  to  give  an  answer  of  peace  to 
every  prayer  of  faith;  see  Isa.  58.  9.  Thou  shall 
cry,  as  the  child  tVom  the  nurse,  and  he  shall  say. 
Here  I am,  who.t  does  my  dear  child  ciy  for.^ 
Thirdly,  This  is  a privilege  which  makes  the  Israel 
of  God  truly  great  and  honourable.  M hat  can  go 
further  than  this  to  magnify  a people,  or  person.^ 
Is  any  name  more  illustrious  than  that  of  Israel,  a 
prince  with  God?  What  nation  is  there  so  great? 
Other  nations  might  boast  of  greater  numbers, 
larger  territories,  and  more  ancient  incoi-porations; 
but  none  could  boast  of  such  an  interest  m heaven 
as  Israel  had.  They  had  their  gods,  but  not  so 
nigh  to  them  as  Israel’s  God  was;  they  could  not 
help  them  in  a time  of  need,  as  1 Kings  18.  27. 

[2.]  Never  were  any  people  so  privileged  in 
hearing  from  God  by  the  statutes  and  judgments 
which  were  set  before  them,  {v.  8. ) this  also  was 
the  grandeur  of  Israel  above  any  people.  J!7iat 
nation  is  there  so  great,  that  hath  statutes  and  judg- 
ments so  righteous?  Observe,  First,  That  all  these 
statutes  and  judgments  of  the  divine  law,  are  infi- 
nitely just  and  righteous,  above  the  statutes  and 
judgments  of  any  of  the  nations.  The  law  of  God 
is  far  more  excellent  than  the  law  of  ivitions.  No 
law  so  consonant  to  natural  equity  and  the  unpreju- 
diced dictates  of  right  reason,  so  consistent  with 
itself  in  all  the  parts  of  it,  and  so  conducive  to  the 
welfare  and  interest  of  mankind,  as  the  scripture- 
law  is,  Ps.  119.  128.  Secondly,  The  having  of 


DEUTERONOMY,  IV. 


these  statutes,and  judgments  set  before  them,  is  tl\e 
true  and  transcendent  greatness  of  any  nation  or 
people.  See  Ps.  147.  19,  20.  It  is  an  honour  to  us 
that  we  have  the  Bible  in  reputation  and  po\yer 
among  us.  It  is  an  evidence  of  a people’s  being 
high  in  the  favour  of  God,  and  a means  of  making 
them  high  among  the  nations.  They  that  magnify 
the  law,  shall  be  magnified  by  it. 

(5. ) He  urges  God’s  glorious  appearances  to  them 
at  mount  Sinai,  when  he  gave  tliem  this  law.  This 
he  insists  much  upon.  Take  heed  lest  thou  forget 
the  day  that  thou  stoodest  before  the  Lord  thy  God 
in  Horeb,  -v.  10.  Some  of  them  were  now  alive, 
that  could  remember  it,  though  they  were  then 
under  twenty  years  of  age,  and  the  rest  of  them 
might  be  said  to  stand  there  in  the  loins  of  their 
fathers,  who  received  the  law  and  entered  into 
covenant  there,  not  for  themselves  only,  but  for 
their  children,  to  whom  God  had  an  eye  particu- 
larly in  giving  the  law ; that  they  might  teach  it 
their  children. 

Two  things  they  must  remember,  and,  one  would 
think,  they  could  never  forget  them. 

[1.]  What  they  satv  at  mount  Sinai;  (x;.  11.) 
they  saw  a strange  composition  of  fire  and  dark- 
ness, both  dreadful  and  very  awful;  and  they  must 
needs  be  a striking  foil  to  each  other;  the  darkness 
made  the  fire  in  the  midst  of  it  look  the  more 
dreadful.  Fires  in  the  night  are  most  frightful,  and 
the  fire  made  the  darkness  thSt  sui’rounded  it,  look 
the  more  awful;  for  it  must  needs  be  a strong  dark- 
ness which  such  a fire  did  not  disperse.  In  allusion 
to  this  appearance  upon  mount  Sinai,  God  is  said  to 
show  himself  for  his  people,  and  against  his  and 
their  enemies,  in  fire  and  darkness  together,  Ps. 
18.  8,  9.  He  tells  them  again,  (xi.  36. ) what  they 
saw,  for  he  would  have  them  never  to  forget  it;  he 
showed  thee  his  great  fire.  One  flash  of  lightning, 
that  fire  from  heaven,  strikes  an  awe  upon  us;  and 
some  h ive  observed  that  most  creatures  naturally 
turn  their  face  toward  the  lightning,  as  ready  to 
receive  the  impressions  of  it;  but  how  dreadful 
then  must  a constant  fire  from  hea\en  be!  It  gave 
an  earnest  of  the  day  of  judgment,  in  which  the 
Lord  Jesus  shall  be  revealed  in  flaming  fire.  As 
he  reminds  them  of  what  they  saw,  so  he  tells  them 
what  they  saw  not;  no  manner  of  similitude,  from 
which  they  might  form  either  an  idea  of  God  in 
their  fancies,  or  an  image  df  God  in  their  high 
places.  By  what  we  see  of  God,  sufficient  ground 
is  given  us  to  believe  him  to  be  a Being  of  infinite 
power  and  ]:)erfection,  but  no  occasion  given  us  to 
suspect  him  to  have  a body  such  as  we  have. 

1^2.]  Wh-.t  \.\\Q.Y  heard  at  mount  Sinai;  (v.  12.) 
“ The  Lord  sfiake  unto  you  with  an  intelligible 
voice,  in  your  own  language,  and  you  heard  it.” 
This  he  enlarges  upon  toward  the  close  of  his  dis- 
course, V.  32,  33,  36.  First,  They  heard  the  voice 
of  God,  sfieaking  out  of  heaven.  God  manifests 
himself  to  all  the  world  in  the  works  of  creation, 
without  speech  or  language,  and  yet  their  voice  is 
heard;  (Ps.  19.  l-'3. ) but  to  Israel  he  made  him- 
self known  by  speech  and  language,  condescending 
to  the  weakness  of  the  church’s  infant  state.  Hei  e 
was  the  voice  of  one  crying  in  the  wilderness,  to 
prefiare  the  way  of  the  Lord.  Secondly,  They 
lieard  it  out  of  the  ?nidst  of  the  fre,  which  showed 
that  it  was  God  himself  that  spake  to  them,  for 
who  else  co\dd  dwell  with  devouring  fire?  God 
spake  to  Jol)  out  of  the  whirlwind,  which  was  tcT- 
I'ible;  but  to  Israel  out  of  the  fire,  which  was  more 
terrible.  We  have  reason  to  be  thankful  that  he 
does  not  thus  speak  to  us,  but  by  men  like  our- 
selves, whose  terror  shall  not  make  us  afraid.  Job 
33.  6,  7.  Thirdly,  They  heard  it  and  yet  lived,  v. 
33.  It  was  a wonder  of  mercy  that  the  fire  did  not 
devour  them,  or  that  they  did  not  die  for  fear,  when 


Moses  himseif  trembled.  Fourthly,  Never  any 
people  heard  the  like.  He  liids  tnem  inc^uire  of 
former  days,  and  distant  places,  and  they  wou  d 
find  this  favour  of  God  to  Israel  without  precedent 
or  parallel,  v.  32.  This  singular  honour  done 
them,  called  for  singular  obedience  from  them.  It 
might  justly  be  expected  that  they  should  do  more 
for  God  than  other  people,  since  God  had  done  so 
much  more  for  them. 

(6.)  He  urges  God’s  gracious  appearances  foi- 
them,  in  bringing  them  out  of  Egypt,  from  the  iron 
furnace,  where  they  laboured  in  the  fire,  forming 
them  into  a people,  and  then  taking  them  to  be  his 
own  people,  'is. people  of  inheritance;  (x;.  20.)  this  he 
mentions  again,  v.  34,  37,  38.  Never  did  God  do 
such  a thing  for  any  people;  the  rise  of  this  nation 
was  quite  different  from  the  origin  of  all  other  na- 
tions. [1.]  They  were  thus  dignified  and  distin- 
guished, not  for  any  thing  in  them  that  was  deserv- 
ing or  inviting,  but  because  God  had  a kindness  for 
their  fathers,  he  chose  them.  See  the  reasons  of 
free  grace ; we  are  not  beloved  for  our  own  sakes, 
but  for  his  sake  who  is  the  great  Trustee  of  the 
covenant.  [2.]  They  were  delivered  out  of  Egypt 
by  miracles  and  signs,  in  mercy  to  them,  and  in 
judgment  upon  the  Egyptians,  against  whom  God 
stretched  out  his  arm,  which  was  signified  by  Mo- 
ses’s stretching  out  his  hand  in  summoning  the 
plagues.  [3.]  They  were  designed  for  a bappy 
settlement  in  Canaan,  v.  38.  Nations  must  be 
driven  out  from  before  them,  to  make  room  for 
them,  to  show  how  much  dearer  they  were  to  God 
than  any  other  people  were.  Egjqitians  and  Ca- 
naanites  must  both  be  sacrificed  to  Israel’s  honour 
and  interest.  They  that  stand  in  Israel’s  light,  in 
Israel’s  way,  shall  find  that  it  is  at  their  peril. 

(7. ) He  urges  God’s  righteous  appearance  against 
them  sometimes  for  their  sins.  He  specifies  the 
matter  of  Peor;  (x;.  3,  4. ) this  had  happened  very 
lately:  their  eyes  had  seen  but  the  other  day  the 
sudden  destruction  of  those  that  joined  themselves 
to  Baal-peor,  and  the  preservation  of -those  that 
clave  to  the  Lord;  from  which  they  might  easily 
infer  the  danger  of  apostasy  from  God,  and  the 
benefit  of  adherence  to  him.  He  also  takes  notice 
again  of  God’s  displeasure  against  himself,  (x^.  21. 
22.)  The  Lord  was  angry  with  me  for  your  sakes. 
He  mentions  tliis,  to  try  theii’  ingenuousness, 
whether  they  w'ould  really  be  troubled  for  the  great 
prejudice  which  they  had  occasioned  to  their  iaith- 
ful  friend  and  leader.  Othei’s’  sufferings  for  our 
sakes  should  gTie\  e us  more  than  our  own. 

(8.)  He  urges  tlie  certain  benefit  and  advantage 
of  obedience.  This  argument  he  begins  with,  (x;. 
1.)  That  ye  may  live,  and  go  in  and  possess  the 
land;  and  this  he  concludes  with,  (xu  40.)  That  it 
may  go  well  with  thee,  and  with  thy  children  after 
thee.  He  reminds  them  that  they  were  upon  their 
good  beha^■iour,  their  prosperity  would  depend 
upon  their  piety.  If  they  kept  God’s  precepts,  he 
would  undoubtedly  fulfil  his  promises. 

(9.)  He  urges  the  fatal  consequences  of  theii 
ajiostasy  from  God:  That  it  would  undoubtedly  be 
the  ruin  of  their  nation.  This  he  enlarges  upon,  x'. 
25..  31.  Where,  [1.]  He  foresees  their  revolt 
from  God  to  idols;  that  in  pi-ocess  of  time,  when 
they  had  remained  long  in  the  land,  and  were  set- 
tled upon  their  lees,  they  would  corrupt  themselves, 
and  make  a graven  image;  this  was  the  shi  that 
would  most  easily  beset  them,  xi.  25.  [2.]  He  fore- 

tells the  judgments  of  God  upon  them  for  this,  Ye 
shall  utterly  be  destroyed,  (y.  26. ) scattered  among 
the  nations,  v.  27.  And  their  sin  should  be  made 
their  punishment,  {v.  28.)  “ There  shall  i/c  sem.'- 
gods,  Uie  work  of  men's  hands;  be  ccnqielled  to 
serve  them,  whether  ye  will  or  no;  or,  through  your 
own  sottishness  and  stupidity,  you  will  find  no  bet 


DEUTERONOMY,  V. 


ler  succours  to  apply  yourselves  to  in  your  captivi- 
ty.” Those  that  cast  off  the  duties  of  religion  in 
their  prosperity,  cannot  expect  the  comforts  cf  it 
when  they  come  to  be  in  distress.  Justly  are  they 
then  sent  to  the  gods  whom  they  have  served,  Judg. 
10.  14.  [3.]  Yet  he  encourages  them  to  hope  that 

Cfod  wou.d  reserve  mercy  for  them  in  the  latter 
days;  that  he  would  by  h;s  judgments  upon  them 
bring  them  to  repentance,  and  take  them  again  into 
covenant  with  himself,  x’.  29 . . 31.  Where  observe. 
First,  That  whate\  er  place  we  are  in,  we  may 
fro7n  thence  seek  the  Lord  our  God,  though  ever  so 
»-emote  from  our  own  land,  or  from  his  holy  teniple. 
There  is  no  part  of  this  earth  that  has  a gulf  fixed 
between  it  and  heaven.  Secondly,  They,  and  they 
only,  shall  find  God  to  their  comfort,  who  seek  him 
w'ith  all  their  heart,  that  is,  who  are  entirely  de- 
voted to  him,  and  earnestly  tlesirous  of  his  favour, 
and  solicitous  to  obtain  it.  Thirdly,  Afflictions  are 
sent  to  engage  and  quicken  us  to  seek  God,  and,  by 
the  grace  of  God  working  with  them,  many  are 
thus  reduced  to  their  right  mind.  “ When  these 
things  are  come  upon  thee,  it  is  to  be  hoped  that 
thou  wilt  turn  to  the  Lord  thy  God,  for  thou  seest 
what  comes  c^f  turning  from  him;”  see  Dan.  9.  11, 
12.  Fourthly,  God’s  faithfulness  to  his  covenant 
encourages  us  to  hope  that  he  will  not  reject  us, 
though  we  are  driven  to  him  by  affliction.  If  we  at 
length  remember  the  covenant,  we  shall  find  that 
he  has  not  forgotten  it. 

Now  let  all  these  arguments  Ire  laid  together,  and 
then  say  whether  religion  has  ni;  t reason  cn’  its  side. 
None  cast  off  the  g A ernment  of  their  God,  but 
those  that  have  first  abandoned  the  understanding 
of  a man. 

41.  Then  Moses  severed  three  cities  on 
this  side  Jordan,  toward  the  sun-rising ; 

42.  That  the  slayer  might  llee  tiiither,  which 
should  kill  his  neighbour  unawares,  and 
hated  him  not  in  times  past ; and  that,  flee- 
ing unto  one  of  these  cities,  he  might  live : 

43.  Ncumly^  Bezer  in  the  wilderness,  in  the 

plain  country  of  the  Reubenites ; and  Ra- 
moth  in  Gilead,  of  the  Gadites  ; and  Golan 
in  Bashan,  ol  the  Manassites.  44.  And 
this  is  the  law  which  Moses  set  before  the 
children  of  Israel  : 45.  These  are  the  tes- 

timonies, and  the  statutes,  and  the  judg- 
ments, which  Moses  spake  unto  the  chil- 
dren of  Israel,  after  they  came  forth  out  of 
Egypt,  46.  On  this  side  .Iordan,  in  the 
valley  over  against  Beth-peor,  in  the  land  of 
Sihon  king  of  the  Amorites,  \vho  dwelt  at 
Heshbon,  whom  Moses  and  the  cliildren  of 
Israel  smote,  after  they  were  come  forth 
out  of  Egypt:  47.  And  they  possessed  his 
land,  and  the  land  of  Og  king  of  Bashan, 
two  kings  of  the  Amorites,  which  were  on 
this  side  Jordan,  toward  the  sun-rising ; 
48.  From  Aroer,  wdiich  is  by  the  bank  of 
the  river  Arnon,  even  unto  mount  Sion, 
which  w Hermon ; 49.  And  all  the  plain 
on  this  side  Jordan  eastward,  even  unto  the 
sea  of  the  plain,  under  the  springs  of  Pis- 
gah. 

Here  is, 

1.  The  nomination  of  the  cities  of  refuge  on  that 
side  Jordan  where  Israel  now  lay  encamped.  Three 


cities  were  appointed  for  that  purpose,  one  hi  the 
lot  of  Reuben,  another  in  that  of  Gad,  and  ai.v,ther 
in  that  of  the  half  tribe  of  Manasseh,  v.  41 . . 43, 
What  Moses  could  do  for  that  people  while  he  was 
yet  with  them,  he  did,  to  give  example  to  the  rulers 
who  were  settled,  that  they  might  observe  them  the 
better  when  he  was  gone, 

2.  The  introduction  to  another  sermon  that  Moses 
preached  to  Israel,  which  we  have  in  the  following 
chapters.  Probably,  it  was  preached  the  next  sab- 
bath-day after,  when  the  congregation  attended  to 
receive  instruction.  He  had  in  general  exhorted 
them  to  obedience  in  the  former  chapter;  here  he 
comes  to  repeat  the  laiv  which  they  were  to  ob- 
serve; for  he  demands  a universal,  but  not  an  impli- 
cit, obedience.  How  can  we  do  our  duty,  if  we  do 
not  know  it.>  Here  therefore  he  sets  the  law  before 
them,  as  the  rule  tliey  were  to  work  by,  the  way 
they  were  to  walk  in  ; sets  it  before  them,  as  the 
glass  in  which  they  were  to  see  their  natural  face, 
that,  looking  into  this  perfect  law  of  liberty,  they 
might  continue  therein.  These  are  the  testimonies, 
the  statutes,  and  the  judgments, \.he  moral,  ceremo- 
nial, and  judicial,  laws,  which  had  been  enacted  be- 
fore, when  Israel  was  newly  come  out  of  Egypt, 
and  were  now  repeated  on  this  side  Jordan,  v. 
44 . . 46.  The  place  Avhere  Moses  gave  them  these 
laws  in  charge,  is  here  particularly  described.  It 
was,  (1.)  Over-against  Beth-peor,  an  idol-temple 
of  the  Moabites,  which  perhaps  Moses  sometimes 
looked  toward,  with  a particular  caution  to  them 
agiiinst  the  infection  of  that  and  other  such  like  dan- 
gerous places.  (2.)  It  was  upon  their  new  con- 
quests, in  the  very  land,  which  they  had  got  out 
of  the  hands  of  Sihon  and  Og,  and  were  now 
actually  in  possession  of,  v.  47.  Their  present 
triumphs  herein  were  a powerful  argument  for  obe- 
dience. 

CHAP.  V. 

In  this  chapter  we  have  the  second  edition  of  the  ten  com- 
mandments. 1.  The  g:eneral  intent  of  them;  they  were 
in  the  nature  of  a covenant  between  God  and  Israel,  v. 
1 . . 5.  II.  The  particular  precepts  are  repeated;  (v. 
6.  .21.)  with  the  double  deliver}'  of  them,  both  by  w ord 
and  writing,  v.  22.  III.  The  settling  of  the  correspon- 
dence from  thenceforw'ard  between  God  aild  Israel,  by 
the  mediation  and  ministry  of  Moses.  1.  It  was  Israel’s 
humble  petition  that  it  might  be  so,  v.  23..27.  2.  it 
was  God’s  gracious  grant  that  it  should  be  so,  v.  28  . . 31. 
And  from  hence  he  infers  the  obligations  they  were  under 
to  obedience,  v.  32. 

1.  A ND  Moses  called  all  Israel,  and  salt! 

unto  them,  Hear,  O Israel,  the  sta- 
tutes and  judgments  which  I speak  in  your 
ears  this  day,  that  ye  may  learn  them,  and 
keep  and  do  them.  2.  The  Lord  our  God 
made  a covenant  with  us  in  Horeb.  3. 
The  Lord  made  not  this  covenant  with 
our  fathers,  but  with  us,  even  us,  who  are 
all  of  us  here  alive  this  day.  4.  The  Lord 
talked  with  you  face  to  face  in  the  mount, 
out  of  the  midst  of  the  fire,  5.  (I  stood  be- 
tween the  Lord  and  you  at  that  time,  to 
show  you  the  \A'ord  of  the  Lord  ; for  ye 
were  afraid  by  reason  of  the  fire,  and  went 
not  up  into  the  mount ;)  saying, 

Here, 

1.  Moses  summons  the  assembly.  He  called  all 
Israel;  not  only  the  elders,  but,  it  is  likely,  as  many 
of  the  people  as  could  come  within  hearing,  v.  1. 
The  greatest  of  them  were  not  above  God’s  com- 
mand, nor  the  meanest  of  them  below  his  cogni- 
zance; but  they  were  all  concerned  to  hear  what 
they  were  all  bound  to  do. 


608 


DEUTERONOxMY,  V. 


2.  He  demands  attention.  “ Hear,  0 Israel; 
hear  and  heed,  hear  and  remember,  hear,  that  you 
mav  leam,  and  keep,  and  do;  else  your  hearing  is  to 
no  purpose.  ” \\nien  we  hear  the  word  of  God,  we 
must  set  ourselves  to  learn  it,  that  we  may  have  it 
T-eady  to  us  upon  all  occasions,  and  what  we  have 
learned,  we  must  put  in  practice,  for  that  is  the  end 
of  hearing  and  learning;  not  to  fill  our  heads  with 
notions,  or  our  mouths  with  talk,  but  to  rectify  and 
direct  our  affections  and  conversations. 

3.  He  refers  them  to  the  coN  enant  made  with 
*hem  in  Horeb,  as  that  which  they  must  govern 
themselves  by.  See  the  wonderful  condescension 
of  divine  grace  in  turning  the  command  into  a cove- 
nant, that  we  might  be  the  more  strongly  bound  to 
obedience  by  our  own  consent,  and  the  more  en- 
couraged in  it  by  the  divine  promise,  both  which 
are  supposed  in  the  covenant.  The  promises  and 
threatenings  annexed  to  some  of  the  precepts,  as  to 
the  second,  third,  and  fifth,  make  them  amount  to 
a covenant.  Obser\  e,  (1. ) The  parties  to  this  cove- 
nant. God  made  it,  not  with  our  fathers,  not  with 
Abraham,  Isaac,  and  Jacob;  to  them  God  gave  the 
covenant  of  circumcision,  (Acts  7.  8.)  but  not  that 

ten  commandments.  The  light  of  divine  re- 
velation shone  gradually,  and  the  children  were 
made  to  know  more  of  God’s  mind,  than  their  fa- 
thers had  done.  “ The  covenant  was  made  with 
us,  or  our  immediate  parents  that  represented  us, 
before  mount  Sinai,  and  transacted  torus.”  (2.) 
The  publication  of  this  covenant;  God  himself  did, 
as  it  were,  read  the  articles  to  them;  (t*.  4.)  He 
talked  with  you  face  to  face.  Word  to  word;  so 
the  Chaldee.  Not  in  dark  visions,  as  of  old  he 
spake  to  the  fathers,  (Job  4.  12,  13.)  but  openly  and 
clearly,  and  so  that  all  the  thousands  of  Israel  might 
hear  and  understand.  He  spake  to  them,  and  then 
received  the  answer  they  returned  to  him:  thus  was 
it  transacted face  to  face.  (3. ) The  mediator  of  the 
covenant;  Moses  stood  between  God  and  them,  at  the 
foot  of  the  mount,  (v.  5. ) and  carried  messages  be- 
tween them,  both  for  the  settling  of  the  prelimina- 
ries, (Exod.  19.)  and  for  the  exchanging  of  the 
ratifications,  Exod.  24.  Herein  Moses  was  a type 
of  Christ,  who  stands  between  God  and  man,  to 
show  us  the  word  of  the  Lord:  a blessed  Day’s- 
Man,  that  has  laid  his  hand  upon  us  both,  so  that 
we  may  both  hear  from  God,  and  speak  to  him, 
without  trembling. 

6.  I am  the  Lord  thy  God,  which  brought 
thee  out  of  the  land  of  Egypt,  from  the 
house  of  bondage.  7.  Thou  shalt  have 
none  other  gods  before  me.  8.  Thou  shalt 
not  make  thee  any  graven  image,  or  any 
likeness  of  any  thing  that  is  in  heaven 
above,  or  that  is  in  tlie  earth  beneath,  or 
that  is  in  the  waters  beneath  the  earth : 9. 

Thou  shalt  not  bow  down  thyself  unto 
them,  nor  serve  them  : for  I the  Lord  thy 
God  am  a jealous  God,  visiting  the  iniquity 
of  the  fathers  upon  the  chiklren  unto  the 
third  and  fourth  generation  of  them  that 
hate  me,  10.  And  showing  mercy  unto 
thousands  of  them  that  love  me,  and  keep 
my  commandments.  11.  Thou  shalt  not 
take  the  name  of  the  Lord  thy  God  in  vain : 
for  the  Lord  will  not  hold  him  guiltless  that 
taketh  his  name  in  vain.  12.  Keep  the 
sabbath-day  to  sanctify  it,  as  the  Lord  thy 
God  hath  commanded  thee.  1 3.  Six  days 


thou  shalt  labour,  and  do  all  thy  work ; 1 4. 

ljut  the  seventh  day  is  the  sabbath  of  the 
Lord  thy  God : in  it  thou  shalt  not  do  any 
work,  thou,  nor  thy  son,  nor  thy  daughter, 
nor  thy  man-servant,  noi-  thy  maid-servant, 
nor  thine  ox,  nor  thine  ass,  nor  any  of  thy 
cattle,  nor  thy  stranger  that  is  within  thy 
gates  ; that  thy  man-servant  and  thy  maid- 
servant may  rest  as  well  as  thou.  15.  And 
l emember  that  thou  wast  a sen  ant  in  the 
land  of  Egypt,  and  that  the  Lord  thy  God 
brought  thee  out  thence,  through  a mighty 
hand,  and  by  a stretclied-out  arm  : therefore 
the  Lord  thy  God  commanded  thee  to  keep 
the  sabbath-day.  16.  Honour  thy  father 
and  thy  mother,  as  the  Lord  thy  God  hath 
commanded  thee ; that  thy  days  may  be 
prolonged,  and  that  it  may  go  well  with 
thee,  in  the  land  which  the  Lord  thy  God 
giveth  thee.  17.  Thou  shalt  not  kill.  18. 
Neither  shalt  thou  commit  adultery.  19. 
Neither  shalt  thou  steal.  20.  Neither  shalt 
thou  bear  false  witness  against  thy  neigh- 
bour. 21.  Neither  shalt  thou  desire  thy 
neighbour’s  wife,  neither  shalt  thou  covet 
thy  neighbour’s  house,  his  field,  or  his  man- 
servant, or  his  maid-servant,  his  ox,  or  his 
ass,  or  any  thing  that  is  thy  neighbour’s. 
22.  These  words  the  Lord  spake  unto  all 
your  assembly  in  the  mount,  out  of  the 
midst  of  the  fire,  of  the  cloud,  and  of  the 
thick  darkness,  with  a great  voice ; and  he 
added  no  more : and  he  wrote  them  in  two 
tables  of  stone,  and  delivered  them  untc 
me. 

Here  is  the  repetition  of  the  ten  commandments; 
in  which  observe, 

1.  Though  they  had  been  spoken  before,  and 
written,  yet  they  are  again  rehearsed;  for  precept 
must  be  upon  precept,  and  line  upon  line,  and  all 
little  enough  to  keep  the  word  of  God  in  our  minds, 
and  to  preserve  and  renew  the  impressions  of  it. 
We  have  need  to  have  the  same  things  often  inclu- 
cated  upon  us.  See  Phil.  3.  1. 

2.  There  is  some  variation  here  from  tliat  record, 
Exod.  20.  as  there  is  between  the  Lord’s  prayer, 
as  it  is  in  Matth.  6.  and  as  it  is  Luke  11.  In  both, 
it  is  more  necessary  that  we  tie  ourselves  to  the 
things,  than  to  the  words  unalterably. 

3.  The  most  considerable  variation  is  in  the 
fourth  commandment;  (Exod.  20.)  the  reason  an- 
nexed, is  taken  from  the  creation  of  the  world; 
here  it  is  taken  from  their  deliverance  out  of  Egypt, 
because  that  was  typical  of  our  redemption  by  Jesus 
Christ,  in  remembrance  of  which  the  Christian  sab- 
bath was  to  be  observed;  (t>.  15.)  Eemember  that 
thou  wast  a serx’ant,  and  God  brought  thee  out. 
And  therefore,  (1.)  “It  is  fit  that  thy  servants 
should  be  faA  Oured  by  the  sabbath-rest;  for  thou 
knowest  the  heart  of  a servant,  and  how  welcome 
one  day’s  ease  will  be  after  six  days’  labour.  ” (2. ) 
“ It  is  fit  that  thy  God  should  be  honoured  bv  the 
sabbath-work,  and  the  religious  services  of  the 

i day,  in  consideration  of  the  great  things  he  has 
done  for  thee.”  In  the  resurrection  of  Christ  we 
were  brought  into  the  glorious  liberty  of  the  chil- 
dren of  God,  with  a mighty  hand,  and  an  out-^ 


G09 


DEUTEROXOMY,  V. 


stretched  arm:  therefore  by  tlie  gospel  edition  of 
the  law,  we  are  directed  to  observe  the  first  day  of 
tae  week,  In  remembrance  of  that  glorious  work 
of  power  and  grace. 

4.  It  is  added  in  the  fifth  commandment.  That  it 
may  go  well  with  thee,  which  addition  the  apostle 
quotes,  and  puts  first,  (Eph.  6.  3.)  that  it  may  be 
well  with  thee,  and  that  thou  mayest  live  long.  If 
there  be  instances  of  some  that  have  been  very  du- 
tiful to  their  parents,  and  yet  have  not  lived  long 
up  jn  earth,  we  may  reconcile  it  to  the  promise,  by 
this  explication  of  it.  Whether  they  live  long  or  no, 
it  shall  go  well  with  them,  either  in  this  world,  or 
in  a better.  See  Eccl.  8.  12. 

5.  The  five  last  commandments  are  connected 
or  coupled  together,  which  they  are  not  in  Exodus; 
JVeither  shalt  thou  commit  adultery,  neither  ahalt 
thou  steal,  &c.  Which  intimates  that  God’s  com- 
mands are  all  of  a piece,  the  same  authority  that 
obliges  us  to  one,  obliges  us  to  another;  and  we 
must  not  be  partial  in  the  law,  but  have  respect  to 
all  God’s  commandments;  for  he  that  offends  in 
one  point,  is  guilty  of  all.  Jam.  2.  10,  11. 

6.  That  these  commandments  were  given  with  a 

gjeat  deal  of  awful  solemnity,  v.  22.  (l.^They 
were  spoken  with  a great  voice  out  of  the  Jire  and 
thick  darkness.  That  was  a dispensation  of  terror, 
designed  to  make  the  gospel  of  grace  the  more 
welcome,  and  to  be  a specimen  of  the  terrors  of  the 
judgment-day,  Ps.  50.  3,  4.  (2.)  He  added  no 

more.  What  other  laws  he  gave  them,  were  sent 
by  Moses,  but  no  more  were  spoken  in  the  same 
manner  that  the  ten  commandments  were.  He 
added  no  more,  therefore  we  must  not  add:  the 
law  of  the  Lord  is  perfect.  (3.)  He  wrote  them  in 
two  tables  of  stone,  that  they  might  be  preserved 
from  corruption,  and  might  be  transmitted  pure 
and  entire  to  posterity,  for  whose  use  they  were  in- 
tended, as  well  as  for  the  present  generation. 
These  being  the  heads  of  the  covenant,  the  chest 
in  which  the  written  tables  were  deposited,  was 
called  the  ark  of  the  covenant.  See  Rev,  11.  19. 

23.  And  it  came  to  pass,  vvhen  ye  iieard 
the  voice  out  of  the  midst  of’  the  darkness, 
(for  the  mountain  did  liurn  with  fire,)  that 
ye  came  near  unto  me,  even  all  the  heads  of 
your  tribes,  and  your  elders ; 24.  And  ye 

said.  Behold,  the  Lord  our  God  hath  show- 
ed us  his  glory  and  his  greatness,  and  we 
have  heard  his  voice  out  of  the  midst  of  the 
fire:  we  have  seen  this  day  that  God  doth 
talk  with  man,  and  he  liveth.  25.  Now 
therefore  why  should  we  die  ? for  this  great 
fire  will  consume  us : if  we  hear  the  voice 
of  the  I-.oRD  our  God  any  more,  then  we 
shall  die.  26.  For  who  is  there  of  all  flesh 
that  hath  heard  the  voice  of  the  living  God 
speaking  out  of  the  midst  of  the  fire,  as  we 
have,  and  lived  ? 27.  Go  thou  near,  and 
hear  all  that  the  Lord  our  God  shall  say  ; 
and  speak  thou  unto  us  all  that  the  Lord 
our  God  shall  speak  unto  thee  ; and  we  will 
hear  it,  and  do  it.  28.  And  the  Lord  heard 
the  voice  of  your  words,  when  ye  spake  un- 
to me ; and  the  Lord  said  unto  me,  I have 
heard  the  voice  of  the  words  of  this  people, 
which  they  have  spoken  unto  thee:  they 
have  well  said  all  that  they  have  spoken. 
2.9.  Oh  that  there  were  such  a heart  in  them, 

VoL.  I. — 4 H 


that  ihey  would  fear  me,  and  keep  my  com- 
mandments always,  that  it  might  be  well 
with  tliem,  and  with  their  children  for  ever! 
30.  Go  say  to  them.  Get  you  into  your  tents 
again.  31.  But  as  for  thee,  stand  thou  here 
by  me,  and  I will  speak  unto  thee  all  the 
commandments,  and  the  statutes,  and  the 
judgments,  which  thou  shalt  teach  tliem. 
that  they  may  do  them  in  the  land  which  1 
give  them  to  possess  it.  32.  Ye  shall  ob- 
serve to  do  therefore  as  the  Lord  your  God 
hath  commanded  you:  you  shall  not  turn 
aside  to  the  right  hand  or  to  the  left.  33. 
You  shall  walk  in  all  the  ways  which  the 
Lord  your  God  hath  commanded  you,  that 
: ye  may  live,  and  that  it  may  be  \\  ell  with 
I you,  and  that  ye  may  prolong  yonr  days  in 
' the  land  which  ye  shall  possess. 

Here, 

1.  Moses  reminds  them  of  tlie  agreement  of  both 
I the  paities  that  were  now  treating,  in  the  media- 
I tion  of  Moses. 

j 1.  Here  is  the  consternation  that  the  people  were 
put  into,  by  that  extreme  terror  with  which  the 
j law  was  given.  They  owned  that  they  could  not 
' bear  it  any  more;  “ "Jiiis  great  fire  will  consume  us, 

' this  dreadful  voice  will  be  fatal  to  us,  we  shall  cer- 
tainly die  if  we  hear  it  any  more,”  x'.  25.  They 
! wondered  that  they  wei-e  not  already  struck  dead 
I with  it,  and  took  it  for  an  extraordinary  instance 
of  the  divine  power  and  goodness,  not  only  that  they 
were  thus  spoken  to,  but  that  they  were  enabled  to 
I bear  it.  For  who  ever  heard  the  voice  of  the  living 
; God,  as  we  have,  and  lived?  God’s  appearances 
j have  always  been  tt  nible  to  man,  ever  since  the 
fall:  but  Christ,  having  t;.ken  away  sin,  invites  us 
to  come  boldly  to  the  throne  of  grace. 

2.  Their  earnest  request  that  God  would  from 
henceforward  speak  to  them  by  Moses,  with  a pro- 
mise that  they  would  hear  what  he  said,  as  from 
God  himself,  and  do  it,  v.  27.  It  seems  by  this, 
(1.)  That  they  expected  to  receive  further  com- 
mands from  God,  and  were  willing  to  hear  more 
from  him.  (2.)  That  they  thought  Moses  able  to 

' bear  these  discoveries  of  the  divine  glory,  which 
! they,  by  reason  of  guilt,  were  sensible  of  their  ina- 
bility to  stand  up  under.  They  believed  him  to  be 
' a favourite  of  Hea\  en,  and  also  one  that  would  be 
i faithful  to  them;  yet  at  other  times  they  murmured 
j at  him,  and  but  a little  before  this,  were  ready  to 
stone  him,  Exod.  17.  4.  See  how  men’s  conVic- 
1 tions  correct  their  passions.  (3.)  That  noAv  they 
I were  in  a good  mind,  under  the  strong  convictions 
of  the  woixi  they  heai*d.  Many  have  their  con- 
sciences startled  by  the  law,  that  have  them  not 
purified ; fair  promises  are  extorted  from  them, 
but  no  good  principles  fixed  and  rooted  in  them. 

3.  God’s  approbation  of  their  request.  (1.)  He 
commends  what  they  said,  x'.  28.  They  spoke  it 
to  Moses,  but  God  took  notice  of  it;  for  there  is  not 
a word  in  our  tongue,  but  he  knows  it.  He  ac- 
knowledges, They  have  well  said.  Their  owning 
the  necessity  of  a mediator  to  deal  betweeq  them 
and  God,  was  well  said.  Their  desire  to  receive 
further  directions  from  God  by  Moses,  and  their 
promise  to  observe  what  directions  should  be  given 
them,  were  well  said.  And  what  is  well  said,  shall 
have  its  praise  with  God,  and  should  have  with  us. 
\\’Ttat  is  good,  as  far  as  it  goes,  let  it  be  commend 
ed.  (2. ) He  wishes  they  were  but  sincere  in  it,  (x;. 
29.)  O that  there  were  suck  a heart  in  them!  [1.] 
Such  a heart  as  they  should  have;  a heart’ to  tear 


DEUTERONOMY,  VI. 


iJlO 


God,  and  keep  his  commandments  tor  ever.  Jsote, 
Tlie  God  of  heaven  is  truly  and  earnestly  desirous 
of  the  welfare  and  salvation  of  poor  smners:  he  has 
given  abundimt  proof  that  he  is  so;  he  gives  us  time 
and  space  to  repent;  by  his  mercies  invites  us  to 
repentance,  and  waits  to  be  gracious;  has  sent  his 
Son  to  redeem  us,  published  a general  offer  of  par- 
don and  life,  promised  his  Spirit  to  those  that  pray 
for  him,  and  has  said  it,  and  sworn,  that  he  has  no 
pleasure  in  the  ruin  of  sinners.  [2].  Such  a heart 
. as  they  now  had,  or,  one  would  think  tlicy  had. 
Note,  It  would  be  well  with  many,  if  theiewere 
always  such  a heart  in  them,  as  there' seems  to  be 
sometimes;  when  they  are  under  conviction  of  sin, 
or  the  rebukes  of  Providence,  or  when  they  come 
to  look  death  in  the  face:  gracious  ’ivill  they 

be,  when  these  pangs  come  upon  them!  O that 
there  were  always  such  a heart  in  tliem!  (3.)  He 
appoints  Moses  to  be  his  messenger  to  them,  to 
receive  the  law  from  his  mouth,  and  to  communi- 
cate it  to  them,  v.  31.  Here  the  matter  was  set- 
tled by  consent  of  both  parties,  that  Gi  d should 
from  henceforward  speak  to  us  l>y  men  like  our- 
selves, by  Moses  and  the  prophets,  by  the  apostles 
and  the  evangelists,  whom  if  we  believe  not,  neither 
should  we  be  persuaded,  though  God  should  speak 
to  us  as  he  did  to  Israel  at  mount  Sinai,  or  send 
expresses  from  hea\  en  or  hell. 

II.  Hence  he  infers  a charge  to  them,  to  observe 
and  do  all  that  God  had  commanded  them,  v.  32, 
33.  Seeing  God  had  showed  himself  so  tender  of 
them,  and  so  willing  to  consider  their  frame,  and 
gi-atlfy  them  in  what  they  desired,  and  withal  so 
ready  to  make  the  best  of  them;  seeing  they  them- 
selves had  desired  to  have  Moses  for  their  teacher, 
who  was  now  teaching  them ; and  seeing  they  had 
promised  - so  solemnly,  and  under  the  influence  of 
so  many  good  causes  and  considerations,  that  they 
would  hear  and  do;  he  charges  them  to  walk  in  all 
the  ways  that  God  had  commanded  tlsem,  assuring 
them  that  it  would  be  highly  for  their  advantage  to 
do  so.  The  only  way  to  be  happy,  is  to  be  holy. 
Say  to  the  righteous.  It  shall  he  well  with  them. 

CHAP.  VI. 

Moses,  in  this  chapter,  goes  on  with  his  charge  to  Israel, 
to  be  sure  to  keep  up  their  religion  in  Canaan.  It  is 
much  the  same  with  ch.  4.  I.  His  preface  is  a persua- 
sive to  obedience,  v.  1 . . 3.  II.  He  lays  down  the  great 
principles  of  obedience.  The  first  truth  to  be  believed. 
That  God  is  one,  v.  4.  The  first  duty  to  he  done,  To 
love  him  with  all  our  heart,  v.  5.  III.  He  prescribes 
the  means  for  keeping  up  religion,  v.  6 . . 9.  IV.  He 
cautions  them  against  those  things  which  would  be  the 
ruin  of  religion;  abuse  of  plenty,  (v.  10..1‘2.)  inclina- 
tion to  idolatry;  (v.  14,  15.)  and  gives  them  some  general 
precepts,  v.  13,  16 . . 18.  V.  He  directs  them  what  in- 
structions to  give  their  children,  v.  20  . .25. 

1.  '^JO\v  these  art  the  commandnKMits, 
the  statutes,  and  the  judgments, 
which  the  Lord  your  God  commanded  to 
teach  you,  that  ye  might  do  thm.  in  the  land 
whither  ye  go  to  possess  it : 2.  I'hat  thou 

mightest  fear  the  Lord  thy  God,  to  keep 
all  his  statutes  and  his  commandments 
which  1 command  thee ; thou,  and  thy  son, 
and  thy  son’s  son,  all  the  days  of  thy  life  ; 
and  tliat  thy  days  may  be  prolonged.  3. 
Hear  therefore,  O Israel,  and  observe  to  do 
?/,  that  it  may  be  well  with  thee,  and  that 
ye  may  increase  mightily,  as  the  Lord  God 
of  thy  fathei-s  hath  promised  thee,  in  the  land 
that  floweth  with  milk  and  honey. 

Observe  here,  1.  That  Moses  taught  the  people 
all  that,  ajid  that  only,  which  God  commanded  him 


j to  te..ch  them,  v.  1.  Thus  Christ’s  ministers  are 
I to  teach  his  churches  all  that  he  hi,s  commanded, 

\ and  neither  mere  nor  less,  ^latth.  28.  20.  2.  That 

; the  end  of  their  being  taught,  was,  that  thev  nvght 
'do  as  they  were  taught,  {v.  1.)  mig  .1  keep  God’s 
statutes,  (x».  2.)  and  obsei've  to  do  then.,  v.  3.  Good 
instructions  fnmi  parents  and  ministers  will  but  ag- 
gravate  (air  cendemnatinn,  if  we  do  nca  live  up  to 
I them.  3.  That  Moses  caieluily  eiidea\<ured  to 
: fix  them  for  God  and  god.jiass,  ihav  ih.at  they  were 
enteiing  upon  the  land  of  Canaan,  that  they  migiO 
; be  prepared  fi  r the  comfi,rts  ( f that  lanti,  and  fi  r 
I tified  against  the  snares  of  it;  and  utw'  that  the) 
j were  setting  out  in  the  world,  might  set  out  wen 
j 4.  Th.it  the  fear  of  God  in  the  heart  will  be  tht 
most  powerful  principle  of  obedience;  [x>.  2.)  That 
I thou  mightest  fear  the  Lord  thy  God  to  keep  all  hit, 

! statutes.  5.  The  entail  of  religion  in  a family,  ci 
I country,  is  the  best  entail:  it  is  highly  desirabh 
I that  not  we  only,  but  our  children,  and  our  chil 
\ dren’s  children,  may  fear  the  Lord.  6.  Religion 
and  righteousness  advance  and  secure  the  prosperi- 
ty of  any  people.  Fear  God,  and  it  shall  be  well 
with  thee.  Those  that  are  well-taught,  if  they  do 
what  they  are  taught,  shall  be  well-fed  too,  as 
Israel  in  the  land  Jiowingwith  milk  and  honey,  v.  3. 

4.  Hear,  O Israel : the  Lord  our  God  is 
one  Lord  : 5.  And  thou  sl:alt  love  the 

Lord  thy  God  with  all  thine  heart,  and 
wdth  all  thy  soul,  and  with  all  thy  might. 
6.  And  these  words,  which  I command  thee 
this  day,  shall  be  in  thine  heart ; 7.  And 

thou  shalt  teach  them  diligently  unto  thy 
children,  and  shalt  talk  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walk- 
est  by  the  way,  and  when  thou  liest  down, 
and  when  thou  risest  up.  8.  And  thou  shalt 
bind  them  for  a sign  upon  thine  hand,  and 
they  shall  be  as  frontlets  between  thine 
eyes.  9.  And  thou  shalt  write  them  upon 
the  posts  of  thy  house,  and  on  thy  gates. 
10.  And  it  shall  be,  when  the  Lord  thy 
God  shall  have  brought  thee  into  the  land 
which  he  sware  unto  thy  fathers,  to  Abra- 
ham, to  Isaac,  and  to  Jacob,  to  give  thee 
great  and  goodly  cities,  which  thou  buildedst 
not,  11.  And  houses  full  of  all  good  fhhigs, 
which  thou  filledst  not,  and  wells  digged, 
which  thou  diggedst  not,  vineyards  and 
olive-trees,  which  thou  plantedst  not : when 
thou  shalt  have  eaten,  and  be  full;  12. 
Then  beware  lest  thou  forget  the  Lord, 
which  brought  thee  forth  out  of  the  land  of 
Egypt,  from  the  house  of  bondage.  13. 
Thou  shalt  fear  the  Lord  thy  God,  and 
serve  him,  and  shalt  swear  by  his  name. 
14.  Ye  shall  not  go  after  other  gods,  of  the 
gods  of  the  people  which  are  round  about 
you;  15.  (For  the  Lord  thy  God  is  a 
jealous  God  among  you,)  lest  the  anger  of 
the  Lord  thy  God  be  kindled  against  thee, 
and  destroy  thee  from  off  the  face  of  the 
earth.  16.  Ye  shall  not  tempt  the  Lord 
your  God,  as  ye  tempted  him  in  Massah. 

Here  is, 

I.  A brief  summary  of  religion,  containing  the 


611 


DEHTEJiOAOAn,  VL 


(u'st  principles  of  faith  and  obedience,  v.  4,  5. 
These  two  vei’ses  the  Jews  reckon  one  of  the 
choicest  portions  of  scripture:  they  write  it  in  their 
phylacteries,  and  think  themselves  not  only  obliged 
to  say  it  at  least  twice  every  day,  but  very  happy  in 
being  so  obliged;  having  this  saying  among  them. 
Blessed  are  we,  who  every  morning  and  evening 
say,  Hear,  O Israel,  the  Lord  our  God  is  one  Lora. 
But  more  blessed  are  we,  if  w'e  duly  consider  and 
improve, 

1.  What  we  are  here  taught  to  believe  concerning 
God-,  That  Jehovah  our  God  is  one  Jehovah.  (1.) 
That  the  God  whom  we  serve,  is  Jehovah,  a Being 
infinitely  and  eternally  perfect,  self-existent,  and 
self-sufficient.  (2.)  That  he  is  the  one  only  living 
and  true  God;  he  only  is  God,  and  he  is  but  One. 
The  firm  belief  of  this  self-evident  truth  would  ef- 
fectually arm  them  against  all  idolatry,  which  was 
introduced  by  that  fundamental  error.  That  there 
are  gods  many.  It  is  past  dispute,  that  there  is  one 
God,  and  there  is  no  other  but  he,  Mark,  12.  23. 
Let  us  therefore  have  no  other,  nor  desire  to  have 
any  other.  Some  ha\  e thought  there  is  here  a plain 
intimation  of  the  trinity  of  persons  in  the  unity  of 
the  Godhead;  for  here  is  the  name  of  God  three 
times,  and  yet  all  declared  to  be  One.  Happy  they 
that  ha'  e this  one  Lord  for  their  God;  for  they  have 
but  one  Master  to  please,  but  one  Benefactor  to  seek 
to.  It  is  better  to  ha\  e one  fountain  than  a thousand 
cisterns;  one  c//-sufficient  Goel  than  a thousand  in- 
sufficient  ones. 

2.  What  we  are  here  taught  concerning  the  duty 
which  God  requires  of  man.  It  is  all  summed  up  in 
this,  as  its  principle,  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart.  He  had  undertaken  (r.  2. ) 
to  teach  them  to  fear  God;  and  in  pursuance  of  his 
uiidertaking,  he  here  teaches  them  to  love  him:  for 
the  warmer  our  affection  to  him,  the  greater  will  be 
our  veneration  for  him;  and ’the  child  that  honours 
his  parents,  no  doubt  lo\es  them.  Did  ever  any 

rince  make  a law  that  his  siibjects  should  love  him.^ 
'et  such  is  the  condescension  of  the  divine  grace, 
that  this  is  made  the  first  and  great  commandment 
of  God’s  law,  that  we  love  him,  and  that  w'e  per- 
f rm  all  other  parts  of  our  duty  to  him  from  a prin- 
ciple of  love:  My  son,  give  me  thine  heart.  We 
must  highly  esteem  him,  be  well  p'eased  that  there 
is  siK  h a Being,  well  pleased  in  all  his  attributes, 
and  relations  to  us:  our  desire  must  be  toward  him, 
our  delight  in  him,  our  dependence  upon  him,  and 
to  him  we  must  be  entirely  devoted.  It  must  be  a 
constant  pleasure  to  us  to  think  ( f him,  hear  from 
him,  speak  to  him,  and  ser\  e him.  We  must  io^■e 
him,  (1.)  As  the  Lord,  the  best  of  Beings,  mest  , 
excellent  and  amiable  in  himself.  (2.)  .\s  our  God, 
a Gad  in  covenant  with  us,  our  Father,  and  the  most 
kind  and  bountiful  of  fnends  and  benefactors.  We 
are  also  commanded  to  love  God  with  all  our  heart, 
and  soul,  and  might;  that  is,  We  must  love  him, 
[1.]  M'ith  a smeere  love;  not  in  word  and  tongue 
only,  saying  we  love  him  when  our  hearts  are  not 
with  him,  but  inwardly,  and  in  truth,  solacing  our- 
sel\  es  in  him.  [2.]  With  a strong  love;  the  heart 
must  be  carried  ( ut  toward  him  with  great  ardour 
and  ffirvenc}"  of  affection.  Some  have  from  hence 
thought,  that  we* should  avoid  saying  (as  we  com- 
monly express  ourselves)  that  we  will  do  this  or 
that,  with  all  our  heart;  for  we  must  not  do  any 
thing  with  all  our  heart  but  love  God;  and  that  this 
l)hrase  being  here  used  concerning  that  sacred  fire, 
it  should  not  be  unhallowed.  He  that  is  our  All, 
must  have  our  all,  and  none  but  he.  [3.]  With  a 
su/ierlath'e  love;  we  must  love  God  abo\  e any  crea- 
ture whatsoever,  and  love  nothing  beside  him,  but 
wliat  we  love  for  him,  and  in  subordination  to  him. 

I 4.]  Math  an  intelligent  love;  for  so  it  is  explained, 
\lark  12.  38.  To  love  him  with  all  the  heart,  and 


with  all  the  understanding,  we  must  know  him,  and 
therefore  lo\  e him,  as  those  that  see  good  cause  to 
love  him.  [5.]  With  an  entire  love;  he  is  one,  and 
therefore  our  hearts  must  be  united  in  this  love,  and 
the  whole  stream  of  our  affections  must  run  toward 
him.  O that  this  love  of  God  may  be  shed  abroad 
in  our  hearts! 

II.  Means  are  here  prescribed  for  the  maintain- 
ing and  keeping  up  of  religion  in  cur  hearts  and 
houses,  that  it  might  net  wither  and  go  to  decay. 
And  they  are  these: 

1.  Meditation,  v.  6.  These  words  which  I com- 
mand thee,  shall  be  in  thine  heart.  Though  the 
words  alone  without  the  things  will  do  us  no  good, 
yet  we  are  in  danger  of  losing  the  things  if  we  neg- 
lect the  words,  by  which  ordinarily  divine  ligiit 
and  power  are  conveyed  to  the  heart!  God’s  words 
■ must  be  laid  up  in  our  heart,  that  our  thoughts  may 
be  daily  conversant  with  them,  and  employed  about 
them,  and  thereby  the  whole  soul  may  be  brought 
to  abide  and  act  under  the  influence  and  impression 
of  them.  This  immediately  follows  upon  the  law  of 
loving  God  with  all  our  heart;  for  they  that  do  so, 
will  lay  up  his  word  in  their  hearts,  both  as  an  evi- 
dence and  effect  of  that  lo\  e,  and  as  a means  to  pre- 
serve and  increase  it.  He  that  loves  God,  loves  his 
Bible. 

2.  The  religious  education  of  children,  v.  7.  “ Thou 
shalt  teach  them  diligently  to  thy  children;  and  by 
communicating  thy  knowledge  thou  wilt  increase 
it.’’  They  that  love  the  Lord  God  themselves, 
should  do  what  they  can  to  engage  ^he  affections  of 
their  children  to  him,  and  so  to  preserve  the  entail 
of  religion  in  their  families  from  being  cut  off.  Thou 
shalt  whet  them  diligently  upon  thy  children,  so  some 
I’ead  it;  frequently  repeat  these  things  to  them,  tiy 
all  ways-  of  instilling  them  into  their  minds,  and 
making  them  pierce  into  their  hearts;  as  in  whetting 
a knife,  it  is  turned  first  on  this  side,  then  on  that. 
“ Be  careful  and  exact  in  teaching  thy  children; 
and  aim,  as  by  whetting,  to  shaipen  them,  and  put 
an  edge  upon  them.  Teach  them  thy  children,  not 
only  those  of  thine  own  body,”  (say  tlie  Jews,)  “ but 
all  those  that  are  any  way  under  thy  care  and  tui- 
tion.” Bishop  Patrick  well  observes  here,  that 
Moses  thought  this  law  so  very  plain  and  easy,  that 
eveiy  father  might  be  able  to  instruct  his  sons  in  it, 
and  every  mother  her  daughters.  Thus  that  good 
thing  which  is  committed  to  us,  we  must  carefully 
transmit  to  those  that  come  after  us,  that  it  may  be 
perpetuated. 

3.  Pious  discourse.  “ Thou  shalt  talk  of  these 
things,  with  due  reverence  and  seriousness,  for  the 
benefit  not  only  of  thy  children,  but  of  thy  other 
domestics,  thy  friends  and  comi>anions,  as  thou  sit- 
test  ill  thy  house,  either  at  work,  or  at  meat,  or  at 
rest,  or  to  receive  visits;  and  when  then  walkest  by 
the  way,  either  for  diversion,  or  for  conversation,  or 
in  joumies,  when  at  night  thou  art  retiring  from  thv 
family  to  lie  down  for  sleep,  and  when  in  the  morn- 
ing thou  art  risen  up,  and  returnest  to  thy  famih' 
again.  Take  all  occasions  to  discourse  with  those 
about  thee  of  divine  things;  not  of  unrevealed  mvs- 
teries,  or  matters  of  doubtful  disputiition,  but.of  the 
plain  truths  and  laws  of  God,  and  the  things  that 
belong  to  our  peace.”  So  far  is  it  from  being  rec- 
koned a diminution  to  the  honour  of  sacred  things, 
to  make  them  the  subject  of  our  familiar  discourse, 
that  they  are  recommended  to  us  to  be  talked  rf; 
for  the  more  conversant  we  are  with  them,  the  more 
we  shall  admire  them,  and  be  affected  with  them, 
and  may  thereby  be  instrumental  to  communicalc 
divine  light  and  heat. 

4.  Frequent  reading  of  the  word.  They  shall  be 
as  frontlets  between  thine  eyes,  and  thou  shalt  write 
them  upon  the  posts  of  thy  house,  v.  8,  9.  It  is  pro- 
bable that  at  that  time  there  were  few  written  co- 


GI2 


DEUTERONOMY,  VI. 


pies  of  the  whole  law,  only  at  the  feast  of  taberna- 
cles the  people  had  it  read  to  them;  and  therefore 
God  appointed  them,  at  least  for  the  present,  to 
write  some  select  sentences  of  the  law,  that  were 
most  weighty  and  comprehensive,  upon  their  walls, 
or  in  scrolls  of  parchment  to  be  worn  about  their 
wrists;  and  some  think  that  hence  the  phylacteries, 
ST  much  used  among  the  Jews,  took  rise.  Christ 
blames  the  Pharisees,  not  for  weaiing  them,  but  for 
affecting  to  have  them  broader  than  other  people’s, 
Matth.  23.  5.  But  when  Bibles  came  to  be  common 
among  them,  there  was  the  less  occasion  for  this 
expedient:  It  was  pinidently  and  piously  proA  ided 
by  the  first  reformers  of  the  English  church,  that 
then  when  Bibles  were  scarce,  some  select  portions 
of  scripture  should  be  written  on  the  walls  and  pil- 
lars of  the  churches,  which  the  people  might  make 
familiar  to  them,  in  conformity  to  this  direction  here,' 
which  seems  to  have  been  binding  in  the  letter  of  it 
to  the  Jews,  as  it  is  to  us  in  the  intent  of  it,  which  is, 
that  we  should  endeavour  by  all  means  possible  to 
make  the  word  of  God  famiiiur  to  us,  that  we  may 
ha\'e  it  ready  to  us  upon  all  occasions,  for  our  re- 
straint from  sin  and  our  direction  and  excitement  to 
our  duty.  It  must  be  as  that  which  is  graven  on 
the  fialms  of  our  hands,  always  before  our  eyes. 
See  Pro\ . 3.  1,  3.  It  is  also  intimated  that  we  must 
never  be  ashamed  to  own  our  religion,  nor  to  own 
ourselves  under  the  check  and  go\  emment  of  it. 
Let  it  be  wiitten  on  our  gates,  and  let  ev  ery  one 
that  goes  by  cur  door,  read  it.  That  we  believe  Je- 
hovah to  be  God  alone,  and  believe  ourselves  bound 
to  love  him  with  all  our  hearts. 

III.  A caution  is  here  given  not  to  forget  God  in 
a day"  cf  prosperity  and  plenty,  t:\  10*  *12.  Here, 
1.  He  raises  their  expectations  of  the  goodness  of 
their  God;  taking  it  for  granted  that  he  would  bring 
them  into  the  good  land  that  he  had  promised,  v. 
10.  That  they  should  no  longer  dwell  in  tents  as 
shepherds  and  poor  travellers,  but  should  settle  in 
great  and  goodly  cities;  should  no  longer  wander  in 
a barren  wilderness,  but  should  enjoy  houses  well- 
furnished,  and  gardens  well-planted;  {y.  11.)  and 
all  this  without  any  care  or  expense  of  their  own, 
which  he  here  lays  a great  stress  upon.  Cities  nvhich 
thou  buildedst  not.  Houses  which  thou  Jilledst  not, 
istc.  both  because  it  made  the  mercy  really  much 
more  valuable,  that  what  they  had,  came  to  them  so 
cheap;  and  yet  if  they  did  not  actually  consider  it, 
the  mercy  would  be  the  less  esteemed,  for  we  are 
most  sensible  of  the  value  of  that  which  has  cost  us 
dear.  When  they  came  so  easily  by  the  gift,  they 
would  be  apt  to  grow  secure,  and  unmindful  of  the 
Giver.  2.  He  engages  their  watchfulness  against 
the  badness  of  their  own  hearts;  then  beware,  when 
thou  liest  safe  and  soft,  lest  thou  forget  the  Lord,  v. 
12.  Note,  (1. ) In  a day  of  prosperity  we  are  in  gi’eat 
danger  of  forgetting  God,  our  dependence  up'  ii  him, 
OU1’  need  of  him,  and  our  obligations  to  him.  ^^’hen 
the  world  smiles,  we  are  apt  to  make  our  court  to  it, 
and  expect  our  happiness  in  it,  and  so  we  forget 
him  that  is  our  only  Portion  and  Rest.  Agur  prays 
against  this  temptation,  (Prov.  30.  9.)  Lest  I be  full 
and  deny  thee.  (2. ) There  is  therefore  need  of  great 
care  and  caution  at  such  a time,  and  strict  watcli 
over  our  own  hearts.  “ Then  beware;  being  warned 
of  your  danger,  stand  u])on  your  guard  against  it. 
Bind  the  words  of  God  for  a sign  ufion  thy  hand, 
for  this  end,  to  prevent  thy  forgetting  God.  Wlien 
thou  art  settled  in  Canaan,  forget  not  thy  deliver- 
ance out  of  Egypt:  but  look  to  the  rock  out  of  which 
thou  wast  hewn:  when  thy  latter  , end  is  greatly 
increased,  remember  the  smallness  of  thy  begin- 
nings.” 

IV.  Some  special  precepts  and  prohibitions  are 
here  given,  which  arje  of  great  consequence.  1. 
They  must  upon  all  occasions  give  honour  to  God, 


(v.  13.)  fear  him  and  serve  him,  (for  if  he  be  a 
Master,  we  must  both  reverence  him  and  do  his 
work,)  and  swear  by  his  name;  that  is,  they  must 
not  upon  any  occasion  appeal  to  any  other,  as  the 
Discerner  oi  tiaith,  and  Avenger  of  wrong.  Swear 
by  him  only,  and  not  by  any  idol,  or  any  other  crea 
ture.  hiwear  by  his  name  in  all  treaties  and  cove- 
nants with  the  neighbouring  nations,  and  do  not 
compliment  them  so  far  as  to  swear  Ijy  their  gods. 
Swearing  by  his  name,  is  sometimes  p»it  for  an  open 
profession  of  his  name;  Isa.  45.  23.  Lvrry  tongue 
shall  swear,  is  expounded,  (Rom.  14.  11.)  Every 
tongue  shall  confess  to  God.  2.  The}’  must  not  upon 
any  occasion  give  that  honour  to  other  Gods;  (^v.  14.) 
Ye  shall  not  go  after  other  gods,  that  is,  “ Ye  shall 
not  serve  or  worship  them,”  for  thetein  they  went 
astray,  they  went  a whoring  from  the  true  God, 
who,  in  this,  more  than  in  any  thing,  is  ix  jealous 
God;  (v.  15.)  and  the  learned  Bishop  Patrick  ob- 
serves here,  out  of  Maimonides,  that  we  never  find, 
either  in  the  law  or  the  prophets,  anger,  cx'fury,  or 
jealousy,  ox' indignation,  attributed  to  God  but  upon 
occasion  of  idolatry.  3.  They  must  t..ke  heed  of 
dishonouring  God  by  temfiting  him,  (-y.  16.)  Ye  shall 
not  temfit  the  Lora  your  God,  that  is,  “Ye  shall 
not  in  any  exigence  distrust  the  power,  presence, 
and  providence,  of  God,  nor  quarrel  with  him; 
which,  if  they  indulged  an  evil  heart  of  unbelief, 
they  would  take  occasion  to  do  in  Canaan  as  well  as 
in  the  wilderness.  No  change  of  condition  will  cure 
a disposition  to  murmur  and  fret.  Our  Saviour  uses 
this  caution  as  an  answer  to  one  of  Satan’s  tempta- 
tions, with  application  to  himself,  Matth.  4.  7.  Thou 
shalt  not  temfit  the  Lord  thy  God;  either  by  des- 
pairing of  his  power  and  goodness,  while  we  keep 
in  the  way  of  our  duty,  or  by  presuming  upon  it, 
when  we  turn  aside  out  of  that  way. 

17.  Ye  shall  diligently  keep  the  com- 
mandments of  the  LiORT)  yonr  God,  and  his 
testimonies,  and  his  statutes,  which  he  hath 
commanded  thee.  18.  And  thou  shalt  do 
that  which  is  right  and  good  in  the  sight  of 
the  Lord  ; that  it  may  be  \\  ell  with  thee, 
and  that  thou  mayest  go  in  and  possess  the 
good  land  which  the  Lord  sware  unto  thy 
fathers ; 1 9.  7’o  cast  out  all  thine  enemies 
from  before  thee,  as  the  Lord  hath  spoken. 

20.  And  when  thy  son  asketh  thee  in  time 
to  come,  saying.  What  mean  the  testimonies, 
and  the  statutes,  and  the  judgments,  which 
the  Lord  our  God  hath  commanded  you? 

21.  Then  thou  shalt  say  unto  thy  son,  We 
were  Pharaoh’s  bondmen  in  Egypt;  and 
the  Lord  brought  ns  out  of  Eg^^pt  with  a 
mighty  hand : 22.  And  the  Lord  showed 
signs  and  wonders,  great  and  sore,  upon 
Egypt,  upon  Pharaoh,  and  upon  all  his 
household  before  our  eyes:  23.  And  he 
brought  us  out  from  thence,*that  he  might 
bring  us  in,  to  give  us  the  land  which  he 
sware  unto  our  fathers.  24.  And  the  Lord 
commanded  us  to  do  all  these  statutes,  to 
fear  the  Lord  our  God,  for  our  good  always, 
that  he  might  preserve  us  alive,  as  it  is  at 
this  day.  25.  And  it  shall  be  our  righteous- 

I ness,  if  we  observe  to  do  all  these  command- 
ments before  the  Lord  our  God,  as  he  hath 
commanded  us. 


G13 


DFXTEROXOMY,  VII. 


Here, 

I.  Moses  charges  them  to  keep  God’s  command- 
ments themselves,  (f.  17. . 19.)  Ve  shall  dilif'ently 
ketfi  God's  com7na7idments.  Note,  It  requires  a 
great  deal  ( f care  and  pains  to  keep  up  religion  in 
the  power  of  it  in  our  hearts  and  lives.  Negligence 
will  ruin  us;  but  we  cannot  be  saved  without  dili- 
gence. To  induce  them  to  this,  he  here  shows  them, 
1.  That  this  would  be  very  acceptJible  to  God,  it  is 
right  a7id  good  in  the  sight  of  the  Lord:  and  that  is 
right  and  good  indeed,  that  is  so  in  God's  sight.  If 
we  have  any  regard  to  the  favour  of  our  Creator  as 
our  felicity,  and  the  law  of  our  creation  as  our  rule, 
we  shall  be  religious.  2.  That  it  would  be  v ery  ad- 
vantageous and  profitable  to  themselv  es.  It  would 
secure  to  them  the  possession  of  the  land  of  Ca- 
naa;.,  prospei’ity  there,  and  constant  victory  over 
those  that  stood  in  their  way.  In  short.  Do  well, 
and  it  shall  be  well  with  thee. 

II.  He  charges  them  to  instruct  their  children  in 
the  commands  of  God;  not  only  that  they  might  in 
their  tender  years  intelligently  and  affectionately 
join  in  religious  services,  but  that  afterward  they 
might  in  their  day  keep  up  religion,  and  convey  it 
to  those  that  should  come  after  them. 

Now,  1.  Here  is  a proper  question,  which  it  is 
supposed  the  children  would  ask,  (r.  20.)  “IT/ia/ 
mean  the  ti'Sti7no7iies  and  the  statutes?  What  is  the 
meaning  of  the  feasts  we  observe,  the  sacrifices  we 
offer,  and  the  many  peculiar  customs  we  keep  up?” 
Observe,  (1.)  All  divine  institutions  have  a certain 
meaning,  and  there  js  something  great  designed  in 
them.  (2.)  It  concerns  us  to  know  and  understand 
the  meaning  of  them,  that  we  may  perform  a rea- 
sonable service,  and  may  not  offer  the  blind  for  sa- 
crifice. (3.)  It  is  good  for  children  betimes  to  in- 
quire into  the  tme  intent  and  meaning  of  the  reli- 
gious observances  they  are  trained  up  in.  To  be 
thus  inquisitiv  e in  divine  things,  is  a good  sign  that 
they  are  concerned  about  them,  and  a good  means 
of  their  attabiing  to  a great  acquaintance  with  them. 
Then  shall  we  know,  if  thus  we  follow  on  to  know. 

2.  Here  is  a full  answer  put  into  the  parents’ 
mouths  to  be  given  to  this  good  question.  Parents 
and  teachers  must  give  instruction  to  those  under 
their  charge,  though  they  do  not  ask  it.  Nay, 
though  they  hav  e an  aversion  to  it;  much  more 
must  they  be  ready  to  answer  questions,  and  to  give 
instruction  when  it  is  desired;  for  it  may  be  hoped, 
they  that  ask  it,  will  be  willing  to  receive  it.  Did 
the  children  ask  the  meaning  of  God’s  laws?  Let 
them  lie  told,  That  they  were  to  be  observed,  (1.) 
In  a grateful  remembrance  of  God’s  former  favours 
to  them,  especially  their  deliverance  out  of  Egypt, 
V.  21* -23.  The  children  must  be  often  told  of  the 
deplorable  state  their  ancestors  were  in,  when  they 
were  bondmen  in  Egvpt,  the  great  salvation  God 
wrought  for  them  in  fetching  them  out  thence,  and 
that  God,  in  giving  them  these  peculiar  statutes, 
meant  to  perpetuate  the  memorial  of  that,  work  of 
wonder,  by  which  they  were  formed  into  a peculiar 
people.  (2. ) As  the  prescribed  condition  of  his  fur- 
ther favours,  {v.  24.)  The  Lord  co7nmanded  us  all 
these  statutes  for  our  good.  Note,  God  commands  us 
nothing  but  wh  it  is  really  for  our  own  good.  It  is 
o r interest,  as  well  as  dur  duty,  to  be  religious. 
[1.]  It  will  be  our  life;  that  he  might  freserwe  us 
aLve;  which  is  a great  favour,  and  more  than  we 
could  expect,  considering  how  often  we  have  for- 
feited life  itself.  Godliness  has  the  promise  of  the 
continuance  and  comfort  of  the  life  that  now  is,  as 
far  as  it  is  for  God’s  glory.  [2.]  It  will  be  our 
righteousness.  Could  we  perfectly  fulfil  but  that 
one  command  of  lov  ing  God  with  all  our  heart,  soul, 
and  might,  and  could  we  say,  “We  have  never 
dune  otherwise,”  that  would  be  so  our  righteousness, 
as  to  entitle  us  to  the  benefits  of  the  covenant  of  in-  1 


nocency,  had  we  continued  in  every  thing  that  is 
written  in  the  book  of  the  law  to  do  it,  the  law 
would  have  justified  us.  But  that  we  cannot  pre- 
tend to,  therefore  our  sincere  obedience  shall  be 
accepted  through  a Mediator  to  denominate  us,  as 
Noah  was,  righteous  befo7-e  God,  Gen.  7.  1.  Luke 
1.  6.  and  1 John  3.  7.  3 he  Chaldee  reads  it.  There 
shall  be  a reward  to  us,  if  we  obser~i>e  to  do  these 
conunandments ; for,  without  doubt,  in  keeping 
God’s  commandments  there  is  great  reward. 

• CHAP.  VI J. 

Moses  in  this  chapter  exhorts  Israel.  I.  In  general,  to 
keep  God’s  commandments,  v.  11,  12.  II.  In  particular, 
and  ill  order  to  that,  to  keep  themselves  pure  from  all 
communion  with  idolaters.  1.  They  must  utterly  destroy 
the  seven  devoted  nations,  and  not  spare  them  or  make 
leagues  with  them,  v.  1,  2,  16,  24.  2.  They  must  by  no 
means  marry  with  the  remainders  of  them,  v.  3,  4.  3. 

They  must  deface  and  consume  their  altars  and  images, 
and  not  so  much  as  take  the  silver  and  gold  of  them  to 
their  own  use,  v.  5,  25,  26.  To  enforce  this  charge,  he 
shows  that  they  were  bound  to  do  so,  (1.)  In  duty.  Con- 
sidering, [1.1  Their  election  to  God,  v.  6.  [2.]  The  rea- 
son of  that  election,  v.  7,  8.  [3.1  The  terms  they  stood 

I upon  with  God,  v.  9,  10.  (2.)  In  interest.  It  is  here 

j promised,  [1.]  In  general,  that  if  they  would  serve  God, 
he  would  bless  and  prosper  them,  v.  12..  15.  [2.]  In 

particular,  that  if  they  would  drive  out  the  nations  that 
they  might  not  be  a temptation  to  them,  God  would 
drive  them  out  that  they  should  not  be  any  vexation  to 
them,  v.  17.  . 24. 

1.  ^^7HEN  the  Lord  thy  God  shall 
T ▼ bring  thee  into  the  land  \\  hither 
thou  goest  to  possess  it,  and  hath  cast  out 
many  nations  before  thee,  the  Hittites,  and 
the  Girgashites,  and  the  Ainorites,  and  the 
Canaanites,  and  the  Perizzites,  and  the 
Hivites,  and  the  Jebusites,  seven  nations 
greater  and  mightier  than  thou:  2.  And 
when  the  Lord  thy  God  shall  deliver  them 
before  thee  ; thou  shalt  smite  them,  r//id  ut- 
terly destroy  them  : thou  shalt  make  no  co- 
venant with  them,  nor  show  mercy  unto 
;them:  3.  Neither  shalt  thou  make  mar- 
riages with  them ; thy  daughter  thou  slialt 
not  give  unto  his  son,  nor  liis  daughter  shalt 
thou  take  unto  thy  son.  4.  For  they  will 
. turn  away  thy  son  from  following  me,  that 
' they  may  serve  other  gods:  so  will  the  an- 
gerof  the  Lord  be  kindled  against  you, and 
destroy  thee  suddenly.  5.  But  thus  shall 
i ye  deal  with  them : ye  shall  destroy  their 
altars,  and  break  down  their  images,  and 
I cut  down  their  groves,  and  burn  their 
I graven  images  with  fire.  6.  For  thou  r/rY 
a holy  people  unto  the  Lord  thy  God  : the 
Lord  thy  God  hath  chosen  thee  to  be  a 
special  people  unto  himself,  above  all  {}eo- 
ple  that  are  upon  the  face  of  the  earth.  7. 
The  Lord  did  not  set  his  love  upon  you, 
nor  choose  you,  because  ye  were  more  in 
number  than  any  people ; for  ye  were  the 
fewest  of  all  people ; 8.  But  because  the 

Lord  loved  you,  and  because  he  would 
keep  the  oath  which  he  had  sworn  unto 
your  fathers,  hath  the  Lord  brought  you 
out  w ith  a mighty  hand,  and  redeemed  3 ou 


614 


DEUTERONOMY,  VII. 


out  of  the  house  of  bondmen,  from  the  hand 
of  Pharaoh  king  of  Egypt.  9.  Know  there- 
fore that  the  Lord  thy  God,  he  is  God,  the 
faithful  God,  which  keepeth  covenant  and 
mercy  with  them  that  love  him  and  keep 
his  commaialments,  to  a thousand  genera- 
tions; 10.  And  repayeth  them  that  hate 
him  to  their  face,  to  destroy  them : he  will 
not  be  slack  to  him  that  hatelh.him,  he  will 
repay  him  to  his  face.  1 1.  Thou  shalt  there- 
fore keep  the  commandments,  and  the  sta- 
tutes, and  the  judgments,  which  1 command 
thee  this  day,  to  do  them. 

Here  is, 

I.  A very  strict  caution  against  all  friendship  and 
fellowship  with  idols  and  iilolaters.  Those  that  are 
taken  into  communion  with  God,  must  have  no 
communication  with  the  unfruitful  works  of  dark- 
ness. These  things  they  are  charged  about,  for 
the  preventing  of  this  snare  now  before  them. 

1.  They  must  s/iow  them  no  mercy,  v.  1,  2. 
Bloody  work  is  here  appointed  them,  and  yet  it  is 
God’s  work,  and  good  work,  and  in  its  time  and 
place  needful,  acceptable,  and  honourable. 

( 1. ) God  here  engages  to  do  his  part.  It  is  spoken 
of  as  a thing  taken  for  granted,  that  God  would 
bring  them  into  the  land  of  /iromise,  that  he  would 
cast  out  the  nations  before  them,  who  were  the 
present  occupants  of  that  land;  no  room  was  left  to 
doubt  of  that.  His  power  is  irresistible,  and  there- 
fore he  can  do  it:  his  promise  is  inviolable,  and 
therefore  hewz7/doit.  Now,  [1.]  These  devoted 
nations  are  here  named  and  numbered,  v.  1.  Seveti 
in  all,  and  seven  to  one  seemed  to  make  it  a \ ery 
unequal  contest.  They  are  specified,  that  Israel 
might  know  the  bounds'  and  limits  of  their  commis- 
sion; hitherto  their  severity  must  come,  but  no  fur- 
ther; nor  must  they,  under  colour  of  this  commis- 
sion, kill  all  that  came  in  their  way;  no,  here  must 
its  waves  be  stayed.  The  confining  of  this  commis- 
sion to  the  nations  here  mentioned,  plainly  intimates 
that  after  ages  were  not  to  draw  this  into  a prece- 
dent; this  will  not  serve  to  justify  those  barbarous 
wars  which  give  no  quai’ter.  How  agreeable  so- 
ever this  method  might  be,  when  God  himself  pre- 
scribed it,  to  that  dispensation  under  which  such 
multitudes  of  beasts  were  killed  and  burned  in  sa- 
crifice; now  that  all  sacrifices  of  atonement  are  per- 
fected in,  and  superseded  by,  the  great  propitiation 
made  by  the  blood  of  Christ,  human  blood  is  be- 
come perhaps  more  precious  than  it  was,  and  those 
that  have  most  power,  yet  must  not  be  prodigal  of 
it.  [2.]  They  are  here  owned  to  be  greater  and 
mightier  than  Israel.  They  had  been  long  rooted 
in  this  land  to  which  Israel  came  strangers;  they 
were  more  numerous,  had  men  much  more  bulky, 
and  more  expert  in  war,  than  Israel  had;  yet  all 
this  shall  not  prevent  their  being  cast  out  before  Is- 
rael. The  strength  of  Israel’s  enemies  magnifies 
the  power  of  Israel’s  God,  who  will  certainly  be  too 
hard  for  them. 

(2.)  He  engages  them  to  do  their  jiavt.  'I'hou 
shalt  smite  them,  and  utterly  destroy  them,  v.  2.  If 
God  cast  them  out,  Israel  must  not  take  them  in, 

no,  not  as  tenants,  or  triljutaries,  or  servants.  No 
covenant  of  any  kind  must  be  made  witli  tl'.em, 
no  mercy  must  be  showed  them.  This  severity 
was  appointed,  [1.]  In  order  to  punish  the  wick- 
edness they  and  their  fathers  h .d  been  truilty 

of.  The  iniquity  of  the  Amorites  was  now  full,  and 
the  longer  it  had  been  in  the  filling,  the  sorer  was 
the  vengeance  when  it  came  at  last.  [2.]  In  order 
to  prevent  the  mischiefs  they  would  do  (if)d’s  Is- 


rael, if  they  were  left  alive.  The  people  of  these 
abominations  must  not  be  mingled  with  the  holy 
seed,  lest  they  corrupt  them.  Better  that  all  these 
lives  should  be  lost  from  the  earth,  than  that  reli- 
gion and  the  true  worship  of  God  should  be  lost  in 
Israel.  Thus  we  must  deal  with  ou  • lusts  that  war 
against  our  souls;  God  has  delivered  them  into  our 
hands  by  that  promise.  Sin  shall  not  have  dominion 
over  you,  unless  it  be  your  own  faults;  let  not  us 
then  make  covenants  with  them,  or  show  them  any 
mercy,  but  mortify  and  crucify  them,  and  utterly 
destroy  them. 

2.  They  must  make  no  marriages  with  those  of 
them  that  escaped  the  sword,  x*.  3.  4.  The  fami- 
lies of  the  Canaanites  were  ancient,  and  it  is  proba- 
ble that  some  of  them  were  called  honourable, 
which  might  be  a temptation  to  the  Israelites,  espe- 
cially those  of  them  that  were  of  least  note  in  theii 
tribes,  to  court  an  alliance  with  them,  to  mend  their 
blood;  and  the  rather,  because  their  acquaintance 
with  the  country  might  be  serv  iceable  to  them  in 
the  improvement  of  it:  but  religion,  and  the  fear  of 
God,  must  overrule  all  these  considerations.  To 
intermarry  with  them  was  therefore  unlawful,  be- 
cause it  was  dangerous;  this  very  thing  had  proved 
of  fatal  consequence  to  the  old  world,  (Gen.  6.  2.) 
and  thousands  in  the  world  that  now  is,  have  been 
undone  by  irreligious,  ungodly,  marriages;  for  there 
is  more  ground  of  fear  in  mixed  marriages  that  the 
good  will  be  /perverted,  tlran  of  hope  th;it  the  bad 
will  be  converted.  The  event  proved  the  reasf>na- 
bleness  of  this  warning,  'J'hey  mil  turn  au<uy  thy 
son  from  following  me.  Solomon  paid  dear  for  his 
folly  herein.  We  find  a national  repentance  for 
this  sin  of  marrying  strange  wives,  and  care  taken 
to  reform,  (Ezra  10.  19,  ^J'c.  and  Neh.  13.)  and  a 
New  Testament  caution  not  to  mnecjually  yoked 
with  unbelievers,  2 Cor.  6.  14.  Those  that  'n 
choosing  yokefellows,  keep  not  at  least  within  the 
bounds  of  a justifiable  profession  of  religion,  cannot 
promise  themseh  es  helps  meet  for  them.  One  of 
the  Chaldee  paraphrases  adds  here,  as  a reas'  n of 
this  command,  (n.  3.)  For  he  that  marries  with  idol- 
aters, does  in  effect  marry  with  their  idols. 

3.  They  must  destroy  all  the  relics  of  their  idol 
atry,  v.  5.  Their  alt  rs  :uk1  pillars,  their  groves 
and  graven  images,  all  must  be  destroyed;  both  in 
a holy  indignation  against  idolatry,  and  to  prevent 
infection.  This  command  was  given  before,  Exod. 
23.  24. — 34.  13.  A great  deal  of  good  w;  i-k  of  th's 
kind  was  done  by  the  people,  in  their  pious  zeal,  (2 
Chron.  31.  1.)  and  by  good  Josiah,  (2  Chron.  34.  3, 
7.)  and  with  this  may  be  compared  the  burning  of 
the  conjuring  books.  Acts  19.  19. 

II.  Here  are  very  good  reasons  to  enforce  this 
caution. 

1.  The  choice  which  God  had  made  of  this  peo- 
ple for  his  own,  v.  6.  There  was  such  a covenant 
and  communion  established  between  God  and  Is- 
rael, as  was  not  between  him  and  any  other  people 
in  the  world.  Shall  they  by  their  idolatries  disho- 
nour him  who  had  thus  honoured  them  ? Shall  they 
slight  him  who  had  thus  testified  his  kindness  for 
them?  Shall  they  put  themselves  up*  n the  level 
with  other  people,  when  God  had  thus  dignified  and 
advanced  them  above  all  peo])le?  Had  God  taker, 
them  to  be  a special  ]:)eople  to  him,  and  no  othc; 
but  them,  and  will  not  they  take  Ciod  to  be  a s])e- 
ci  d God  to  them,  and  no  other  but  him? 

2.  The  freeness  of  that  gr  ce,  which  made  tnis 
choice.  (1.)  There  was  nothing  in  them  to  recom 
mend  or  entitle  them  to  this  favour.  In  the  multi 
tilde  of  the  people  is  the  king’s  honour,  I’rov.  14. 
28.  But  their  number  was  inconsiderable;  the\ 
wei*e  only  seventy  souls  when  they  went  down  into 
Egyjvt,  and  though  greatly  increased  there,  yet 

I there  were  many  other  nations  more  numerous;  IV 


DEUTEKONOIMY.  VIl. 


were  the  fewest all  peo/ile,  v.  7.  Tlie  author  of 
the  Jeru's.tleni  Targum  passes  too  great  a compli- 
ment upon  his  nation,  in  his  reading  this,  Ye  were 
humble  in  spirit,  and  meek  above  all  people;  quite 
contrary.  I'hey  were  rather  stiff-necked,  and  ill- 
natui'cd,  above  all  people.  (2.)  God  fetched  the 
reason  of  it  purely  from  himself,  v.  8.  [1.]  He 

loved  you,  because  he  would  love  you.  Even  so. 
Father,  because  it  seemed  good  in  thine  eyes.  All 
that  God  loves,  he  loves  freely,  Hos.  14.  4.  Those 
that  perish,  perish  by  their  own  merits,  but  all  that 
are  saved,  are  saved  by  prerogative.  [2.]  He  has 
done  liis  work  because  he  wc.uld  keej}  his  word. 
“ He  has  brought  you  out  of  Egyjit  in  pursuance  of 
the  oatli  sw  )rn  to  your ’fathers.*’  Nothing  in  them, 
or  done  liy  tliem,  did  or  could  make  God  a Debtor 
t ; them;  but  he  had  made  himself  a debtor  to  his 
o\vn  promise,  which  he  would  perform  notwith- 
standing their  unworthiness. 

3.  The  tenor  of  the  covenant  into  which  they 
were  taken;  it  was  in  short  this.  That  as  they  were 
to  God,  so  Ciod  would  be  to  them.  They  should 
certainlv  find  him,  (1.)  Kind  to  his  friends,  v.  9. 
“ The  Lord  thy  God  is  not  like  the  gods  of  the  na- 
tions, the  creatures  of  fancy,  subjects  fit  enough  for 
loose  poetry,  but  no  proper  objects  of  serious  devo- 
tion; no,  he  is  God,  God  indeed,  God  alone,  the 
faithful  God,  able  and  ready  not  only  to  fulfil  his 
own  pTOiTiises,  but  to  answer  all  the  just  expecta- 
tions of  his  worshippers,  and  he  will  certainly  keep 
coven  int  and  mercy,”  that  is,  “ show  mercy  ac- 
cording to  covenant,  to  them  that  love  hhn,  and  keep 
his  commandments;  (and  in  vain  do  we  pretend  to 
love  him,  if  we  do  not  m ike  conscience  of  his  com- 
mandments;) “and  this,”  (as  is  here  added  for  the 
explication  of  the  promise  in  the  second  command- 
ment,) “not  only  to  thousands  of  persons,  but  to 
thousands  of  generations.  So  inexhaustible  is  the 
fountain,  so  constant  the  streams ! ” (2.)  Just  to  his 
enemies,  he  repayeth  them  that  hale  him,  v.  10. 
Note,  [1.]  Wilful  sinners  are  haters  of  God;  for 
the  carnal  mind  is  enmity  against  him.  Idolaters 
are  so  in  a special  manner,  for  they  are  in  league 
with  his  rivals.  [2.]  Those  that  laate  God,  can- 
not hurt  him,  but  certainly  ruin  themseh  es.  He 
will  repay  them  to  their  face,  in  defiance  of  them 
and  all  their  impotent  malice.  His  arrows  aie  said 
»o  be  made  ready  against  the  face  of  them,  Ps.  21. 
12.  Or,  He  will  bring  those  judgments  upon  them, 
which  shall  appear  to  themselves  to  be  the  just  pun- 
ishment of  their  idolatry.  Compare  Job  21.  19, 
He  rewardeth  him,  and  he  shall  know  it.  Though 
vengeance  seem  to  be  slow,  yet  it  is  not  slack.  The 
wicked  and  sinner  shall  be  recompensed  in  the 
earth,  Prov.  11.  31.  I cannot  pass  the  gloss  of  the 
Jerusalem  Targum  upon  this  place,  because  it 
speaks  the  faith  of  the  Jewish  church  concerning 
a future  state : He  recompenses  to  them  that  hate 
him,  the  reward  of  their  good  works  in  this  world, 
that  he  may  destroy  them  in  the  world  to' come. 

12.  Wherefore  it  shall  come  to  pass,  if  ye 
hearken  to  these  judgments,  and  keep  and 
do  them,  that  the  Lord  thy  God  shall  keep 
unto  thee  the  covenant  and  the  mercy  which 
he  sware  unto  thy  fathers : 1 3.  And  he  j 

will  love  thee,  and  bless  thee,  and  multiply 
thee : he  will  also  bless  the  fruit  of  thy 
womb,  and  tbe  fruit  of  thy  land,  thy  corn, 
and  thy  wine,  and  thine  oil,  the  increase  of 
thy  kine,  and  the  flocks  of  thy  sheep,  in  the 
land  which  he  sware  unto  thy  fathers  to  give 
thee.  14.  Thou  shalt  be  blessed  above  all 
people : there  shall  not  be  male  or  female 


1' barren  among  you,  or  among  your  cattle. 
I 13.  And  the  Lord  will  take  away  from 
I thee  all  sickness,  and  will  put  none  of  llie 
' evil  diseases  of  Egypt,  which  thou  knbwest, 
upon  thee ; but  will  lay  them  upon  all  ihtm 
that  hate  thee.  16.  And  thou  shalt  con- 
sume all  the  people  which  the  Lord  thy 
God  shall  deliver  thee  ; thine  eye  shall  have 
no  pity  upon  them  : neither  shalt  thou  serve 
their  gods ; for  that  icill  be  a snare  unto  thee. 
AT.  it  thou  slialt  say  in  thine  heart,  Tiiese 
nations  are  more  than  1;  how  can  1 dispos- 
sess them?  18.  Thou  shalt  .not  be  afraid 
of  them ; bvt  shalt  well  remember  what  the 
Lord  thy  God  did  unto  Pharaoh,  and  unto 
all  Egypt ; 1 9.  The  great  temptations  which 
thine  eyes  saw,  and  the  signs,  and  the  won- 
ders, and  the  mighty  hand,  and  the  stretch- 
ed-out  arm,  whereby  the  Lord  thy  God 
brought  thee  out ; so  shall  the  Lord  thy 
God  do  unto  all  tlie  people  of  whom  thou 
art  afraid.  20.  Aloreover,  the  Lord  thy 
God  ill  send  the  hornet  among  them,  until 
they  that  are  left,  and  hide  themselves  from 
thee,  be  destroyed.  21.  Thou  shalt  not  be 
affrighted  at  them  : for  the  Lord  thy  God  is 
among  you,  a mighty  God  and  terrible.  22. 
And  the  Lord  thy  God  will  put  out  those 
nations  before  thee  by  little  and  little  : thou 
mayest  not  consume  them  at  once,  lest  the 
beast  of  the  field  inerease  upon  thee.  23. 
But  the  Lord  thy  God  shall  deliver  them 
unto  thee,  and  shall  destroy  them  with  a 
mighty  destruction,  until  they  be  destroyed. 
24.  And  he  shall  deliver  their  kings  into 
thine  hand,  and  thou  shalt  destroy  their 
name  from  under  heaven  : there  shall  no 
man  be  able  to  stand’ before  thee,  until  thou 
have  destroyed  them.  23.  The  graven  im- 
ages of  their  gods  shall  ye  burn  with  fire ; 
thou  shalt  not  desire  the  silver  or  gold  that 
is  on  them,  nor  take  it  unto  thee,  lest  thou 
be  snared  therein : for  it  is  an  abomination 
to  the  Lord  thy  God.  26.  Neither  shalt 
thou  bring  an  abomination  into  thine  house, 
lest  thou  be  a cursed  thing  like  it:  but  thou 
shalt  utterly  detest  it,  and  thou  shalt  utterly 
abhor  it ; for  it  is  a cursed  thing. 

Hei'e, 

1.  The  caution  against  idolatry  is  l epeatejl,  and 
against  communion  with  idolaters,  t.  16.  “Thou 
shalt  consume  the  people,  and  net  scr'  e their 
gods.”  We  are  in  danger  of  having  fellowship  with 
the  works  of  darkness,  if  we  take  pleasure  in  fel- 
lowship with  those  that  do  j^iose  works.  HtVe  is 
also  a repetition  of  the  charge  to  destroy  the  images, 
V.  25,  26.  The  idols  which  the  heathen  had  .wor- 
shipped were  an  abomination  to  God,  and  theixfore 
must  be  so  to  them:  all  that  tnily  love  God;  hate 
what  he  hates.  Observe  liow  this  is  urged  iipon 
them,  Thou  shalt  utterly  detest  it,  and  thou- shalt 
utterly  abhor  it;  such  a holy  indignation  as.  this 
must  we  conceive  against  sin,  that  abommable  thm^ 


616 


DEUTERONOMY,  VII. 


’wh  ch  the  Lord  hates.  'I'hey  nvist  not  retain  the 
images,  to  gi-atifv  their  covetous  ess,  Thou  shall 
not  desire  the  silver  or  gold  that  is  on  them,  nor 
think  it. pity  to  have  that  destioyed.  Achan  paid 
dear  for  converting  that  to  his  own  use,  which  was 
an  anathema.  Nor  must  they  retain  the  images,  to 
gratify  their  curiosity;  “ Neither  shalt  thou  bring  it 
into  thine  house,  to  be  hung  up  as  an  ornament,  or 
preserved  as  a monument  of  antiquity:  No,  to  the 
fire  with  it,  that  is  the  fittest  place  for  it.”  Two 
reasons  are  given  for  this  caution.  Lest  thou  be 
snared  therein;  (v.  25.)  that  is,  “Lest  thou  be 
drawn,  ere  thou  art  aware,  to  like  it  and  love  it,  to 
fancy  it,  and  pay  respect  to  it.”  vind,  lest  thou  be 
a cursed  thing  like  it,  v.  26.  They  that  make  im- 
ages, are  said  to  be  like  unto  them,  stupid  and 
senseless;  here  they  are  said  to  be  in  a worse  sense 
like  to  them,  accursed  of  God,  and  devoted  to  de- 
struction. Compare  these  two  reasons  together, 
and  observe.  That  whatever  brings  us  into  a snare, 
brings  us  under  a curse. 

II.  The  promise  of  God’s  favour  to  them,  if  they 
would  be  obedient,  is  enlarged  upon  with  a most  af- 
fecting copiousness  and  fluency  of  expression,  which 
intimates  how  much  it  is  both  God’s  desire,  and  our  , 
own  interest,  that  we  be  religious.  All  possible  as- 
surance is  here  given  them, 

1.  That  if  they  would  sincerely  endeavour  to  do 
their  part  of  the  covenant,  God  would  certainly 
perform  his  part.  He  shall  keep  the  mercy  •which 
he  sivare  unto  thy  fathers,  v.  12.  Let  us  be  con- 
stant to  our  duty,  and  we  cannot  question  the  con- 
stancy of  God’s  mercy. 

2.  That  if  they  would  love  God,  and  serve  him, 

and  devote  themselves  and  their’s  to  him,  he  would 
love  them,  and  bless  them,  and  multiply  them 
greatly,  v,  13,  14.  What  could  they  desire  more 
to  make  them  happy. ^ (1.)  He  will  love  thee.  He 
began  in  love  to  us,  (1  John  4.  21.)  and  if  we  return  ■ 
his  love  in  filial  duty,  then,  and  then  only,  we  may  | 
expect  the  continuance  of  it,  John  14.  21.  (2.)  He  I 

will  bless  thee  with  the  tokens  of  his  love  above  all  j 
people.  If  they  would  distinguish  themselves  from 
their  neighbours  by  singular  services,  God  would 
dignify  them  above  their  neighbours  by  singular 
blessings.  (3.)  He  will  multiply  thee.  Increase  ^ 
was  the  ancient  blessing  for  the  peopling  of  the 
world,  once  and  again,  (Gen.  1.  28. — 9.  1.)  and 
here  for  the  peopling  of  Canaan,  that  little  world 
by  itself.  The  increase  both  of  their  families  and 
of  their  stock  is  promi.sed:  They  should  neither 
have  estates  without  heirs,  nor  heirs  without  es- 
tates, but  should  have  the  complete  satisfaction  of  [ 
having  many  children,  and  plentiful  provisions  and  | 
portions  for  them. 

3.  That  if  they  would  keep  themselves  pure  from 
the  idolatries  of  Egypt,  God  would  keep  them  clear 
from  the  diseases  of  Egypt,  v.  15.  It  seems  to  re- 
fer not  only  to  those  plagues  of  Egypt,  by  the  force 
of  which  they  were  delivered,  but  to  some  other 
epidemical  country  disease,  (as  we  call  it,)  which 
they  remembered  the  prevalence  of  among  the 
Egyptians,  and  by  which  God  had  chastised  them 
for  their  national  sins.  Diseases  are  God’s  servants; 
they  go  where  he  sends  them,  and  do  what  he  bids 
them.  It  is  therefore  good  for  the  health  of  our  bo- 
dies, to  mortify  the  sin  of  our  souls. 

4.  I'hat  if  they  would  cut  oft' the  devoted  nations, 
tlccy  should  cut  them  off,  and  none  should  l)e  able 
to  stand  before  them.  Their,  duty  in  tliis  matter 
would  it.self  be  their  advantage.  Thou  shalt  con- 
sume all  the  people  which  the  Lord  thy  (lod  shall 
d liver  thee,  tltat  is  the  i)rece])t,  v.  16.  And  then 
the  Lord  thy  God  shall  deliver  them  unto  thee,  and 
shall  'destroy  them,  that  is  the  promise,  v.  23.  Thus 
w'e  ate  comm  anded  not  to  let  sin  reign,  not  to  indulge 
ourselves  in  it,  or  give  countenance  to  it,  but  to  hate 


it,  and  strive  against  it;  and  then  God  nas  promised 
that  sin  shall  not  have  dominim  over  us,  (Rom.  6. 

12,  14.)  but  that  we  shall  be  more  than  conquerors 
over  it. 

The  difficulty  and  doubtfulness  of  the  conquest  of 
Canaan  having  been  a stone  of  stumbling  to  their 
fathers,  he  here  animates  them  against  those  things 
which  were  most  likely  to  discourage  them,  bid- 
ding them  not  to  be  afraid  of  them,  v.  18.  And 
again,  v.  21. 

(1.)  Let  them  not  be  disheartened  by  the  num- 
ber and  strength  of  their  enemies.  S'ay  not,  they 
are  more  than  I,  how  can  I dispossess  them?  v.  17. 
We  are  apt  to  think  that  the  most  numerous,  must 
needs  be  victorious;  but  to  fortify  them  ag  linst  this 
temptation,  he  reminds  them  of  the  destruction  cf 
Pharaoh  and  all  the  power  of  Egypt,  v.  18,  19. 
They  had  seen  the  great  temptations,  or  miracles, 
(so  the  Chaldee  reads  it,)  the  signs  and  wonders, 
wherewith  God  had  brought  them  out  of  Egypt, 
in  order  to  his  bringing  of  them  into  Canaan,  and 
from  thence  might  easily  infer,  that  God  could  dis- 
possess the  Canaanites,  who,  though  frrmidable 
enoi^h,  had  not  such  advantages  against  Israel  as 
the  Egyptians  had;  He  that  had  done  the  greater, 
could  do  the  lesser:  and  they  might  also  inf'er,  that 
he  would  di^ossess  them,  otherwise  his  bringing 
Israel  out  of  Egypt  had  been  no  kindness  to  them. 
He  that  begun  would  finish.  Thou  shalt  therefore 
well  remember  this,  v.  18.  The  word  and  works 
of  God  are  then  well  remembered,  when  they  are 
improved  as  helps  to  our  faith  and  obedience.  This 
is  w'ell  laid  up,  which  is  ready  to  us  when  we  have 
occasion  to  use  it. 

(2. ) Let  them  not  be  disheartened  by  the  weak- 
ness and  deficiency  of  their  own  forces;  for  God  will 
send  them  in  auxiliary  troops  of  hornets,  or  wasps, 
as  some  read  it,  (v.  20. ) probably,  larger  than  ordi- 
nary, which  would  so  terrify  and  molest  their  ene- 
mies, (and  perhaps  be  the  death  of  many  of  them,) 
th  it  their  most  numerous  armies  would  bec''me  an 
easy  prey  to  Israel.  God  plagued  the  Egvi^tians 
With  flies,  but  the  Canaanites  with  hornets.  These 
who  take  not  warning  by  lesser  judgments  on  others, 
may  expect  greater  on  themselv  es.  But  their  great 
encouragement  was,  that  they  had  God  among 
them,  a mighty  God  and  terrible,  v.  21.  .\nd  if 
God  be  for  us,  if  God  be  with  us,  we  need  not  fear 
the  power  of  any  creature  against  us. 

(3. ) Let  them  not  be  disheartened  by  the  slow 
progress  of  their  arms,  nor  think  that  the  Canaan- 
ites would  never  be  subdued,  if  they  were  not  ex- 
pelled the  first  year;  no,  they  must  be  put  out  by 
little  and  little,  and  not  a//  a'  once,~.  22.  Note, 
We  must  not  think,  that  because  the  deliverance 
of  the  church,  and  the  destruction  of  its  enemies, 
are  not  effected  immediately,  therefore  it  will  never 
be  effected;  God  will  do  his  own  work  in  his  own 
method  and  time;  and  we  may  be  sure  that  they  are 
always  the  best.  Thus  corruption  is  driven  ( ut  of 
the  hearts  of  believers  by  little  and  little.  The 
work  of  sanctification  is  carried  on  gi-adually;  but 
that  judgment  will  at  length  be  brought  forth  into  a 
complete  victory.  The  reason  here  given  (as  be- 
fore, Exod.  23.  29,  30. ) is  Lest  the  beast  of  the  field 
increase  upon  thee.  The  earth  God  hasgi\en  to 
the  children  of  men;  and  therefore  there  shall  ra- 
ther be  a remainder  of  Canaanites  to  keej)  jjosses- 
sion  till  Israel  become  numerous  enough  to  replen- 
ish it,  than  that  it  should  be  a habitation  of  dragons, 
and  a court  for  the  wild  beasts  of  the  desert,  Isa.  34. 

13,  14.  Yet  God  could  h;ive  prevented  this 
mischief  fi’om  the  beasts.  Lev.  26.  6.  But  pride 
and  security,  and  other  sins  that  are  the  common 
effects  of  a settled  prosperity,  were  the  enemies  more 
dangerous  than  the  beasts  of  the  field,  that  would 
be  apt  to  increase  upon  them.  See  Judges  3.  1,  4. 


617 


DEUTERONOMY,  VIIl. 


CHAP.  VIII. 

Moses  had  charged  parents,  in  teaching  their  children,  to 
whet  the  word  of  God  upon  them,  (ch.  6,  7. ) by  frequent 
repetition  of  the  same  things,  over  and  over  again;  and 
here  he  himself  takes  the  same  method  of  instructing  the 
Israelites,  as  his  children;  frequently  inculcating  the 
same  precepts  and  cautions,  with  the  same  motives, 
or  arguments,  to  enforce  them;  that  what  they  heard  so 
often,  might  abide  with  them.  In  this  chapter  Moses 
gives  them,  I.  General  exhortations  to  obedience,  v.  1, 
6.  II.  A review  of  the  great  things  God  had  done  for 
them  in  the  wilderness,  as  a good  argument  for  obedi- 
ence, v,  2.. 5.  and  V.  15,  16.  HI.  A prospect  of  the 
good  land  into  which  God  would  now  bring  them,  v.  7 . . 
9.  IV.  A necessary  caution  against  the  temptations  of 
a prosperous  condition,  v.  10..  14,  and  17,  18.  V.  A fair 
warning  to  the  fatal  consequences  of  apostasy  from  God, 
V.  19,  20. 

1.  4 LL  the  commandments  which  I 
J\.  command  thee  this  day  shall  ye  ob- 
serve to  do,  that  ye  may  live,  and  multiply, 
and  go  in  and  possess  the  land  which  the 
Lord  sware  unto  your  lathers.  2.  And 
thou  shalt  remember  all  the  way  which  the 
Lord  thy  God  led  thee  these  forty  years  in 
the  wilderness,  to  humble  thee,  and  to  prove 
thee,  to  know  what  was  in  thine  heart, 
whether  thou  wouldest  keep  his  command- 
ments, or  no.  3.  And  he  humbled  thee,  and 
suffered  thee  to  hunger,  and  fed  thee  with 
manna,  (which  thou  knewest  not,  neither 
did  thy  fathers  know,)  that  he  might  make 
thee  know  that  man  doth  not  live  by  bread 
only,  but  by  every  iDord  that  proceedeth  out 
of  the  mouth  of  the  Lord  doth  man  live.  4. 
Thy  raiment  waxed  not  old  upon  thee,  nei- 
ther did  thy  foot  swell,  these  forty  years.  5. 
Idiou  shalt  also  consider  in  thine  heart,  that, 
as  a man  chasteneth  his  son,  so  the  Lord 
thy  God  chasteneth  thee.  6.  Therefore 
thou  shalt  keep  the  commandments  of  the 
T .ord  thy  God,  to  walk  in  his  wfws,  and  to 
fear  him.  7.  F or  the  Lord  thy  God  bring- 
eth  thee  into  a good  land  ; a land  of  brooks 
of  water,  of  fountains,  and  depths  that  spring 
out  of  valleys  and  hills;  8.  A land  of  wheat, 
and  barley,  and  vines,  and  fig-trees,  and 
Domegranates ; a land  of  oil-olive,  and  ho- 
ney ; 9.  A land  wherein  thou  shalt  eat  bread 
without  scarceness,  thou  shalt  not  lack  any 
thing  in  it ; a land  whose  stones  are  iron, 
and  out  of  whose  hills  thou  mayest  dig  brass. 

The  charge  here  given  them,  is  the  same  as  be- 
fore, to  keep  and  do  all  God’s  commandments. 
Their  obedience  must  be,  1.  Careful,  observe  to  do. 

2.  Universal,  to  do  all  the  commandments,  v.  1. 
And,  3.  From  a good  principle,  with  a regard  to 
God.  as  the  Lord,  and  their  God,  and  particularly 
with  a holy  fear  of  him,  (r.  6.)  from  a reverence 
of  his  majesty,  a submission  to  his  authority^,  and  a 
dread  of  his  wrath. 

To  engage  them  to  this  obedience,  beside  the 
great  advantages  of  it,  (which  he  sets  before  them, 
T.  1.)  that  they  should  /ive  and  multiply,  and  all 
should  be  well  with  them;  he  directs  them, 

T.  To  look  back  upon  the  wilderness  through 
which  God  had  now  brought  tliem,  (n.  2.)  Thou 
shalt  remember  all  the  vjaij  which  the  IjOrd  thxj  God 

VoT  I — 4 T 


led  thee  these  forty  years  in  the  wilderness.  Now 
that  they  were  come  of  age,  and  were  entering  up- 
on their  inheritance,  they  must  be  reminded  of  the 
discipline  they  had  been  under  during  their  mino- 
rity, and  the  method  God  had  taken  to  train  them 
up  for  himself.  The  wilderness  was  the  school  in 
which  they  had  been  for  forty  years  boarded  and 
taught,  under  tutors  and  governors;  and  this  was  a 
time  to  bring  it  all  to  remembrance.  The  occur- 
rences of  these  last  forty  years  were,  1.  Very 
memorable,  and  well  worthy  to  be  remembered. 
2.  Very  useful  and  profitable  to  be  remembered,  as 
yielding  a complication  of  arguments  for  obedience. 
And,  3.  They  were  recorded  on  purpose  that  they 
might  be  remembered.  As  the  feast  of  the  passo- 
ver  was  a memorial  of  their  deliverance  out  of 
Egypt,  so  the  feast  of  tabernacles  was,  of  their  pas- 
sage through  the  wilderness.  Note,  It  is  very  good 
for  us  to  remember  all  the  ways  both  of  God’s  pro- 
vidence and  grace,  by  which  he  has  led  us  hitherto 
through  this  wilderness,  that  we  may  b?  prevailed 
with  cheerfully  to  serve  him  and  trust  in  him. 
Here  let  us  set  up  our  Ebenezer. 

(1.)  They  must  remember  the  straits  they  were 
sometimes  Drought  into;  [1.]  For  the  mortifying  of 
their  pride;  it  was  to  humble  them,  that  they  might 
not  be  exalted  above  measure  with  the  abundance 
of  miracles  that  were  wrought  in  their  favour,  and 
that  they  might  not  be  secure,  and  confident  of  be- 
ing in  Canaan  immediately.  [2.]  For  the  manifest- 
ing of  their  perv  erseness;  to  prove  them,  that  they 
and  others  might  know  (for  God  himself  perfectly 
knew  it  before)  all  that  was  in  their  heart,  and 
might  see  that  Grd  chose  them,  not  for  any  thing 
in  them  that  might  recommend  them  to  his  favour, 
for  their  whUe  carriage  was  untoward  and  pro- 
voking. Many  commandments  God  gave  them 
which  there  had  been  no  occasion  for,  if  they  had 
not  been  led  through  the  wilderness,  as  those  re- 
lating to  the  manna,  (Ex(  d.  16.  28.)  and  God  there- 
by tried  them,  as  our  first  parents  were  tried  by  the 
trees  of  the  garden,  whether  they  would  keep  God’s 
comijiandments  or  not.  )r,  God  thereby  proved 
them  whether  they  would  trust  his  promises,  the 
word  which  he  commanded  to  a thousand  genera- 
tions, and,  in  dependence  on  his  promises,  obey  his 
precepts. 

(2.)  They  must  remember  the  supplies  which 
were  always  granted  them.  God  himself  took  par- 
ticular care  of  their  food,  raiment,  and  health;  and 
what  would  they  have  more.^ 

[1.]  They  had  manna  for  food,  {y.  3.)  God  suf- 
fered them'  to  hunger,  and  then  fed  them  with  man- 
na, that  the  extremity  of  their  want  might  make 
their  supply  the  more  acceptable,  and  God’s  good- 
ness. to  them  therein  the  more  remarkable.  God 
often  brings  his  people  low,  that  he  might  have  the 
honour  of  helping  them.  And  thus  the  manna  of 
heavenlv  comforts  is  given  to  them  that  hunger  and 
thirst  after  righteousness,  Matth.  .5.  6.  To  the  hun- 
gry soul  every  hitter  thing  is  sweet.  It  is  said  of 
the  manna,  that  it  was  a sort  of  food,  which  neither 
they  nor  their  fathers  knew.  And  again,  v.  16.  If 
they  knew  there  was  such  a thing  that  fell  some- 
times with  the  dew  in  those  countries,  as  some 
think  they  did,  yet  it  was  never  known  to  fall  in 
such  vast  quantities,  so  constantly,  and  at  all  seasons 
of  the  year,  so  long,  and  only  about  a certain  place. 
These  things  were  altogether  miraculous,  and  with- 
out precedent;  the  Lord  created  a new  thing  for 
their  supply.  And  hereby  he  taught  them,  that 
man  liveth  not  by  bread  alone;  though  God  has  ap- 
pointed bread  for  the  strengthening  of  man’s  heart, 
and  that  is  ordinarily  made  the  staff  of  life,  yet  God 
can,  when  he  pleases,  command  support  and  nour- 
ishment without  it,  and  make  something  else,  veiy 
unlikely,  to  answer  the  intention  as  well.  We 


618 


DEUTERONOMY,  Vlll. 


might  live  upon  air,  if  it  were  sanctified  for  that  use 
l)y  the  word  of  God;  for  tlie  means  God  ordinarily 
uses  he  is  not  tied  to,  but  can  perform  his  kind  pur- 
poses to  his  people  without  them.  Our  Saviour 
([uotes  this  scripture  in  answer  to  that  temptation 
of  Satan,  Command  that  these  stones  be  made  bread. 
“ What  need  of  that?”  says  Christ;  “ my  heavenly 
Fatiter  can  keep  me  alive  without  bread,”  Matth. 
4.  3,  Let  none  of  God’s  children  distrust  their 
F.ither,  njr  take  any  sinful  indirect  course  for  the 
supply  of  their  own  necessities;  some  way  or  other, 
God  will  provide  for  them  in  the  way  of  duty  and 
honest  diligence,  and  verUy  they  shall  be  fed.  It 
may  be  applied  spiritually;  the  word  of  God,  as  it 
is  the  revelation  of  God’s  will  and  grace  duly  re- 
ceived, and  entertained  by  faith,  is  the  food  of  the 
S()u  ; the  life  w lich  is  supported  by  that  is  the  life 
of  the  man,  .nd  not  only  that  life  which  is  support- 
ed in-  bread.  Tlie  manna  ty])ified  Christ,  the  bread 
of  li'f . He  is  the  Word  of  God;  by  him  we  live; 
tne  Lord  evermore  give  us  that  bread  which  en- 
dures to  eternal  life,  and  let  us  not  be  put  off  with 
the  meat  that  perishethi 

[2.]  The  same  clothes  served  them  fi-om  Egypt 
to  Canaan;  at  least  the  generality  of  them.  Though 
they  had  in.t  change  of  raiment,  yet  it  was  always 
new,  and  waxed  not  old  upon  them,  xk  4.  This 
was  a standing  miracle,  and  the  greater,  if,  as  the 
Jews  say,  they  grew  with  them,  so  as  to  be  always 
fit  f.'i’  them.  But  it  is  plain  they  brought  out  of 
Egypt  bundles  of  clothes  on  their  shoulders,  (Exod. 
12.  34.)  which  they  might  barter  with  each  other  as 
there  was  occasion;  and  those,  with  what  they  wore, 
sufficed  till  they  came  into  a country  where  they 
could  furnish  themselves  with  new  clothes. 

Now  by  the  method  God  took  of  providing  food 
and  raiment  f ir  them.  First,  He  humbled  them.  It 
was  a mortification  to  them  to  be  tied  for  forty 
years  together  t ; the  same  meat,  without  any  vari- 
eties, and  to  the  same  clothes,  in  the  same  fashion. 
Thus  he  taught  them  that  the  good  things  he  desig-n- 
ed  for  them,  were  figures  of  better  things:  and  that 
the  happiness  of  man  consists  not  in  being  clothed 
m purple  or  fine  linen,  and  in  faring  sumptuously 
every  day,  but  in  being  taken  into  covenant  and 
communion  with  God,  and  in  learning  his  righteous 
judgments.  God’s  law,  which  was  given  to  Israel 
in  the  wilderness,  must  be  to  them  instead  of  food 
and  raiment.  Secondly,  He  proved  them,  whether 
they  could  trust  him  to  provide  for  them  then, 
when  means  and  second  causes  failed.  Thus  he 
taught  them  to  live  in  a dependence  upon  Provi- 
dence, and  not  to  perplex  themselves  with  care, 
what  they  should  eat  and  drink,  and  wherexvithal 
they  should  be  clothed.  Christ  would  have  his  dis- 
ciples learn  the  same  lesson,  (Matth.  6.  25. ) and 
took  a like  method  to  teach  it  them,  when  he  sent 
them  out  without  purse  or  scrip,  and  yet  took  care  that 
they  lacked  nothing,  Luke  22.  35,  Thirdly,  God 
took  care  of  their  health  and  ease.  Though  they 
travelled  on  foot  in  a dry  country,  the  way  rough 
and  untrodden,  yet  their  /bo;  swelled  not:  God  pre- 
served them  from  taking  hurt  by  the  inconv  eniences 
of  theii’ journey ; and  mercies  of  that  kind  we  ought  to 
acknowledge.  Note,  Those  that  follow  God’s  conduct 
are  not  only  safe  but  easy.  Our  feet  swell  not  while 
we  keep  in  the  way  of  duty;  it  is  the  way  of  trans- 
gression that  is  hard,  Prov.  13.  15.  God  has 
promised  to  keep  the  feet  of  his  saints,  1 Sam. 

2.  9. 

(3.)  They  must  also  remember  the  rebukes  they 
had  been  under,  v.  5.  During  these  years  of  their 
education  they  liad  been  kept  under  a strict  disci- 
pline, and  not  without  need.  As  a man  chasteneth 
liis  son,  for  his  good,  and  because  he  loves  him,  so 
the  Lord  thy  God  chas'eneth  thee.  God  is  a loving 
tender  Father  to  all  his  children,  yet  when  there  is 


I occasion  they  shall  feel  the  smart  of  the  rod.  Israel 
did  so,  they  were  chastened  that  they  might  not  be 
condemned;  chastened  with  the  rod  of  men.  Not 
as  a man  wounds  and  slays  his  enemies  whose  de- 
struction he  aims  at,  but  as  a man  chastens  his  son 
whose  happiness  and  welfare  he  designs:  so  did 
their  God  chasten  them;  he  chastened  and  taught 
them,  Ps.  94.  12.  This  they  must  consider  in  their 
heart,  that  is,  they  must  own  it  from  their  own  ex- 
perience, that  God  had  corrected  them  with  a 
fatherly  love,  for  which  they  must  return  to  him  a 
filial  reverence  and  compliance.  Because  God  has 
chastened  thee  as  a father.  Therefore  {y.  6.)  thou 
shalt  keep  his  commandments.  This  use  we  should 
make  of  all  our  afflictions;  by  them  let  us  be  en- 
gaged and  quickened  to  our  duty.  Thus  they  ar^ 
directed  to  look  back  upon  the  wilderness. 

II.  He  directs  them  to  look  forward  to  Canaan, 
into  which  God  was  now  bringing  them.  Look 
which  way  we  will,  both  our  reviews  and  our  pros 
pects  will  furnish  us  with  arguments  for  obedience. 
The  land  which  they  w'ere  now  going  to  take  pos- 
session of,  is  here  described  to  be  a very  good  land, 
xj.  7 . . 9.  There  was  every  thing  in  it  that  was  de 
sirable.  1.  It  was  wellxvatered,  like  Eden,  the  gar 
den  of  the  Lord.  It  was  a land  of  brooks  of  vjater, 
(f  fountains  and  depths,  which  contributed  to  the 
miitfulness  of  the  soil.  Perhaps  there  was  more 
plenty  of  water  there  now  than  had  been  in  Abra- 
ham’s time,  the  Canaanites  having  found  and  dig- 
ged wells;  so  that  Israel  reaped  the  fruit  of  their 
industry  as  well  as  of  God’s  bounty.  2.  I'he  ground 
produced  great  plenty  of  all  good  things,  not  only 
for  the  necessary  support,  but  for  the  convenience 
and  comfort  of  human  life.  In  their  fathers’  land 
they  had  bread  enough;  it  was  corn  land,  and  a land 
of  wheat  and  barley,  where,  with  the  common  care 
and  labour  of  the  husbandman,  they  might  eat 
bread  without  scarceness.  It  was  a fiuitful  land, 
that  was  never  turned  into  barrenness  but  for  the 
iniquity  of  them  that  dwelt  therein.  They  had  not 
only  water  enough  to  quench  their  thirst,  but  vines, 
the  fruit  whereof  was  ordained  to  make  glad  the 
heart.  And  if  they  were  desirous  of  dainties,  they 
needed  not  to  send  to  far  countries  for  them,  when 
their  own  was  so  well  stocked  with  fig-trees,  and 
pomegi’anates,  olives  of  the  best  kind,  and  honey,  or 
date-trees,  as  some  think  it  should  be  read.  3.  Even 
the  bowels  of  its  earth  were  very  rich,  though  it 
should  seem  that  silver  and  gold  they  had  none;  of 
these  the  princes  of  Sheba  should  bring  presents; 
(Ps.  72.  15. ) yet  they  had  plenty  of  those  more  ser- 
viceable metals,  iron  and  brass.  Iron-stone  and 
mines  of  brass  were  found  in  their  hills.  See  Job 
28.  2. 

Now  observe  these  things  are  mentioned,  (1.)  To 
show  the  great  difference  between  that  wilderness 
through  which  God  had  led  them,  and  the  good 
land  into  which  he  was  bringing  them.  Note, 
Those  that  bear  the  inconveniences  of  an  afflicted 
state  with  patience  and  submission,  are  humbled  by 
them,  and  prove  well  under  them,  are  best  pre- 
pared for  better  circumstances.  (2A  To  show  what 
obligations  they  lay  under  to  keep  God’s  command- 
ments, both  in  gratitude  for  his  favour  to  them,  and 
frcmi  a regal’d  to  their  own  interest,  that  the  favours 
might  be  continued.  The  only  way  to  keep  posses- 
sion of  this  good  land,  would  be  to  keep  in  the  way 
of  their  duty.  (3. ) To  show  what  a figure  it  was  of 
good  things  to  come.  Whatever  others  saw,  it  ii. 
probable  that  Moses  in  it  saw  a type  of  the  better 
country:  the  gospel-church  is  the  New  Testament 
Canaan,  w'atered  with  the  Spirit  in  his  gifts  and 
graces,  planted  with  the  trees  of  righteousness, 
bearing  the  fruits  of  righteousness.  Heaven  is  the 
good  land,  in  which  there  is  nothing  wanting,  ;uid 
where  there  is  a fulness  of  joy. 


DEUTERONOMY,  VIII. 


10.  When  thou  hast  eaten,  and  art  full, 
then  thou  shalt  bless  the  Lord  thy  God, 
for  the  good  land  which  he  hath  given  thee. 
1 1 . Beware  that  thou  forget  not  the  Lord 
thy  God,  in  not  keeping  his  commandments, 
and  his  judgments,  and  his  statutes,  which 
1 command  thee  this  day : 1 2.  Lest,  wtuni 

thou  hast  eaten  and  art  full,  and  hast  built 
goodly  houses,  and  dwelt  therein ; 1 :3.  And 

when  thy  herds  and  thy  flocks  multipl}^,  and 
thy  silver  and  thy  gold  is  multiplied,  and  all 
that  thou  hast  is  multiplied ; 1 4.  Then 

thine  heart  be  lifted  up,  and  thou  foiget  the 
Lord  thy  God,  which  brought  thee  forth 
out  of  the  land  of  Egypt,  from  the  house  of 
bondage;  15.  Who  led  thee  through  that 
great  and  terrible  wilderness,  wherein  were 
fiery  serpents,  and  scorpions,  and  drought ; 
where  there  was  no  water ; who  brought 
thee  forth  water  out  of  the  rock  of  flint; 
16.  Who  fed  thee  in  the  wilderness  with 
manna,  which  thy  fathei’s  knew  not,  that  he 
might  humble  thee,  and  that  he  might  prove 
thee,  to  do  thee  good  at  thy  latter  end  ; 1 7. 
And  thou  say  in  thine  heart.  My  power, 
and  the  might  of  iiiine  hand,  hath  gotten  me 
tliis  wealth.  18.  But  thou  shalt  remember 
the  Lord  thy  God  : for  it  is  he  that  giveth 
thee  power  to  get  wealth,  that  he  may  es- 
tablish his  covenant,  which  he  sware  unlo 
thy  fathers,  as  it  is  this  day.  19.  And  it 
shall  be,  if  thou  do  at  all  forget  the  Lord 
thy  God,  and  walk  after  other  gods,  and 
serve  them,  and  worship  them,  1 testify 
against  you  this  day,  that  ye  shall  surely 
perish.  20.  As  the  nations  which  the  Lord 
destroyeth  before  your  face,  so  shall  ye 
perish ; because  ye  would  not  be  obedient 
unto  the  voice  of  the  Lord  your  God. 

Moses  having  mentioned  the  great  plenty  they 
would  find  in  the  land  of  Canaan,  finds  it  necessary 
to  caution  them  against  the  abuse  of  that  plenty, 
which  is  a sin  they  would  be  the  more  prone  to,  now 
that  they  came  into  that  vineyard  of  the  Lord,  im- 
mediately out  of  a barren  desert. 

I.  He  directs  them  to  the  duty  of  a prosperous 
condition,  v.  10.  They  are  allowed  to  eat  even  to 
fulness;  but  not  to  surfeit  or  excess.  But  let  them 
always  remember  their  Benefactor,  the  Founder  of 
their  feast,  and  never  fail  to  give  thanks  after  meat. 
Then  thou  shalt  bless  the  Lord  thy  God.  1.  They 
must  take  heed  of  eating  or  drinking  so  much  as  to 
indispose  themselves  for  this  duty  of  blessing  God, 
rather  they  must  aim  to  serve  God  therein  with  so 
much  the  more  cheerfulness  ;md  enlargement.  2. 
They  must  not  have  any  fellowship  with  those  that, 
when  they  had  eaten  and  were  full,  blessed  false 
gods,  as  the  Israelites  themselves  had  done  in  their 
worship  of  the  golden  calf,  Exod.  32.  6.  3.  What- 

ever they  had  the  comfort  of,  God  must  have  the 
glory  of.  As  our  Saviour  has  taught  us  to  bless  be- 
fore we  eat,  (Matth.  14.  19.  20.)  so  we  are  here 
taught  to  bless  after  meat.  That  is  our  Hosannah, 
God  bless;  this  is  our  Hallelujah,  Blessed  be  God. 
In  every  thhifc  vie  must  give  thanks.  From  this! 


619 

law  the  religious  Jews  took  up  a laudable  usage  of 
blessing  God,  not  only  at  their  so:enin  meals,  but 
upon  other  occasions;  if  they  drank  of  a cup  of  wine 
they  lifted  up  their  hands  and  said.  Blessed  be  he 
that  created  the  fruit  of  the  vine  to  make  glad  the 
heart.  If  they  did  but  smell  at  a fiower,  they  said. 
Blessed  be  he  that  made  this  flower  sweet.  4.  V'hen 
they  gave  thanks  for  the  fruits  of  the  land,  they 
naust  give  thanks  for  the  good  land  itself,  which  was 
given  them  by  promise.  From  all  our  comfortable 
enjoyments  we  must  take  occasion  to  thank  God 
for  comfortable  settlements;  and  I know  not  but  we 
of  this  nation  have  as  much  reason  as  they  had  to 
give  thanks  for  a good  land. 

II.  He  arms  them  against  the  temptations  of  a 
prosperous  condition,  and  charges  them  to  stand 
upon  their  guard  against  them;  “When  thou  art 
settled  in  goodly  houses  of  thy  own  building,  ” t.  12. 
(for  though  God  gave  them  houses  which  they 
builded  not,  ch.  6.  10.  those  would  not  serve  them, 
they  must  have  larger  and  finer,)  “ and  when  thou 
art  grown  rich  in  cattle,  in  silver  and  in  gold,  ("y. 
13.)  as  Abraham,  (Gen.  13.  2.)  when  all  thou  hast 
is  multiplied.'' 

1.  “ Then  take  heed  of  pride.  Beware  lest  then 
thy  heart  be  lifted  up:"  (v.  14.)  when  the  estate 
rises,  the  mind  is  apt  to  rise  with  it,  in  self-conceit, 
self-complacency,  and  self-confidence.  Let  us 
therefore  strive  to  keep  the  spirit  low  in  a high  con- 
dition; humility  is  both  the  ease  and  the  ornament  of 
piosper;ty.  Take  heed  of  saying,  S9  much  as  in 
thy  heart,  that  proud  word.  My  poveer  and  the 
might  of  my  hand  hath  gotten  me  this  wealth,  f. 
17.  Note,  We  must  never  take  the  praise  of  cur 
prosperity  to  ourselves,  nor  attribute  it  to  our  inge- 
nuity or  industry;  for  bread  is  not  always/o  the  wise, 
jior  riches  to  men  of  understanding,  Eccl.  9.  11.  It 
is  spiritual  idolatry,  thus  to  sacrifice  to  our  own  net, 
Hab.  1.  16. 

2.  “Then  take  heed  of  forgetting  God.”  This 
follows  upon  the  lifting  up  of  the  heart;  for  it  is 
through  the  pride  of  the  countenance  that  the  wicked 
seeks  not  after  God,  Ps.  10.  4.  Those  that  admire 
themselves,  despise  God. 

(1.)  “ Forget  not  thy  duty  to  God,”  y.  11.  We 
forget  God,  if  we  keep  not  his  commandments;  we 
forget  his  authority  over  us,  and  our  obligations  to 
him,  and  expectations  from  him,  if  we  are  not  obe- 
dient to  his  laws.  When  men  grow  rich,  they  are 
tempted  to  think  religion  a needless  thing;  they  are 
happy  without  it,  think  it  a thing  below  them,  and 
too  hard  upon  them;  their  dignity  forbids  them  to 
stoop,  and  their  liberty  forbids  them  to  serve.  But 
we  are  basely  ungrateful,  if,  the  better  God  is  to  us, 
the  worse  we  are  to  him. 

(2.)  “Forget  not  God’s  former  dealings  with 
thee.  Thy  deliverance  out  of  Egyjit,  y.  14.  The 
provision  he  made  for  thee  in  the  wilderness,  that 
great  and  terrible  wilderness;”  they  must  never  for- 
get the  impressions  which  the  horror  of  that  wil- 
derness made  upon  them;  see  Jer.  2.  6.  where  it  is 
called  the  very  shadow  of  death.  There  God  pre- 
served them  from  being  destroyed  by  the  fiery  ser- 
pents and  scorpions,  though  sometimes  he  made  use 
of  them  for  their  correction:  there  he  kept  them 
from  perishing  for  want  of  water,  following  them 
with  water  out  of  the  rock  of  flint,  x’.  15.  Out  of 
which  (says  Bishop  Patiick)  one  would  rather  ha^  e 
expected  fire,  than  water.  There  he  fed  them  with 
manna,  of  which  before,  (x’.  3. ) taking  care  to  keep 
them  alive,  that  he  might  do  them  good  at  their  lat- 
ter end,  V.  16.  Note,  God  reserves  the  best  till  the 
last  for  his  Israel.  However  he  may  seem  to  deal 
hardly  with  them  by  the  way,  he  will  not  fail  to  do 
them  good  at  their  latter  end. 

(3. ) “ Forget  not  God’s  hand  in  thy  present  pros- 
perity, y.  18.  Remember,  it  is  he  that  giveth  thee 


620 


DEUTERONOMY,  IX. 


■wealth;  for  he  giveth  the  fiower  to  get  -wealth."  See 
here  how  God’s  giving  and  our  getting  are  reconcil- 
ed, and  apply  it  to  spiritual  wealth.  It  is  our  duty 
to  get  wisdom,  and  above  all  our  gettings  to  get  un- 
derstanding; and  yet  it  is  God’s  grace  that  gives 
wisdom,  and  when  we  have  got  it,  we  must  not  say. 
It  was  the  might  of  our  hand  that  got  it,  but  must 
own  it  was  God  that  gave  us  power  to  get  it, 
and  therefore  to  him  we  must  gi\  e the  praise,  and 
consecrate  the  use  of  it.  The  blessing  of  the  Lord 
on  the  hand  of  the  diligent,  makes  rich  both  for  this 
world  and  for  the  other.  He  giveth  thee  fionver  to 
get  wealth,  not  so  much  to  gratify  thee,  and  make 
thee  easy,  as  that  he  may  establish  his  covenant. 
All  God’s  gifts  are  in  pursuance  of  his  promises. 

III.  He  repeats  the  fair  warning  he  had  often 
given  them  of  the  fatal  consequences  of  their  apos- 
tasy from  God,  v.  19,  20.  Observe,  1.  How  he  de- 
scribes the  sin;  it  is  forgetting  God,  and  then  wor- 
shipping other  gods.  What  wickedness  will  not 
they  fall  into,  that  keep  thoughts  of  God  out  of 
their  minds?  And  when  once  the  affections  are  dis- 
placed from  God,  they  will  soon  be  misplaced  upon 
lying  vanities.  2.  How  he  denounces  wrath  and 
ruin  against  them  for  it;  “ If  you  do  so,  ye  shall  sure- 
ly fierish,  and  the  power  and  might  of  your  hands, 
which  you  are  so  proud  of,  cannot  help  you.  Nay, 
ou  shall  perish,  as  the  nations  that  are  driven  out 
efore  you.  God  will  make  no  more  account  of 
you,  notwithstanding  his  covenant  with  you,  and 
your  relation  to  him,  than  he  does  of  them,  if  you 
will  not  be  obedient  and  faithful  to  him.  ” They 
that  follow  others  in  sin,  will  certainly  follow  them 
to  destruction.  If  we  do  as  sinners  do  we  must  ex- 
pect to  fare  as  sinners  fare. 

CHAP.  IX. 

The  design  of  Moses  in  this  chapter,  is,  to  convince  the 
people  of  Israel  of  their  utter  unworthiness  to  receive 
from  God  those  great  favours  that  were  now  to  be  con- 
ferred upon  them;  writing  this,  as  it  were  in  capital  let- 
lers,  at  the  head  of  their  charter,  IN'otfor  your  sal:e,  heil 
known  unto  you,  Ezek.  36.  32.  I.  He  assures  them  of 
victory  over  their  enemies,  v.  1 . . 3.  II.  He  cautions 
them  not  to  attribute  their  successes  to  their  oivn  merit, 
but  to  God’s  justice,  which  was  engaged  aL^ainst  their 
enemies,  and  his  faithfulness,  which  was  engaged  to  their 
fathers,  v.  4. . 6.  III.  To  make  it  evident  that  they  had 
no  reason  to  boast  of  their  own  riglitcousness,  lie  men- 
tions their  faults,  shows  Israel  (heir  transgres-^ions,  and 
the  house  of  Jacob  their  sins.  In  genera!,  thc\  had  been 
all  along  a provoking  people,  v.  7 ..  24.  In  particular, 
1.  In  the  matter  of  the  golden  calf,  the  story  of  ivhich 
he  largely  relates,  v.  8 . . 21.  2.  He  mentions  some  other 
instances  of  their  rebellion,  v.  22,  23.  And,  3.  Returns, 
at  v.  25.  to  speak  of  the  intercession  he  had  made  for 
them  at  Horeb,  to  prevent  their  being  ruined  for  the  gol- 
den calf. 

1.  TTE AR, O Israel ; Thouar/to  passover 
-H  Jordan  this  day,  to  go  in  to  possess 
nations  greater  and  mightier  than  thyself, 
cities  great,  and  fenced  up  to  heaven  ; 2. 

A people  great  and  tall,  the  children  of  the 
Anakims,  whom  thou  knowest,  and  of  whom 
thou  hast  heard  sai/.  Who  can  stand  before 
the  children  of  Anak ! 3.  Understand 

therefore  this  day,  that  the  Lord  tliy  God 
is  he  which  goeth  over  before  thee  ; as  a con- 
suming fire  he  shall  destroy  tliem,  and  he 
shall  bring  them  down  before  thy  face ; so 
shalt  thou  drive  them  out,  and  destroy  them 
quickly,  as  the  Lord  hath  said  unto  thee. 
A.  Speak  not  thou  in  thine  heart,  after  that 
the  Lord  thy  God  hath  cast  them  out  from 


! before  thee,  saying.  For  my  righteousness 
the  Lord  hath  brought  me  in  to  possess  this 
land  ; but  for  the  wickedness  of  these  nations 
the  Lord  doth  drive  them  out  from  before 
thee.  5.  Not  for  thy  righteousness,  or  foi 
the  uprightness  of  thine  heart,  dost  thou  go 
to  possess  their  land ; but  for  the  wickedness 
of  these  nations  the  Lord  thy  God  doth 
drive  them  out  from  before  thee,  and  that  he 
may  perform  the  word  which  the  Lord 
sw’are  unto  thy  fathers,  Abraham,  Isaac,  and 
Jacob.  6.  Understand  therefore  that  the 
Lord  thy  God  giveth  thee  not  this  good 
land  to  possess  it  for  thy  righteousness  ; for 
thou  art  a stiff-necked  people. 

The  call  to  attention,  (r.  1. ) Hear,  0 Israel,  in- 
timates that  this  was  a new  discourse,  delivered  at 
some  distance  of  time  after  the  former,  probably  the 
next  sabbath-day. 

I.  He  repi  esents  to  them  the  formidable  strength 
of  the  enemies  which  they  were  now  to  encounter, 
V.  1.  The  nations  they  were  to  dispossess  were 
mightier  than  themselves,  not  a rude  and  undisci- 
plined rout,  like  the  natives  of  America,  that  were 
easily  made  a prey  of.  But  should  they  besiege 
them,  they  would  hnd  their  cities  well  fortified  ac- 
cording as  the  art  of  fortification  then  was:  should 
they  engage  them  in  the  field,  they  would  find  the 
people  great  and  tall,  of  whom  common  fame  had 
reported,  that  there  was  no  standing  before  them, 
V.  2.  This  representation  is  much  the  same  with 
that  which  the  e\  il  spies  had  made,  (Numb.  13. 
28,  33. ) but  made  with  a very  different  intention: 
that  was  designed  to  drive  them  from  God,  and  to 
discourage  their  hope  in  him ; this  to  drive  them  to 
God,  and  engage  their  hope- in  him;  since  no  power 
less  than  that  which  is  almighty,  could  secure  and 
succ  eed  them. 

II.  He  assures  them  of  victory,  by  the  presence 
of  God  with  them,  notwithstanding  the  strength  of 
the  cnemv,  x'.  3.  “Understand  therefore  what 
tin  u must  trust  to  for  success,  and  which  way  thou 
must  look;  it  is  the  Lord  thy  God  that  goes  before 
thee,  not  only  as  thy  Captain,  or  Commander  in 
chief,  to  give  direction,  but  as  a consuming  Fire,  to 
do  execution  among  them.  Observe,  he  shall  de- 
stroy them,  and  then  thou  shalt  drive  them  out. 
Thou  canst  not  drive  them  out,  unless  he  destroy 
them,  and  bring  them  down.  But  he  will  not  de- 
stroy them,  and  bring  them  down,  unless  thou  set 
thyself  in  good  earnest  to  drive  them  out.”  We 
must  do  our  endeavour  in  dependence  upon  God’s 
grace,  and  we  shall  have  that  grace,  if  we  do  our 
endeavour. 

III.  He  cautions  them  not  to  entertain  the  least 
thought  of  their  own  righteousness,  as  if  that  had 
procured  them  this  favour  at  God’s  hand.  “Say 
not.  For  my  righteousness,  either  with  regard  to  my 
good  character,  or  in  recompense  for  any  good  ser- 
vice; the  Lord  hath  brought  me  in  to  possess  this 
land;  (x'.  4. ) never  think  it  is  for  thy  righteousness 
or  the  uprightness  of  thy  heart,  that  it  is  for  and  in 
consideration  either  of  thy  good  conversation,  or  of 
thy  good  disposition,”  X’.  5.  And  again,  (x>.  6.)  it 
is  insisted  on,  because  it  is  hard  to  brmg  people 
from  a conceit  of  their  own  merit,  and  yet  very  ne- 
cessary that  it  be  done,  “ Understand , know  it,  and 
believe  it,  and  consider  it,  that  the  Lord  thy  God 
giveth  thee  not  this  land  for  thy  righteousness. 
Hadst  thou  been  to  come  to  it  upon  that  condition, 
thou  hadst  been  for  ever  shut  out  of  \t,for  thou  art 
a stiff-necked  people."  Note,  Our  gaining  possession 

' of  the  heavenly  Canaan,  as  it  must  be  attributed  ' > 


621 


DEUTERONOMY,  IX. 


God’s  power,  and  not  to  our  own  might,  so  it  must 
be  ascribed  to  God’s  grace,  and  not  to  our  own  me- 
rit: in  Christ  we  have  both  righteousness  and 
strength;  in  him  therefore  we  must  glory,  and  not  in 
ourselves,  or  any  sufficiency  of  our  own. 

IV.  He  intimates  to  them  the  time  reasons  why 
God  would  take  this  good  land  out  of  the  hands  of 
the  Canaanites,  and  settle  it  upon  Israel,  and  tliey 
are  borrowed  from  his  own  honour,  not  from  Is- 
rael’s deserts.  1.  He  will  be  honoured  in  the  de- 
struction of  Idolaters;  they  are  justly  looked  upon 
as  haters  of  him,  and  therefore  he  will  visit  their 
iniquity  upon  them.  It  is/or  the  wickedness  o f these 
nations  that  God  drives  them  out,  (t>.  4. ) and  again, 
V.  5.  All  those  whom  God  rejects,  are  rejected  for 
their  own  wickedness:  but  none  of  those  whom  he  ac- 
cepts, are  accepted  for  their  own  righteousness.  2. 
He  will  be  honoured  in  the  performance  of  his  pro- 
mise to  those  that  are  in  covenant  with  him:  God 
sware  to  the  patriarchs  who  loved  him,  and  left  idl 
to  follow  him,  that  he  would  give  this  land  to  their 
seed;  and  therefore  he  would  keefi  that  promised  mer- 
cy for  thousands  of  them  that  loved  him  and  kefit  his 
commandments;  he  would  not  suffer  his  promise  to 
fail.  It  was  for  their  fathers’  sakes  that  they  weie 
beloved,  Rom.  11.  28.  Thus  boasting  is  for  ever 
excluded.  See  Eph.  1.  9,  11. 

7.  Remember,  and  forget  not,  how  thou 
provokedst  tlie  Lord  thy  God  to  wrath 
in  the  wilderness : from  the  day  that  thou 
didst  depart  out  of  the  land  of  Egypt,  until 
ye  came  unto  this  place,  ye  have  been  re- 
bellious against  the  Lord.  8.  Also  in  Ho- 
reb  ye  provoked  the  Lord  to  wrath,  so  that 
the  Lord  was  angry  with  you,  to  have  de- 
stroyed you.  9.  When  I was  gone  up  into 
tlie  mount,  to  receive  the  tables  of  stone, 
even  the  tables  of  the  covenant  which  the 
Lord  made  with  you,  then  I abode  in  the 
mount  forty  days  and  forty  nights ; I neither 
did  eat  bread  nor  drink  water : 1 0.  And 

the  Lord  delivered  unto  me  two  tables  of 
stone,  written  with  the  finger  of  God : and 
on  them  was  written  according  to  all  the 
words  which  the  Lord  spake  with  you  in 
the  mount,  out  of  the  midst  of  fire,  in  the 
day  of  the  assembly.  11.  And  it  came  to 
pass,  at  the  end  of  forty  days  and  forty 
nights,  that  the  Lord  gave  me  the  two  tables 
of  stone,  even  the  tables  of  the  covenant.  1 2. 
And  the  Lord  said  unto  me.  Arise,  get  thee 
down  quickly  from  hence;  for  thy  people  which 
thou  hast  brought  forth  out  of  Egypt  have 
corrupted  themselves : they  are  quickly  turn- 
ed aside  out  of  the  way  which  I commanded 
them;  they  have  made  them  a molten  image. 
1 3.  F urthermore,  the  Lord  spake  unto  me, 
saying,  I have  seen  this  people,  and,  behold, 
it  is  a stiff-necked  people:  14.  Let  me 
alone,  that  I may  destroy  them,  and  blot 
out  their  name  from  under  heaven ; and  I will 
make  of  thee  a nation  mightier  and  great- 
er than  they.  15.  So  I turned,  and  came 
down  from  the  mount,  and  the  mount  burn- 
ed with  fire  : and  the  tw^'o  tables  of  the 


covenant  wef^  in  my  two  hands.  16.  And 
I looked,  and,  behold,  ye  had  sinned  against 
the  Lord  your  God,  and  had  made  you  a 
molten  calf:  ye  had  turned  aside  quickly  out 
of  the  way  which  tlie  Lord  had  command- 
ed you.  17.  And  I look  the  tw'O  tables,  and 
cast  them  out  of  my  two  hands,  and  brake 
them  before  your  eyes.  18.  And  I fell 
down  before  tlie  Loud,  as  at  the  first,  forty 
days  and  forty  nights:  1 did  neitlier  eat 
bread  nor  di  ink  water,  because  of  all  your 
sins  which  ye  sinned,  in  doing  wicked- 
ly in  the  sight  of  the  Lord,  to  provoke  him 
to  anger : 1 9.  For  1 w'as  afraid  of  the  an- 

ger and  hot  displeasure  wherexN  ith  the  Lord 
was  w roth  against  you  to  destroy  you.  But 
the  Lord  hearkened  unto  me  at  that  time 
also.  20.  And  the  Lord  was  very  angry 
with  Aaion  to  have  destroyed  him:  and  I 
prayed  for  Aaron  also  the  same  time.  21. 
And  1 took  your  sin,  the  calf  wdiich  ye  had 
made,  and  burnt  it  with  fire,  and  stamped  it, 
and  ground  it  very  small,  even  until  it  was 
as  small  as  dust : and  1 cast  the  dust  thereof 
into  the  brook  that  descended  out  of  the 
mount.  22.  And  at  Taberah,  and  at  Mas- 
sah,  and  at  Kibroth-hattaavah,  ye  provoked 
the  Lord  to  wrath.  23.  Likewise,  when 
the  Lord  sent  you  from  Kadesh-barnea, 
saying.  Go  up  and  possess  the  land  which 
I have  given  you ; then  you  rebelled  against 
the  commandment  of  the  Lord  your  God, 
and  ye  believed  him  not,  nor  hearkened  to 
his  voice.  24.  You  have  been  rebellious 
against  the  Lord  from  the  day  that  I knew 
you.  25.  Thus  1 fell  down  before  the  Lord 
forty  days  and  forty  nights,  as  I fell  down  at 
the  first;  because  the  Lord  had  said  he 
would  destroy  you.  26.  I prayed  there- 
fore unto  the  Lord,  and  said,  O Lord 
God,  destroy  not  thy  people,  and  thine  in- 
heritance, which  thou  hast  redeemed  through 
thy  greatness,  which  thou  hast  brought  forth 
out  of  Egypt  with  a mighty  hand.  27.  Re- 
member thy  servants,  Abraham,  Isaac,  and 
Jacob : look  not  unto  the  stubbornness  of 
this  people,  nor  to  their  wickedness,  nor  to 
their  sin  ; 28.  Lest  the  land  whence  thou 
broughtest  us  out  say.  Because  the  Lord 
was  not  able  to  bring  them  into  the  land 
which  he  promised  them,  and  because  he 
hated  them,  he  hath  brought  them  out  to 
slay  them  in  the  wilderness.  29.  Yet  they 
are  thy  people,  and  thine  inheritance,  which 
thou  broughtest  out  by  thy  mighty  power, 
and  by  thy  stretched-out  arm. 

That  they  might  have  no  pretence  to  think  that 
God  brought  them  to  Canaan  for  their  righteous- 
ness, he  here  shows  them  what  a miracle  of  mercy 
it  was,  that  they  had  not  long  ere  this  been  destroy- 
ed in  the  wilderness;  “ Remember,  and  forget  not. 


622 


DEUTEROINOMY,  IX. 


how  thou  firoDokedst  the  Lord  thy  God-,  {y.  7.)  so 
far  from  purchasing  his  favour,  that  thou  hast  many 
a time  laid  thyself  open  to  his  displeasure.”  Their 
father’s  provocations  are  here  charged  upon  them ; 
for  if  God  had  dealt  with  their  fathers  according  to 
their  deserts,  this  generation  had  never  been,  much 
less  had  they  entered  Canaan.  We  are  apt  to  for- 
get our  provocations,  especially  when  the  smart  of 
the  rod  is  over,  and  have  need  to  be  often  put  in 
mind  of  them,  that  we  ihay  never  entertain  any  con- 
ceit of  our  own  righteousness.  St.  Paul  argues  from 
the  guilt  which  all  maukind  is  under,  to  prove  that 
we  cannot  be  justified  before  God  by  our  own  works, 
Rom.  3.  19,  20.  If  our  works  condemn  us,  they 
will  not  justify  us. 

1.  They  had  been  a provoking  people  ever  since 
they  came  out  of  Egyj)t,  -v.  7.  Forty  years  long, 
from  first  to  last,  were  God  and  Moses  grieved  with 
them.  It  is  a very  sad  character  Moses  now  at 
parting  leaves  of  them,  (v.  24.)  You  have  been  re- 
bellious  since  the  day  I knew  you.  No  sooner  were 
they  formed  into  a people,  than  there  was  a faction 
formed  among  them,  which  upon  all  occasions  made 
head  against  God  and  his  government.  Though 
the  Mosaic  history  records  little  more  than  the  oc- 
currences of  the  first  and  last  year  of  the  forty,  yet 
it  seems  by  this  general  account,  that  the  rest  of 
the  years  were  not  much  better,  but  one  continued 
provocation. 

2.  Even  in  Horeb  they  made  a calf  and  worship- 
ed it,  V.  8,  &c.  That  was  a sin  so  heinous,  and 
y several  aggravations  made  so  exceeding  sinful, 

that  they  deserved  upon  all  occasions  to  be  upbraid- 
ed with  it.  It  was  done  in  the  very  place  where 
the  law  was  given,  1^  which  they  were  expressly 
forbidden  to  worship  God  by  images;  and  while  the 
mountain  was  yet  burning  before  their  eyes,  and 
Moses  was  gone  up  to  fetch  them  the  law  in  wri- 
ting, They  turned  aside  quickly,  v.  16. 

3.  God  was  very  angry  with  them  for  their  sin. 
Let  them  not  think  that  God  overlooked  what  they 
did  amiss,  and  gave  them  Canaan  for  what  was 
good  among  them.  No,  God  had  determined  to 
destroy  them,  (T^  8.)  could  easily  have  done  it,  and 
had  been  no  loser  by  it;  ho  e'  en  desired  Moses  to 
let  him  alone  that  he  might  do  it,  v.  13,  14.  By 
this  it  appeared  how  heinous  their  sin  was,  for  Gocl 
is  never  angrv  with  any  above  what  there  is  cause 
for,  as  men  often  are.  Moses  himself,  though  a 
friend  and  favourite,  trembled  at  the  revelation  of 
God’s  wrath  from  heaven,  against  their  ungodliness 
and  unrighteousness,  (x'.  19. ) I was  a fraid  of  the 
anger  of  the  Lord;  afrriid  perhaps  not  for  them 
only,  but  for  himself,  Ps.  1 19,  120. 

4.  They  had  by  their  sin  broken  covenant  with 
God,  and  forfeited  all  privileges  of  the  covenant, 
which  Moses  signified  to  them  by  breaking  the  ta- 
bles, V.  17.  A bill  of  divorce  was  given  them,  and 
from  thenceforward  they  might  justly  have  been 
abandoned  for  ever;  so  that  their  mouth  was  cer- 
tainly stopped  from  pleading  any  righteousness  of 
their  own.  God  had,  in  effect,  disowned  them, 
when  he  said  to  Moses,  {v.  2.)  “They  are  thy 
people,  they  are  none  of  mine,  nor  shall  they  be 
dealt  with  as  mine.” 

5.  Aaron  himself  fell  under  (iod’s  displeasure  for 
it,  though  he  was  the  saint  of  the  Lord,  and  was 
only  brought  by  surprise  or  terror,  to  be  confede- 
rate with  them  in  the  sin;  (x>.  20.)  The  I. or d was 
very  angry  with  .daron.  No  man’s  place  or  cha- 
racter can  shelter  him  from  the  wrath  of  God,  if  he 
\\-x\e.fellovjshifi  with  the  unfruitful  works  of  dark- 
jtess.  .\a7'on  that  should  have  made  atonement  for 
them,  if  the  iniquity  could  have  been  purged  away 
by  sacrifice  and  offering,  did  hirhself  fall  under  the 
wrath  of  God:  so  little  did  they  consider  what  they 
did,  when  they  drew  him  in. 


6.  It  was  with  great  difficulty  and  l ery  long  at 
tendance,  that  Moses  himself  preiailed  to  tuni 
away  the  wrath  of  God,  and  pievent  their  utter 
ruin.  He  fasted  and  prayed  full  forty  days  and 
forty  nights,  before  he  could  obtain  their  pardon, 
V.  18.  And  some  think,  twice  forty  days,  xk  25. 
Because  it  is  said,  “ as  I fell  down  before,’*  whereas 
his  errand  in  the  first  forty,  was  not  of  that  nature. 
Others  think,  it  was  but  one  forty,  though  twice 
mentioned,  and  again,  ch.  10.  10.  But  that  was 
enough  to  make  them  sensible  how  great  God’s  dis- 
pleasure was  against  them,  and  what  a narrow  es- 
cape they  had  for  their  lives.  And  in  this  appears 
the  greatness  of  God’s  anger  against  all  mankind, 
that  no  less  a person  than  his  Son,  and  no  less  a 
price  than  his  own  blood,  would  serve  to  tui-n  it 
away.  Moses  here  tells  them  the  substance  of  his 
intercession  for  them.  He  was  obliged  to  own  their 
stubbornness,  and  their  wickedness  and  their  sin, 
V,  27.  Their  character  was  bad  indeed,  when  he 
that  appeared  an  advocate  for  them,  could  not  give 
them  a good  word;  and  had  nothing  else  to  say  in 
their  behalf,  but  that  God  had  done  great  things 
for  them,  which  really  did  but  aggravate  their 
crime,  (xi.  26.)  that  they  were  the  posterity  of  good 
ancestors,  {y.  27.)  which  might  also  haVe  been 
turned  upon  him,  as  making  the  matter  worse  and 
not  better:  and  that  the  Egyptians  would  reproach 
God,  if  he  should  destroy  them,  as  unable  to  per- 
fect what  he  wrought  for  them,  v.  28.  A plea 
which  might  easily  enough  have  been  answered:  no 
matter  what  the  Egyptians  say,  while  the  heavens 
declare  God’s  righteousness.  So  that  the  saving  of 
them  from  ruin  at  that  time,  was  owing  purely  to 
the  mercy  of  God,  and  the  importunity  of  Moses, 
and  not  to  any  merit  of  their’s,  that  could  be  offered 
so  much  as  in  mitigation  of  their  offence. 

7.  To  affect  them  the  more  with  the  destruction 
they  were  then  at  the  brink  of,  he  describes  the 
destruction  of  the  calf  they  had  made,  very  parti- 
cularly, V.  21.  He  calls  it  their  sin:  perhaps,  not 
only  because  it  had  been  the  matter  of  their  sin,  but 
because  the  destroying  of  it  was  intended  for  a tes- 
timony against  their  sin;  and  an  indication  to  them, 
what  the  sinners  themselves  did  deserve.  They 
that  made  it  were  like  unto  it,  and  had  no  wrong 
done  them,  if  they  had  been  thus  stamped  to  dust, 
and  consumed,  and  scattered,  and  no  remains  of 
them  left.  It  was  infinite  mercy  that  accepted  the 
destruction  of  the  idol,  instead  of  the  destruction  of . 
the  idolaters. 

8.  Even  after  this  fair  escape  that  they  had,  in 
many  other  instances  they  provoked  the  Lord  again 
and  again.  He  needed  only  to  name  the  place,  for 
they  carried  the  memorials  either  of  the  sin  or  of 
the  punishment  in  their  names,  (x'.  22.)  at  Tabe- 
rah,  burning,  where  God  set  fire  to  them  for  their 
murmuring:  y Massah,  the  temptation,  where  they 
challe'nged  almighty  power  to  help  them:  and  at 
Kibroth-hattaavah,  the  graves  of  lusters,  where 
the  dainties  they  coveted  were  their  poison.  And 
after  these,  their  unbelief  and  distrust  at  Kadesh- 
barnea,  which  he  had  already  told  them  of,  {ch.  1.) 
and  here  mentions  again,  (y.  24.)  had  certainly 
completed  their  ruin,  if  they  had  been  dealt  with 
accoi  ding  to  their  own  merits. 

Now  let  them  lay  all  this  together,  and  it  will  ap- 
pear, that  whatever  favour  God  should  hereafter 
show  them,  in  subduing  their  enemies,  and  putting 
them  in  possession  of  the  land  of  Canaevn,  it  was  not 
for  their  righteousness.  It  is  good  for  us  often 
to  remember  against  ourselves,  with  sorrow  and 
shame,  our  former  sins,  and  to  review  the  records 
conscience  keeps  of  them,  that  we  may  see  how 
much  we  are  indebted  to  free  grace,  and  may  hum- 
bly own  that  we  never  merited  at  God’s  hand  any 
thing  but  wrath  and  tl  e curse. 


623 


DEUTERONOAJY,  X. 


CHAP.  X. 

Moses  having,  in  the  forr'a:iii:ig  r hupter,  reminded  them  of 
Iheir  own  sin,  as  a reason  wliy  they  should  not  depend 
upon  their  otcn  righteoiis7iess,  in  this  chapter  sets  before 
them  God’s  great  mercy  to  them,  notwithstanding  their 
provocations,  as  a reason  why  they  should  be  more 
obedient  for  the  future.  I.  He  mentions  divers  tokens 
of  God’s  favour  and  reconciliation  to  them,  never  to  be 
forgotten.  1.  The  renewing  of  the  tables  of  the  cove- 
nant, v.  1 . . 5.  2.  Giving  orders  for  their  progress 

towards  Canaan,  v.  6,  7.  3.  Choosing  the  tribe  of  Levi 

for  his  own,  (v.  8,  9.)  and  continuing"  the  priesthood 
after  the  death  of  Aaron,  v.  6.  4.  Owning  and  accept- 
ing the  intercession  of  Moses  for  them,  v.  10,  11.  II. 
From  hence  he  infers  what  obligations  they  lay  under  to 
fear,  and  love,  and  serve  God,  which  he  presses  upon 
them  with  many  motives,  v.  12 . . 22. 

1.  ^ T that  time  the  Lord  said  unto  me, 
j!^  Hew  thee  two  tables  of  stone  like 
unto  the  first,  and  come  up  unto  me  into  the 
mount,  and  make  thee  an  ark  of  wood.  2. 
And  I will  write  on  the  tables  the  words 
that  were  in  the  first  tables,  which  thou 
brakest,  and  thou  shalt  put  them  in  the  ark. 
3.  And  I made  an  ark  of  shittim-wood,  and 
hewed  two  tables  of  stone  like  unto  the  first, 
and  went  up  into  the  mount,  having  the  two 
tables  in  mine  hand.  4,  And  he  wrote  on 
the  tables,  according  to  the  first  writing,  the 
ten  commandments,  which  the  Lord  spake 
unto  you  in  the  mount  out  of  the  midst  of 
the  fire,  in  the  day  of  the  assembly : and 
the  Lord  gave  them  unto  me.  5.  And  I 
turned  myself,  and  came  down  from  the 
mount,  and  put  the  tables  in  the  ark  which 
I had  made ; and  there  they  bo,  as  the 
Lord  commanded  me.  6.  And  the  children 
of  Israel  took  their  journey  from  Beeroth  of 
the  cliildren  of  Jaakan  to  Mosera:  there 
Aaron  died,  and  there  he  was  buried;  and 
Eleazar  liis  son  ministered  in  the  priest’s 
office  in  his  stead.  7.  From  thence  they 
journeyed  unto  Gudgodah  ; and  from  Gud- 
godah  to  Jotbath,  a land  of  rivers  of  waters. 
8.  At  that  time  the  Lord  separated  the 
tribe  of  Levi,  to  bear  the  ark  of  the  covenant 
of  the  Lord,  to  stand  before  the  Lord,  to 
minister  unto  him,  and  to  bless  in  his  name, 
unto  this  daj’.  9.  Wherefore  Levi  hath  no 
part  nor  inheritance  with  his  brethren : the 
Lord  is  his  inheritance,  according  as  the 
Lord  thy  God  promised  him.  10.  And  I 
stayed  in  the  mount,  according  to  the  first 
time,  forty  days  and  forty  nights ; and  the 
Lord  hearkened  unto  me  at  that  time  also, 
and  the  Lord  would  not  destroy  thee.  11. 
And  the  Lord  said  unto  me.  Arise,  take 
thi/  journey  before  the  people,  that  they  may 
go  in  and  possess  the  land,  which  I s ware 
imto  their  fathers  to  give  unto  them. 

There  were  four  things  in  and  by  whicU  God 
showed  himself  reconciled  to  Israel,  and  made  them 
traly  great  and  happy;  and  in  which  God’s  good- 
ness took  occasion  from  their  badness  to  make  him- 
self the  more  illustrious. 

T.  He  gave  them  his  law;  gave  it  them  in  wri- 


ting, as  a standing  pledge  of  his  favour.  Though 
the  tables  that  were  first  written,  were  broken, 
because  they  had  broken  the  commandments,  and 
God  might  justly  break  the  covenant;  yet  when  his 
anger  was  turned  away,  the  tables  w'ere  renewed, 
x>.  1,  2.  Note,  God’s  putting  his  law  in  our  hearts, 
and  writing  it  in  our  inward  parts,  is  the  surest 
evidence  of  our  reconciliation  to  God,  and  the  best 
earnest  of  our  happiness  in  him.  Moses  is  bid  to 
hew  the  tables;  for  the  law  prepares  the  heart  by 
conviction  and  humiliation  for  the  grace  of  God,  but 
it  is  only  that  grace  that  then  writes  the  law  in  it. 
Moses  made  an  ark  of  s/iittim-wooci,  (x>.  3.)  aplaii/ 
chest,  the  same,  I suppose,  in  whicli  the  tables 
j were  afterward  preserved:  but  Bezaleel  is  said  to 
make  it,  (Exod.  37.  1.)  because  he  afterward  finish- 
' ed  it  up,  and  over-laid  it  with  gold.  Or,  Moses  is 
[ said  to  make  it,  because  when  he  went  up  the  se- 
I cond  time  into  the  mount,  he  ordered  it  to  be  made 
by  Bezaleel,  against  he  came  down.  And  it  is 
observalrle,  that  for  this  reason  the  ark  was  the 
first  thing  that  God  gave  orders  about,  Exod.  25. 
i 10.  And  this  left  an  eaniest  to  the  congregation, 
that  the  talfies  shoidd  not  miscarry  this  second 
time,  as  they  had  done  the  first.  God  will  send  his 
law  and  gospel  to  those  whose  hearts  are  prepared 
as  arks  to  receive  them.  Christ  is  the  Ark  in 
which  now  our  salvation  is  kept  safe,  that  it  may 
' not  be  lost,  as  it  was  in  the  first  Adam,  when  he 
had  it  in  his  own  hand. 

Observe,  1.  What  it  was  that  God  wrote  on  the 
two  tables;  the  ten  commandments,  {v.  4.  ) or  ten 
words;  intimating  in  how  little  a compass  they  were 
contained:  they  were  not  ten  volumes,  but  ten 
words:  it  was  the  same  with  the  first  wiiting,  and 
both  the  same  that  he  spoke  in  the  mount.  The 
second  edition  needed  nocortection  or  amendment: 
nor  did  what  he  wrote,  differ  from  what  b.e  spoke: 
the  written  word  is  as  truly  the  w’ord  of  God,  as 
that  which  he. spake  to  his  servants  the  prophets. 
2.  What  care  was  taken  of  it.  These  two  tables, 
thus  engraven,  were  faithfully  laid  up  in  the  ark. 
And  there  they  be,  said  Moses,  pointing,  it  is  pro- 
bable, toward  the  sanctuary,  v.  5.  That  good  thing 
which  was  committed  to  him,  he  transmitted  to 
them,  and  left  it  pure  and  entire  in  their  hands, 
now  let  them,  look  to  it  at  their  peril.  Thus  we 
may  say  to  the  rising  generation,  “ God  has  ntrust- 
ed  us  with  Bibles,  sabbaths,  sacraments,  &c.  ; s 
tokens  of  his  presence  and  favour,  and  there  they 
be;  we  lodge  them  with  you,”  2 Tim.  1.  13,  14. 

II.  He  led  them  foi-ward  toward  Canaan,  though 
they  in  their  hearts  turned  back  toward  Egypt,  and 
he  might  justly  have  chosen  their  delusions,  v.  6, 
7.  He  brought  them  to  a land  of  rivers  of  water, 
out  of  a dry  and  barren  wilderness:  when  that  fail- 
ed, then  by  miracles;  and  yet  after  this,  when  they 
were  brought  into  a little  distress,  we  find  them 
distrusting  God  and  murmuring.  Numb.  20.  3,  4. 

III.  He  appointed  a standing  ministry  among 
; them,  to  deal  for  them  in  holy  things.  At  that 
I time,  when  Moses  went  up  a second  time  to  the 
! mount,  or  soon  after,  he  had  orders  to  separate  the 
I tribe  of  Levi  to  God,  and  to  his  immediate  service, 
j thev  having  distinguished  themselves  by  their  zeal 
I against  the  worshippers  of  the  golden  calf,  v.  8,  9. 

i The  Kohathites  carried  the  ark;  they  and  other 
' Levites  stood  before  the  Lord,  to  minister  to  him  in 
all  the  offices  of  the  tabernacle;  and  the  priests, 
who  were  of  that  tribe,  were  to  bless  the  people. 
This  was  a standing  ordinance,  which  had  now 
continued  almost  forty  years,  even  unto  this  day; 
and  pro\  ision  was  made  for  the  perpetuating  of  it, 
by  the  settled  maintenance  of  that  tribe,  which  was 
such  as  gave  them  great  encouragement  in  their 
work,  and  no  diversion  from  it.  The  I^ord  is  his 
[inheritance.  Note,  A settled  ministiy  is  a great 


G24 


DEUTER 

blessing  to  a people,  and  a special  token  of  God’s 
favour.  And  since  the  pait  cular  priests  could  not 
continue  by  reason  ()f  death,  God  showed  lii«  care 
of  the  people  in  secuiMig  a succession,  which  Moses 
takes  notice  of  here,  v.  6.  When  ylaron  died,  the 
priesthood  did  not  die  with  him,  but  Eleazar  his 
son  ministered  in  his  stead,  and  took  care  of  the  ark, 
in  which  the  tables  of  stone,  those  precious  stones, 
were  deposited,  that  they  should  suffer  no  damage; 
there  they  be,  and  he  has  the  custody  of  them. 
Under  the  law,  a succession  in  the  ministry  was 
kept  up,  by  an  entail  of  the  office  on  a certain  tribe 
and  family.  But  now,  under  the  gospel,  when  the 
effusion  of  the  Spirit  is  more  plentiful  and  power- 
ful, the  succession  is  kept  up  by  the  Spirit’s  opera- 
tion on  men’s  hearts,  qualifying  men  for,  and  inclin- 
ing men  to,  that  work,  some  in  every  age,  that  the 
name  of  Israel  may  not  be  blotted  out. 

IV.  He  accepted  Moses  as  an  advocate  or  inter- 
cessor for  them,  and  therefore  constituted  him  their 
prince  and  leader,  v.  10,  11,  The  Lord  hearkened 
to  me,  and  said,  ^rise,  go  before  the  fieople.  It 
was  a mercy  to  them,  that  they  had  such  a friend, 
so  faithful  both  to  him  that  appointed  him,  and  to 
them  for  whom  he  was  appointed.  It  was  fit  that 
he  who  had  saved  them  from  ruin,  by  his  interces- 
sion with  heaven,  should  have  the  conduct  and 
command  of  them.  And  herein  he  was  a type  of 
Christ,  who,  as  he  ever  lives  making  intercession  for 
us,  so  he  has  all  power  both  in  heaven  and  in  earth. 

12.  And  now,  Israel,  what  doth  the  Lord 
thy  God  require  of  thee,  but  to  fear  the 
Lord  thy  God,  to  walk  in  all  his  ways,  and 
to  love  him,  and  to  serve  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul, 
13.  To  keep  the  commandments  of  the 
Lord,  and  his  statutes,  which  I command 
thee  this  day  for  thy  good  ? 1 4.  Behold,  the 

heaven  and  the  heaven  of  heavens  is  the 
Lord’s  thy  God,  the  earth  also.,  with  all 
that  therein  is,  15.  Only  the  Lord  had  a 
delight  in  thy  fathers  to  love  them,  and  he 
chose  their  seed  after  them,  even  you  above 
all  people,  as  it  wthis  day.  16.  Circumcise 
therefore  the  foreskin  of  your  heart,  and  be 
no  more  stiff-necked.  17.  For  the  Lord 
your  God  is  God  of  gods,  and  Lord  of  lords, 
a great  God,  a mighty,  and  a terrible,  which 
regardeth  not  persons,  nor  taketh  reward : 
18.  He  doth  execute  the  judgment  of  the 
fatherless  and  widow,  and  loveth  the  stran- 
ger, in  giving  him  food  and  raiment.  1 9. 
Love  ye,  therefore,  the  stranger:  for  ye 
were  strangers  in  the  land  of  Egypt.  20. 
Thou  shalt  fear  the  Lord  thy  God;  him 
shalt  thou  serve,  and  to  him  shalt  thou 
cleave,  and  swear  by  his  name.  21.  He  is 
thy  praise,  and  he  is  thy  God,  that  hath 
done  for  thee  these  great  and  terrible  things, 
which  thine  eyes  have  seen.  22.  Thy 
fathers  went  down  into  Egypt  with  three- 
score and  ten  persons ; and  now  the  Lord 
thy  God  hath  made  thee  as  the  stars  of 
heaven  for  inultitude. 

Here  is  a most  pathetic  exhortation  to  obedience, 
inferred  from  the  premises,  and  urged  with  very 
powerful  arguments,  and  a gi-eat  deal  of  persuasive 


ONOMY,  X. 

rlietoric.  He  bi-ings  it  in  like  an  orator,  with  an 
appeal  to  his  auditors,  And  now,  Israel,  what  doth 
the  Lord  thy  God  reyuire  of  thee?  v.  12.  Ask 
what  he  requires;  as  David,'  (Ps.  116.  12.)  What 
shall  I render?  When  we  have  received  mercy 
from  God,  it  becomes  us  to  inquire  what  returns  we 
shall  make  to  him.  Consider  what  he  requires,  and 
you  will  find  it  is  nothing  but  what  is  highly  just 
and  reasonable  in  itself,  and  of  unspeakable  benefit 
and  advantage  to  you.  Let  us  see  here  what  ne 
does  require,  and  what  abundant  reason  there  is 
why  we  should  do  what  he  requires. 

I.  We  are  here  most  plainly  directed  in  our  duty, 
both  to  God,  to  our  neighbour,  and  to  ourselves. 

1.  We  are  here  taught  our  duty  to  God,  both  in 
the  dispositions  and  affections  of  our  souls,  and  in 
the  actions  of  our  lives;  our  principles,  and  our  prac 
tices.  (1.)  We  must  fear  the  Lord  our  God,  v. 

I 12,  and  again,  v,  20.  We  must  adore  his  majesty, 

I acknowledge  his  authority,  stand  in  awe  of  hi? 

I power,  and  dread  his  wrath.  This  is  gc  spel-duty, 

: Rev.  14.  6,  7.  (2.)  We  must  love  him,  be  well- 

' pleased  that  he  is,  desire  that  he  may  be  ours,  and 
j delight  in  the  contemplation  of  him,  and  in  com- 
; munion  with  him.  Fear  him  as  a great  God,  and 
our  Lord,  love  him  as  a good  God,  and  our  Father 
and  Benefactor.  (3. ) We  must  walk  in  his  ways, 

I that  is,  the  ways  which  he  has  appointed  us  to  walk 
in.  The  whole  course  of  our  conversation  must  be 
; conformable  to  his  holy  will.  (4.)  We  must  serve 
' him;  (xi.  20. ) serve  him  with  all  our  heart  and  souls 
(x*.  12.)  devote  ourselves  to  his  honour,  put  our- 
j selves  under  his  government,  and  lay  out  ourselves 
to  advance  all  the  interests  of  his  kingdom  among 
I men.  And  we  must  be  hearty  and  zealous  in  his 
sendee,  engage  and  employ  our  inward  man  in  his 
! work,  and  what  we  do  for  him,  we  must  do  cheer- 
fully and  with  a good  will.  (5.)  We  must  keep  his 
commandments  and  his  statutes,  v.  13.  Ha\ing 
given  up  ourselves  to  his  service,  we  must  make  his 
revealed  will  our  rule  in  every  thing;  perform  all 
he  prescribes;  forbear  all  he  forbids;  firmly  believ- 
ing that  all  the  statutes  he  commands  us,  are  for  our 
good.  Beside  the  reward  of  obedience,  which  will 
be  our  unspeakable  gain,  there  is  true  honour  and 
pleasure  in  obedience.  It  is  really  for  our  present 
good,  to  be  meek  and  humble,  chaste  and  sober, 
just  and  charitable,  patient  and  contented;  these 
make  us  easy,  and  safe,  and  pleasant,  and  truly 
great.  (6.)  We  must  give  honour  to  God,  in 
swearing  by  his  name;  {v.  20.)  so  give  him  the 
honour  of  his  omniscience,  his  sovereignty,  his  jus- 
tice, as  well  as  of  his  necessary  existence.  Swear 
by  his  name,  and  not  by  the  name  of  anv  creature, 
or  false  god,  whenever  an  oath  for  confirmation  is 
called  for.  (7.)  To  him  we  must  cleave,  v.  20. 
Having  chosen  him  for  our  God,  we  must  faithfully 
and  constantly  abide  with  him,  and  never  forsake 
him.  Cleave  to  him  as  one  we  love  and  delight  in, 
trust  and  confide  in,  and  from  whom  we  have  great 
expectations. 

2.  We  are  here  taught  our  duty  to  our  neighbour,' 
(x;.  19.)  Lox>e  ye  the  stranger.  And  if  the  stran- 
ger, much  more  our  brethren,  as  ourselves.  If  the 
Israelites  that  were  such  a peculiar  people,  so  par- 
ticularly distinguished  from  all  people,  must  be 
kind  to  strangers,  much  more  mustwe,  that  are  not 
enclosed  in  such  a pale;  we  must  have  atender  con- 
cern for  all  that  share  with  us  in  the  human  nature, 
and  as  we  haxie  opportunity,  that  is,  according  to 
their  necessities  and  our  abilities,  we  must  do  good 
untOf^all  men.  Two  arguments  are  here  urged 
to  enforce  this  duty.  (1.)  God’s  common  provi- 
dence, which  extends  itself  to  all  nations  of  men, 
they  being  all  made  of  one  blood.  God  Icveth  the 
stranger,  (x>.  18.)  that  is,  he  gives  to  all  life,  and 
breath,  and  all  things,  even  to  those  that  arc  G vn 


DEUTERONOMY,  XL  62., 


tiles,  and  strangers  to  the  commonwealth  of  Israel 
and  to  Israel’s  God.  He  knows  those  perfectly 
whom  we  know  nothing  of.  He  gives  food  and 
raiment  even  to  those  to  whom  he  has  not  showed 
his  word  and  statutes.  God’s  common  gifts  to 
mankind  obl.ge  us  to  honour  all  men.  Or,  it  de- 
notes the  particular  care  which  Providence  takes 
of  strangers  in  distress,  which  we  ought  to  praise 
him  for,  (Ps.  146.  9.  The  Lord  fireserveth  the 
strangers,  J and  to  imitate  him,  to  serve  him,  and 
concur  with  him,  therein,  being  forward  to  make 
ourselves  instruments  in  his  hand  of  kindness  to 
strangers.  (2.)  The  afflicted  condition  which  the 
Israelites  themselves  had  been  in,  when  they  were 
strangers  in  Egypt.  They  that  have  themselves 
been  in  distress,  and  have  found  mercy  with  God, 
should  sympathize  most  feelingly  with  those  that 
are  in  the  like  distress,  and  be  ready  to  show  kind- 
ness to  them.  The  people  of  the  Jews,  notwith- 
standing these  repeated  commands  given  them  to 
be  kind  to  strangers,  conceived  a rooted  antipathy 
to  the  Gentiles,  whom  they  looked  upon  with  the 
utmost  disdain,  which  made  them  envy  them  the 
grace  of  God,  and  the  gospel  of  Christ,  and  that 
brought  a final  ruin  upon  themselves. 

3.  We  are  here  taught  our  duty  to  ourselves, 
(i'.  16. ) Circumcise  the  foreskin  of  your  hearts, 
that  is,  “Cast  away  from  you  all  conaiot  affections 
and  inclinations  which  hinder  you  from  fearing  and 
loving  God.  Mortify  the  flesh  with  the  lusts  of  it. 
Away  with  all  filthiness  and  superfluity  of  naughti- 
ness, which  obstruct  the  free  course  of  the  word  of 
God  to  your  hearts.  Rest  not  in  the  circumcision 
cf  the  body,  which  was  only  the  sign,  but  be  cir- 
cumcised in  heart,  wliich  is  the  thing  signified.” 
See  Rom.  2.  29.  The  command  of  Christ  goes 
further  than  this,  and  obliges  us  not  only  to  cut  off 
the  foreskin  of  the  heart,  which  may  easily  be 
spared,  but  to  cut  off  the  right  hand,  and  to  pluck 
out  the  right  eye,  that  is  an  offence  to  us;  the  more 
spiritual  the  dispensation  is,  the  more  spiritual  we 
are  obliged  to  be,  and  to  go  the  closer  in  mortifying 
sin.  And  be  no  more  stff-necked,  as  they  had  been 
hitherto,  ch.  9.  24.  “Be  not  any  longer  obstinate 
against  divine  commands  and  corrections,  but  ready 
to  comply  with  the  will  of  God  in  both.”  The 
circumcision  of  the  heart  makes  it  ready  to  yield 
to  God,  and  draw  in  his  yoke. 

II.  We  are  here  most  pathetically  persuaded 
to  our  duty.  Let  but  reason  rule  us,  and  religion 
will. 

1.  Consider  the  greatness  and  glory  of  God,  and 
therefore  fear  him,  and  from  that  principle  serve 
and  obey  him.  What  is  it  that  is  thought  to  make 
a man  great,  but  great  honour,  power,  and  posses- 
sions.^ Think  then  how  great  the  Lord  our  God  is, 
and  greatly  to  be  feared.  (1.)  He  has  great  ho- 


many,  and  lords  many,  the  creatures  of  their  own 
fancy,  but  God  is  infinitely  above  all  these  nominal 
deities.  What  an  absurdity  would  it  be  for  them 
to  woi-ship  ether  gods,  when  the  God  to  whom  they 
had  sworn  allegiance,  was  the  God  of  Gods!  (2.) 
He  has  great  power.  He  is  a mighty  God  and  ter- 
rible, (t).  17.)  which  regardeth  not  fiersons.  He 
has  the  power  of  a conqueror,  and  so  he  is  terrible 
to  those  that  resist  him  and  rebel  against  him.  He 
has  the  power  of  a judge,  and  so  he  is  just  to  all 
those  that  appeal  to  him  or  appear  before  him. 
And  it  is  as  much  the  greatness  and  honour  of  a 
judge  to  be  impartial  in  his  justice,  without  respect 
to  persons  or  bribes,  as  it  is  to  a general  to  be  terri- 
ble to  the  enemy.  Our  God  is  both.  (3. ) He  has 
great  possessions.  Heaven  and  earth  are  his,  (jj. 
1 4: ) and  all  the  hosts  and  stars  of  both. , Therefore 
VoL.  I. — 4 K 


he  is  able  to  bear  us  out  in  his  service,  and  to  make 
up  the  losses  we  sustain  in  discharging  our  duty  to 
him.  And  yet  therefore  he  has  no  need  of  us,  or 
any  thing  we  have,  or  can  do;  we  are  undone  with- 
out him;  but  he  is  happy  wi.hout  us;  which  makes 
the  condescensions  ot  Ins  grace,  in  accepting  us  and 
our  services,  ti-uly  admirable.  Heaven  and  earth 
are  his  possession,  and  yet  the  Lord's  portion  is  his 
people. 

2.  Consider  the  goodness  and  grace  of  Grd,  and 
therefore  love  him,  and  from  that  principle  ser\  e 
and  obey  him.  His  goodness  is  his  gloi-y,  as  much 
as  his  greatness. 

(1.)  He  is  good  to  all.  Whomsoever  he  finds 
miserable,  to  them  he  will  be  found  merciful,  v.  18. 
He  executes  the  judgment  of  the  fatherless  and 
widow.  It  is  his  honour  to  help  the  helpless,  and 
to  succour  those  that  most  need  relief,  and  that  men 
are  apt  to  do  injury  to,  or  at  least  to  put  a slight 
upon.  See  Ps.  68.  4,  5. — 146.  7,  9. 

(2.)  But  truly  God  is  good  to  Israel,  in  a special 
mcuiner,  and  thei  efore  they  are  under  special  obli- 
gations to  him.  “ He  is  thy  Praise,  and  he  is  thy 
God,  V.  21.  Therefore  love  him  and  serve  him, 
because  of  the  relation  wherein  he  stands  to  thee. 
He  is  thy  God,  a God  in  covenant  with  thee,  and  as 
such  he’  is  thy  Praise,”  that  is,  [1.]  “He  puts 
honour  upon  thee;  he  is  the  God  in  whom,  all  the 
day  long,  thou  mayest  boast  that  thou  knowest  him, 
and  art  known  of  him.  If  he  be  thy  God,  he  is  thv 
Glory.”  [2.]  “ He  expects  honour  from  thee.  He 
is  thy  Praise,”  that  is,  “he  is  the  God  whom  thou 
art  bound  topraisfe;  if  he  has  not  praise  from  thee, 
whence  may  he  expect  it!”  He  inhabits  the  praises 
of  Israel. 

Consider,  P'irst,  The  gracious  choice  he  made  of 
Israel,  u.  15.  “He  had  a delight  in  thy  fathers, 
and  therefore  chose  their  seed.”  Not  that  there, 
was  any  thing  in  them  to  merit  his  favour,  or  to  rC' 
commend  them  to  it,  but  so  it  seemed  good  in  bis 
eyes.  He  would  be  kind  to  them,  though  he  had 
no  need  of  them.  Secondly,  The  great  things  he 
had  done  for  Israel,  v.  21,  22.  He  remind  them 
not  only  of  what  they  had  heard  with  their  ears, 
and  which  their  fathers  had  told  them  of,  but  of 
what  they  had  seen  with  their  eyes,  and  which  they 
must  tell  their  children  of;  particularly  that  within 
a few  generations  seventy  souls  (for  there  were  no 
more  when  Jacob  went  down  into  Eg>  pt)  increased 
to  a great  nation,  as  the  stars  of  heaven  for  multi- 
tude. And  the  more  they  were  in  number,  the 
more  praise  and  service  God  expected  from  them; 
et  it  proved,  as  in  the  old  world,  that  when  they 
egan  to  multiply,  they  corrupted  themselves. 

CHAP.  XL 

With  this  chapter  Moses  concludes  his  preface  to  the  repe- 
tition of  the  statutes  and  judgments  which  they  must 
observe  to  do.  He  repeats  the  general  charge,'(v.  1.) 
aiiu  lidviiig  111  tiib  close  of  tiie  foregoing  chapter  oegun 
to  mention  the  great  things  God  had  done  among  them, 
in  this.  I.  He  specifies  several  of  the  great  works  God 
had  done  before  their  eyes,  v.  2 . . 7.  II.  He  sets  before 
them,  for  the  future,  life  and  death,  the  blessing  and  the 
curse,  according  as  they  did,  or  did  not,  keep  God’s  com- 
mandments. That  they  should  certainly  prosper  if  they 
were  obedient,  should  6e  blessed  with  plenty  of  all  good 
things,  (v.  8. . 15.)  and  with  victory  over  their  enemies, 
andlhe  enlargement  of  their  coast  thereby,  v.  22 . . 25. 
But  their  disobedience  would  undoubtedly  li  their  ruin, 
V.  16,  17.  III.  He  directs  them  what  means  to  use,  that 
they  might  keep  in  mind  the  law  of  God,  v.  18..  21 
And,  IV.  Concludes  all  with  solemnly  charging  them  to 
choose  which  thev  would  have,  the  blessing  or  the  curse, 
V.  26 . . 92.  ■ 

1.^6  THEREFORE  thou  shalt  love  the 
Lord  thy  Gftd,  ami  keep  his  charge, 
and  his  statutes,  and  his  judgments,  and  his 
commandments,  always.  2.  And  know  you 


626 


DEUTERONOMY.  XL 


this  day  : for  I speak  not  with  your  children 
which  have  not  known,  and  which  have  not 
seen  the  chastisement  ol  the  Lord  your 
God,  his  greatness,  iiis  mighty  hand,  and  his 
stretched-out  arm,  3.  And  his  miracles, 
and  his  acts  which  he  did  in  the  midst  of 
Egypt,  unto  Pharaoh  the  king  of  Egypt,  and 
unto  all  his  land;  4.  And  what  he  did  un- 
to the  army  of  Egypt,  unto  their  horses,  and 
to  their  chariots ; how  he  made  the  water 
of  the  Red  Sea  to  overflow  them  as  they 
pursued  after  you,  and  hoio  the  Lord  hath 
destroyed  them  unto  this  day ; 5.  And  what 
he  did  unto  you  in  the  wilderness,  until  ye 
came  into  this  place.  6.  And  what  he  did 
unto  Dathan  and  Abiram,  the  sons  of  Eliab, 
the  son  of  Reuben  : how  the  earth  opened 
her  mouth,  and  swallowed  them  up,  and 
their  houseliolds,  and  their  tents,  and  all  the 
substance  that  was  in  their  possession,  in  the 
midst  of  all  Israel : 7.  But  your  eyes  have 

seen  all  the  great  acts  of  the  Lord  which 
he  did. 

Because  God  has  made  thee  as  the  stars  of  heaxien 
for  multitude,  so  the  chapter  before  concludes; 
therefore  thou  shalt  love  the  Lord  thy  God,  so  this 
begins.  'Fhose  whom  God  has  built  up  into  fami- 
lies, whose  beginning  was  small,  but  whose  latter 
end  greatly  increases,  should  use  that  as  an  argu- 
ment with  themselves,  why  they  should  ser\  e God. 
Thou  shalt  keep  his  charge,  that  is,  the  oracles  of 
his  woi-d,  and  ordinances  of  his  worship,  with  which 
they  were  intmsted,  and  for  which  they  were  ac- 
countable. It  is  a phrase  often  used  concerning  the 
office  of  the  priests  and  Levites,  for  all  Israel  was 
a kingdom  of  priests,  a holy  nation.  Obser\  e the 
connexion  of  these  two:  Thou  shalt  love  the  Lord, 
and  keep  his  charge:  since  love  will  work  in  obe- 
dience, and  that  only  is  acceptable  obedience  which 
flows  from  a principle  of  love,  1 John  5.  3. 

He  goes  on  to  mention  divers  of  the  gi’eat  and 
terrible  works  of  God  which  their  eyes  luid  seen, 
V.  7.  This  part  of  his  discourse  he  addresses  to  the 
seniors  among  them,  the  elders  in  age;  and,  proba- 
bly, the  elders  in  office  were  so,  and  were  now  his 
immediate  auditors:  thei-e  were  some  among  them, 
that  could  remember  their  deliverance  out  of 
Egypt,  all  above  fifty,  and  to  them  he  speaks  this, 
not  to  the  children,  who  knew  it  by  hearsay  only, 
V.  2.  Note,  God’s  mercies  to  us  when  we  were 
young,  we  should  remember  and  ret  iin  the  impres- 
• sions  of  when  we  are  old;  what  our  eves  ha\  e seen, 
especially  in  our  early  clays,  has  :illccted  us,  and 
should  be  improved  by  us  long  after. 

They  had  seen  what  terrible  judgments  God  had 
executed  upon  the  enemies  of  Israel’s  peace;  1. 
Upon  Pharaoh  and  the  Egyptians  that  enslaved 
them.  What  a fine  country  was  ruined  and  laid 
waste  by  one  plague  after  another,  to  force  Israel’s 
enlargement!  v.  3.  What  a fine  army  was  entirely 
drowned  in  the  Red-sea,  to  prevent  Israel’s  being 
re-enslaved!  v.  4.  Thus  did  he  give  Egypt  for 
their  ransom,  Isa.  43.  3.  Rather  shall  that  famous 
kingdom  be  destroyed,  than  that  Israel  shall  not  be 
delivered.  2.  Upon  Dathan  and  Abiram  that  em- 
b'.’oiled  them.  Rememl)cr  vjhat  he  did  in  the  wil- 
derness, {v.  5.)  by  how  many  raxessary  chastise- 
ments, (as  they  are  called,  v.  2.)  they  were  kept 
from  ruining  themselves.  Particularly,  when  those 
daring  Reubenites  defied  the  authority  of  Moses, 


and  headed  a dangerous  rebellion  against  God  him- 
self, which  threatened  the  ruin  (;f  a wliule  nation, 
and  might  have  ended  m that,  if  ilie  divine  power 
had  not  immediately  crushed  the  rel)ellic.n,  by 
burying  the  rel)els  alive,  tliem,  and  all  that  was  in 
their  possessioxi,  v.  6.  What  was  dene  aga,nst 
them,  though  misinter])reted  b\'  the  d.saflected 
party,  (Numl).  16.  41.)  was  real ;y  done  in  mercy 
to  Israel.  To  be  saved  from  the  mischiefs  of  in- 
surrections at  home,  is  as  great  a kindness  to  a 
people,  and  theiefore  lays  under  as  strong  obliga- 
tions, as  protection  from  the  invasion  of  enemies 
abroad. 

8.  Tlicrefore  shall  ye  keep  all  the  com 
mandments  which  I command  you  this  day, 
that  ye  may  be  strong,  and  go  in  and  pos- 
sess the  land  whither  ye  go  to  possess  it ; 

9.  And  that  ye  may  prolong  your  days  in 
the  land,  which  the  Lord  sware  unto  your 
fathers  to  give  unto  them  and  to  their  seed, 
a land  that  floweth  with  milk  and  honey. 

10.  For  the  land,  whither  thou  goest  in  to 

possess  it,  is  not  as  the  land  of  Egypt,  from 
whence  ye  came  out,  where  thou  sowedst 
thy  seed,  and  wateredst  it  with  thy  foot,  as 
a garden  of  herbs  : 11.  But  the  land,  whi- 

ther ye  go  to  possess  it,  is  a land  of  hills  and 
valleys,  and  drinketh  water  of  the  rain  of 
heaven;  12.  A land  which  the  Lord  thy 
God  careth  for:  the  eyes  of  the  Lord  thy 
God  are  always  upon  it,  from  the  beginning 
of  the  year  even  unto  the  end  of  the  year. 
13.  And  it  shall  come  to  pass,  if  you  shall 
hearken  diligently  unto  my  commandments 
which  I command  you  this  day,  to  love  the 
Lord  your  God,  and  to  serve  him  with  all 
your  heart,  and  with  all  your  soul,  1 4. 1’hal 
I will  give  you  the  rain  of  your  land  in  his 
due  season,  the  first  rain  and  the  latter  rain, 
that  thou  mayest  gather  in  thy  corn,  and  thy 
wine,  and  thine  oil.  1 5.  And  I will  send 
grass  in  thy  fields  for  thy  cattle,  that  thou 
mayest  eat  and  be  full.  1 6.  Take  heed  to 
yourselves,  that  your  heart  be  not  deceived, 
and  ye  turn  aside,  and  serve  other  gods, 
and  worship  them;  17.  And  then  the 
Lord’s  wrath  be  kindled  against  you,  anc 
he  shut  up  the  heaven,  that  there  be  no  rain, 
and  that  the  land  yield  not  her  fruit ; and 
lest  ye  perish  quickly  from  off  the  good  land 
which  the  Lord  giveth  you. 

Still  he  urges  the  same  subject,  as  loath  to  con- 
clude till  he  had  gained  his  point.  If  thou  wilt  enter 
into  life,  if  thou  wilt  enter  into  Canaan,  a type  of 
that  life,  and  find  it  a good  land  indeed  to  thee, 
keep  the  commandments,  keep  all  the  command- 
ments which  I command  you  this  day:  love  God, 
and  serve  him  with  all  your  heart. 

I.  Because  this  was  the  way  to  get  and  keep  pos 
session  of  the  promised  land.  1.  It  was  the  way  to 

possession;  (n.  8.)  That  ye  maybe  strong  iov 
war,  and  go  in  and  possess  it.  So  little  did  they 
know  either  of  hardship  or  hazard  in  the  wars  ol 
Canaan,  that  he  does  not  say  they  should  go  in  and 
fight  for  it;  no,  they  had  nothing  in  effect  to  do 
but  go  in  and  possess  it.  He  does  not  go  about  to 


627 


DEUTERONOMY,  XL 


teacli  them  the  art  of  war,  how  to  draw  the  bow, 
and  use  the  sword, and  keep  ranks,  that  they  might 
be  strong,  and  go  in  and  possess  the  land;  no,  but 
let  them  kcefi  Ciod’s  commandments,  and  their  re- 
ligion, while  they  are  true  to  it,  will  be  their 
strength,  and  secure  their  success.  2.  It  was  the 
way  to  keep  possession;  (tc  9.)  That  ye  may  firo- 
uoKV  days  in  this  land  that  your  eye  is  upon. 
Si  tends  to  the  shortening  of  the  days  of  particular 
pel  s ns,  and  to  the  shortening  of  the  days  of  a peo- 
ple’s prosperity;  but  obedience  will  be  a lengthen- 
ing I ut  of  tlieir  tranquillity. 

II.  Hecaiase  the  mnd  of  Canaan,  into  which  they 
were  going,  had  a more  .stnsilde  dependence  upon 
the  b ess  ng  of  hea\  en,  than  the  land  of  Egypt  had, 
V.  1G--12.  Egtqit  was  a country  fruitful  enough, 
but  it  was  all  flat,  amd  was  watered,  not  as  other 
countries,  with  l ain,*  (it  is  s id  of  Egypt,  Zech.  14. 
18.  that  it  has  no  rum, ) Imt  by  the  overflowing  of 
the  Ni'e  at  a certa'n  season  ( f the  year;  to  the  im- 
proving of  which'there  was  necessary  a great  deal 
of  the  art  and  labour  of  the  husliandman;  so  that  in 
Egypt  a man  must  liestow  as  much  cost  and  pains 
upon  a field,  as  up'  n a g.irden  of  herbs.  And  this 
made  them  the  more  apt  to  imagine  that  the  power 
of  t'  cir  own  hands  got  them  this  wealth.  But  the 
land  of  Canaan  was  an  une\ en  Cf  untry,  a land  of 
hills  and  valleys,  which  not  only  gave  a more  pleas- 
ing prospect  to  the  eye,  but  yielded  a greater  va- 
liety  of  soils  for  the  sex  eral  imrjioses  of  the  hus- 
b ndman.  It  was  a land  that  had  no  great  rivers 
in  it,  except  Jordan,  but  drank  water  of  the  rain  of 
heaven.  And  so,  ].  Sat  ed  them  a great  deal  of  la- 
bour. While  the  Egyptians  were  ditching  and  gut- 
tering in  the  fields,  up  to  their  knees  in  mud,  to 
bring  w’ater  to  tlieir  land,  which  otherwise  would 
soon  become  like  the  heath  in  a wilderness,  the  Is- 
raelites could  sit  in  their  houses,  warm  and  easy, 
and  le  .ve  it  to  Cod  to  water  their  land  with  the 
former  and  the  latter  rain,  which  is  called  the  river 
of  (lod,  (Ps.  65.  9.)  perhaps  in  allusion  to,  and  con- 
tempt of,  the  river  of  Egypt,  which  that  nation  was 
so  proud  of.  Note,  The  better  God  has  provided, 
by  our  outward  condition,  for  our  ease  and  con\'e- 
nience,  the  more  we  should  abound  in  his  service; 
the  less  we  ha\  e to  do  for  our  bodies,  the  more  we 
should  do  for  God  and  our  souls.  2.  So  he  directed 
them  to  look  upward  to  God,  who  giveth  usrain  frotn 
heaven  and  fruitful  seasons,  (Acts  14.  17.1  and  pro- 
mised to  l)e  himself  as  the  dew  unto  Israel,  Hos.  14. 
5.  Note,  (1.)  Mercies  bring  with  them  the  great- 
est comfort  and  sweetness,  when  we  see  them  com- 
ing from  heaven,  the  immediate  gifts  of  Divine 
Providence.  (2.)  The  closer  dependence  we  have 
upon  God,  the  more  cheerful  we  should  be  in  our 
obedience  to  him.  See  how  Moses  here  magnifies 
the  land  of  Canaan,  above  all  other  lands,  that  the 
eyes  of  God  were  always  ufion  it,  that  is,  they  should 
be  so,  to  see  that  nothing  was  wanting,  while  they 
kept  close  to  God  and  duty;  its  fruitfulness  should 
be,  not  ,so  much  the  happy  effect  of  its  soil,  as  the 
immediate  fruit  of  the  di\  ine  blessing;  this  may  be 
inferred  from  its  present  state,  for  it  is  said  to  be  at 
this  day,  now  that  God  is  departed  from  it,  as 
barren  a spot  of  ground  as  perhaps  any  under  hea- 
ven. C "11  it  not  JSfaomi:  call  it  Marah. 

III.  Because  God  would  certainly  bless  them 
with  an  abundance  of  all  good  things,  if  they  would 
love  him  and  serve  him,  u.  13- *15.  I will  give  you 
the  rain  of  your  land  in  due  season,  so  that  they 
should  neither  want  it  when  the  ground  called  foV 
it,  nor  have  it  in  excess;  but  they  should  have  the 
former  rain,  which  fell  at  seed-time,  and  the  latter 
rain,  which  fell  before  the  harvest,  Amos  4.  7. 
This  represented  all  the  seasonable  blessings  which 
God  would  bestow  upon  them,  especially  spiritual 
comforts,  which  should  come  as  tire  latter  and  for- 


mer rain,  Hos.  6.  3.  And  the  earth  thus  watered 
produced,  1.  Fruits  for  the  service  of  man;  corw, 
and  wine,  and  oil,  Ps.  104.  13*  • 15.  2.  Grass  for  the 
cattle,  that  they  also  might  be  serviceable  to  man; 
that  he  might  eat  of  them  and  be  full,  v.  15.  God- 
liness hath  here  the  firomise  of  the  life  that  now  is; 
but  the  favour  of  God  shall  put  gladness  into  the 
heart,  more  than  the  increase  of  corn,  and  wine,  and 
oil,  will. 

IV.  Because  their  revolt  from  God  to  idols  would 
certainly  be  their  ruin;  {v.  16,  17.)  Take  heed  tha. 
your  hearts  be  not  deceived.  All  that  forsake  God 
to  set  their  affection  upon,  or  pay  their  devotion  to, 
any  creature,  will  find  themselves  wretchedly  de- 
ceiv^ed  to  their  own  destruction;  and  this  will  ag- 
gravate it,  that  it  was  purely  for  want  of  taking 
heed.  A little  care  would  have  prevented  their 
being  imposed  upon  by  the  great  deceiver.  To 
awaken  them  to  take  heed,  Moses  here  tells  them 
plainly,  that  if  they  should  turn  aside  to  other  gods, 
1.  They  would  provoke  the  wrath  of  God  against 
them;  and  who  knows  the  power  of  that  anger?  2. 
Good  things  would  be  turned  away  from  them; 
the  heaven  would  withhold  its  rain,  and  then  of 
course  the  earth  would  not  yield  its  fruit.  3.  E\  il 
things  would  come  upon  them,  they  would  perish 
quickly  from  off  this  good  land.  And  the  better  the 
land  was,  the  more  grievous  it  would  be  to  perish 
from  it.  The  goodness  of  the  land  would  not  be 
their  security,  when  the  badness  of  the  inhabitants 
had  made  them  ripe  for  ruin. 

1 8.  Therefore  shall  ye  lay  up  these  niy 
words  in  your  heart  and  in  your  soul,  and 
bind  them  for  a sign  upon  your  hand,  that 
they  may  be  as  frontlets  between  your  eyes. 
1 9.  And  ye  shall  teach  them  your  children, 
speaking  of  them  when  thou  sittest  in  thine 
house,  and  when  thou  walkest  by  the  way, 
when  thouliest  down,  and  when  thou  risest 
up.  20.  And  thou  shalt  write  them  upon 
the  door-posts  of  thine  house,  and  upon  thy 
gates  ; 21.  That  your  days  ma}^  be  multi- 

}ilied,  and  the  days  of  your  children,  in  the 
land  which  the  Lord  sware  unto  your  fa- 
thers to  give  them,  as  the  days  of  heaven 
upon  the  earth.  22.  For  if  ye  shall  diligent- 
ly keep  all  these  commandments  which  1 
command  you,  to  do  them,  to  love  the  Lord 
your  God,  to  walk  in  all  his  ways,  and  to 
cleave  unto  him  ; 23.  Then  will  the  Lord 
drive  out  all  these  nations  from  before  you, 
and  ye  shall  possess  greater  nations  and 
mightier  than  youi selves.  24.  Everyplace 
whereon  the  soles  of  your  feet  shall  tread 
sliall  be  yours ; from  the  wilderness  and 
Lebanon,  from  the  river,  the  river  Euphra- 
tes, even  unto  the  uttermost  sea,  shall  your 
coast  be.  ■ 25.  There  shall  no  man  be  able 
to  stand  before  you:  for  the  Lord  you i 
God  shall  lay  the  fear  of  you  and  the  dread 
of  you  upon  all  the  land  that  ye  shall  tread 
upon,  as  he  hath  said  unto  you. 

Here, 

I.  He  repeats  the  directions  he  had  given  f- 1 
their  guidance  and  assistance  in  their  oijcdienee 
and  for  the  keeping  up  of  religion  among  them,  (f 
18- *20.)  which  is  much  to  the  same  purport  with 
what  we  had  before,  ch.  6.  6,  &c.  Let  us  all  be  di- 


628 


DEUTERONOMY.  XL 


rected  by  the  three  rules  here  given.  1.  Let  our 
hearts  be  filled  with  the  word  of  God.  Lay  ufi 
these  words  in  your  heart  and  in  your  soul.  The 
heart  must  be  the  treasury  or  store-house  in  which 
the  word  of  God  must  be  laid  up,  to  be  used  upon 
all  occasions.  We  cannot  expect  good  practices  in 
the  conversation,  unless  thei’e  be  good  thoughts,  good 
affections,  and  good  principles,  in  the  heart.  2.  Let 
our  eyes  be  fixed  upon  the  word  of  God.  “ Bind 
these'words  for  a sign  u/ion  your  hand,  which  is  al- 
w.iys  in  view,  (Isa.  49.  16.)  and  as  frontlets  between 
uo  'ur  eyes,  wliich  you  cannot  avoid  the  sight  of;  let 
them  be  as  ready  and  familiar  to  you,  and  have 
your  eye  as  constantly  upon  them,  as  if  they  were 
written  ujion  your  door-posts  and  could  not  be 
o\'erlooked  either  when  you  go  out  or  when  you 
come  in.  ” Thus  we  must  lay  God's  judgments  be- 
fore us,  having  a constant  regard  to  them,  as  the 
guide  of  our  way,  as  the  rule  of  our  work,  Ps.  119. 
30.  3.  Let  our  tongues  be  employed  about  the 

word  of  God.  Let  it  be  the  subject  of  our  familiar 
discourse,  wherever  we  are;  especially  with  our 
children,  who  must  be  taught  the  service  of  God, 
as  the  one  thing  needful,  much  more  needful  than 
either  the  rules  of  decency,  or  the  calling  they 
must  live  by  in  this  world.  Great  care  and  pains 
must  be  taken  to  acquaint  children  betimes,  and  to 
affect  them,  with  the  word  of  God  and  the  won- 
drous things  of  his  law.  Nor  will  any  thing  con- 
tribute more  to  the  prosperity  and  perpetuity  of 
religion  in  a nation,  than  the  good  education  of 
children:  if  the  seed  be  holy,  it  is  the  substance 
of  a land. 

II.  He  repeats  the  assurances  he  had  before 
given  them,  in  God’s  name,  of  prosperity  and 
success,  if  they  were  obedient:  1.  They  should 
have  a happy  settlement,  v.  21.  Their  days  should 
be  multiplied;  and  when  they'  were  fulfilled,  the 
days  of  their  children  likewise  should  be  many,  as 
the  days  of  heaven,  that  is,  Canaan  should  be  sure 
to  them  and  their  heirs  for  ever,  as  long  as  the 
world  stands,  if  they  did  not  by  their  own  sin  throw 
themselves  out  of  it.  2.  It  should  not  be  in  the 
power  of  their  enemies  to  give  them  any  disturb- 
ance, or  make  them  upon  any  account  uneasy.  “ If 
ye  will  keep  God's  commandments,  and  be  careful 
to  do  your  duty,  (in  22. ) God  will  not  only  crown 
the  labours  of  the  husbandman  with  plenty  of  the 
fruits  of  the  earth,  but  he  will  own  and  succeed  the 
more  glorious  undertakings  of  the  men  of  war;  vic- 
tory shall  attend  your  arms:  which  way  soever  they 
turn,  God  will  drive  out  these  nations,  and  put  you 
in  possession  of  their  land,”  v.  23,  24.  Their  terri- 
tories should  be  enlarged  to  the  utmost  extent  of  the 
promise,  Gen.  15.  18.  And  all  their  neighbours 
should  stand  in  awe  of  them,  v.  25.  Nothing  con- 
tributes more  to  the  making  of  a nation  considera- 
ble abroad,  valuable  to  its  friends,  and  formidable 

to  itb  CiiCiuicS,  tl'icui  rcli^iOii  lOignU'ig  lU  itj  foi'  vVliu 

can  be  against  those  that  have  God  for  them  ? And 
he  is  certainly  for  those  that  are  sincerely  for  him, 
Prov.  14.  34. 

26.  Beliold,  I set  before  you  this  clay  a 
lilessing  and  a curse  : 27.  A blessing,  if  ye 
obey  the  commandments  of  the  Lord  your 
God,  whicli  I command  you  this  day  ; 28. 
And  a curse,  if  ye  will  not  obey  the  com- 
mandments of  the  Lord  your  God,  but 
turn  aside  out  of  the  way  which  I command 
you  this  day,  to  go  after  other  gods,  which 
yt*  have  not  known.  . 29.  And  it  shall  come 
to  pass,  when  tlie  Lord  thy  God  hath 
Inought  thee  in  unto  tlie  land  whither  thou 


goest  to  possess  it,  that  thou  shalt  put  the 
blessing  upon  mount  Gerizim,  and  the  curse 
upon  mount  Ebal.  30.  Atc  they  not  on 
the  other  side  Jordan,  by  the  way  where 
the  sun  goeth  down,  in  the  land  of  the  Ca- 
naanites,  which  dwell  in  the  champaign  over 
against  Gilgal,  beside  the  plains  of  Aloreh? 
31.  For  ye  shall  pass  over  Jordan,  to  go  in 
to  possess  the  lancl  which  the  Lord  yonr 
God  giveth  you,  and  ye  shall  jrosscss  it,  and 
dwell  tiierein.  32.  And  ye  shall  observe 
to  do  all  tlie  statutes  and  judgments  which 
I set  before  you  this  day. 

Here  Moses  concludes  his  geJieral  exhortation  to 
obedience;  and  his  management  is  \ ery  affecting, 
and  such  as,  one  would  think,  should  have  engaged 
them  for  ever  to  God,  and  should  have  left  im- 
pressions upon  them,  never  to  be  worn  cut. 

I.  He  sums  up  all  his  arguments  for  obedience  in 
two  words,  the  blessing  and  the  curse,  {v.  26.)  that 
is,  the  rewards  and  the  punishments,  as  they  stand 
in  the  promises  and  the  threatenings,  which  are 
the  great  sanctions  of  the  law,  taking  hold  of  hope 
and  fear,  those  two  handles  of  the  soul,  by  which  it 
is  caught,  held,  and  managed.  These  two,  the 
blessing,  and  the  curse,  he  set  before  them,  that  is, 
1.  He  explained  them,  that  they  might  know  them; 
he  enumerated  the  particulars  contained  both  in  the 
blessing  and  in  the  curse,  that  they  might  see  the 
more  fully  how  desirable  the  blessing  was,  and  how 
dreadful  the  curse.  2.  He  confirmed  them,  that 
they  might  believe  them;  made  it  evident  to  them, 
by  the  proofs  he  produced  of  his  own  c mmission, 
that  the  blessing  was  not  a fool’s  jniradise,  nor 
the  curse  a bugbear,  but  that  both  we-e  real  de- 
clarations of  the  purpose  of  ficd  concerning  them. 
3.  He  charged  them  to  choose  which  of  these  they 
would  have.  So  fairly  does  he  deal  with  them,  and 
so  far  is  he  from  putting  out  the  eyes  of  these  men, 
as  he  was  charged.  Numb.  16.  14.  They  and  we 
are  plainly  told  on  what  terms  we  stand  with  Al- 
mighty God.  (1.)  If  we  be  obedient  to  his  laws,  we 
may  be  sure  of  a blessing,  v.  27.  But,  (2. ) If  we 
be  disobedient,  we  may  be  as  sure  of  a curse,  v.  28. 
Say  ye  to  the  righteous,  (for  God  has  said  it,  and  all 
the  world  cannot  unsay  it,)  that  it  shall  be  well  with 
them:  But  woe  to  the  wicked,  it  shall  be  ill  with 
them. 

II.  He  appoints  a public  and  solemn  proclama- 
tion to  be  made  of  the  blessing  and  curse  which  he 
had  set  before  them,  upon  the  two  mountains  of  Ge- 
rizim and  Ebal,  v.  29,  30.  We  have  more  particu- 
lar directions  for  this  solemnity,  {ch.  27.  11,  &c. ) 
and  an  account  of  the  performance  of  it.  Josh.  8.  33, 
"cc.  IL  WiiS  Ll»  be  uOiiC,  ciiiu  was  dune,  iniiiicuiatelv 
upon  their  coming  into  Canaan,  that  when  they  first 
took  possession  of  that  land,  they  might  know  upon 
what  terms  they  stood.  The  place  where  this  was 
to  be  done,  is  particularly  described  by  Moses, 
though  he  never  saw  it,  which  is  one  circumstance 
among  many,  that  e\'idences  his  divine  instructions. 
It  is  said  to  be  near  the  plain,  or  oaks,  or  meadows, 
of  Moreh,  which  was  one  of  the  first  places  that 
Abraham  came  to  in  Canaan;  so  that  in  sending 
them  thither  to  hear  the  blessing  and  the  curse,  God 
reminded  them  of  the  promise  he  made  to  .A.braham 
in  that  very  place,  Gen.  12.  6,  7.  The  mention  of 
this  appointment  here,  seiwes,  1.  For  the  encoui'age- 
ment  of  their  faith  in  the  promise  of  God,  that  they 
should  be  masters  of  Canaan  quickly.  Do  it  (says 
Moses)  on  the  other  side  Jordan,  {xk  30. ) for  you 
may  be  confident  you  shall  pass  over  Jordan,  x'.  31. 
The  institution  cf  this  service  to  be  done  in  Ca- 


629 


DEUTEROl^^OxMY,  XII. 


naan,  was  an  assurance  to  them  that  they  should  be 
brought  into  possession  of  it,  and  a token,  like  that 
which  God  gave  to  Moses,  (Exod.  3.  12.)  Ye  shall 
serve  God  u/ion  this  mountain.  And,  2.  It  serves  for 
an  engagement  upon  them  to  be  obedient,  that  they 
might  escape  that  curse,  and  obtain  that  blessing, 
which,  beside  what  they  had  already  heard,  they 
must  shortly  be  witnesses  to  the  solemn  publication 
of,  (v.  32.)  “ Y’e  shall  observe  to  do  the  statutes  and 
judgments,  that  ye  may  not  in  that  solemnity  be 
witnesses  against  yourselves.” 

CHAP.  XII. 

Moses  at  this  chapter  comes  to  the  particular  statutes  which 
he  had  to  give  in  charge  to  Israel,  and  he  begins  with 
those  which  relate  to  the  worship  of  God ; and  particu- 
larly those  which  explain  the  second  commandment, 
about  which  God  is  in  a special  manner  jealous.  I.  They 
must  utterly  destroy  all  relics  and  remains  of  idolatry, 
V.  1 . . 3.  II.  They  must  keep  close  to  the  tabernacle,  v. 
4,  5.  The  former  precept  was  intended  to  prevent  all 
false  worship ; the  latter,  to  preserve  the  worship  God 
had  instituted.  By  this  latter  law,  1.  They  are  com- 
manded to  bring  all  their  offerings  to  the  altar  of  God, 
and  all  their  holy  things  to  the  place  which  he  should 
choose,  V.  6,  7,  11,  12,  14,  18,  26..  28.  2.  They  are  for- 

bidden, in  general,  to  do  as  they  now  did  in  the  wilder- 
ness, (v.  8..  II.)  and  as  the  Canaanites  had  done;  (v. 
29. . 32.)  and,  in  particular,  to  cat  the  hallowed  things 
at  their  own  houses;  (v.  13,  17,  18.)  or,  to  forsake  the  in- 
stituted ministry,  v.  19.  3.  They  are  permitted  to  eat 

flesh  as  common  food  at  their  own  houses,  provided  they 
did  not  eat  the  blood,  v.  15,  16.  And  again,  v.  20 . . 26. 

l.P'f^HESE  are  the  statutes  and  judg- 
I ments  which  ye  shall  observe  to  do 
in  the  land  which  the  Lord  God  of  thy 
fathers  giveth  thee  to  possess  it,  all  the  days 
that  ye  live  upon  the  earth.  2.  Ye  shall  ut- 
terly destroy  all  the  places  wherein  the  na- 
tions which  ye  shall  possess  sei-ved  their 
gods,  upon  the  high  mountains,  and  upon 
tlie  hills,  and  under  every  green  tree:  3. 
And  you  shall  overthrow  their  altars,  and 
break  their  pillars,  and  burn  their  groves 
with  fire;  and  you  shall  hew  down  the 
graven  images  of  their  gods,  and  destroy  the 
names  of  them  out  of  that  place.  4.  Ye 
shall  not  do  so  unto  the  Lord  your  God. 

From  those  great  original  truths.  That  there  is  a 
God,  and.  That  there  is  but  one  God,  arise  those 
great  fundamental  laws.  That  that  God  is  to  be  wor- 
shipped, and  he  only,  and  that  therefore  we  are  to 
have  no  other  God  before  him : this  is  the  first  com- 
mandment, and  the  second  is  a guard  upon  it,  or  a 
hedge  about  it.  To  prevent  a revolt  to  false  gods, 
we  are  foi-bidden  to  worship  the  true  God  in  such  a 
way  and  manner  as  the  false  gods  were  worshipped 
in;  and  are  commanded  to-observe  the  instituted  or- 
dm  mces  of  worship,  that  we  may  adhere  to  the  pro- 
per Object  of  worship.  For  this  reason,  Moses  is 
verv  large  in  his  exposition  of  the  second  command- 
ment. What  is  contained  in  this,  and  the  four  fol- 
lowing chapters,  mostly  refers  to  that.  These  are 
statutes  and  judgments  which  they  must  obseri'e  to 
d ),  V.  1.  1.  In  the  days  of  their  rest  and  prosperity, 
when  they  should  be  masters  of  Canaan.  We  must 
not  think'that  our  religion  is  instituted  only  to  be  our 
work  in  the  vears  of  our  servitude,  our  entertain- 
ment in  the  places  of  our  solitude,  and  our  consola- 
tion in  affliction;  no,  when  we  come  to  possess  a 
good  land,  still  we  must  keep  up  the  worship  of  God 
in  Canaan,  as  well  as  in  a wilderness;  when  we  are 
grown  up,  as  well  as  when  we  are  children;  when 
we  are  full  of  business,  as  well  as  when  we  have  no- 
thing else  to  do.  2.  jlll  the  days,  as  long  as  ye  live 


ufion  the  earth.  While  we  are  here  in  our  state  of 
trial,  we  must  continue  in  our  obedience,  even  to  the 
end,  and  never  leave  our  duty,  nor  grow  weary  of 
well-doing. 

Now,  1.  They  are  here  charged  to  abolish  and 
extirpate  all  those  things  that  the  Canaanites  had 
served  their  idol-gods  with,  v.  2,  3.  Here  is  no 
mention  of  idol-temples,  which  countenances  the 
opinion  some  have,  that  the  tabernacle  Moses  reared 
in  the  wilderness,  was  the  first  habitation  that  ever 
was  made  for  religious  uses;  and  that  from  it  temples 
took  their  rise.  But  the  places  that  had  been  used, 
and  were  now  to  be  levelled,  were  enclosures  for 
their  worship  on  mountains  and  hills,  (as  if  the 
height  of  the  ground  would  give  advantage  to  the 
ascent  of  their  devotions, ) and  under  green  trees, 
either  because  pleasant,  or  because  awful:  whatever 
makes  the  mind  easy  and  reverent,  contracts  and 
composes  it,  was  thought  to  befriend  de\  otion.  The 
solemn  shade  and  silence  of  a grove  are  still  ad- 
mired by  those  that  are  disposed  to  contemplation. 
But  the  advantages  which  these  retirements  gave  to 
the  Gentiles  in  the  worship  of  their  idols,  was,  that 
they  concealed  those  works  of  darkness  which  could 
not  bear  the  light;  and  therefore  they  must  all  be 
destroyed,  with  the  altars,  pillars,  and  images,  that 
had  been  used  by  the  natives  in  the  worship  of  their 
gods,  so  as  that  the  very  names  of  them  might  be 
buried  in  oblivion,  and  not  only  not  be  remembered 
with  respect,  but  not  remembered  at  all.  They 
must  thus  consult,  (1. ) The  reputation  of  their  land; 
let  it  never  be  said  of  this  holy  land,  that  it  had  been 
thus  polluted,  but  let  all  these  dunghills  be  carried 
away,  as  things  they  were  ashamed  of.  (2. ) The 
safety  of  their  religion;  let  none  be  left  remaining, 

; lest  profane  unthinking  people,  especially  in  dege- 
nerate ages,  should  make  use  of  them  in  the  service 
of  the  God  of  Israel.  Let  these  pest-houses  be  de- 
molished, as  things  they  were  afraid  of.  He  begins 
the  statutes  that  relate  to  divine  worship  with  this, 
because  there  must  first  be  an  abhorrence  of  that 
which  is  evil,  before  there  can  be  a steady  adhe- 
rence to  that  which  is  good,  Rom.  12.  9.  The  king- 
dom of  God  must  be  set  up,  both  in  persons  and 
places,  upon  the  ruins  of  the  De\  il’s  kingdom ; for 
they  cannot  stand  together,  nor  can  there  be  any 
communion  between  Christ  and  Belial. 

2.  They  are  charged  not  to  translate  the  rites  and 
usages  of  idolaters  into  the  worship  of  God;  no,  not 
under  colour  of  beautifying  and  improving  it;  (e.  4.) 
Ye  shall  not  do  so  to  the  Lord  your  God,  that  is, 
“ You  must  not  think  to  do  honour  to  him,  by  offer- 
ing sacrifices  on  mountains  and  hills,  erecting  pil- 
lars, planting  groves,  and  setting  up  images;  no, 
you  must  not  indulge  a luxurious  fancy  in  your  wor- 
ship, nor  think  that  whatever  pleases  that,  will 
please  God:  he  is  above  all  gods,  and  will  net  be 
worshipped  as  other  gods  are.  ” 

5.  But  unto  the  place  which  the  Lord 
your  God  shall  choose  out  of  all  your  tribes  to 
put  his  name  there,  even  unto  his  habitation 
shall  ye  seek,  and  thither  thou  shalt  come ; 

6.  And  thither  ye  shall  bring  your  burnt- 
offerings,  and  your  sacrifices,  and  your  tithes, 
and  heave-offerings  of  your  hand,  and  your 
vows,  and  your  free-will  offerings,  and  the 
firstlings  of  your  herds  and  of  your  flocks : 

7.  And  there  ye  shall  eat  before  the  Lord 
your  God,  and  ye  shall  rejoice  in  all  that  ye 
put  your  hand  unto,  you  and  your  house- 
holds, wherein  the  Lord  thy  God  hath 
blessed  thee.  8.  Ye  shall  not  do  after  all 


630 


DEUTERONOMY,  XII. 


Vie  things  that  we  do  here  this  clay,  every 
man  wliatsoevcr  is  light  in  his  own  ej’es. 
9,  I'or  ye  are  not  as  yet  come  to  the  rest 
and  to  (lie  inheiiiance,  wliich  the  Lord  your 
God  giveth  3011.  10.  iRit  v:hen  ye  go  over 

.Iordan,  and  dwell  in  tiie  land  which  the 
Lord  your  God  giveth  3'ou  to  inlieiit,  and 
when  he  giveth  v'ou  rest  Irom  all  youi-  ene- 
mies round  about,  so  that  ye  dwell  in  safety ; 

1 1.  I'hen  there  shall  be  a place  which  the 
Lord  3^our  God  shall  choose,  to  cause  his 
name  to  dwell  there ; thither  shall  ye  bring 
all  that  I command  you ; 3’our  burnt-oller- 
ings,  and  your  sacritices,  your  tithes,  and  the 
heave-offering  of  3’^our  hand,  and  all  your 
clioice  vows  which  ye  vow  unto  the  Lord  : 

1 2.  And  3'e  shall  rejoice  before  the  Lord 
your  God,  ye,  and  3^0111-  sons,  and  your 
daughters,  and  your  men-servants,  and  your 
maid-servants,  and  the  Levite  that  is  within 
your  gates ; forasmuch  as  he  hath  no  part 
nor  inheritance  with  you.  1 3.  Take  heed 
to  thyself  that  thou  offer  not  thy  burnt-offer- 
ings in  every  place  that  thou  seest : 14.  Rut 
in  the  place  which  the  Lord  shall  choose 
in  one  of  thy  tribes,  there  thou  shalt  offer 
thy  burnt-offerings,  and  there  thou  shalt  do 
all  that  I command  thee.  1 5.  Notwithstand- 
ing thou  mayest  kill  and  eat  flesh  in  all  thy 
gates,  whatsoever  thy  soul  lusteth  after,  ac- 
cording to  the  blessing  of  the  Lord  thy  God 
which  he  hath  given  thee : the  unclean  and 
the  clean  may  eat  thereof,  as  of  the  roebuck, 
and  as  of  the  hart.  16.  Only  ye  shall  not 
eat  the  blood ; ye  shall  pour  it  upon  the 
earth  as  water.  17.  Thou  ma3Tst  not  eat 
within  thy  gates  the  tithe  of  thy  corn,  or  of 
thy  wine,  or  of  thy  oil,  or  the  firstlings  of 
thy  herds  or  of  thy  flock,  nor  any  of  thy 
vows  which  thou  vowest,  nor  thy  fiee-will- 
offerings,  or  heave-offering  of  thine  hand : 

1 8.  But  thou  must  eat  them  before  the  Lord  ' 
thy  God,  in  the  place  which  the  Lord  thy 
God  shall  choose,  thou,  and  thy  son,  and 
thy  daughter,  and  thy  man-servant,  and  thy 
maid-servant,  and  the  Levite  that  is  within 
thy  gates : and  thou  shalt  rejoice  before  the 
Lord  thy  God  in  all  that  thou  puttest  thine 
hands  unto.  19.  Take  heed  to  thyself  that 
thou  forsake  not  the  Levite  as  long  as  thou 
livest  upon  the  earth.  20.  When  ihi'  Lord 
thy  God  shall  enlarge  thy  border,  as  he  hath 
promised  thee,  and  thou  shalt  sa3’,  1 w ill  eat  i 
flesh,  (because  thy  soul  longeth  to  cal  flesh,) 
thou  ma3'^est  eat  fli'sh,  whatsoever  thy  soul 
lusteth  after.  21,  If  tlu'  place  which  the 
Lord  thy  God  hath  (diosen  to  put  his  name 
there  be  too  far  from  thee,  then  thou  shalt 
kill  of  thy  herd  and  of  thy  flock,  which  the 
Lord  hath  given  thee, as  I have  commanded 


I thee,  and  thou  shalt  eat  in  thy  gates  what- 
soever thy  soul  lusteth  alter.  22.  Even  as 
the  roebuck  and’  the  hail  is  eaten, 'so  thou 
shalt  eat  them ; the  unclean  and  the  clean 
shall  eat  (^'them  alike.  23.  Only  lie  sure 
that  thou  eat  not  the  blood : foi-  the  blood  is 
the  life ; and  thou  mayest  not  eat  the  life 
w ith  the  flesh.  24.  'I'h.ou  shalt  not  eat  it 
thou  shalt  pour  it  upon  the  earth  as  w ater. 
25.  Thou  shalt  not  eat  it ; that  it  ma3-  go 
w ell  w ith  thee,  and  w ith  thy  children  after 
thee,  when  thou  shalt  do  that  ichich  is  right 
in  the  sight  of  the  Lord.  26.  Only  thy  holy 
things  \\hich  thou  hast,  and  thy  vows,  thou 
shalt  take,  and  go  unto  the  place  which  the 
Lord  shall  choose  : 27.  And  thou  shalt  offer 
thy  burnt-offerings,  the  flesh  and  the  blood, 
upon  the  altar  of  the  Lord  thy  God:  and 
the  blood  of  th3’  saciifices  shall  be  pouicd 
out  upon  the  altar  of  the  Lord  thy  God, 
* and  thou  shalt  eat  the  flesh,  28.  Observe 
and  hear  all  these  w ords  w hich  1 command 
thee,  that  it  may  go  well  w ith  thee,  and  w ith 
thy  children  after  thee  for  ever,  when  thou 
doest  that  ichich  is  good  and  light  in  tlie 
sight  of  the  Lord  thy  God.  29.  M licn  the 
Lord  thy  God  shall  cut  off  the  nations 
from  before  thee,  whither  thou  goest  to  po.^^- 
sess  them,  and  thou  succeedest  them,  and 
dwellest  in  their  land;  30.  Take  la^d  to 
thyself,  that  thou  be  not  snaied  by  follow  - 
ing them,  after  that  they  be  deslioycd  liom 
before  thee;  and  that  thou  inquire  not  after 
their  gods,  saying.  How  did  these  nations 
serve  their  gods?  even  so  will  1 do  likewise, 
31.  Thou  shalt  not  do  so  unto  the  Lord  thy 
God:  for  every  aboniinat ion  to  the  Lcri\ 
which  he  hateth,  have  th('3"  done  unto  their 
gods;  for  even  their  sons  and  their  daughters 
they  have  burnt  in  the  fire  to  th.eir  gods.  32. 
What  thingsoeverl  command  3 0u,obs('rve 
to  do  it : thou  shalt  not  add  th.ereto,  nor  di- 
minish from  it. 

There  is  not  any  one  particular  j.rccept  (as  I i-e- 
nieniber)  in  all  the  hov  of  Mc-ses,  so  largely  pressed 
and  inculcated  as  this,  by  -which  they  are  all  tied  to 
bring  their  sacrifices  to  that  cne  altar -w  hich  was  set 
up  in  the  court  of  the  tabernacle,  ; nd  there  to  pjer- 
form  all  the  rituals  of  their  religion;  for  as  to  moral 
ser\  ices,  then,  no  doubt,  as  no-\v,  men  might  pray 
e\  ery  where,  as  they  did  in  their  synagogues.  The 
(•(  inmand  to  do  this,  and  the  prohibition  of  the  con- 
|tr.oy,  are  here  rejjeated  again  and  again,  as  we 
I teach  children:  and  yet  we  are  sure  that  there  is  in 
I scripture  no  vain  i-ejietition:  but  all  this  sti-ess  is  laid 
uj)on  it,  1.  Because  of  the  strange  proneness  there 
was  in  the  hearts  of  the  people  to  idc  latry  and  su- 
perstition, and  the  danger  rf  their  being  seduced 
by  the  manv  temptations  which  they  would  be  sur- 
rounded with.  2.  Because  of  the  great  use  which 
the  observance  of  this  appointment  would  be  of  to 
them,  both  to  prevent  the  intn-ducing  of  corrupt 
customs  into  their  worship,  and  to  preserve  among 
them  unity  and  brotherly  love;  that  meeting  all  in 


631 


DEUTEROXOMY,  XII. 


one  place,  they  continue  both  of  one  way,  and 
of  one  heart.  3.  llccause  of  the  significancv  of  this 
a))pointment.  Tlicy  must  keep  to  one  place,  in  token 
■ of  their  belief  of  those  two  great  tniths,  which  we 
find  together,  (1  Tim.  2.  5.)  That  there  is  one  God, 
and  o?ie  Mediator  between  God  and  man.  It  not 
onlv  served  to  keep  up  the  notion  of  the  unity  of  the 
(iodhead,  liut  was  an  intimation  to  them  (though 
they  could  not  steadfastly  discern  it)  of  the  one  only 
wav  of  approach  to  {lod,  and  communion  with  him, 
in  and  by  tlie  ^lessiah. 

Let  us  now  reduce  this  long  charge  to  its  proper 
heads. 

I.  It  is  here  promised,  that  when  they  were  set- 
tled in  Canaan,  when  they  had  rest  from  their  ene- 
7nies,  and  dwelt  in  safety,  God  would  choose  a cer- 
tain place,  which  he  would  appoint  to  be  the  centre 
of  their  unity,  to  which  they  should  bring  all  their 
offc' ings,  T.  10,  11.  Observe,  1.  If  they  must  be 
tied  to  one  jilace,  tliey  should  not  be  left  in  doubt 
concerning  it,  but  should  certainly  know  what  place 
it  was.  Had  Christ  intended,  under  the  gosjiel,  to 
make  any  one  place  such  a seat  of  power,  as  Rome 
pretends  to  be,  we  should  not  ha\  e Ijeen  left  so  des- 
titute (/f  instniction  as  we  are,  concerning  the  aji- 
po-ntcd  place.  2.  God  does  not  leave  it  to  them  to 
choose  the  ])lace,  lest  the  tribes  should  have  quar- 
relled about  it,  each  striving  for  their  secular  ad- 
vantage, to  ha\  e it  among  them;  but  he  resein'es 
the  choice  to  himself,  as  he  does  the  designation  of 
tlie  Redeemer,  and  the  institution  of  holy  ordinan- 
ces. 3.  He  does  not  appoint  the  place  now,  as  he 
had  appointed  mounts  Gerizim  and  Ebal,  for  the 
pronouncing  of  the  blessings  and  curses,  {ch.  11. 
29.)  but  reserves  the  doing  of  it  till  heieafter,  that 
thereby  they  might  be  made  to  expect  furth.er  di- 
rections fr  m hea\  en,  and  a divine  conduct,  after 
M'^ses  should  be  removed. 

The  place  which  God  would  choose,  is  said  to  I)e 
the  Jilace  where  he  would  put  his  name,  that  is, 
which  he  would  have  to  be  called  his,  whci'e  his 
honour  should  dwell,  where  he  would  manifest  him- 
self to  his  jieojile,  and  make  himself  known,  as  men 
do  by  their  n mes,  and  where  he  would  receive  ad- 
dresses by  which  his  name  is  both  praised  and  call- 
ed upon.  It  was  to  be  his  habitation,  where,  as 
King  of  Israel,  he  would  keep  court,  and  be  found 
by  all  those  who  re\  erently  sought  him.  The  ark 
was  the  token  of  God’s  presence,  and  where  that 
was  put,  there  God  put  his  name,  and  that  was  his 
habitation;  it  contained  the  tables  of  the  law;  for 
none  must  expect  to  receive  favours  from  God’s 
hand,  but  those  that  are  willing  to  receive  the  law 
from  his  inouth.  The  place  which  God  first  chose 
for  the  ark  to  reside  in,  was  Shiloh:  and  after  that 
place  had  sinned  away  its  honours,  we  find  the  ark 
at  Kiriath-jearim,  and  other  places;  but  at  length, 
in  David’s  time,  it  was  fixed  at  Jenisalem,  and  Gocl 
said  concerning  Solomon’s  temple,  more  expressly 
than  ever  he  had  said  conceming  any  other  place. 
This  I have  chosen  for  a house  of  sacrifice,  2 Chron. 
7.  12.  Compare  ch.  6.  5.  Now,  under  the  gospel, 
we  have  no  temple  that  sanctifies  the  gold,  no  altar 
that  sanctifies  the  gift,  but  Christ  only;  and  as  to 
the  places  of  worship,  the  prophets  foretold  that  in 
every  place  the  spiritual  incense  should  be  offered, 
Mai.  1.  11.  And  our  Saviour  has  declared  that  those 
are  accepted  as  true  worshippei’s,  who  worship  God 
in  sincerity  and  truth,  without  regard  either  to  this 
mountain  or  Jerusalem,  John  4.  21. 

II.  They  are  commanded  to  bring  all  their  burnt- 
offerings  and  sacrifices  to  this  place  that  God  would 
choose,  V.  6.  And  again,  xk  11,  Thither  shall  ye 
bring  all  that  I command  you.  And  v.  14,  There 
thou  shalt  offer  thy  bumt-offerings.  And  v.  27, 
The  flesh  and  the  blood  must  he  offered  upon  the  al- 
tar of  the  Lord  thy  God,  And  of  their  peace- 


I offerings,  here  called  their  sacrifices,  though  they 
I were  to  eat  the  flesh,  yet  the  blood  was  to  be  poured 
fut  ufion  the  altar.  By  this  they  were  taught  that 
sacrifices  and  offei’ings  God  did  net  desire,  nor  ac- 
cept, for  their  own  sake,  nor  for  any  intrinsic  worth 
in  them,  as  natural  expressions  of  homage  and  ado- 
ration: but  that  they  received  their  virtue  purely 
fi'om  the  altar  on  which  they  were  offered,  as  it 
typified  Christ;  whereas  prayers  and  praises,  as 
much  more  necessary  and  \ aluable,  were  to  be  of- 
fered every  day  by  the  peojde  of  God  wherex  er 
they  were.  A dex  out  Israelite  might  honour  God, 
and  keep  up  communion  with  him,  and  f)btain 
mercy  from  him,  though  he  had  not  an  opportunity, 
I^erhaps,  for  many  months  together,  of  bringing’ a 
sacrifice  to  his  :iltar.  But  this  signified  the  obliga- 
ti' n we  Christians  are  under,  to  offer  up  all  our  spi 
ritual  sacrifices  to  God,  in  the  name  of  Jesus  Christ, 
ho|)ing  for  acceptance  only  u])on  the  score  of  his 
mediation,  1 Pet.  2.  5. 

III.  They  are  commanded  to  feast  upon  their  hal- 
lowed things,  before  the  Lord  with  holy  joy.  They 
must  not  only  bring  to  the  aftar  the  sacrifices  xvhich 
were  to  be  offered  to  God,  but  they  must  bring  to 
the  place  of  the  altar  all  those  things  which  they 
were  appointed  by  the  laxv  to  eat  and  drink,  to  the 
honour  of  God,  in  token  of  their  communion  with 
him,  T.  6.  Their  tithes,  heave-offerings  of  their 
hand,  that  is,  their  first-fruits,  their  vows,  aiid  free 
xvill-offerings,  and  finstlings,  all  those  things  which 
xvere  to  be  religiously  made  use  of,  either  bv  them- 
selxes,  or  by  the  jjriests  and  Levites,  must  be 
brought  to  the  jjlace  which  God  would  cho(  te;  as 
all  the  revenues  of  the  crown,  from  all  j^arts  of  the 
kingdom,  are  brought  into  the  exchequer.  Andx’. 
7,  There  shall  ye  eat  before  the  Lord,  and  rejoice 
in  all  that  ye  put  your  hands  unto.  And  aga.in,  (i’. 
12.)  IV  shall  rejoice  before  the  Lord,  ye,  and  vour 
sons,  and  your  daughters.  Observe  here,  1.  That 
XX  h;,t  xve  do  in  the  serx  ice  of  God  and  to  his  glow, 

’ edcunds  to  our  benefit,  if  it  be  not  our  own  fault. 
They  tliat  sacrifice  to  God,  are  welcome  to  eat  be- 
fore him,  and  to  feast  upon  their  sacrifices;  he  sups 
xvifh  us,  and  xre  xvith  him,  Rexa  3.  20.  If  xve  glorify 
(iod,  xveedify  ourselves,  and  cultivate ouroxvn  minds’, 
through  the  grace  of  God,  by  the  increase  of  our  know- 
ledge and  faith,  the  enlivening  of  devout  affections, 
and  the  confirming  cf  gi'acious  habits  and  resolutions: 
thus  is  the  soul  nourished.  2.  That  xvork  for  God 
should  be  done  with  holy  joy  and  cheerfulness.  Ye 
shall  eat  and  rejoice,  v.  7.  And  again,  x’.  12.  and  x*. 
18.  (1.)  Now  while  they  were  before  tlie  Lord, 

they  must  rejoice,  x-.  12.  It  is  the  will  of  God  that 
we  should  serx'e  him  with  g’adness;  none  displeased 
him  more  than  they  that  covered  his  altar  with 
tears,  Mai.  2.  13.  See  what  a good  Master  we 
serx  e,  that  has  made  it  our  duty  to  sing  at  ourxvrrk. 
Even  the  children  and  servants  must  l ejoice  with 
them  before  God,  that  the  services  of  religion  might 
be  a jrleasure  to  them,  and  not  a task  or  drudgery. 
(2.)  They  must  carry  axvay  with  them  the  grateful 
relish  of  that  delight  which  they  found  in  commun- 
ion xvith  God;  they  must  rejoice  in  all  that  they 
their  hands  unto,  v.  7.  Some  of  ihe  comfort  xriiich 
they  had  had  in  the  business  of  religion,  they  must 
take  with  them  into  their  common  emplox  ments; 
and  being  thus  strengthened  in  soul,  whatex’er  they 
did,  they  must  do  it  heartily  and  cheerfully.  And 
this  holy  jjious  joy  in  God  and  his  goodness,  with 
which  we  are  to  rejoice  evermore,  would  be  the  best 
preservative  against  the  sin  and  snare  of  vain  and 
cax-nal  mirth,  and  a relief  against  the  sorrows  of  the 
worlf 

IV.  They  are  commanded  to  be  kind  to  the  Le- 
vites. Did  they  feast  with  joy.^  The  Levites  must 
feast  with  them,  and  rejoice  w ith  them,  v.  12.  "And 
again,  v.  i8.  And  a general  caution,  (x'.  19.)  Tahe 


632 


DEUTERONOMY,  XII 


heed  that  thou  forsake  not  the  Leaiite  as  long  as  thou 
iivest.  There  were  Levites  that  attended  the  altar 
as  assistants  to  the  priests,  and  these  must  not  be 
forsaken,  that  is,  the  service  they  performed,  must 
be  constantl)'  adhered  to;  no  other  altar  must  be 
set  up,  than  that  which  God  appointed;  for  that 
would  be  to  forsake  the  Levites.  But  this  here 
seems  to  be  spoken  of  the  Levites  that  were  dispers- 
ed in  the  country  to  instruct  the  people  in  the  law 
of  God,  and  to  assist  them  in  their  devotions;  for  it 
is  the  Levite  ’ivithin  their  gates,  that  they  are  here 
commanded  to  make  much  of.  It  is  a great  mercy 
to  have  Levites  near  us,  within  our  gates,  that  we 
may  ask  the  law  at  their  mouth,  and  at  our  feasts  to 
be  a check  upon  us,  to  restrain  excesses.  And  it  is 
the  duty  of  people  to  be  kind  to  their  ministers  that 
give  them  good  instructions,  and  set  them  good  ex- 
amples. As  long  as  we  live,  we  shall  need  their  as- 
sistance, till  we  come  to  that  world  where  ordinances 
will  be  superseded;  and  therefore  as  long  as  we  live, 
we  must  not  forsake  the  Levites.  The  reason  given, 
{v.  12. ) is  because  the  Levite  has  no  fiart  nor  inherit- 
ance with  you;  so  that  he  cannot  grow  rich  by  hus- 
bandry or  trade;  let  him  therefore  share  with  you  in 
the  comfort  of  your  riches.  They  must  give  the  Le- 
vites their  tithes  and  offerings,  settled  on  them  by 
the  law,  because  they  have  no  other  maintenance. 

V.  They  are  allowed  to  eat  common  flesh,  l)ut 
not  the  flesh  of  their  offerings,  in  their  own  hou- 
ses wherever  they  dwelt.  vVhat  was  any  way 
devoted  to  God,  they  must  not  eat  at  home,  v. 
13,  17.  But  what  was  not  so  devoted,  they  might 
kill,  and  eat  of,  at  their  pleasure,  v.  15.  And 
their  permission  is  again  repeated,  v.  20*  *22.  It 
should  seem  that  while  they  were  in  the  wilder- 
ness, they  did  not  eat  the  flesh  of  any  of  those  kind 
of  beasts  that  were  used  in  sacrifice,  but  what  was 
killed  at  the  door  of  the  tabernacle,  and  part  of 
it  presented  to  God  as  a peace-offering,  Lev.  17. 
3,  4.  But  when  they  came  to  Canaan,  where 
they  must  live  at  a great  distance  from  the  ta- 
bernacle, they  might  kill  what  they  pleased  for 
their  own  use,  of  their  flocks  and  herds,  without 
bringing  part  to  the  altar.  This  allowance  is  \ ery 
express,  and  repeated,  lest  Satan  should  take  oc- 
casion from  the  law  which  forbade  the  eating  of 
their  sacrifices  at  their  own  houses,  to  suggest 
to  them,  as  he  did  to  our  first  parents,  hard 
thoughts  of  God,  as  if  he  grudged  them  the  enjoy- 
ment of  what  he  had  given  them;  Thou  mayest 
eat  whatsoever  thu  soul  lusteth  after.  There  is  a 
natural  and  regular  appetite,  which  it  is  lawful 
to  gratify  with  temperance  and  sobriety,  not  taking 
too  great  a pleasure  in  the  gratification,  nor  being  un- 
easy if  it  be  crossed.  The  unclean,  who  might  not 
eat  of  the  holy  things,  vet  might  eat  of 'the  same 
sort  of  flesh,  when  it  was  only  used  as  common 
food.  The  distinction  between  clean  persons  and 
unclean  was  sacred,  and  designed  for  the  preserving 
of  the  honour  of  their  holy  fea.sts,  and  therefore 
must  not  be  brought  into  their  ordinary  meals. 

'Phis  ]iermission  has  a double  restriction. 

1.  'I'hcy  must  eat  according  to  the  blessing  which 
God  had  given  them,  v.  15.  Note,  It  is  not  only 
our  wisdom,  but  our  duty,  to  live  according  to  our 
estates,  and  not  to  spend  above  what  ave  have.  As 
it  is  unjust  on  the  one  hand  to  hoard  what  should 
be  laid  nut,  so  it  is  much  more  unjust,  to  lay  out 
more  than  we  have;  for  what  is  not  our  own,  must 
needs  be  another’s,  who  is  thereby  robbed  and  de- 
frauded. And  this,  I say,  is  much  more  unjust,  be- 
cause it  is  easier  afterward  to  distribute  what  has 
been  unduly  spared,  and  so  to  make  a sort  of  resti- 
tution for  the  wrong,  than  it  is  to  repay  to  wife,  and 
children,  and  creditors,  what  has  been  undulv  spent. 
Between  these  two  extremes  let  wisdom  find  the 
mean,  and  then  let  watchfulness  and  resolution  keep  it. 


I 2.  They  must  not  eaf  3/oorf;  (r.  16.  and  again,  t/. 

23. ^  Otily  be  sure  that  thou  eat  not  the  blood;  {v. 

24. ;  7hou  shalt  not  eat  it;  and,  (tc.  25.)  Thou 
shalt  not  eat  it,  that  it  may  go  well  with  thee. 
When  they  could  not  bring  the  blood  to  the  altar, 
to  pour  it  out  there  before  the  Lord,  as  belonging  to 
him,  they  must  pour  it  out  upon  the  earth,  as  not  be- 
longingtothem,  because  it  was  the  life,  and  therefore, 
as  an  acknowledgment,  belonged  to  him  who  gives  life, 
and,  as  an  atonement,  belonged  to  him  to  whom  life 
is  forfeited.  Bishop  Patrick  thinks  one  reason  why 
they  were  forbidden  thus  strictly  the  eating  of 
blood,  was,  to  prevent  the  superstitions  of  the  old 
idolaters  about  the  blood  of  their  sacrifices,  which 
they  thought  their  demons  delighted  in,  and  by  eat- 
ing of  which  they  imagined  that  they  had  commun- 
ion with  them. 

VI.  They  are  forbidden  to  keep  up  either  their 
own  corrupt  usages  in  the  vvilderness,  or  the  corrupt 
usages  of  their  predecessors  in  the  land  of  Canaan. 

1.  They  must  not  keep  up  those  improper  cus- 
toms which  they  had  got  into  in  the  wilderness,  and 
which  were  connived  at  in  consideration  of  the  pre- 
sent unsettledness  of  their  condition  (x^.  8,  9.)  Ye 
shall  not  do  after  all  the  things  that  we  do  here  this 
day.  Never  was  there  a better  governor  than  Mo- 
ses, and  one  would  think  never  a better  opportunity 
of  keeping  up  good  order  and  discipline  than  now 
among  the  people  of  Israel,  when  they  lay  so  closely 
encamped  under  the  eye  of  their  gpvernci-;  and  yet 

j it  seems  there  was  much  amiss,  and  that  many  ir- 
regularities had  crept  in  among  them.  We  must 
never  expect  to  see  any  society  perfectly  pure  and 
I right,  and  as  it  should  be,  till  we  come  to  the  hea- 
I venly  Canaan.  They  had  sacrifices,  and  religious 
■ worship,  courts  of  justice  and  civil  go\  ernment,  and 
i by  the  stoning  of  the  man  that  gathered  sticks  on  the 
sabbath  day,  it  appears  that  there  was  great  strict 
ness  used  in  guarding  the  most  weighty  matters  of 
j the  law;  but  being  frequently  upon  the  remove,  and 
always  at  uncertainty,  (1. ) They  could  none  of  them 
observe  the  solemn  feasts,  and  the  rights  of  clean- 
sing, with  the  exactness  that  the  law  required.  And, 
(2.)  Those  among  them  that  were  disposed  to  do 
amiss,  had  opportunity  gi^■en  them  to  do  it  unob- 
served, by  the  frequent  interrui)t',cns  which  their 
removes  gave  to  the  administration  of  justice.  But 
(says  Moses)  when  you  come  to  Can  an,  ye  shall 
not  do  as  we  do  here.  Note,  When  the  people  of 
God  are  in  an  unsettled  condition,  that  maybe  to- 
lerated and  dispensed  with,  which  would  by  nomeans 
be  allowed  at  another  time.  Cases  c f necessity  are 
to  be  considered  while  the  necessity  continues  ; but 
that  must  not  be  done  in  Canaan,  which  was  indul- 
ged in  the  wilderness.  While  a house  is  in  the 
building  a great  deal  of  dirt  and  rubbish  is  suffer- 
ed to  lie  by  it,  which  must  all  be  taken  away  when 
the  house  is  built.  Moses  was  now  about  to  lay 
down  his  life  and  government,  and  it  is  a comfort  to 
him  to  foresee  that  Israel  would  be  better  in  the 
next  reign  than  they  had  been  in  his. 

2.  They  must  not  worship  the  Lord  by  any  of 
those  rites  or  ceremonies  which  the  nations  < f Ca- 
naan had  made  use  of  in  the  service  of  their  gods, 
V.  29  . . 32.  They  must  not  so  much  as  bu/uirr  into 
the  modes  and  forms  of  idolatrous  worship.  What 
good  would  it  do  them  to  know  the  defiths  of  yatan'/ 
Rev.  2.  24.  It  is  best  to  be  ignorant  of  that  whicli 
there  is  danger  of  lieing  infected  by.  They  must 
not  introduce  the  customs  of  idolaters,  (]. ) Because 
it  would  be  absurd  to  make  those  their  patterns, 
whom  God  had  made  their  slaves  and  captives,  cut 
off,  and  destroyed  from  before  them.  The  Canaan- 
ites  had  not  flourished  and  prospered  so  much  in 
the  service  of  their  gods,  as  that  the  Israelites 
should  be  invited  to  take  up  their  customs.  Those 
are  wretchedly  besotted  indeed,  who  will  walk  in 


633 


DEUTERONOMY,  XIII. 


the  way  of  sinners,  after  they  have  seen  their  end. 
(2.)  Because  some  of  their  customs  were  most  bar- 
barous and  inhuman,  and  such  as  trampled,  not 
only  upon  the  light  and  law  of  nature,  but  upon 
natural  affection  itself,  as  burning  their  sons  and 
their  daughters  in  the  fire  to  their  gods,  (t'.  31.)  the 
very  mention  of  which  is  sufficient  to  make  it  odi- 
ous, and  possess  us  with  a horror  of  it.  (3. ) Be- 
cause their  idolatrous  customs  were  an  abomination 
to  the  Lord,  and  the  translating  of  them  into  his 
worship,  would  make  even  that  an  abomination, 
and  an  affront  to  him,  by  which  they  should  gi\  e 
him  honour,  and  by  which  they  hoped  to  obtain  his 
favour.  The  case  is  bad  indeed,  when  the  sacrifire  1 
itself  is  become  an  abomination,  Prov.  15.  8.  He  [ 
therefore  concludes,  (y.  32.)  with  the  same  caution  | 
concerning  the  worship  of  God,  which  he  had  be-  jl 
fore  given  concerning  the  word  of  God,  (cA.  4.  2. ) jj 
“ Ye  shall  not  add  thereto  any  inventions  of  your  | 
own,  under  pretence  of  making  the  ordinance  Ij 
either  more  significant  or  more  magnificent;  nor  di-  i| 
minish  from  it,  under  pretence  of  making  it  more  j 
easy  and  practicable,  or  of  setting  aside  that  which 
may  be  spared;  but  observe  to  do  all  that,  and  that 
only,  which  God  has  commanded.”  We  may  then 
hope  in  our  religious  worship  to  obtain  the  divine 
acceptance,  when  we  observe  the  divine  appoint- 
ment. God  will  have  his  own  work  done  in  his 
own  wav. 

CHAP.  XIII. 


Moses  is  still  upon  that  necessar}'  subject,  concerning  the 
•peril  o f idolatry.  In  the  close  of  the  foreioin^  chapter, 
he  had  cautioned  them  apainst  the  peril  that  rni^ht  arise 
from  their  predecessors  the  Canaanites.  In  this  chap- 
ter, he  cautions  them  apainst  the  rise  of  idolatry  from 
amonp  themselves;  they  must  take  heed  lest  any  should 
draw  them  to  idolatry,  I.  By  the  pretence  of  prophecy, 
V.  1 . . 5.  II.  By  the  pretence  of  friendship  and  relation, 
V.  6 . . 1 1.  III.  By  the  pretence  of  numbers,  v.  12  . . 18. 
But  in  all  these  cases  the  temptation  must  be  resolutely 
resisted,  and  the  tempters  punished  and  cutoff. 


1 . ']p[F  there  arise  among  you  a prophet,  or 
^ a dreamer  of  dreams,  and  giveth  thee 
a sign  or  a wonder,  2.  And  the  sign  or  the 
wonder  come  to  pass  whereof  he  spake 
unto  thee,  saying.  Let  us  go  after  other 
gods,  which  thou  hast  not  known,  and  let 
us  seiwe  them ; .3.  7'hoti  shalt  not  hearken 

unto  the  words  of  that  prophet,  or  that  dream- 
er of  dreams:  for  the  Lord  your  God 
proveth  you,  to  know  wliether  you  love  the 
Lord  your  God  with  all  your  heart  and 
with  all  vour  soul.  4.  shall  walk  after 


the  L^rd  your  God,  and  fear  him,  and  keep 
his  commandments,  and  obey  his  voice,  and 
you  shall  serve  him,  and  cleave  unto  him. 
5.  And  that  prophet,  or  that  dreamer  of 
dreams,  shall  be  put  to  deatli ; because  he 
hath  spoken  to  turn  you  away  from  the 
fjORD  your  God,  which  lirought  you  out  of 
the  land  of  Esvpt,  and  redeemed  you  out 
of  the  house  of  bondage,  io  thrust  thee  out 
of  the  way  which  the  TjORd  thy  God  com- 
manded thee  to  walk  in  : So  shalt  thou  put 
the  evil  away  from  the  midst  of  thee. 


Here  is, 


1.  A very  strange  t'.  1,  2.  (1.)  It  is 

V’  • iic-e  that  there  sh'-'iild  irise  any  among  them- 
selve'-',  e.snecinlly  anv  pretending  to  vision  and  pro- 
pheev,  who  should  move  them  to  go  and  serve 
VoL.  I —4  L 


other  gods.  Was  it  possible  that  any  who  had  so 
much  knowledge  of  the  methods  of  divine  revela- 
tion, as  to  be  able  to  personate  a prophet,  should 
yet  have  so  little  knowledge  of  the  divine  nature 
and  will,  as  to  go  himself,  and  entice  his  neighbours 
after  other  gods?  Could  an  Israelite  ever  be  guilty 
of  such  impiety.^  Could  a man  of  sense  ever  be 
guilty  of  such  absurdity.^  We  see  it  in  our  own  day, 
and  therefore  may  think  it  the  less  strange;  multi- 
tudes that  profess  both  learning  and  religion,  yet 
exciting  both  themselves  and  others,  not  only  to 
worship  God  by  images,  but  to  give  divine  honour 
to  saints  and  angels,  which  is  no  bette-  than  going 
after  other  Cods  to  serve  them;  such  is  the  power 
of  strong  delusions.  (2. ) It  is  yet  more  strange  that 
the  sign  or  wonder  given  for  the  confirmation  of 
this  false  doctrine,  should  come  to  pass.  Can  it  be 
thought  that  God  himself  should  give  any  counte- 
nance to  such  a vile  motion.^  Did  ever  a false 
prophet  work  a true  miracle.'*  It  is  only  supposed 
here,  for  two  reasons;  [1.]  To  strengthen  the  cau- 
tion here  given  against  hearkening  to  such  a one. 
“Though  it  were  possible  that  he  should  work  a 
true  miracle,  yet  you  must  not  believe  him  if  he 
tells  you,  you  must  ser\  e other  gods,  for  the  divine 
law  against  that  is  certainly  peipetual  and  unaltera- 
ble.” The  supposition  is  like  that,  (Gal.  1.  8.)  T/" 
’ive,  or  an  angel  from  heaven,  preach  any  other  gos- 
pel to  you;  which  does  not  prove  it  possible  that  an 
angel  should  preach  another  gospel,  but  strongly 
expresses  the  cert  ainty  and  perpetuity  of  that  which 
we  ha\e  received.  So  here,  [2.]  It  is  to  fortify 
them  against  the  da.nger  of  impostures,  and  Iving 
wonders,  (2  Thess.  2.  9.)  “Suppose  the  creden- 
tials he  produces,  be  so  artfully  counterfeited,  that 
you  cannot  discern  the  cheat,  nor  disprove  them,  yet 
if  they  are  intended  to  draw  you  to  the  serxice  of 
other  gods,  that  alone  is  sufficient  to  dlsprox  e them ; 
no  evidence  can  be  admitted  against  .so  clear  a 
truth  as  that  of  the  Unity  of  the  G(<dhead,  and  so 
plain  a law  as  that  of  worshipping  the  one  onhj  liv- 
ing and  true  God.”  We  cannot  suppose  th;.t  the 
God  <if  truth  should  set  his  seal  of  miracles  to  a lie, 
to  so  gross  a lie  as  is  supposed,  in  that  temptation. 
Let  us  go  after  other  Gods.  But  if  it  be  asked, 
Why  is  this  false  prophet  permitted  to  counterfeit 
this  broad  seal?  It  is  answered  here,  (v.  3.)  “ The 
Lord  your  God  proveth  you.  He  suffers  you  to  be 
set  upon  by  such  a temptation,  to  try  your  constan- 
cy, that  both  they  that  are  perfect,  and  they  that 
are  false  and  corrupt,  may  be  made  manifest.  It 
is  to  prove  you;  therefore  see  that  you  acquit  your- 
selves in  the  trial,  and  stand  your  ground.” 

2.  Here  is  a very  necessary'  charge  given  in  this 
case.  (1.)  Not  to  yield  to  the  temptation,  (t>.  3.) 
“ Thou  shalt  not  hearken  to  the  nvords  of  that 
prophet.  Not  only  thou  shalt  not  do  the  thing  he 
tempts  thee  to,  but  thou  shalt  not  so  much  as  pa- 
tiently hear  the  temptation,  but  reject  it  yvith  the 
utmost  disdain  and  detestation.  Such  a suggestion  as 
this,  is  not  to  be  so  much  as  parleyed  with,  but  the 
ear  must  be  stopped  against  it;  Get  thee  behind  me,  Sa- 
tan;” some  temptations  are  so  grossly  vile,  that  they 
will  not  bear  a debate,  nor  may  we  so  much  as  give 
them  the  hearing.  What  follows,  (t’.  4.)  Ye  shall 
svalk  after  the  Lord,  mav  be  looked  upon,  [1.]  As 
prescribing  a preservative  from  the  temptation; 
“ Keep  close  to  your  duty,  and  you  keep  out  of 
harm’s  way.”  God  never  leaves  us  till  we  leave 
him.  Or,  [2.]  .\s  furnishing  us  with  an  answer  to 
the  temptation;  sav,  “It  is  written.  Thou  shalt  ivalk 
after  the  Lord,  and  cleave  unto  him;  and  therefore 
what  have  I to  do  with  idols?”  (2.)  Not  to  spare 
the  tempter,  v.  5.  That  prophet  shall  be  put  to 
death,  both  to  punish  him  for  the  attempt  he  has 
made,  (the  seducer  most  die,  though  none  were  se- 
duced by  him:  a design  upon  the  crown  is  treason,) 


(534 


DEUTERONOMY,  XIIL 


and  to  prevent  his  doing  further  mischief.  This  is 
called  fiutting  away  the  evil.  There  is  no  way  of 
removing  the  guilt  but  by  removing  the  guilty;  if 
such  a criminal  be  not  punished,  they  that  should 
do  it,  make  themselves  responsible.  And  thus  the 
mischief  must  be  fiut  avjay;  the  infection  must  be 
kept  from  spreading,  by  cutting  off  the  gangrened 
limb,  and  putting  away  the  mischief-makers.  Such 
dangerous  diseases  as  these  must  be  taken  in  time. 

6.  If  thy  l)rother,  the  son  of  thy  mother, 
or  thy  soii,  or  thy  daughter,  or  the  wife  of 
thy  Ijosom,  or  thy  friend,  which  is  as  thine 
own  soul,  entice  thee  secretly,  saying.  Let 
us  go  and  serve  other  gods,  which  thou  hast 
not  known,  thou,  nor  thy  fathers ; 7.  Name- 

ly of  the  gods  of  the  people  which  are  round 
about  you,  nigh  unto  thee,  or  far  off  from 
thee,  from  the  one  end  of  the  earth  even 
unto  the  other  end  of  the  earth;  8.  Thou 
shalt  not  consent  unto  him,  nor  hearken 
unto  him;  neither  sliall  thine  eye  pity  him, 
neither  shalt  thou  spare,  neither  shalt  thou 
conceal  him  ; 9.  But  thou  shalt  surely  kill 

him;  thine  hand  shall  be  first  upon  him 
to  put  him  to  death,  and  afterwards  the  hand 
of  all  the  people.  10.  And  thou  shalt  stone 
him  with  stones,  that  he  die;  because  he 
hath  sought  to  thrust  thee  away  from  the 
Lord  thy  Gorl,  which  brought  thee  out  of 
the  land  of  Egypt,  from  the  house  of  bon- 
dage. 11.  And  all  Israel  shall  hear,  and 
feari  and  shall  do  no  more  any  such  wicked- 
ness as  this  is  among  you. 

Further  provision  is  made  by  this  brancli  of  the 
statute,  against  receiving  the*  infection  of  idcilatry 
from  those  that  are  near  and  dear  to  us. 

_ 1.  It  is  the  policy  of  the  tempter  to  send  his  soli- 
citations by  the  hand  of  those  whom  we  ln^■e,  whom 
we  least  suspect  of  any  ill  design  upon  us,  and  whom 
we  are  desirous  to  please,  and  apt  to  conform  our- 
seh  es  to.  The  enticement  here  is  supposed  to 
come  from  a brother  or  child  that  are  near  by  na- 
ture; from  a wife  or  friend  that  are  near  by  choice; 
and  are  to  us  as  our  own  souls,  z>.  6.  Satan  tempt- 
ed Adam  by  Eve,  and  Christ  by  Peter.  We  are 
therefore  concerned  to  stand  upon  our  guard  against 
a bad  proposal,  when  the  person  that  proposes  it, 
can  pretend  to  an  interest  in  us;  that  we  may  ne\  er 
sin  against  God  in  compliment  to  the  best  fnend  we 
ha^•e  in  the  world.  The  temptation  is  supposed  to 
be  private;  he  will  entice  thee  secretly,  imjjlying 
that  idolatry  is  a work  of  darkness,  which  dreads 
the  light,  and  covets  to  be  concealed;  and  which  the 
sinner  promises  himself,  and  the  tempter  pi-omises 
him,  secrecy  and  security  in.  Concerning  the  fahse 
gods  proposed  to  be  served,  (1.)  The  tempter  sug- 
gests, that  the  worshipping  of  these  gods  was  the 
common  practice  of  tire  world;  and  if  they  limited 
their  adorations  to  an  invisible  Deity,  thev  were  sin- 
gular, and  like  nobody,  for  these  gods  were  the.^of/s 
of  the  fieofile  round  about  them,  and  indeed  of  all 
the  nations  of  the  earth,  v.  7.  This  suggestion 
draws  many  away  from  religion  and  godliness,  that 
it  is  an  unfashionable  thing;  and  they  uiake  their 
court  to  the  world  and  the  flesh,  because  these  are 
t\\c.  gods  of  the  people  that  are  round  about  them. 
(2.)  Moses  suggests,  in  opposition  to  this,  that  it 
had  not  been  the  practice  of  their  ancestors;  they 
are  gods  which  thou  hast  not  known,  thou  nor  thy 
fathers.  Those  that  are  born  of  godly  parents,  and 


have  been  educated  in  pious  exercises,  when  they 
are  enticed  to  a vain,  loose,  careless  way  of  living, 
should  remember  that  those  are  ways  which  they 
have  not  known,  they  nor  their  fathers.  And  will, 
they  thus  degenerate.^ 

2.  It  is  our  duty  to  prefer  God  and  religion  be- 
fore the  best  friends  we  have  in  the  world.  (1.) 
We  must  not,  in  complaisance  to  our  friends,  break 
God’s  law,  {v.  8.)  “ Thou  shalt  not  consent  to  him, 
nor  go  with  him  to  his  idolatrous  worship,  no  not 
for  company,  or  curiosity,  or  to  gain  a better  in- 
terest in  his  affections.  ” It  is  a general  rule.  Ip 
sinners  entice  thee,  consent  thou  not,  Prov.  1.  10. 
(2.)  We  must  not,  in  compassion  to  our  friends,  ob- 
struct the  course  of  God’s  justice.  He  that  offers 
such  a thing,  must  not  only  be  looked  upon  as  an 
enemy,  or  dangerous  person,  whom  one  should  be 
afraid  of,  and  swear  the  peace  against,  but  as  a 
criminal  or  traitor,  whom,  in  zeal  for  our  so\  ereign 
Lord,  his  crown  and  dignity,  we  are  bound  to  in- 
form against,  and  cannot  conceal  without  incurring 
the  guilt  of  a great  misprision;  (xi.  9.)  Thou  shalt 
surely  kill  him.  By  this  law  the  persons  enticed 
were  bound  to  prosecute  the  seducer,  and  to  give 
evidence  against  him  before  the  proper  judges,  that 
he  might  suffer  the  penalty  of  the  law,  and  that 
without  delay,  which  the  Jews  say  is  here  intended 
in  that  phrase,  as  it  is  in  the  Hebrew,  killing  thou 
shalt  kill  him:  neither  the  prosecution  nor  the  exe- 
cution must  be  deferred;  and  he  that  was  first  in  the 
former,  must  be  first  in  the  latter,  to  shew  that  he 
stood  to  his  testimony,  “ Thy  hand  shall  be  first 
upon  him;  to  mark  him  out  as  an  anathema,  and 
then  the  hands  of  all  the  people,  to  put  him  away 
as  an  accursed  thing.”  The  death  he  must  die  was 
that  which  was  looked  upon  among  the  Jews  as  the 
se\  erest  of  all  other.  He  must  be  stoned:  and  his 
accusation  written  is,  that  he  has  sought  to  thrust 
thee  away,  by  a kind  of  xioiewcc.,  from  the  Lord  thy 
God,  V.  10.  I'hose  are  certainly  our  worst  ene- 
mies, that  would  thrust  us  from  God  our  best 
Friend;  and  whatever  draws  us  to  sin,  separates 
between  us  and  God,  it  is  a design  upon  our  life, 
and  to  be  resented  accordingly.  And,  lastly,  here 
is  the  good  effect  of  this  necessary  execution,  (x;. 
11.)  All  Israel  shall  hear  and fear.  They  ought  to 
hear  and  fear;  for  the  punishment  of  crimes  com- 
mitted is  designed  in  terrorem — to  terrify,  and  so  to 
prevent  their  repetition.  And  it  is  to  be  hojjed 
they  will  hear  and  fear,  and  by  the  severity  of  the 
punishment,  especially  when  it  is  at  the  prosecution 
of  a father,  a brotlier,  or  a friend,  will  be  made  to 
concei\  e a horror  of  the  sin,  as  exceedingly  sinful, 
and  to  be  afraid  of  incurring  the  like  punishment 
themselves.  Smite  the  scorner  that  sins  presump- 
tuously, and  the  simple  that  is  in  danger  of  sinning 
carelessly,  will  beware. 

1 2.  If  thou  shalt  hear  say  in  one  of  thy 
cities,  which  the  Lord  thy  God  hath  given 
thee  to  dwell  there,  saying,  13.  Certain 
men,  the  children  of  Belial,  are  gone  out 
from'  among  you,  and  have  withdrawn  the 
inhabitants  of  their  city,  saying.  Let  us  go 
and  serve  other  gods,  which  ye  have  not 
known;  14.  Then  shalt  thou  inquire,  and 
make  search,  and  ask  diligently ; and,  be- 
hold, if  it  he  truth,  and  the  thing  certain, 
that  such  abomination  is  wrought  among 
you;  15.  Thou  shalt  surely  smite  the  in- 
habitants of  that  city  with  the  edge  of  the 
sword,  destroying  it  utterly,  and  all  that  is 
therein,  and  the  cattle  thereof,  with  the 


DEUTERONOMY,  XIV 


635 


edge  of  the  sword.  16.  And  thou  shall 
gather  all  the  spoil  of  it  into  the  midst  of  the 
street  thereof,  and  shall  burn  with  fire  the 
city,  and  all  the  spoil  thereof  every  whit, 
for  the  Lord  thy  God : and  it  shall  he  a 
heap  for  ever ; it  shall  not  be  built  again. 
1 7.  And  there  shall  cleave  nauglit  of  the 
cursed  thing  to  thine  hand ; that  the  Lord 
may  turn  from  the  fierceness  of  his  anger, 
and  show  thee  mercy,  and  have  compassion 
upon  thee,  anrl  multiply  thee,  as  he  hath 
sworn  unto  thy  fathers  ; 1 When  thou 

shall  hearken  to  the  voice  of  the  Lord  lliy 
God,  to  keep  all  his  commandments  n hich 

1 command  thee  this  day,  to  do  that  which 
is  right  in  the  eyes  of  the  Lord  thy  God. 

Here  the  case  is  put  of  a city  revolting  from  its 
allegiance  to  the  God  of  Israel,  and  serving  other 
gods. 

I.  The  crime  is  supposed  to  be  committed,  1.  By 
one  of  the  cities  of  Israel,  that  lay  within  the  juris- 
diction of  their  courts;  the  church  then  judi^ed 
them  only  that  were  within,  1 Cor.  5.  12,  13.  And 
even  when  they  were  ordered  to  fireserve  their  re- 
ligion in  the  first  principles  of  it,  by  fire  and  swoi'd, 
yet  they  were  not  allowed  by  fire  and  sword  to  Jwo- 
fiagate\t.  They  that  are  born  within  the  alle- 
giance of  a prince,  if  they  take  up  arms  against 
him,  are  dealt  with  as  traitors,  but  foreign  invadei-s 
are  not  so.  The  city  that  is  here  become  idolatrt ns, 
is  supposed  formerly  to  have  worshipped  the  true 
God,  but  now  to  be  withdrawn  to  other  gods:  whi  ;i 
intimates  how  great  the  crime  is,  and  how  so-  e tlie 
punishment  will  lie,  of  those  that,  after  then  have 
known  the  way  of  righteousness,  turn  aside  from 

2 Pet.  2.  21.  2.  It  IS  supposed  to  be  committed  bv 

the  generality  of  the  inhabitants  of  the  city,  for  we 
may  conclude  that  if  a considerable  number  did  l e- 
tain  their  integrity,  those  only  that  were  guiltv, 
were  to  be  destroyed,  and  the  city  was  to  be  sparecl 
for  the  sake  of  the  righteous  in  it;  for  shall  not  the 
Judge  of  all  the  earth  do  right?  No  doubt,  he  shall. 
They  are  supposed  to  be  drawn  to  idolatrv,  by  cer- 
tain men,  the  children  of  Belial,  men  that  would  en- 
dure no  yoke,  so  it  signifies;  that  neither  fear  God 
nor  regard  man,  but  shake  off  all  restraints  of  law 
and  conscience,  and  are  perfectly  lost  to  all  manner 
of  virtue;  these  are  they  that  say,  “Let  us  serve 
other  gods,”  that  will  not  only  allow,  but  will  coun- 
tenance and  encourage,  our  immoralities.  Belial  is 
put  for  the  Devil,  (2  Cor.  6.  15.)  and  the  children 
of  Belial  are  his  children.  These  withdraw  the 
inhabitants  of  the  city;  for  a little  of  this  old  lea\  en, 
when  it  is  entertained,  soon  leavens  the  whole 
lunm. 

IL  The  cause  is  ordered  to  be  tried  with  a great 
deal  of  care,  (v.  14.)  Thou  shalt  inquire  and  make 
search.  They  must  not  proceed  upon  common 
fime,  or  take  the  information  by  hearsay,  but 
must  examine  the  pi’oofs,  and  not  give  judgment 
against  them  unless  the  evidence  was  clear,  and  the 
charge  fully  made  out.  God  himself,  before  he  de- 
stroyed Sodom,  is  said  to  come  down  and  see 
whether  its  crimes  were  according  to  the  clamour, 
Gen.  18.21.  In  judicial  processes  it  is  requisite  that 
time,  and  care,  and  pains,  be  taken  to  find  out  the 
truth,  and  that  search  be  made  without  any  ])assion, 
prejudice,  or  j^arti  dity.  The  Jewish  writers  say, 
that  though  particular  persons  who  were  idolaters, 
might  be  judged  by  the  inferior  courts,  the  defection 
of  a citv  must  be  tried  b^•  the  great  Sanhedrim;  and 
if  it  appear  that  they  are  thrust  away  to  idolatry. 


they  send  two  learned  men  to  them  to  admonish  and 
reduce  them.  If  they  repent,  all  is  well;  if  net, 
then  all  Israel  must  go  up  to  war  against  them,  to 
testify  their  indignation  against  idolatry,  and  to  stop 
the  Mireading  of  the  contagion. 

III.  If  the  crime  were  proved,  and  the  criminals 
were  incorrigible,  the  city  was  to  be  wholly  de- 
stroyed. If  there  were  a few  righteous  men  in  it, 
no  doubt,  they  would  remove  themseh  es  and  their 
families  out  of  such  a dangerous  place,  and  then  all 
the  inhabitants,  men,  women,  and  children,  must  be 
put  to  the  sword,  (n.  15.)  all  the  spoil  of  the  city, 
both  shop-goods,  and  the  furniture  of  houses,  must 
be  brought  into  the  market-place  and  bumed,  and 
i the  City  itself  must  be  laid  in  ashes  and  never  built 
again,  v.  16.  The  soldiers  are  fordidden,  upon 
pain  of  death,  to  convert  any  of  the  plunder  to  their 
I own  use,  n.  17.  It  was  a devoted  thing,  and  dan- 
I gerous  to  meddle  with  it,  as  we  find  in  the  case  of 
Achan.  Now,  1.  God  enjoins  this  sevei  ity,  to  show 
what  a jealous  God  he  is  in  the  matters  of  his  woi’- 
sh'.]),  and  how  gi’eat  a crime  it  is  to  serve  other  gods. 
Let  men  know  that  God  will  not  give  his  glory  to 
another,  nor  his  praise  to  graven  images.  2.  He 
expects  that  magistrates,  having  their  honour  and 
power  from  him,  should  be  concerned  for  his  hon- 
our, and  use  their  power  for  terror  to  ei'il  doers,  else 
they  bear  the  sword  in  vain.  3.  The  faithful  wor- 
shi])persof  the  true  God  must  take  all  occasions  to 
show  their  just  indignation  against  idolatry,  much 
more  against  atheism,  infidelity,  and  irreligion.  4. 
It  is  here  intimated  that  the  best  expedient  for  the 
turning  away  of  God’s  anger  from  a land,  is  to  exe- 
i cute  justice  upon  the  wicked  oj'  the  la?id,  (n.  17. ) 

! that  tire  Lord  may  turn  from  the  Jierce?iess  of  his 
, anger,  which  was  ready  to  break  out  against  the 
I whole  nation,  for  the  wickedness  of  that  one  api'state 
city.  It  is  promised  that  if  they  would  thus  root 
w i kedness  out  of  their  land,  God  would  multiply 
them.  They  might  think  it  imjiolitic,  and  against 
the  interest  of  their  nation,  to  ruin  a whole  city,  for 
a crime  relating  purely  to  religion,  and  that  they 
should  be  more  sparing  of  the  blood  of  Israelites: 
“ Fear  not  that,”  (says  Moses,)  “ God  will  multi- 
lily  you  the  more;  the  body  of  your  nation  will 
lose  nothing  by  the  letting  out  of  this  corrupt 
blood.”  Lastly,  Though  we  do  not  find  this  law 
])ut  in  execution  in  all  the  history  of  the  Jewish 
church,  (Gilieah  was  destroyed,  not  for  idolatry,  but 
immorality,)  yet  for  the  neglect  of  the  execution  of 
it  upon  the  inferior  cities  that  ser\  ed  idols.  God 
himself,  by  the  army  of  the  Chaldeans,  put  it  in 
execution  upon  Jerusalem  the  head  city,  which,  for 
its  apostasy  from  (Jod,  was  utterly  destroyed  and 
laid  waste,  and  lay  in  ruins  seventy  years.  Though 
idolaters  may  escape  punishment  from  men,  (nor  is 
this  law  in  the  letter  of  it  binding  now,  under  the 
gospel,)  yet  the  Lord  our  Ciod  will  not  suffer  them 
to  escape  his  righteous  judgments.  The  New  Tes- 
tament speaks  of  communion  with  idolaters,  as  a sin 
which,  above  any  other,  firovokes  the  Lord  to  jea- 
lousy, and  dares  him  as  if  we  were  stronger  than  he 
1 Cor.  10.  21,  22. 

CHAR  XIV. 

Moses,  ill  this  chapter,  teaches  them,  I.  To  dislinnfuish 
tlicniselves  from  their  neia'hbours  by  a sinjrularily,  1.  In 
their  mourninp-,  V.  1,  2.  2.  In  tlieir  meat,  v.  3 . . 21 . II. 

To  devote  themselves  unto  God,  and,  in  token  of  tliat,  to 
Qfivehim  liis  dues  out  of  their  es1atcs,’the  yearly  tithe, 
and  that,  every  third  year,  for  the  maintenance  of  tlieir 
relijrious  feasts,  the  I.evites,  and  the  poor,  v.  22  . . 29. 

l.'"^E  f/re  the  children  of  the  LoRDyonr 
JL  God  ; ye  shall  not  cut  yourselves,  nor 
make  any  baldness  between  yonr  eyes  for 
the  dead  : 2.  For  Ihon  r/r/  a holy  people 

unto  the  Lord  thy  God,  and  the  Lord  hath 


636 


DEUTERONOMY,  XIV. 


chosen  thee  to  be  a peculiar  people  unto 
hiiiiself,  above  all  the  nations  that  are  upon 
the  earth.  3.  Thou  shalt  not  eat  any  abo- 
minable thing.  4.  These  are  the  beasts 
which  ye  shall  eat;  the  ox,  the  sheep,  and 
the  goat,  o.  The  hart,  and  the  roebuck, 
and  the  fallow-deer,  and  the  wild  goat,  and 
the  pygarg,  and  the  wild  ox,  and  the  cha- 
mois. 6.  And  every  beast  that  parteth  the 
hoof,  and  cleaveth  the  cleft  into  two  claws, 
and  cheweth  the  cud  among  the  beasts,  that 
ye  shall  eat.  7.  Nevertheless  these  ye  shall 
not  eat  of  them  that  chew  the  cud,  or  of 
them  that  divide  the  cloven  hoof;  as  the 
camel,  and  the  hare,  and  the  coney  : for  they 
chew  the  cud,  but  divide  not  the  hoof:  there- 
fore they  are  unclean  unto  you.  8.  And 
the  swine,  because  it  divideth  the  hoof,  yet 
cheweth  not  the  cud,  it  is  unclean  unto  you  : 
ye  shall  not  eat  of  their  flesh,  nor  touch 
their  dead  carcase.  9.  These  ye  shall  eat 
of  all  that  are  in  the  waters  : all  that  have 
fins  and  scales  shall  ye  eat : 1 0.  And 

whatsoever  hath  not  fins  and  scales  ye  may 
not  eat ; it  is  unclean  unto.  you.  1 1 . Of  all 
clean  birds  ye  shall  eat.  12.  But  these  are 
they  of  which  ye  shall  not  eat : the  eagle, 
and  the  ossifrage,  and  theospray,  13.  And 
the  glede,  and  the  kite,  and  the  vulture  af- 
ter his  kind,  14.  And  every  raven  after  his 
kind,  1 5.  And  the  owl,  and  the  night-hawk, 
and  the  cuckoo,  and  the  hawk  after  his  kind, 
16.  The  little  owl,  and  the  great  owl,  and 
the.  swan,  17.  And  the  pelican,  and  the 
gier-eagle,  and  the  cormorant,  18.  And  the 
stork,  and  the  heron  after  her  kind,  and  the 
lapwing,  and  the  bat.  1 9.  And  every  creep- 
ing thing  that  flieth  is  unclean  unto  you: 
they  shall  not  be  eaten.  20.  But  of  all 
clean  fowls  ye  may  eat.  21.  Ye  shall  not 
eat  of  any  thing  that  dieth  of  itself : thou 
shalt  give  it  unto  the  stranger  that  is  in 
thy  gates,  that  he  may  eat  it ; or  thou  may- 
est  sell  it  unto  an  alien  : for  thou  art  a holy 
people  unto  the  Lord  thy  God.  Thou 
shalt  not  seethe  a kid  in  his  mother’s  milk. 

Mnses  here  tells  the  people  of  Israel, 

I.  How  God  had  dignified  them,  as  a peculiar 
people,  with  three  distinguishing  privileges  which 
were  their  honour,  and  figures  of  those  spiritual 
blessings  in  hea^■enly•  things,  with  which  God  has 
■ in  Christ  blessed  us.  1.  Here  is  election,  the  Lord 
hath  chosen  thee,  v.  2.  Not  for  their  own  merit,  or 
for  tiny  go,  d works  foreseen,  but  because  he  would 
magnify  the  ’ iches  of  his  power  and  grace  among 
them.  He  did  not  choose  them  because  they  were 
l)y  their  own  dedicatic.n  and  subjection  a peculiar 
pen])le  to  him  above  other  nations,  but  he  chose 
them  that  they  might  be  so  by  his  grace;  and  thus 
were  belie  ers  chosen,  Eph.  1.  4.  2.»Here  is  ao?o/2- 
tion,  {v.  1.)  “ Ye  a7-e  (he  children  of  the  Lord  your 
(lod,  formed  l)y  him  into  a people,  owned  by  him  as 
his  people,  nay,  his  family,  a people  near  unto  him, 


: nearer  than  any  other.”  Israel  is  my  ton,  myjirst 
; born;  not  because  he  needed  children,  but  because 
I they  were  orphans  and  needed  a father.  Every  Is- 
raelite is  indeed  a child  of  God,  a paitaker  of  hit 
nature  and  favour,  his  love  and  blessing;  Behold, 
ivhat  manner  of  love  the  Father  has  bestowed  ufion 
us!  3.  IiQYG.\'SsanctiJication,{v.2.)Thouartaholy 
fieofile;  separated  and  set  apart  for  God,  devoted  to 
his  service,  designed  for  his  praise,  governed  bv  a 
holy^  law,  graced  by  a holy  tabernacle,  and  the  holy 
ordinances  relating  to  it.  God’s  people  are  obliged 
to  be  holy,  and  if  they  are  holy,  are  indebted  to  the 
grace  of  God  that  makes  them  so.  The  Lord  has 
set  them  apart  for  himself,  and  qualified  them  for 
his  service  and  the  enjoyment  of  him,  and  so  has 
made  them  holy  to  himself 

II.  How  they  ought  to  distinguish  themselves  by 
a sober  singularity  from  all  the  nations  that  were 
about  them.  And  God  having  thus  advanced  them, 
let  not  them  debase  themselves  by  admitting  the  su- 
perstitious customs  of  idolaters,  and,  by  making 
themselves  like  them,  put  themselves  upon  the  level 
with  them.  Be  ye  the  children  of  the  Lord  your 
God;  so  the  Seventy  read  it,  as  a command,  that  is, 
“ Cai  ry  yourselves  as  becomes  the  children  of  God, 
and  do  nothing  to  disgrace  the  honour,  and  forfeit 
the  privileges,  of  the  relation. 

In  two  things  particularly  they  must  distinguish 
themselves; 

1.  In  their  mourning.  Ye  shall  not  cut  yourselves, 
V.  1.  This  forbids,  (as  some  think,)  not  only  their 
cutting  themselves  at  their  funerals,  either  to  ex- 
press their  grief,  or  with  their  own  blood  to  appease 
the  infernal  deities,  but  their  wounding  and  man- 
gling themselves  in  the  worship  of  their  gods,  as 
j Baal’s  prophets  did,  (1  Kings  18.  28.)  or  their  mark- 
ing themselves  by  incisions  in  their  flesh,  for  such 
and  S'l'  h deities,  which  in  them,  above  any,  -would 
I he  an  inex  usable  crime,  who  in  the  sign  of  circum- 
j cision  l)ore  ab(  ut  with  them  in  their  bodies  the 
marks  of  the  I.ord  Jehovah.  So  that, 

(1.)  They  are  forbidden  to  deform  or  hurt  their 
own  bodies  u])on  any  account.  Methinks  this  is 
like  a parent’s  charge  to  his  little  children,  that  are 
foolish,  careless,  and  wilful,  and  are  apt  to  play 
with  knives.  Children,  ye  shall  not  cut  yourselves. 
This  is  the  intention  of  those  commands  which 
oblige  us  to  deny  ourseh  es;  the  true  meaning  of 
them,  if  we  understood  them  right,  would  appear 
to  be.  Do  yourselves  no  harm.  And  this  also  is 
the  design  of  those  providences  which  most  cross 
us,  to  remove  from  us  those  things  by  which  we  are 
in  danger  of  doing  ourseh  es  harm.  Knives  are  ta- 
ken from  us,  lest  we  cut  ourselves.  They  that  are 
dedicated  to  God,  as  a holy  people,  must  do  nothing 
to  disfigure  themselves;  the  body  is  for  the  Lord, 
and  is  to  be  used  accordingly. 

(2.)  They  are  forbidden  to  disturb  and  afflict 
their  own  minds  with  inordinate  grief  for  the  loss  of 
near  and  dear  relations;  “Ye  shall  not  express  or 
exasperate  your  sorrow,  even  upon  the  most  mourn- 
ful occasions,  by  cutting  yourselves,  and  making 
baldness  between  your  eyes,  like  men  enraged,  or 
resolvedly  hardened  in  sorrow  for  the  dead,  as  those 
that  have  no  hope.”  1 Thess.  4.  13.  It  is  an  ex- 
cellent passage  which  Mr.  Ainsworth  here  quotes 
from  one  of  the  Jewish  writers,  who  understands 
this  as  a law  against  immoderate  grief  for  the  death 
of  our  relations.  If  your  father  (for  instance)  die, 
you  shall  not  cut  yourselves,  that  is,  you  shall  not 
sorrow  more  than  is  meet,  for  you  are  not  fatherless, 
you  have  a Father,  who  is  great,  living,  and  perma- 
nent, even  the  holy  blessed  God,  whose  children  ye 
are,  v.  1.  But  ari  infidel,  (says  he,)  when  his  father 
dies,  hath  no  father  that  can  help  him  in  time  oj 
need;  for  he  hath  said  to  a stock.  Thou  art  my  fa- 
ther, and  to  a stone.  Thou  hast  brought  me  forth. 


637 


DEUTERONOMY,  XIV. 


(Jer.  2.  27.)  therefore  he  'weeps,  cuts  himself  and 
makes  him  bald.  We  that  have  a God  to  hope  in, 
and  a heaven  to  hope  for,  must  bear  up  ourselves 
with  that  hope  under  every  burthen  of  this  kind. 

2.  They  must  be  singular  in  their  meat.  Many 
sorts  of  flesh,  which  were  wholesome  enough,  and 
which  other  people  did  commonly  eat,  they  must 
religiously  abstain  from,  as  unclean.  Th  s law  we 
had  before,  (Lev.  11.  2.)  where  it  was  largely  open- 
ed. It  seems  plainly,  by  the  connexion  here,  to  be 
intended  as  a mark  of  peculiarity ; for  their  obser- 
\ ance  of  it  would  cause  them  to  be  taken  notice  of 
in  all  mixed  companies  as  a separate  people,  and 
would  preserve  them  from  mingling  themselves 
with,  and  conforming  themselves  to,  their  idolatrous 
neighbours. 

( 1. ) Concerning  beasts,  here  is  a more  particular 
enumeration  of  those  which  they  were  allowed  to 
eat,  than  was  in  Leviticus,  to  show  that  they  had 
no  i-eason  to  complain  of  their  being  restrained  from 
eating  swine’s  flesh,  and  hares,  and  rabbits,  (which 
were  all  that  were  then  forbidden,  but  are  now  com- 
monly used, ) when  they  were  allowed  so  great  a 
variety,  not  only  of  that  which  we  call  butcher’s 
meat,  {v.  4. ) which  alone  was  offered  in  sacrifice, 
but  of  venison,  which  they  had  great  plenty  of  in 
Canaan,  the  hart,  and  the  roebuck,  and  the  falloTV- 
deer,  {v.  5. ) which,  though  never  brought  to  God’s 
altar,  was  allowed  them  at  their  own  table.  See  ch. 
12.  22.  When  of  all  these  (as  Adam  of  every  tree  of 
the  garden)  they  might  freely  eat,  those  were  inex- 
cusable, who,  to  gratify  a perverse  appetite,  or  (as 
should  seem)  in  honour  of  their  idols,  and  in  parti- 
cipation of  their  idolatrous  sacrifices,  ate  swines’ 
Jiesh,  and  made  broth  of  abominable  things  (made 
so  by  this  law)  in  their  vessels,  Isa.  65.  4. 

(2.)  Concerning  fish,  there  is  only  one  general 
rule  given,  that  whatsoever  had  not  fins  and  scales, 
(as  shell-fish  and  eels,  beside  leeches  and  other  ani- 
mals in  the  water  that  are  not  proper  food,)  was 
unclean  and  forbidden,  v.  9,  10. 

(3.)  No  general  rule  is  given  concerning  fowl,  but 
those  are  particularly  mentioned  that  were  to  be 
unclean  to  them,  and  there  are  few  or  none  of  them 
which  are  here  forbidden,  that  are  now  commonly 
eaten;  and  whatsoever  is  not  expressly  forbidden,  is 
allowed,!'.  11 . . 20.  Of  all  clean  fowls  you  may  eat. 

They  are  further  forbidden,  [1.]  To  eat  the  flesh 
of  any  creature  that  died  of  itself,  because  the  blood 
was  not  separated  from  it,  and  beside  the  ceremoni- 
al uncleanness  which  it  lay  under,  (from  Lev.  11. 
39.)  it  is  not  wholesome  food,  nor  ordinarily  used 
among  us,  except  by  the  poor.  [2.]  To  seethe  a 
kid  in  its  mother’s  milk,  either  to  gratify  their  own 
luxury,  supposing  it  a dainty  bit,  or  in  conform  itv  to 
some  superstitious  custom  of  the  heathen.  The 
Chaldee  paraphrasts  read  it.  Thou  shalt  not  eat 
Jiesh-meats  and  milk-meats  together.  And  so  it 
would  forbid  the  uoc  of  butter,  uo  sauce  t"’  <^"sl' 

Now  as  to  all  these  precepts  concerning  their  food. 
First,  It  is  plain  in  the  law  itself,  that  they  belong- 
ed only  to  the  Jews,  and  were  not  moral,  nor  of  per- 
petual use,  because  not  of  universal  obligation;  for 
what  they  might  not  eat  themselves,  they  might  give 
to  a stranger,  a proseljde  of  the  gate,  that  had  re- 
nounced idolatry,  and  therefore  was  permitted  to 
live  among  them,  though  not  circumcised;  or,  they 
might  sell  to  an  alien,  a mere  Gentile,  that  came  in- 
to their  countr)'  for  trade,  but  might  not  settle  in  it, 
n.  21.  They  might  feed  upon  that  which  an  Israel- 
ite might  not  touch;  which  is  a plain  instance  of 
their  peculiarity,  and  their  being  a holy  people. 
Secondly,  It  is  plain  in  the  gospel,  that  they  are 
now  antiquated  and  repealed.  F or  every  creature 
of  God  is  good,  and  nothing  now  to  be  refused,  or 
called  common  and  unclean,  1 Tim.  4.  4. 

22.  Thou  shall  truly  tithe  all  the  increase 


of  thy  seed,  that  the  field  bringeth  forth  year 
by  year.  23.  And  thou  shalt  eat  before  the 
Lord  thy  God,  in  the  place  which  he  shall 
choose  to  place  his  name  there,  the  tithe  of 
thy  corn,  of  thy  wine,  and  of  thine  oil, 
and  tlie  firstlings  of  thy  herds,  and  of  thy 
flocks ; that  thou  mayest  learn  to  fear  the 
Lord  thy  God  always.  24.  And  if  the  way 
be  too  long  for  thee,  so  that  thou  art  notable 
to  carry  it ; or  if  the  place  be  too  far  from 
thee,  which  the  Lord  thy  God  shall  choose 
to  set  his  name  there,  when  the  Lord  thy 
God  hath  blessed  thee ; 25.  Then  shalt 
thou  turn  it  into  money,  and  bind  up  the 
money  in  thine  hand,  and  slialt  go  unto  the 
place  which  the  Lord  thy  God  shall  choose: 
26.  And  thou  shalt  bestow  that  money  for 
whatsoever  thy  soul  lusteth  after,  for  oxen, 
or  for  sheep,  or  for  wine,  or  for  strong  drink, 
or  for  whatsoever  thy  soul  desireth:  and 
thou  shalt  eat  there  before  the  Lord  thy 
God,  and  thou  shalt  rejoice,  thou,  and  thine 
household,  27.  And  the  Levite  that  w with- 
in thy  gates ; thou  shalt  not  forsake  him  ; for 
he  hath  no  part  nor  inheritance  with  thee. 
28.  At  the  end  of  three  years  thou  shalt 
biing  forth  all  the  tithe  of  thine  increase  the 
same  j^ear,  and  shalt  lay  it  up  within  thy 
gates : 29.  And  the  Levite,  (because  he 
hath  no  part  nor  inheritance  with  thee,)  and 
the  stranger,  and  the  fatherless,  and  the 
widow,  which  are  within  thy  gates,  shall 
come,  and  shall  eat  and  be  satisfied ; that 
the  Lord  thy  God  may  bless  thee  in  al. 

I the  work  of  thine  hand  which  thou  doest. 

I We  have  here  a part  of  the  statute  concerning 
tithes.  The  productions  of  the  ground  were  twice 
i tithed,  so  that,  putting  both  together,  a fifth  part 
was  devoted  to  God  out  of  their  increase,  and  only 
four  parts  of  five  were  for  their  own  common  use; 
and  they  could  not  but  own  they  paid  an  easy  rent, 
especially  since  God’s  part  was  disposed  of  to  their 
own  benefit  and  advantage.  The  first  tithe  was  for 
the  maintenance  of  their  Levites,  who  taught  them 
the  good  knowledge  of  God,  and  ministered  to  thlem 
in  holy  things;  this  is  supposed,  as  anciently  due, 
and  is  entailed  upon  the  Levites  as  an  inheritance, 

, by  that  law.  Numb.  18.  24,  &c.  But  it  is  the 
! sccor.d  tithe  that  ie  here  cprkiT.  cf,  ■'vb’ch  v.t.s  to  be 
taken  out  of  the  remainder,  when  the  Lev  ites  had 
had  their’s. 

I I.  They  are  here  cliarged  to  separate  it,  and  set 
; it  apart  for  God;  (x'.  22.)  Thoti  shalt  truly  tithe  all 
\ the  increase  of  thy  seed.  The  Levites  took  care  of 
j their  own,  but  the  separating  of  this  was  left  to  the 
owners  themseh  es,  the  law  encouraging  them  to  be 
honest,  by  reposing  a confidence  in  them,  and  so 
trying  their  tear  of  God.  They  are  bid  to  tithe 
truly,  that  is,  to  be  sure  to  do  it,  and  to  do  it  faith- 
fully, and  carefully,  that  God’s  part  might  not  be 
diminished  either  with  design  or  by  oversight. 
Note,  We  must  be  sure  to  give  God  his  full  dues 
out  of  our  estates;  for  being  but  stewards  of  them,  it 
is  required  that  we  be  faithful,  as  these  that  must 
give  account. 

II.  They  are  here  directed  how  to  dispose  of  it, 
when  they  had  separated  it.  Let  evert'  man  lay  by 


638 


DEUTERONOMY,  XV. 


as  God  prospers  him  and  gives  him  success,  and 
then  let  him  lay  out  in  pious  uses  as  God  gives  him 
opportunity;  and  it  will  be  easier  to  lay  out,  and  the 
proportion  will  be  more  satisfying,  when  first  we 
have  laid  by.  This  second' tithe  may  be  disposed  of, 
1.  In  works  of  piety,  for  the  'first  two  years 
after  the  year  of  release.  They  must  bring  it  up, 
either  in  'kind,  or  the  full  value  of  it,  to  the  place 
of  the  sanctuary,  and  there  must  spend  it  in  holy 
feasting  before  the  Lord.  If  they  could  do  it  with 
any  convenience,  they  must  bring  it  in  kind;  (x^.  23. ) 
bu't  if  not,  they  might  turn  it  into  money,  (x^.  24, 
25. ) and  that  money  must  be  laid  out  in  something 
to  feast  upon  before  the  Lord.  The  comfortable 
cheerful  using  of  what  God  has  gi\  en  us,  with  tem- 
perance and  sobriety,  is  really  the  honouring  of  God 
with  it.  Contentment,  holy 'joy,  and  thankfulness, 
make  every  meal  a religious  feast.  The  end  of  this 
law  we  have,  (x».  23.)  That  thou  mayest  learn  to 
fear  the  I.ord  thy  God  always;  it  was  to  keep  them 
right  and  firm  to  their  religion,  (1.)  By  acquainting 
them  with  the  sanctuary,  the  holy  things,  and  the 
solemn  services  that  were  there  performed;  what 
they  read  the  appointment  of  in  their  Bibles,  it 
would  do  them  good  to  see  the  observance  of  in  the 
tabernacle;  it  would  make  a deeper  impression  upon 
them,  which  would  keep  them  < ut  of  the  snares  of 
the  idolatrous  customs.  Note,  It  will  have  a good 
influence  upon  our  constancy  in  religion,  never  to 
forsake  the  assembling  of  ourselves  together,  Heb. 
10.  25.  By  the  comfoi-t  of  the  communion  of  saints, 
we  may  be  kept  to  our  communion  with  God.  (2.) 
By  using  them  to  the  most  pleasant  and  delightful 
services  of  religion.  Let  them  rejoice  before  the 
Lord,  that  they  may  learn  to  fear  him  always.  The 
more  pleasure  we  find  in  the  ways  of  religion,  the 
more  likely  we  shall  be  to  persevere  in  those  ways. 
One  thing  they  must  remember  in  their  pious  enter- 
tainments, that  is,  to  bid  their  Levites  welcome  to 
them.  Thou  shait  not ybrscA'c  Me  Levite,  (x;.  27.) 
“ Let  him  never  be  a stranger  to  thy  table,  espe- 
cially when  thou  eatest  before  the  Lord.  ” 

2.  Everv  third  year  this  tithe  must  be  disposed 
of  at  home  in  works  of  charity,  v.  28,  29.  Lay  it 
vf\  within  thy  own  gates,  and  let  it  be  given  to  the 
poor,  who,  knowing  the  provision  this  law  had  i 
made  for  them,  no  doubt,  would  come  to  seek  it; 
and  that  they  might  make  the  poor  familiar  to 
them,  and  not  disdain  their  company,  they  are  here 
directed  to  welcome  them  to  their  houses;  “ Hither 
let  them  come,  and  eat  and  be  satisfied.”  In  this 
charitable  distribution  of  the  second  tithe,  they 
must  have  an  eve  to  the  poor  ministers,  and  add  to 
their  encouragement  by  entertaining  them;  next,  to 
poor  strangers,  not  only  for  the  supply  of  their  ne- 
cessities, but  to  put  a i-espect  upon  them,  and  so  to 
invite  them  to  turn  proselytes;  and  next,  to  the  fa- 
therless and  widow,  who,  though  perhaps  they 
might  have  a competent  maintenance  left  them,  yet 
should  not  be  siqjposed  to  live  so  plentifully  and 
comfortablv  as  they  had  done  in  months  past,  and 
therefore  they  were  to  countenance  them,  and  help 
to  make  them  easy  by  inviting  them  to  this  enter- 
tainment. God  lias  a particular  care  for  widows 
and  fiitherless,  and  he  requires  that  we  should  have 
the  same.  It  is  his  honour,  and  will  be  our’s,  to 
help  the  hel])less.  And  if  we  thus  serve  God,  and 
do  good  witli  what  we  have,  it  is  promised  here, 
that  the  Lord  our  God  will  bless  us  in  all  the  work 
of  our  hand.  Note,  (1. ) The  blessing  of  God  is  all 
in  all  to  our  outward  ])rosperity;  and  without  that 
blessing,  the  work  of  our  hands  which  we  do,  will 
bring  nothing  to  p iss.  (2. ) The  way  to  obtain  that 
blessing  is  to  be  diligent  and  charitable.  The  bless- 
ing descends  upon  tlie  working  hand;  “ Expect  not 
that  God  should  bless  thee  in  thy  idleness  and  love 
of  ease,  but  in  all  the  work  of  thy  hand.”  It  is  the  I 


hand  of  the  diligent,  with  the  blessing  cf  Gcd  upon 
it,  that  makes  rich,  Prov.  10.  4,  22.  And  it  de- 
scends upon  the  giving  hand;  he  that  thus  scatters, 
certainly  increases,  and  the  liberal  soul  will  be 
made  fat.  It  is  an  undoubted  truth,  though  little 
believed,  that  to  be  charitable  to  the  poor,  and  to  be 
free  and  generous  in  the  support  of  religion,  and 
any  good  work,  is  the  surest  and  safest  way  of  thriv- 
ing. What  is  lent  to  the  Lord,  will  be  rejiaid  with 
abundant  interest,  Ezek.  44.  30. 

CHAP.  XV. 

In  this  chapter,  Moses  gives  orders,  I.  Concerning  the  re- 
lease of  debts,  every  seventh  year,  (v.  1..6.)  with  a 
caution  that  that  be  no  hinderance  to  charitable  lending, 
V.  7 . . 11.  II.  Concerning  the  release  of  servants  after 
seven  years’  service,  v.  12..  18.  III.  Concerning  the 
sanctification  of  the  firstlings  of  cattle  to  God,  v.  19 . .23. 

I.  4 T the  end  of  every  seven  years  thou 
J\.  shalt  make  a release.  2.  And  this 

is  the  manner  of  the  release : Every  creditor 
that  lendeth  aught  unto  his  neighbour  shall 
release  it',  he  shall  not  exact  it  of  his  neigh- 
bour, or  of  his  brother;  because  it  is  called 
the  Lord’s  release.  3.  Of  a foreigner  thou 
mayest  exact  it  again : but  that  which  is 
thine  with  thy  brother,  thine  hand  shall  re- 
lease; 4.  Save  when  there  shall  be  no 
poor  among  you  ; for  the  Lord  shall  greatly 
bless  thee  in  the  land  which  the  Lord  thy 
God  giveth  thee  for  an  inheritance  to  pos- 
sess it:  5.  Only  if  thou  carefully  hearken 
unto  the  voice  of  the  Lord  thy  God,  to  ob- 
serve to  do  all  these  commandments  which 
I command  thee  this  day.  6.  For  the  Lord 
thy  God  blesseth  thee,  as  he  promised  thee  : 
and  thou  shalt  lend  unto  many  nations,  but 
thou  shalt  not  borrow;  and  thou  shalt  reign 
over  many  nations,  but  they  shall  not  reign 
over  thee.  7.  If  there  be  among  3'ou  a poor 
man  of  one  of  thy  brethren  within  any  of  thy 
gates,  in  thy  land  which  the  Lord  thy  God 
giveth  thee,  thou  shalt  not  harden  thy  heart, 
nor  shut  thine  hand  from  thy  poor  brother  ; 
8.  But  thou  shalt  open  thine  hand  wide  unto 
him,  and  shalt  surely  lend  him  sulticieiit  lor 
his  need,  in  that  which  he  uantetli.  i'.  iii - 
ware  that  there  be  not  a thought  ii)  thy 
wicked  heart,  saying,  I'he  seventh  year, i lie 
year  of  release,  is  at  hand ; and  thine  eye  be 
evil  against  thy  poor  brother,  and  thou  givest 
him  naught;  and  he  cry  unto  the  Lord 
against  thee,  and  it  be  sin  unto  thee.  10. 
Thou  shalt  surely  give  him,  and  thine  heart 
shall  not  be  gneved  when  thou  givest  unto 
him  : because  that  for  this  thing  the  Lord 
thy  God  shall  bless  thee  in  all  thy  works, 
and  in  all  that  thou  puttest  thine  hand  unto. 

II.  For  the  poor  shall  never  cease  out  o^ 
the  land  : therefore  I command  thee,  saying. 
Thou  shalt  open  thine  hand  wide  unto  thy 
brother,  to  thy  poor,  and  to  thy  needy,  in 
the  land. 

Here  is, 

I.  A law  for  the  relief  of  poor  debtors,  such  (we 


639 


DEUTERONOMY,  XV 


may  suppose)  as  Avere  insolvent.  Every  seventh 
year  was  a year  of  release,  in  which  the  ground 
rested  from  being  tilled,  and  servants  were  dis- 
ch  a ged  from  their  services;  and  among  other  acts 
of  grace,  this  was  one,  that  they  who  had  borrowed 
m alley,  and  had  not  been  able  to  pay  it  before, 
should  this  year  be  released  fiom  it;  and  though,  if 
they  were  able,  they  were  afterward  bound  in  con- 
science to  repay  it,  yet  from  henceforth  the  creditor 
sliould  never  recover  it  by  law.  Many  good  expo- 
sitors think  it  only  forbids  the  exacting  of  the  debt 
in  the  year  of  release,  because,  no  harvest  being  j 
gathered  in  that  year,  it  could  not  be  expected  that 
men  should  pay  their  debts  then,  but  that  afterward  ' 
it  might  be  sued  for  and  recovei  ed:  so  that  the  re-  j 
lease  did  not  extinguish  the  debt,  but  only  stayed  j 
the  process  for  a time.  But  others  think  it  was  a 
release  of  the  debt  for  ever;  and  that  seems  more  ; 
probable;  yet  under  certain  limitations  expressed  or 
implied.  It  is  supposed  that  the  debtor  was  an  Is-  j 
raelite,  (v.  3. ) an  alien  could  not  take  the  benefit  of 
this  law:  and  that  he  was  poor,  {v.  4.)  that  he  did 
not  borrow  for  trade  or  purchase,  but  for  the  sub-  ; 
sistence  of  his  family;  and  that  now  he  could  not  ;i 
pay  it  without  reducing  himself  to  poverty,  and  |! 
coming  under  a necessity  of  seeking  relief  in  other  jl 
countries,  which  might  be  his  temptation  to  revolt  - 
from  God.  The  law  is  not,  that  the  creditor  shall  ! 
not  receive  the  debt,  if  the  debtor,  or  his  friends  for  I 
him,  can  pay  it;  but  he  shall  not  exact  it  by  a legal  ! 
process.  The  reasons  of  this  law  are,  1.  To  put  an  j 
honour  upon  the  sabbatical  year,  because  it  is  called  }, 
the  Lord's  release,  v.  2.  That  was  God’s  year  for  li 
their  land,  as  the  weekly  sabbath  was  God’s  day  !| 
for  themseh  es,  their  servants  and  cattle;  and  as  by  jj 
the  resting  of  the  ground,  so  by  the  release  of  their  ' 
debts,  God  would  teach  them  to  depend  upon  his  j! 
providence.  This  year  of  release  typified  the  grave  ' 
of  the  gospel,  in  which  is  proclaimed  the  acceptable  ; 
year  of  the  Lord,  and  by  which  we  obtain  the  re-  i 
lease  of  our  debts,  that  is,  the  pardon  of  our  sins,  I 
and  we  are  taught  to  forgive  injuries,  as  we  are  and 
hope  to  be  forgiven  of  God.  2.  It  was  to  prevent 
the  falling  of  any  Israelite  into  extreme  poverty:  so 
the  margin  reads,  -u.  4.  To  the  end  there  shall  be  \ 
no  poor  among  you,  none  miserably  and  scandal- 
ously poor,  to  the  reproach  of  their  nation  and  reli-  , 
gion,  the  reputation  of  which  they  ought  to  preserve. 

3.  God’s  security  is  here  given  by  a divine  promise, 
that  whatever  they  lost  by  their  poor  debtors,  it  i 
should  be  made  up  to  them  in  the  blessing  of  God  I 
upon  all  they  had  and  did,  -v.  4*  -6.  Let  them  take 
care  to  do  their  duty,  and  then  God  would  bless 
them  with  such  great  increase,  that  what  they 
might  lose  by  bad  debts,  if  they  generously  remitted 
them,  should  not  lie  missed  out  of  their  stock  at  the 
year’s  end.  Not  only,  the  Lord  shall  bless  thee, 
(f.  4.)  but,  he  doth  bless  thee,  in  6.  It  is  altogether 
inexcusable,  if,  though  God  has  given  us  abun- 
dance, so  that  we  have  not  only  enough,  but  to 
spare,  we  are  rigorous  and  severe  in  our  demands 
from  our  poor  brethren ; for  our  abundance  should 
be  the  supply  of  their  wants,  that  at  least  there 
may  not  be  such  an  inrauality  as  is  between  two  ex- 
tremes, 2 Cor.  8.  14.  They  must  also  consider  that 
their  land  was  God’s  gift  to  them,  that  all  their  in- 
crease was  the  fruit  of  God’s  blessing  upon  them, 
and  therefore  that  thev  were  bound  in  duty  to  him 
to  use  and  dispose  of  tlieir  estates  as  he  should  or- 
der and  direct  them.  And,  Lastly,  If  they  would 
remit  what  little  sums  they  had  lent  to  their  poor 
brethren,  it  is  promised  that  they  should  be  able  to 
lend  great  sums  to  their  rich  neighbours,  even  to 
many  nations,  (y.  6. ) and  should  lie  enriched  by 
those  loans.  Thus  the  nations  should  become  sub- 
ject to  them,  and  dependent  upon  them,  as  the  bor- 
rower is  serwant  to  the  lender,  Prov.  22.  7.  To  be 


able  to  lend,  and  not  to  have  need  to  borrow,  we 
must  look  upon  as  a great  mercy,  and  a good  reason 
why  we  should  do  good  with  what  we  have,  lest  we 
provoke  God  to  turn  the  scales. 

II.  Here  is  a law  in  favour  of  poor  borrowers, 
that  they  might  not  suffer  damage  by  the  former 
law.  Men  would  be  apt  to  argue.  If  the  case  of  a 
7nan  be  so  with  his  debtor,  that  if  the  debt  be  not 
paid  before  the  year  of  release,  it  shall  be  lost,  it 
were  better  not  to  lend.  “No,”  says  this  branch 
of  the  statute,  “thou  shalt  not  think  svu h a 
thought.”  1.  It  is  taken  for  granted  that  there 
would  be  poor  among  them,  who  would  have  occa- 
sion to  borrow,  (t.  7. ) and  that  there  would  never 
cease  to  be  some  such  objects  of  charity,  {v.  11.) 
The  poor  shall  never  cease  out  of  thy  land;  though 
not  such  as  were  reduced  to  extreme  poverty,  yet 
such  as  woidd  be  behind-hand,  and  would  have  oc- 
casion to  borrow;  of  such  poor  he  here  speaks,  and 
such  we  have  always  with  us;  so  that  a charitable 
disposition  may  soon  find  a charitable  cccasicn.  2. 
In  such  a case  we  are  here  commanded  to  lend  or 
give,  according  to  our  ability,  or  the  necessity  of 
the  case.  Thou  shalt  not  harden  thy  heart,  nor 
shut  thy  hand,  v.  7.  If  the  hand  be  shut,  it  is  a 
sign  the  heart  is  hardened;  for  if  the  clouds  were 
full  of  rain,  they  would  empty  themselves,  Eccl. 
11.  3.  cjy  CO 7?z/?ass/07z  would  produce  liberal 

distributions,  Jam.  2.  16.  Thou  shalt  not  only' 
stretch  out  thy  hand  to  him  to  reach  him  some 
thing,  but  thou  shalt  open  thy  hand  wide  unto  him, 
to  hmd  him  sufficient,  v.  8.  Sometimes  there  is  as 
much  charity  in  pruclent  lending  as  in  giv  ing,  as  it 
obliges  the  boiTower  to  industry  and  honesty,  and 
may  put  him  into  a way  of  helping  himself.  W’e  are 
sometimes  tempted  to  think,  when  ;tn  olrject  of 
charity  presents  itself,  we  may  cho<  se  whether  we 
will  give  any  thing  or  nothing;  little  or  much; 
w hereas  it  is  here  an  express  precep't,  {v.  11.)  I 
command  thee,  not  only  to  give,  but  to  ojioi  thy 
hand  wide,  to  give  libei’ally.  3.  Her  e is  a caveat 
against  that  objection  which  might  tirise  against 
charitable  lending,  from  the  foregoing  l.iw  for  the 
release  of  debts,  (v.  9.)  Beware  that  thtre  be  not  a 
thought,  a covetous  ill-natured  thought,  bi  thy  Be- 
lial heart,  “ The  year  of  release  is  at  hand,  and 
therefore  I will  not  lend  what  I must  then  be  su:  e 
to  lose;”  lest  thy  poor  brother,  whom  thou  lefuscst 
to  lend  to,  complain  to  God,  and  it  will  be  a .sin,  a 
great  sin,  to  thee. 

Note,  (1.)  The  law  is  spiritual,  and  lays  a re- 
straint upon  the  thoughts  of  the  heart.  \\'e  mis- 
take, if  we  think  thoughts  are  free  from  the  di\  ine 
cognizance  and  check.  (2. ) That  is  a wicki  d hc:irt 
indeed,  that  raises  evil  thoughts  from  the  good  law 
of  God,  as  their’s  did,  who,  because  G-c  d had  oblig 
ed  them  to  the  charity  of  forgiving,  denied  the 
charity  of  giving.  (3.)  We  must  carefully  watch 
against  all  those  secret  suggestions  which  wcuUl 
divert  us  from  our  duty,  or  discourage  us  in  it. 
Those  that  would  keep  from  the  act  of  sin,  must 
keep  out  of  their  minds  the  very  thought  of  sin. 
(4.)  When  we  have  an  occasion  of  charitable  lend- 
ing, if  we  cannot  trust  the  borrower,  we  must  trust 
God,  and  lend,  hoping  for  nothing  again  in  this 
world,  but  expecting  it  will  be  recompensed  in  the 
resuiTection  of  the  just,  Luke  6.  35. — 14.  14.  (5.) 

It  is  a dreadful  thing  to  have  the  cry  of  the  ])nr  r 
against  us,  for  God  has  his  ear  open  to  that  cry, 
and,  in  compassion  to  them,  will  be  sure  to  rcckv  n 
with  those  that  deal  hardly  with  them.  (6.)  That 
which  we  think  is  our  prudence,  often  oves  sin  to 
us;  he  that  refused  to  lend,  because  the  year  < f i c- 
lease  was  at  hand,  thought  that  he  did  wisely,  and 
that  men  would  praise  him  as  doing  well  for  hi?/'- 
self,  Ps.  49.  18.  But  he  is  here  h 1-1  tl-  t he  r’  d 
wickedly,  and  that  God  would  condemn  liirn  ;.s  <io 


640 


DEUTERONOMY,  XV 


mg  ill  to  his  brother;  and  we  are  sure  that  the 
judgment  of  God  is  according  to  truth,  and  that 
which  he  says  is  sin  to  us,  will  certainly  be  ruin  to 
us,  if  it  be  not  repented  of. 

4.  Here  is  a command  to  give  cheerfully,  what- 
ever we  give  in  charity,  v.  10,  “ Thine  heart  shall 

not  be  grieved  when  thou  givest.  Be  not  loath  to 
part  with  thy  money  on  so  good  an  account,  nor 
think  it  lost.-^gimdge  not  a kindness  to  thy  brother; 
and  distrust  not  the  providence  of  God,  as  if  thou 
shouldest  want  that  thyself,  which  thou  givest  in 
charity;  but,  on  the  contrary,  let  it  be  a pleasure 
and  a satisfaction  of  soul  to  thee  to  think  that  thou 
art  honouring  God  with  thy  substance,  doing  good, 
making  thy  brother  easy,  and  laying  up  for  thyself 
a good  security  for  the  time  to  come.  What  thou 
doest,  do  freely,  for  God  loves  a cheerful  giver,  ” 2 
Cor.  9.  7.  5.  Here  is  a promise  of  a recompense 

in  this  life.  Tor  this  thing  the  Lord  thy  God  shall 
bless  thee.  Covetous  people  say,  “ Giving  undoes 
us;”  no,  giving  cheerfully  in  charity  will  enrich  us, 
it  will  Jill  the  barns  with  plenty,  (Prov.  3.  10.)  and 
the  soul  with  true  comfort,  Isa.  58.  10,  11. 

12.  And  if  thy  brother,  a Hebrew  man, 
or  a Hebrew  woman,  be  sold  unto  thee, 
and  serve  thee  six  years,  then  in  the  sev- 
enth year  thou  shalt  let  him  go  free  from 
thee.  13.  And  when  thou  sendest  him  out 
free  from  thee,  thou  shalt  not  let  him  go 
away  empty:  14.  Thou  shalt  furnish  him 
liberally  out  of  thy  flock,  and  out  of  thy 
floor,  and  out  of  thy  wine-press:  of  that 
wherewith  the  Lord  thy  God  hath  blessed 
thee  thou  shalt  give  unto  him.  1 5.  And  thou 
shalt  remember  that  thou  wast  a bondman 
in  the  land  of  Egypt,  and  the  Lord  thy 
God  redeemed  thee:  therefore  I command 
thee  this  thing  to-day.  16.  And  it  shall  be, 
if  he  say  unto  thee,  1 will  not  go  away 
from  thee,  (because  he  loveth  thee  and 
thine  house,  because  he  is  well  with  thee,) 
17.  Then  thou  shalt  take  an  awl,  and 
thrust  it  through  his  ear  unto  the  door,  and 
he  shall  be  thy  seiwant  for  ever:  And  also 
unto  thy  maid-servant  thou  shalt  do  like- 
wise. 1 8.  It  shall  not  seem  hard  unto  thee, 
when  thou  sendest  him  away  free  from 
thee ; for  he  hath  been  worth  a double  hired 
servant  to  thee,  in  serving  thee  six  years: 
and  the  Lord  thy  God  shall  bless  thee  in 
all  that  tiiou  doest. 

Here  is, 

1.  A repetition  of  the  law  that  had  been  given 
concerning  Hebrew  servants,  who  either  had  sold 
themselves  for  servants,  or  were  sold  by  their 
parents  through  extreme  poverty,  or  were  sold  by 
the  court  of  judgment  for  some  crime  committed. 
The  law  was,  (i.)  That  they  should  serve  but  six 
years,  and  in  the  seventh  should  go  out  free,  v.  12. 
Compare  Exod.  21.  2.  And  if  the  year  of  jubilee 
happened  before  he  served  out  his  time,  that  would 
be  his  discharge.  God’s  Israel  were  a free  people, 
and  must  not  be  compelled  to  perpetual  slavery; 
thus  are  God’s  spiritual  Israel  called  unto  liberty. 
(2. ) That  if,  when  their  six  years  were  expired, 
they  had  no  mind  to  go  out  free,  but  would  rather 
continue  in  service,  as  having  less  care,  though 
taking  more  pains,  than  their  masters;  in  that  case. 


they  must  lay  themselves  under  an  obligation  to 
serve  for  ever,  that  is,  for  life,  by  having  their  ears 
bored  to  the  door-posts,  v.  16,  17.  Compare  Exod. 
21.  6.  If  hereby  a man  disgraced  himself  with 
some,  as  of  a mean  and  servile  spirit,  that  had  net 
a due  sense  of  the  honour  and  pleasure  of  liberty; 
yet,  we  may  suppose,  with  others  he  got  reputation, 
as  of  a quiet  contented  spirit,  humble,  and  diligent, 
and  loving,  and  not  given  to  change. 

2.  Here  is  an  addition  to  this  law,  requii  ing  them 
to  put  some  small  stock  into  their  sei  vants’  hands  to 
set  up  with  for  themselves,  when  they  sent  them 
out  of  their  service,  v.  13,  14.  It  was  to  be  sup- 
posed that  they  had  nothing  of  their  own,  and  that 
their  friends  had  little  or  nothing  for  them,  else 
they  would  have  been  redeemed  before  they  were 
discharged  by  law;  they  had  no  wages  for  their 
service,  and  all  they  got  by  their  labour  was  their 
master’s,  so  that  their  liberty  would  do  them  little 
good,  having  nothing  to  begin  the  world  with, 
therefore  they  are  here  commanded  to  furnish 
them  liberally  with  com  and  cattle;  no  certain 
measure  is  prescribed,  that  is  left  to  the  master’s 
generosity,  who,  probably,  would  have  respect  to 
the  servant’s  merit  and  necessity;  but  the  Jewish 
writers  say,  “ He  could  not  give  less  than  the  value 
of  thirty  shekels  of  silver,  but  as  much  more  as  he 
pleased.  ” The  maid-servants,  though  they  were 
not  to  have  their  ears  bored  if  they  were  disposed 
to  stay,  yet  if  they  went  out  free,  they  were  to  have 
a gratuity  gi\  en  them;  for  to  that  those  words  re- 
fer, (r.  17.)  Unto  thy  maidservant  thou  shalt  do 
likewise. 

The  reasons  for  this  are  taken  from  the  law  of 
gratitude.  They  must  do  it,  (1.)  In  gratitude  to 
God,  who  had  not  only  brought  them  out  of  Egypt, 
{y.  15.)  but  brought  them  out  greatly  enriched 
with  the  spoils  of  the  Egyptians.  Let  them  not 
send  their  servants  out  empty,  for  they  were  not 
sent  empty  out  of  the  house  cf  bondage.  God’s 
tender  care  of  us,  and  kindness  to  us,  obliges  us  to 
be  careful  of,  and  kind  to,  those  that  have  a de- 
pendence upon  us.  Thus  we  must  render  accord- 
ing to  the  benejit  done  unto  us.  (2.)  In  gratitude 
to  their  servants,  v.  18.  “Grudge  not  to  give  him 
a little  out  of  thine  abundance,  for  he  has  been 
worth  a double  hired  seTvant  unto  thee.  The  days 
of  the  hireling  at  most  were  but  three  years,  (Isa. 
16.  14.)  but  he  has  served  thee  six  years,  and  un- 
like the  hired  servant,  without  any  wages.”  Mas- 
ters and  landlords  ought  to  consider  what  need  they 
have  of,  and  what  ease  and  advantage  they  have  by, 
their  servants  and  tenants,  and  should  not  only  be 
just  but  kind  to  them.  To  these  reasons  it  is  added, 
as  before  in  this  chapter,  {y.  4,  6,  10.)  The  Lord 
thy  God  shall  bless  thee.  Then  we  may  expect 
family-blessings,  the  springs  of  family-prosperity, 
when  we  make  conscience  of  our  duty  to  oui'  family- 
relations. 

19.  All  the  firstling  males  that  come  of 
thy  herd  and  of  thy  flock  thou  shalt  sanc- 
tify unto  the  Lord  thy  God : thou  shalt  do 
no  work  with  the  firstling  of  thy  bullock, 
nor  shear  the  firstling  of  thy  sheep:  20. 
Thou  shalt  eat  it  before  the  Lord  thy  God 
year  by  year,  in  the  place  which  the  Lord 
shall  choose,  thou  and  thy  household.  21. 
And  if  there  be  any  blemish  therein,  an  if 
it  be  lame,  or  blind,  or  have  any  ill  blemish, 
thou  shalt  not  sacrifice  it  unto  the  Lord 
thy  God.  22.  Thou  slialt  ('at  it  witliin  thy 
gates:  the  unclean  and  the  clean  person 
shall  eat  it  alike,  as  the  roclmek,  and  as  the 


64; 


DEUTERONOMY,  XVL 


hart.  23.  Only  thou  shall  not  eat  the 
blood  thereof ; thou  shall  pour  it  upon  the 
ground  as  water. 

Here  is, 

1.  A repetition  of  the  law  concerning  the  first- 
lings of  tlieir  cattle,  that  if  they  were  males,  they 
were  to  be  sanctified  to  the  Lord,  {v.  19.)  in  re- 
membrance of,  and  in  thankfulness  for,  the  sparing 
of  the  first-born  of  Israel,  when  the  first-bom  of 
the  Egyptians,  both  of  man  and  beast,  were  slain 
by  the  destroying  angel;  (Exod.  13.  1,  15.)  on  the 
eighth  day  it  was  to  be  gi\en  to  God,  (Exod.  22. 
30. ) and  to  be  divided  between  the  priest  and  the 
altar,  Numb.  18.  17,  18. 

2.  An  addition  to  that  law,  for  the  furtlier  expli- 

nation  of  it,  directing  them  what  to  do  with  the 
firstlings,  (1.)  That  were  females.  “Thou  shalt 
do  no  work  with  the  female  firstling's  of  the  cow, 
nor  shear  those  of  the  sheep,”  {y.  19.)  of  them  the 
learned  Bishop  Patrick  understands  it.  TJioiigh 
the  female  firstlings  were  not  so  entirely  sanctified 
to  God  as  the  males,  nor  so  early  as  at  eight  days 
old,  yet  they  were  not  to  be  converted  by  the  own- 
ers to  their  own  use  as  their  other  cattle,  but  must 
be  offered  to  God  as  peace-offerings,  or  used  in  a 
religious  feast,  at  the  year’s  end,  v.  20.  Thou 
shalt  eat  it  before  the  Lord  thy  God,  as  directed, 
ch.  12.  18.  (2.)  But  what  must  they  do  with  those 

that  were  blemished,  ill-blemished?  v.  21.  Were 
It  male  or  female,  it  must  not  be  brought  near  the 
sanctuary,  nor  used  either  for  sacrifice  or  for  holy 
teasting,’ for  it  would  net  be  fit  to  honour  God  Avith, 
nor  to  typify  Christ,  who  is  a Lamb  without  ble- 
mish: yet  it  must  not  be  reared,  but  killed  and 
eaten  at  their  own  houses  as  common  food;  {v.  22.) 
only  they  must  be  sure  not  to  eat  it  with  the  blood, 
'u.  23.  The  frequent  repetition  of  which  caution 
intimates  what  need  the  people  had  of  it,  and  what 
stress  God  laid  upon  it.  What  a mercy  it  is  that 
we  are  not  under  this  yoke!  We  are  not  dieted  as 
they  were;  we  make  no  difference  between  a first 
calf,  or  lamb,  and  the  rest  that  follow:  let  us  there- 
fore realize  the  gospel-meaning  of  this  law,  devoting 
ourselves  and  the  first  of  our  time  and  strength  to 
God,  as  a kind  of  first-fruits  of  his  creatures;  and 
using  all  our  comforts  and  enjoyments  to  his  praise, 
and  under  the  direction  of  his  law,  as  we  have  them 
all  by  his  gift. 

CHAP.  XVI. 

Hi  this  chapter,  we  have,  I.  A repetition  of  the  laws  con- 
cerning the  three  yearly  feasts  ; in  particular,  That  of 
thepassover,  V.  1..8.  That  of  pentecost,  v.^..  12.  That 
of  tabernacles,  v.  12. . 15.  And  the  general  law  con- 
cerning the  people’s  attendance  on  them,  v.  16,  17.  II. 
The  institution  of  an  inferior  magistracy,  and  general 
rules  of  justice  given  to  those  that  were  called  into 
office,  V.  18..  20.  III.  A caveat  against  groves  and 
irnc.'^cs  v.  91  22. 

1.  4^BSERVE  the  month  of  A bib,  and 
keep  the  passover  unto  the  Lord 
thy  God:  for  in  the  month  of  Abib  the 
Lord  thy  God  brought  thee  forth  out  of 
Egypt  by  nigbt.  2.  Thou  shalt  therefore 
sacrifice  the  passover  unto  the  Lord  thy 
God,  of  the  flock  and  the  herd,  in  the  place 
which  the  Lord  shall  choose  to  place  his 
name  there.  3.  Thou  shalt  eat  no  leavened 
bread  with  it;  seven  days  shalt  thou  eat  un- 
leavened bread  therewith,  even  the  bread  of 
affliction ; (for  thou  earnest  forth  out  of  the 
land  of  Egypt  in  haste;)  that  thou  mayest 
remember  the  day  when  thou  earnest  forth 
VoL  I. — 4 M 


out  of  the  land  of  Egypt  all  the  days  of  thy 
life.  4.  And  there  shall  be  no  Jea\Liiv,d 
bread  seen  with  thee  in  all  thy  coasts  seven 
days;  neither  shall  tliere  tmi/  thing  of  the 
flesh  which  thou  saci  iticedst  the  hist  day  at 
even,  remain  all  night  until  the  morning. 
5.  Thou  mayest  not  saciihce  the  passover 
within  any  of  the  gates,  which  the  L</RD 
thy  God  giveth  thee:  6.  But  at  the  place 
vvliich  the  Lord  thy  God  shall  choose  to 
place  his  name  in,  there  thou  shalt  sacii- 
flee  the  passover  at  even,  at  the  going  down 
of  the  sun,  at  the  season  that  tliou  earnest 
forth  out  of  Egypt.  7.  And  thou  shalt 
roast  and  eat  it  in  the  place  which  the 
Lord  thy  God  shall  choose:  and  thou  shalt 
turn  in  the  morning,  and  go  unto  thy  tents. 
8.  Six  days  thou  shalt  eat  unleavened 
bread:  and  on  the  seventh  day  shall  he  a 
solemn  assembly  to  the  Lord  thy  God : 
thou  shalt  do  no  work  thtTein.  9.  Seven 
vv’eeks  shalt  thou  number  unto  thee : begin 
to  number  the  seven  weeks  from  such  time 
as  thou  beginnest  to  imt  the  sickle  to  the 
corn.  10.  And  thou  shalt  keep  the  feast 
of  weeks  unto  the  Lord  thy  God  with  a 
tribute  of  a free-will-oflering  of  thine  hand, 
which  thou  shalt  give  unto  the  LORD  thy 
God,  according  as  the  Lord  thy  God  hath 
blessed  thee:  11.  And  thou  shalt  rejoice 
before  the  Lord  thy  God,  thou,  and  thy 
son,  and  thy  daughter,  and  thy  man-ser- 
vant, and  thy  maid-servant,  and  the  Levite 
that  is  within  thy  gates,  and  the  stranger, 
and  the  fatherless,  and  the  widow,  that  are 
among  you,  in  the  place  which  the  Lord 
thy  God  hath  chosen  to  place  his  name 
there.  12.  And  thou  shalt  remember  that 
thou  wast  a bondman  in  Eg}’pt:  and  thou 
shalt  observe  and  do  these  statutes.  13. 
Thou  shalt  observe  the  feast  of  tabernacles 
seven  days,  after  that  thou  hast  gathered  in 
thy  corn  and  thy  wine:  14.  And  thou 
shalt  rejoice  in  thy  feast,  thou,  and  thy  son, 
and  thy  daughter,  and  thy  man-servant,  and 
tiiy  maid-servant,  and  the  Levite,  the  stran- 
ger, and  the  fatherless,  and  the  widow,  that 
are  within  thy  gates.  1 5.  Seven  days  shalt 
thou  keep  a solemn  feast  unto  the  Lord 
thy  God  in  the  place  which  the  Lord  shall 
choose : because  the  Lord  thy  God  sliall 
bless  thee  in  all  thy  increase,  and  in  all  the 
works  of  thine  hands,  therefore  thou  shalt 
surely  rejoice.  16.  Three  times  in  a year 
shall  all  thy  males  apj^ear  before  the  Lord 
thy  God  in  the  place  which  he  shall  choose, 
in  the  feast  of  unleavened  bread,  and  in  the 
feast  of  weeks,  and  in  the  feast  of  taberna 
cles : and  they  shall  not  appear  before  the 
Lord  empty:  17.  Every  man  shall  giiK 


r,42  DEUTERONOMY,  XVI. 


as  he  is  able,  according  to  the  blessing  of 
the  Lord  thy  God  which  he  hath  given 
thee. 

Much  of  the  communion  between  God  and  his 
people  Israel  was  kept  up,  and  a face  of  religion 
preserved  in  the  nation,  by  the  three  yearly  feasts, 
the  institution  of  which,  and  the  laws  concerning 
them,  we  have  several  times  met  with  already;  and 
here  they  are  repeated. 

I.  The  law  of  the  passover;  so  great  a solemnity, 
that  it  made  the  whole  month,  in  the  midst  of 
which  it  was  placed,  considerable,  (i'.  1.)  Observe 
the  movth  Abib.  Though  one  week  only  of  that 
month  was  to  be  kept  as  a festival,  yet  their  prepa- 
rations before  must  be  solemn,  and  their  reflections 
upon  it,  and  improvements  of  it  afterward,  so  se- 
i-ious,  as  to  amount  to  an  observation  of  the  whole 
month.  The  month  of  Abib,  or  of  ne’iv  fruits,  as 
the  Chaldee  translates  it,  answers  to  our  March, 
(or  part  of  March,  and  part  of  April,)  and  was  by 
a special  order  from  God,  in  remembrance  of  the 
deliverance  of  Israel  out  of  Egypt,  made  the  be- 
ginning of  their  year,  (Exod.  12.  2. ) which  before 
was  reckoned  to  begin  in  September. 

This  month  they  were  to  keep  the  passover,  in 
remembrance  of  brought  out  of  Jigyfit 

by  night,  V.  1.  The  Chaldee  paraphrasts  expound 
it,  “ Because  they  came  out  of  Egyfit  by  daylight,” 
there  being  an  express  order  that  they  should  not 
stir  out  of  their  doors  till  morning,  Exod.  12.  22. 
One  of  them  expounds  it  thus;  “/fe  brought  thee 
out  of  Egyfit,  and  did  wonders  by  night.”  The 
other,  “and  thou  slialt  eat  the  passover  by  night.” 
The  laws  concerning  it  are, 

1.  That  they  must  be  sure  to  sa^-rifice  the  pass- 
over  in  the  place  that  God  should  choose,  (a'.  2. ) 
and  in  no  other  place,  v.  5.  .7.  The  passover  was 
itself  a sacrifice;  hence  Christ,  as  our  Passover,  is 
said  to  be  sacrificed  for  us,  (1  Cor.  5.  7. ) imd  many 
other  sacrifices  were  offered  during  the  seven  days 
of  the  feast,  (Numb.  28.  19,  itfc.)  which  are  in- 
cluded here,  for  they  are  said  to  be  sacrificed  of  \ 
the  flock  and  the  herd,  whereas  the  passover  itself 
was  only  of  the  flock,  either  a lamb  or  a kid:  now 
no  sacrifice  was  accepted  but  from  the  altar  that 
sanctified  it,  it  was  therefore  necessary  that  they 
should  go  up  to  the  place  of  the  altar;  for  though 
the  paschal  lamb  was  entirely  eaten  by  the  owners, 
yet  it  must  be  killed  in  the  court,  the  blood  sprin- 
kled, and  the  inwards  burned  upon  the  altar.  By 
confining  them  to  the  appointed  place,  he  kept 
them  to  the  appointed  rule,  which  tliey  would  have 
been  apt  to  vary  from,  and  to  introduce  foolish  in- 
ventions of  their  own,  had  thev  been  permitted  to 
offer  these  sacnfices  within  their  own  gates,  from 
under  the  inspection  of  the  priests.  They  were 
also  hereby  directed  to  have  their  eye  up  unto  God 
in  the  solemnity,  and  the  desire  of  their  hearts  to- 
roard  the  remembrance  of  his  name,  being  appointed 
to  attend  there  where  he  had  chosen  to  place  his 
name,  v.  2.  and  6.  But  when  the  solemnity  was 
over,  they  might  turn  and  go  unto  their  tents,  v.  7. 
Some  think  that  they  might,  if  they  pleased,  return 
the  ver)'  morning  after  the  paschal  lamb  was  killed 
^d  eaten,  the  priests  and  Levites  being  sufficient  to 
carry  on  the  rest  of  the  week’s  work;  but  the  first 
day  of  the  seven  is  so  far  from  being  the  day  of 
their  dispersion,  that  it  is  expressly  appointed  for  a 
holy  convocation;  (Lev.  23.  7.  Numb.  28.  18.) 
therefore  we  must  take  it  as  Jonathan’s  paraphrase 
expounds  it,  In  the  morning  after  the  end  of  the  feast 
thou  shalt  go  to  thy  cities.  And  it  was  the  jiractice  to 
keep  together  the  wliole  week,  2 Chron.  35.  17. 

2.  That  they  muster?;  unleax'cned  bread  for  seven 
davs,  and  no  leaxiened  bread  must  be  seen  in  all  their 
coasts,  II.  3,  4,  8.  The  bread  they  were  confined 


to,  is  here  called  bread  of  affliction,  because  neither 
grateful  to  the  taste,  nor  easy  of  digestion,  .md 
therefore  proper  to  signify  the  heaviness  of  their 
spirits  in  their  bondage,  and  to  keep  in  remem- 
brance the  haste  in  which  they  came  out,  the  case 
being  so  urgent,  that  they_  could  not  stay  for  the 
leavening  of  the  bread  they  took  with  them  for  their 
march.  The  Jewish  writers  tell  us,  that  the  cus- 
tom at  the  passover  supper  was,  that  the  master  < f 
the  family  brake  this  unleavened  bread,  and  gave 
to  every  one  a piece  of  it,  saying.  Thus  is  (that  is, 
this  signifies,  represents,  or  commemorates,  which 
explains  that  saying  of  our  Saviour,  'This  is  my 
body)  the  bread  of  affliction  which  your  fathers  did 
rat  in  the  land  of  Egypt.  The  gospel-meaning  of 
this  feast  of  unlea\  ened  bread  the  apostle  gi^'es  us, 
1 Cor.  5.  7,  Christ  our  Passover  being  sacrificed 
for  us,  and  we  having  participated  of  the  blessed 
fruits  of  that  Sacrifice  to  our  comfort,  let  us  keep 
the  feast  in  a holy  conversation,  free  from  the  haven 
rf  malice  toward  our  brethren,  and  hypocrisy  to- 
ward God,  and  with  the  unleavened  bread  of  sin- 
cerity and  love.  Lastly,  Observe  concerning  the 
passover,  for  what  end  it  was  instituted.  That  thou 
mayest  remember  the  day  when  thou  earnest  forth 
out  of  Egypt,  not  only  on  the  day  of  the  passover, 
or  during  the  seven  days  of  the  fea.st,  Init  all  the 
days  of  thy  life,  (la  3.)  as  a constant  inducement  to 
obedience.  Thus  we  celebrate  the  memorial  of 
Christ’s  death  at  certain  times,  that  we  may  re 
member  it  at  all  times,  as  a reason  why  we  should 
live  to  him  that  died  for  us  and  rose  again. 

II.  Seven  weeks  after  the  passover,  the  feast  cf 
pentecost  was  to  be  observed,  concerning  which 
tliey  are  here  directed,  1.  From  whence  to  number 
I their  seven  weeks.  From  the  time  thou  brginnest  to 
i put  the  sickle  to  the  corn;  (y.  9.)  that  is,  from  the 
! morrow  after  the  first  day  of  the  feast  of  unleaven- 
ed bread,  for  on  that  day  (though  it  is  probable  the 
people  did  not  begin  their  harvest  till  the  feast  was 
ended)  messengers  were  sent  to  reap  a she  .f  of  bar- 
ley, which  was  to  be  offered  to  God  as  the  first- 
I fruits.  Lei'.  23.  10.  Some  think  it  implies  a jiarti- 
cular  care  which  Providence  would  take  of  their 
land  with  respect  to  the  weather,  that  their  liarvest 
should  be  always  ripe  and  ready  for  the  sickle  just 
at  the  same  time.  2.  How  they  wei'e  to  keep  this 
feast.  (1.)  They  must  bring  an  offering  loito.God, 
V.  10.  It  is  here  called  a tribute  of  a free-will 
offering.  It  was  required  of  them  as  a tribute  to 
their  Sovereign  Lord  and  Owner,  under  whom 
they  held  all  they  had:  and  yet  because  the  law  did 
not  determine  the  quantum,  but  it  was  left  to  every 
man’s  gei^rosity  to  bring  what  he  chose,  and  what- 
ever he  brought  he  must  give  cheerfully;  it  is  there- 
fore called  a free-will  offering.  It  was  a grateful 
acknowledgmient  of  the  goodness  of  God  to  them  in 
the  mercies  of  these  com-harveks  now  finished, 
and  therefore  must  hQ  according  as  God  had  blessed 
them.  Where  God  sows  plentifully,  he  expects  to 
reap  accordingly.  (2.)  They  must  rejoice  before 
God,  V.  11.  Holy  Joy  is  the  heart  and  soul  of 
thankful  praises,  which  are  as  the  lani^iage  and  ex- 
pression of  holy  joy.  They  must  rejoice  in  theii 
receivings  from  God,  and  in  their  returns  of  ser- 
vice and  sacrifice  to  him;  our  duty  must  be  our 
delight  as  well  as  our  enjoyments.  'Phey  must 
have  their  very  servants  to  rejoice  with  them,  “for 
remember  (i>.  12. ) that  thou  wast  a bond-man,  and 
wouldest  have  been  very  thankful  if  thy  taskmas- 
ters would  have  given  thee  some  time  and  cause 
for  rejoicing;  and  thy  God  did  bring  thee  out  to 
keep  a feast  with  gladness;  therefore  be  pleasant 
with  thy  servants,  and  make  them  easy.”  • And,  it 
should  seem,  those  general  words,  thou  shalt  ob- 
serve  and  do  these  statutes,  are  added  here  for  a 
particular  reason,  because  this  feast  was  kept  in 


643 


DEUTEROxVOMY,  XVII. 


»^meTtibrance  of  the  giving  of  the  law  upon 
mount  Sinai,  fifty  days  after  they  came  out  of 
Egypt;  now  the  best  way  of  expressing  our  thank- 
fulness to  God  for  his  favour  to  us  in  giving  us  his 
law,  is,  to  observe  and  do  according  to  the  firecefits 
of  it. 

III.  They  must  keep  the  feast  of  taberjiacles,  v. 
13.  . 15.  Here  is  no  repetition  of  the  law  concern- 
ing the  sacrifices  th.it  were  to  be  offered  in  great 
abundance  at  this  feast,  (which  we  had  at  large, 
Kumb.  29,  12,  &c.)  because  the  care  of  these  be- 
longed to  the  priests  and  Le\ites,  who  had  not  so 
much  need  of  a repetition  as  the  people  had,  and 
bee  use  the  spiritual  part  of  the  ser\  ice,  which 
consisted  in  holy  joy,  was  mest  pleasing  to  God, 
and  was  to  be  the  pei*petual  duty  of  a gospel  con- 
\ ersation,  which  this  feast  was  typical  of.  Oljserve 
what  stress  is  laid  upon  it  here.  Thou  shalt  rejoice 
in  thy  feast;  (t^.  li.)  and  because  the  Lord  shall 
bless  thee,  thou  shalt  surely  rejoice,  v.  15.  Note, 
1.  It  is  the  will  of  God  that  his  people  should  be  a 
cheerful  people.  If  they  that  were  under  the  law, 
must  rejoice  before  God,  much  more  must  we  that 
are  under  the  gr  ice  of  the  gospel,  which  makes  it 
our  duty,  not  only  as  here,  to  rejoice  in  our  feasts, 
but  to  rejoice  evermore;  to  rejoice  in  the  Lord  al- 
ways. 2.  When  we  rejoice  in  God  ourselves,  we 
should  do  what  we  can  to  assist  others  also  to  rejoice 
in  him,  by  comforting  the  mourners,  and  supplying 
the  necessitous,  that  even  the  stranger,  the  father- 
less, and  the  widow,  may  rejoice  with  us.  See  Job 
29.  13.  3.  We  must  rejoice  in  God,  not  only  be- 

cause of  what  we  have  received,  and  are  receiving 
from  him  daily,  but  because  of  what  he  has  pro- 
mised, and  we  expect  to  recei\  e yet  further  from 
him,  because  he  shall  bless  thee,  therefore  thou  shalt 
rejoice.  Those  that  make  God  their  Joy,  may  re- 
joice in  hope,  for  he  is  faithful  that  has  promised. 

Lastly,  The  laws  concerning  the  three  solemn 
feasts  are  summed  up,  (ra  16,  17.)  as  often  before, 
Exod.  23.  16,  17. — 34.  23.  The  general  commands 
concerning  them  are,  1.  That  all  the  males  must 
then  make  their  personal  appearance  before  God, 
th  it  by  their  frequent  meeting  to  worship  God,  at 
the  same  place,  and  by  the  same  rule,  they  might 
be  kept  faithful  and  constant  to  that  holy  religion 
which  was  establ'shed  among  them.  2.  That  none 
must  appear  before  God  empty,  but  every  man 
must  bring  some  offering  or  other,  in  token  of  a de- 
pendence upon  God,  and  gratitude  to  him.  And 
(iod  was  not  unreasonable  in  his  demands;  let 
e'  ery  man  but  give  as  he  was  able,  and  no  more 
was  expected.  The  same  is  still  the  rule  of  chari- 
ty, 1 Cm*.  16.  2.  They  that  give  to  their  power, 
shall  be  a-'cepted,  but  they  that  give  beyond  their 
power,  are  accounted  worthy  of  double  honour,  (2  I 
Cor.  8.  3. ) as  the  poor  widow  that  gave  all  she  had,  I 
Luke  21.4. 

1 8.  Judges  and  officers  shalt  thou  make 
thee  in  all  thy  gates,  which  the  Lord  thy 
Goil  giveth  thee,  throughout  thy  tribes : and 
they  shall  judge,  the  people  with  just  judg- 
ment. 1 9.  Thou  shalt  not  wrest  judgment ; 
ihou  shalt  not  respect  persons,  neither  take 
a ojft : for  a gift  doth  blind  the  eyes  of  the 
M’ise,  and  pervert  the  words  of  the  righ- 
teous. 20.  That  which  is  altogether  just 
shalt  thou  follow,  that  thou  mayest  live, 
and  inherit  the  land  which  the  Lord  tln^^ 
God  giveth  thee.  21.  Thou  shalt  not  plant 
thee  a grove  of  any  trees  near  unto  the 
altar  of  the  Lord  thy  God,  which  thou 


shalt  make  thee.  22.  Neither  shalt  thou 
set  thee  up  any  image,  which  the  Lord  thy 
God  hateth. 

I Here  is, 

1 1.  Care  taken  for  the  due  administration  of  jus- 

I tice  among  them,  that  controversies  might  be  deter- 
niined,  matters  in  variance  adjusted,  the  injured 
righted,  ;ind  the  injurious  punished.  While  they 
were  encamped  in  the  wildemess,  they  \vidi  judges 
and  officers  according  to  their  numbers,  rulers  of 
thousands  and  hundreds,  Exod.  18.  25.  When 
they  came  to  Canaan,  they  must  have  them  ac- 
cording to  their  towns  and  cities,  in  all  their  gates; 
for  the  courts  of  judgment  sat  in  the  gates. 

Now,  (1. ) Here  is  a commission  given  to  these  in- 
ferior magistrates.  “Judges,  to  try  and  pass  sen- 
tence, and  officers,  to  execute  their  sentences,  shalt 
thou  make  thee.”  However  the  persons  were 
jjitched  upon,  whether  by  the  nomination  of  their 
Sovereign,  or  by  the  election  of  the  people,  the 
flowers  were  ordained  of  God,  Rom.  13.  1.  And 
it  was  a great  mercy  to  the  people  thus  to  have 
justice  brought  to  their  doors,  that  it  might  be  more 
expeditious  and  less  expensive;  a blessing,  which 
we  of  this  nation  ought  to  be  very  thankful  for. 
Pursuant  to  this  law,  beside  the  great  Sanhedrim 
that  sat  at  the  sanctuary,  consisting  cf  70  elders, 
and  a president,  there  was  in  the  larger  cities,  such 
as  had  in  them  above  120  families,  a court  of  23 
judges;  in  the  smaller  cities,  a court  of  three  judges. 
See  this  law  revived  by  Jehoshaphat,  2 Chron. 
19.  5,8. 

(2. ) Here  is  a command  given  to  these  magis- 
trates to  do  justice  in  the  dkecution  of  the  trust  re- 
posed in  them.  Better  not  judge  at  all,  than  not 
judge  with  just  judgment;  according  to  the  direction 
of  the  law,  and  the  evidence  of  the  fact.  The 
judges  are  here  cautioned  not  to  do  wrong  to  any, 
{y.  19.)  nor  to  take  any  gifts,  which  would  tempt 
them  to  do  wrong.  This  law  had  been  given  before; 
(Exod.  23.  8. ) and  they  are  charged  to  do  justice 
to  all,  {y.  20.)  “ 7'hat  which  is  altogether  just  shalt 
thou  follow.  Adhere  to  the  principles  of  justice; 
act  by  the  rules  of  justice,  countenance  the  demands 
of  justice,  imitate  the  patterns  of  justice,  and  pur- 
sue with  resolution  that  which  appears  to  be  just. 
Justice,  justice,  shalt  thou  follow.'’  This  is  that 
which  the  magistrate  is  to  have  in  his  eye,  on  this 
he  must  be  intent,  and  to  this  all  personal  regards 
must  be  sacrificed,  to  do  right  to  all,  and  wrong  to 
none. 

2.  Care  taken  for  the  preventing  of  all  conformity 
to  the  idolatrous  customs  of  the  heathen,  v.  21,  22. 
They  must  not  only  not  join  with  the  idolaters  in 
their  worships,  nor  visit  their  groves,  nor  bow  be- 
fore the  images  which  they  had  set  up,  but,  (1.) 
They  must  not  plant  a grove,  nor  so  much  as  a tree, 
near  God’s  altar,  lest  they  should  make  it  look  like 
the  altars  of  the  false  gods.  They  made  groves  the 
places  of  their  worship,  either  to  make  it  secret, 
but  that  which  is  true  and  good,  desires  the  light 
rather;  or  to  make  it  solemn,  but  the  worship  of 
the  time  God  has  enough  in  itself  to  make  it  so,  and 
needs  not  the  advantage  of  such  a circumstance. 
(2.)  They  must  not  set  up  any  image,  statue,  cr 
pillar,  to  the  honour  of  God,  for  it  is  a thing  which 
the  Lord  hates;  nothing  belies  or  reproaches  him 
more,  or  tends  more  to  corrupt  and  debauch  the 
minds  of  men,  than  representing  and  worshipping 
by  an  image  that  God  who  is  an  infinite  and  eternal 
Spirit, 

CHAP.  XVII. 

The  charge  of  this  chapter  is,  1.  Concerning  the  purify  and 

perfection  of  all  those  animals  that  were  offered  In  sa- 
crifices, V.  1.  II.  Concerning  the  punishment  of  those 


644 


DEUTERONOMY,  XVII. 


that  worshipped  idols,  v.  2 . . 7.  III.  Concerning  appeals 

from  the  inferior  courts  to  the  great  Sanhedrim, . v. 

8.  .13.  IV.  Concerning  the  choice  and  duty  of  a king, 

V.  14.. 20. 

I.^r^HOU  shall  not  sacrifice  unto  the 
1 Lord  thy  God  any  bullock  or  sheep 
wherein  is  blemish,  or  any  evil-favourecl- 
ness;  for  that  is  an  abomination  unto  the 
IjORD  thy  God.  2.  Jf  there  be  found 
among  yon,  within  any  of  thy  gates  which 
ihe  Lord  thy  God  giveth  thee,  man  or  wo- 
man, that  hath  wrought  wickedness  in  the 
sight  of  the  Lord  thy  God,  in  transgressing 
Ills  covenant,  3.  And  hath  gone  and  serv- 
ed other  gods,  and  worshipped  them,  either 
the  sun,  or  moon,  or  any  of  the  host  of  hea- 
ven, which  I have  not  commanded  ; 4. 

And  it  be  told  thee,  and  thou  hast  heard  of 
it,  and  inquired  diligently,  and,  behold,  it 
he.  true,  and  the  thing  certain,  that  such 
abomination  is  wrought  in  Israel : 5.  Then 

shalt  thou  bring  forth  that  man  or  that  wo- 
man, which  have  committed  that  wicked 
thing,  unto  thy  gates,  even  that  man  or  that 
woman,  and  shall  stone  them  with  stones, 
till  they  die.  6.  At  the  mouth  of  two  wit- 
nesses, or  three  witnesses,  shall  he  that  is 
worthy  of  death  be  put  to  death ; b7it  at  the 
mouth  of  one  witness  he  shall  not  be  put 
to  death.  7.  The  hands  of  the  witnesses 
shall  be  first  upon  him  to  put  him  to  death, 
and  afterward  the.  hands  of  all  the  people. 
So  thou  shalt  put  the  evil  away  from  among 
you. 

Here  is, 

1.  A law  for  preserving  the  honour  of  God’s  wor- 
ship, by  providing  that  no  creature  that  had  any 
idemish,  should  be  offered  in  sacrifice  to  him,  v.  1. 
This  caveat  we  have  often  met  with.  Thou  shalt 
not  sacrifice  that  which  has  any  blemish,  which  ren- 
ders it  unsightly,  or  any  evil  matter  or  thing,  (as 
the  following  word  might  better  be  rendered,)  any 
sickness  or  weakness,  though  not  discernible  at  first 
\ 'ew:  it  is  an  abomination  to  God.  God  is  the  best 
of  beings,  and  therefore  whatsoever  he  is  served 
with,  ought  to  be  the  best  in  its  kind.  And  the  Old 
Testament  sacrifices  in  a special  manner  must  be 
so,  because  they  were  types  of  Christ,  who  is  a 
Ijimb  without  blemish  or  sjiot,  (1  Pet.  1.  19.)  per- 
fccLiy  pui'c  fi'uiii  all  siii  and  all  appCaiain.  C ui  it. 
In  the  latter  times  of  the  Jewish  church,  when  by 
the  captivity  in  Babylon  they  were  cured  of  idola- 
try, yet  they  were  charged  with  profaneness  in  the 
breach  of  this  law,  inasmuch  as  they  ojf  red  the 
blind  and  the  lame  and  the  sick  for  sacrifice,  Mai. 
1.  8. 

2.  A law  for  the  punishing  of  those  that  woi-shij)- 
ped  false  gods.  It  was  made  a capital  crime  to 
seduce  others  to  idolatrv,  {ch.  13.)  here  it  is  made 
no  less  to  be  seduced.  If  the  blind  thus  mislead  the 
blind,  both  must  fall  into  the  ditch.  Thus  God 
would  possess  them  with  a dread  of  that  sin,  which 
they  must  conclude  exceeding  sinful,  when  so  many 
?anguinary  laws  were  made  against  it,  and  would 
deter  those  from  it  that  would  not  otherwise  be  per- 
suaded against  it:  and  yet  the  law  which  works 
death,  proved  ineffectual. 

See  here,  ( 1. ) What  the  crime  was,  against  which 


this  law  was  levelled,  serving  or  worshipping  other 
gods,  V 3.  That  which  was  the  most  ancient  and 
plausible  idolatry,  is  specified,  Avorshipping  the  sun, 
moon,  and  stars;  and  if  that  was  so  detestable  a 
thing,  much  moi’e  was  it  so  to  worship  stO'.  ks  and 
stones,  or  the  representations  of  mean  and  i cn- 
temptible  animals.  Of  this  it  is  said,  [1.]  That  it 
is  what  God  had  not  commanded.  He  had  agjn 
and  again  forbidden  it;  but  it  is  thus  expressed,  to 
intimate  that  if  there  had  been  no  more  against  it, 
this  had  been  enough,  (for  in  the  worship  ( f Gcd, 
his  institution  and  appointment  must  be  cur  rule 
and  warrant,)  and  that  (icd  never  con.manded  his 
worshippers  to  debase  themselves  so  fai'  as  to  do 
homage  to  their  fellow-creatures:  had  Gcd  erm- 
manded  them  lo  do  it,  they  might  justl)'  have  c<  m- 
plained  of  it  as  a reproach  and  disjiaragement  to 
them ; yet  when  he  lias  forbidden  it,  they  Avill,  from 
a spirit  of  contradiction,  put  this  indignity  upon 
themselves.  [2.]  That  it  is  wickedness  in  the  sight 
of  God,  V.  2.  Be  it  ever  so  industriously  conceal- 
ed, he  sees  it,  and  be  it  ever  so  ingeniously  palli- 
ated, he  hates  it:  it  is  a sin  in  itself  exceedingly 
heinous,  and  the  highest  affVont  that  can  be  ofl'erecl 
to  Almighty  God.  [3.]  That  it  is  a transgress  on 
of  the  covenant.  It  was  on  this  condition  that  God 
took  them  to  be  his  peculiar  people,  that  they 
should  serve  and  worship  him  only  as  their  God,  so 
that  if  they  gave  to  any  other  the  honour  rvhich  was 
due  to  him  alone,  the  covenant  rvas  void,  and  all 
the  benefit  of  it  forfeited.  Other  sins  were  trans- 
gressions of  the  command,  but  this  was  a trans- 
gression of  the  covenant.  It  was  spiritual  adultery, 
which  breaks  the  marriage-bond.  [4.]  That  it  is 
abomination  in  Israel,  v.  4.  Idolatrv  was  bad 
enough  in  any,  Ir  t t wr.s  parti,  ularly  abominable 
in  Israel,  a people  so  b'essed  rvith  peculiar  disco- 
veries of  the  will  and  favc  ur  of  the  on’v  tiue  and 
living  God. 

(2.)  How  it  must  he  tried.  Upon  information 
gi\  en  of  it,  or  any  gri  und  of  suspicion  that  any  per- 
son Avhatsoe-v  er,  man  or  woman,  had  served  other 
gods,  [1.]  Inquiry  must  be  made,  v.  4.  Though 
it  appears  not  certain  at  first,  it  may  afterwards 
upon  search  appear  so;  and  if  it  can  possibly  be  dis- 
covered, it  must  not  be  unpunished;  if  not,  yet  the 
very  inquiry  conceming  it  would  possess  the  coun- 
try Avith  a dread  of  it.  [2.  ] E\  idence  must  be  gi\  en 
in,  V.  6.  Hoav  heinous  and  dangerous  soever  the 
crime  is,  yet  they  must  not  punish  any  for  it,  unless 
there  Avere  good  proof  against  them,  by  tAvo  Avitness- 
es  at  least.  T hey  must  not,  under  pretence  of 
honouring  God,  Avrong  an  innocent  man.  This 
law,  which  requires  two  witnesses  in  case  of  life, 
Ave  had  before,  Numb.  35.  30.  it  is  quoted,  Matth. 
18.  16. 

(3. ) What  sentence  must  be  passed  and  executed. 
So  great  a punishment  as  death,  so  great  a death  as 
atoning,  must  be  inflicted  on  tlic  idolater,  be  it  man 
or  woman,  for  the  infirmitAo  of  the  weaker  sex 
would  be  no  excuse,  v.  5.  The  place  of  the  exe- 
cution must  be  the  gate  of  the  city,  that  the  shame 
inight  be  the  gi-eater  to  the  criminal,  and  the  Avam- 
ing  the  more  public  to  all  others.  The  hands  of  the 
Avitnesses,  in  this  as  in  other  cases,  must  be  first  upon 
him,  that  is,  they  must  cast  the  first  stone  at  him, 
thereby  avoAving  their  testimony,  and  solemnly  ‘m- 
precating  the  guilt  of  his  blood  upon  themsehesil 
their  evidence  Avas  false.  This  custom  might  be  of 
use  to  deter  men  from  false  Avitness-bearing.  The 
Avitnesses  are  really,  and  therefore  it  Avas  required 
that  they  should  be  actually,  the  death  of  the  male- 
factor. But  they  must  be  folloAved,  :ind  the  exe- 
cution completed,  by  the  hands  of  all  the  people, 
Avho  Avere  thus  to  testify  their  detestation  of  the 
crime,  and  to  /lut  the  evil  away  from  among  them, 
as  before,  ch.  13.  9. 


645 


DEUTERONOMY,  XVIl. 


8.  If  here  arise  a matter  too  hard  for  tliee 
in  judgment,  between  blood  and  blood,  be- 
tween plea  and  plea,  and  between  stroke 
and  stroke,  being  matters  of  controversy 
within  thy  gates;  then  shalt  thou  arise,  and 
get  thee  up  into  the  place  which  the  Lord 
thy  God  shall  choose ; 9.  And  thou  shalt 

come  unto  the  priests  the  Levites,  and  unto 
the  judge  that  shall  be  in  those  days,  and  in- 
quire ; and  they  shall  show  thee  the  sen- 
tence of  judgment : 10.  And  thou  slialt  do 

according  to  tlie  sentence,  which  they  of 
that  place  which  the  Lord  shall  choose 
sliall  show  thee  ; and  thou  shalt  observe  to 
do  according  to  all  that  they  inform  thee. 
11.  According  to  the  sentence  of  the  law 
which  they  shall  teach  thee,  and  according 
to  the  judgment  which  they  shall  tell  thee, 
thou  shalt  do:  thou  shalt  not  decline  from 
the  sentence  which  they  shall  show  thee,  to 
the  right  hand  nor  to  the  left.  12.  And  the 
man  that  will  do  presumptuously,  and  will 
not  hearken  unto  the  priest  that  standeth  to 
minister  there  before  the  Lord  thy  God,  or 
unto  the  judge,  even  that  man  shall  die: 
and  thou  shalt  put  away  the  evil  from  Is- 
rael. 13.  And  all  the  people  shall  hear, 
and  fear,  and  do  no  more  presumptuously. 

Courts  of  judgment  were  ordered  to  be  erected  in 
every  city,  {ch.  16.  18. ) and  they  were  empower- 
ed to  hear  and  detei’mine  causes  according  to  law, 
both  those  which  we  call  pleas  of  tlie  crown,  and 
those  between  party  and  party;  and  we  may  sup- 
pose that  ordinarily  they  ended  the  matters  that 
were  brought  before  them,  and  their  sentence  was 
definitive:  but, 

1.  It  is  here  taken  for  granted,  that  sometimes  a 
case  might  come  into  their  cc  urt  too  difficult  for 
those  inferior  judges  to  determine,  who  could  not 
be  thought  to  be  so  learned  in  the  laws  as  those  that 
presided  in  the  higher  courts.  So  that  (to  speak 
in  the  language  of  our  law)  they  must  find  a special 
verdict,  and  take  time  to  ad\  ise  before  the  giving 
of  judgment;  (n.  8.)  If  there  arise  a matter  too 
hard  for  thee  in  judgment,  which  it  would  be  no 
dishonour  to  the  judges  to  own  the  difficulty  of,  sup- 
p'^se  it  Ijetween  blood  and  blood,  the  blood  of  a per- 
son which  cried,  and  the  blood  of  him  that  was 
c!i  irged  with  the  murder,  which  was  demanded; 
when  it  was  doubtful,  upon  the  evidence,  whether 
it  was  wilful  or  casual;  or  between  filea  and  plea, 
the  y)lea,  that  is,  the  bill,  or  declaration  of  the 
plaintiff,  and  the  plea  of  the  defendant;  between 
stroke  and  stroke,  in  actions  of  assault  ;ind  battery; 
in  these  and  the  like  cases,  though  the  evidence 
were  jdain,  yet  doubts  might  arise  about  the  sense 
and  meaning  of  the  law,  and  the  application  of  it  to 
the  p irticidar  case. 

2.  These  difficult  cases,  which  hitherto  had  been 
brought  to  Moses,  according  to  Jethro’s  advice, 
were,  after  his  death,  to  be  brought  to  the  supreme 
power,  wherever  it  was  lodged,  whether  in  a judge, 
when  there  was  such  an  extraordinary  person 
raised  up,  and  qualified  for  that  great  serv  ice,  as 
Othniel,  Deborah,  Gideon,  ?cc.  or  in  the  High 
Priest,  when  he  was  by  the  eminency  of  his  gifts 
called  of  God  to  preside  in  public  affairs,  as  Eli;  or, 
if  no  singular  person  were  marked  by  heaven  for 
this  honour,  then  in  the  priests  and  Levites,  (or  in 


the  priests,  who  were  Le\  ites  of  course,)  who  not 
only  attended  the  sanctuary,  but  met  in  council,  tc 
receive  appeals  from  the  inferior  courts,  who  might 
reasonably  be  supposed,  not  only  to  be  best  qualified 
by  their  learning  and  experience,  but  to  have  the 
best  assistance  of  the  Divine  Spirit  for  the  deciding 
of  doubts,  V.  9,  11,  12.  They  are  not  appointed  to 
consult  the  Urim  and  Thummim,  for  it  is  supposed 
that  that  was  to  be  consulted  only  in  cases  relating 
to  the  public,  either  the  body  of  the  people,  or  the 
prince:  but  in  ordinary  cases,  the  wisdom  and  in- 
tegrity of  those  that  sat  at  the  stern,  must  be  relied 
on,  their  judgment  concerning  the  meaning  of  the 
law  must  be  acquiesced  in,  and  the  sentence  must 
be  passed  accordingly:  and  though  their  judgment 
had  not  the  divine  authority  of  an  oracle,  yet  beside 
the  moral  certainty  it  had,  as  the  judgment  of 
knowing,  prudent,  and  experienced  men,  it  had  the 
advantage  of  a divine  promise,  implied  in  those 
words,  (t».  9. ) I'hey  shall  shoiu  thee  the  sentence  of 
judgment;  it  had  also  the  support  of  a divine  in- 
stitution, by  which  they  were  made  the  supreme 
judicature  of  the  nation. 

3.  The  definitive  sentence  given  by  the  judge, 
priest,  or  great  council,  must  be  obeyed  by  the  par- 
ties concerned,  upon  pain  of  death,  “ Thou  shalt 
do  according  to  their  sentence,  {y.  10.)  thou  shalt 
observe  to  do  it,  thou  shalt  not  decline  from  it,  {v 
11.)  to  the  right  hand  or  to  the  left.”  Note,  It  is 
for  the  honour  of  God  and  the  welfare  of  a people, 
that  the  authority  of  the  higher  power  be  support- 
ed, and  the  due  order  of  government  observed; 
that  those  be  obeyed,  who  are  appointed  to  rule, 
and  that  every  soul  be  subject  to  them  in  all  these 
things  that  fall  within  their  commission.  Though 
the  party  thought  himself  injured  by  the  sentence, 
(as  every  man  is  apt  to  be  partial  in  his  own  cause,) 
yet  he  must  needs  be  subject,  must  Tand  to  the 
award,  how  unpleasing  soever,  and  bear,  or  lose, 
or  pav',  according  to  it,  not  only  for  wrath,  but  also 
for  conscience  sake.  But  if  an  inferior  judge  contra- 
dict the  sentence  of  the  higher  court,  ,and  wiil 
not  execute  the  orders  of  it,  or  a private  person  re- 
fuse to  conform  himself  to  their  sentence,  the  ern- 
tumacy  must  be  punished  with  death;  though  the 
matter  were  never  so  small  in  which  the  oy;position 
was  made.  That  man  shall  die,  and  all  the  people 
shall  hear  and  fear,  re  12,  13.  See  here,  (1.)  The 
evil  of  disobedience:  rebellion,  and  stubbornness, 
from  a spirit  of  contradiction  and  opposition  to  God, 
or  those  in  authority  under  him,  from  a jn  inci])lc  cf 
contempt,  and  self-willedness,  are  as  witchcraft 
and  idolatry.  To  differ  in  opinion  from  weakness 
and  infirmity  may  be  excused,  and  must  be  borne 
with;  but  to  do  presumptuously,  in  pride  and  wick- 
edness, (as  the  ancient  translate  ns  explain  it,)  this 
is  to  take  up  arms  against  the  government,  and  is 
an  affront  to  him  by  whom  the  powers  that  be, 
are  ordained.  (2.)  The  design  of  punishment;  that 
others  may  hear  and  fear,  and  not  do  the  like. 
Some  would  be  so  considerate  as  to  infer  the  hei- 
nousness of  the  offence  from  the  grievousness  of  the 
penalty,  and  therefore  would  detest  it;  and  others 
would  so  far  consult  their  own  safety,  as  to  cross 
their  humours  by  conforming  to  the  sentence,  ra- 
ther than  to  sin  against  their  own  heads,  and  foi'feit 
their  lives  by  going  contrary  to  it.  From  this  law 
the  apostle  infers  the  soreness  of  the  ])unishment 
they  will  be  thought  worthy  of,  that  trample  on  the 
authority  of  the  Son  of  God,  Heb.  10.  28,  29. 

14.  When  thou  art  come  unto  the  land 
which  the  Lord  thy  God  givetli  thee,  and 
shalt  possess  it,  and  shalt  dwell  therein,  and 
shalt  say,  I will  set  a king  over  me,  like  as 
all  the  nations  that  arr  about  me;  I.*! 


G46 


DEUTERONOMY,  XVII. 


'i’hou  shalt  in  an}^  wise  set  him  king  over 
thee  whom  tlie  Lord  thy  God  shall  choose: 
one  from  among  thy  brethren  shalt  thou 
set  king  over  thee  : thou  mayest  not  set  a 
stranger  over  thee,  which  is  not  thy  brother. 
1 3.  But  he  shall  not  multiply  horses  to  him- 
self, nor  cause  the  people  to  return  to  Egypt, 
to  the  end  that  he  should  multiply  horses  : 
forasmuch  as  the  Lord  hath  said  unto  you. 
Ye  shall  henceforth  return  no  more  that 
way.  17.  Neither  shall  he  multiply  wives 
to  himself,  that  his  heart  turn  not  away : 
neither  shall  he  greatly  multiply  to  himself 
silver  and  gold.  1 8.  And  it  shall  be,  when  he 
sitteth  upon  the  throne  of  his  kingdom,  that 
he  shall  write  him  a copy  of  this  law  in  a 
book  out  of  that  which  is  before  the  priests 
the  Levites  : 19.  And  it  shall  be  with  him, 

and  he  shall  read  therein  all  the  days  of  his 
life  : that  he  may  learn  to  fear  the  Lord  his 
God,  to  keep  all  the  words  of  this  law  and 
these  statutes,  to  do  them  : 20.  That  his 

heart  be  not  lifted  up  above  his  brethren, 
and  that  he  turn  not  aside  from  the  com- 
mandment, to  the  right  hand,  or  to  the  left : 
to  the  end  that  he  may  prolong  his  days  in 
his  kingdom,  he,  and  his  children,  in  the 
midst  of  Israel. 

After  the  laws  which  concerned  subjects,  fitly 
follow  the  laws  which  concern  kings;  for  they  that 
rule  others,  must  themselves  remember  th  t they 
ire  under  command.  Here  are  laws  given, 

I.  To  the  electors  of  the  empire,  what  rules  they 
must  go  by  in  making  their  choice,  i\  14,  15.  1. 

It  is  here  supposed  that  the  people  would,  in  pro- 
cess of  time,  be  desirous  of  a king,  whose  royal 
pomp  and  power  would  be  thought  to  make  their 
nation  look  great  among  their  neighbours.  Their 
having  a king  is  neither  promised  as  a mercy,  nor 
commanded  as  a duty,  (nothing  could  be  better  for 
them  than  the  divine  regimen  they  were  under,) 
but  it  is  permitted  them,  if  they  desired  it:  if  they 
would  but  take  care  to  have  the  ends  of  government 
answered,  and  God’s  laws  duly  observed  and  put 
in  execution,  they  should  not  be  tied  to  any  one 
form  of  government,  but  should  be  welcome  to  have 
a king.  Though  something  irregular  is  supposed 
to  be  the  principle  of  the  desire,  that  they  might  be 
like  the  nations,  (whereas  God  many  ways  distin- 
guished them  from  the  nations,)  yet  God  would  in- 
dulge them  in  it,  because  he  intended  to  serve  his  own 
puiposes  by  it,  in  making  tbe  regal  government  ty- 
pical of  the. kingdom  of  the  Messiah.  2.  They  are 
directed  in  their  choice.  If  they  will  have  a king 
over  them,  as  God  foresaw  they  would,  (though  it 
docs  not  appear  that  ever  the  motion  was  made  till 
almost  400  years  after,)  then  they  must,  (1.)  .\sk 
counsel  at  God’s  mouth,  and  make  him  king  whom 
God  shall  choose;  and  hap])v  it  was  for  them  that 
they  had  an  oracle  to  consult  in  so  weighty  an  affaii’, 
and  a God  to  choose  for  them  who  ku'-ws  infa’libly 
what  every  man  is,  and  wjll  be.  Kings  are  God’s  vice- 
gerents, and  therefore  it  is  fit  that  he  should  have  the 
choosing  of  them:  Gc.d  had  himself  l)ecn  in  a ]5,  rticu- 
lar  manner  Israel’s  King,  and  if  they  set  another  over 
them,  under  him,  it  was  necessary  that  he  should 
nominate  the  i^erson.  Accordingly,  when  the  peo- 
ple desired  a king,  they  appl'ed  themselves  to  Sam- 
uel, a prophet  of  the  Lord;  and  afterward,  David, 


Solomon,  Jeroboam,  Jehu,  and  others,  were  chosen 
by  the  prophets;  and  the  people  are  reproved  fi  i 
not  obser\  ing  this  law,  (Hos.  8.  4. ) They  have  set 
xifi  kings,  but  not  by  me.  In  all  cases,  God’s  choice, 
if  we  can  but  know  it,  should  direct,  determine,  and 
over-rule,  our’s.  (2.)  They  must  not  choose  a 
foreigner  under  pretence  of  strengthening  theii 
alliances,  or  of  the  extraordinary  fitness  of  the  per- 
son, lest  a strange  king  should  introduce  strange 
customs  or  usages,  contrary  to  those  that  were  es- 
tablished by  the  divine  law;  but  he  must  be  one  from 
among  thy  brethren,  that  he  may  be  a type  of 
Christ,  who  \s,bone  of  our  bone,  Heb.  2.  14. 

II.  Laws  are  here  'gi\  en  to  the  prince  that  should 
be  elected,  for  the  due  administration  of  the  govern 
ment. 

1.  He  must  carefully  avoid  every  thing  that 
would  divert  him  from  God  and  religion.  Riches, 
honours,  and  pleasures,  are  the  three  great  hinder- 
ances  of  godliness,  ( the  lusts  of  the  flesh,  the  lusts 
of  the  eye,  and  the  firide  of  life, ) especially  to  those 
in  high  stations:  against  these  therefore  the  king  is- 
here  warned.  (1.)  He  must  not  gratify  the  lov  e of 
honour  by  multiplying  horses,  v.  16.  He  that  rode 
upon  a horse,  (^a  stately  creature,)  in  a country 
where  asses  and  mules  were  generally  used,  looked 
very  great;  and  therefore  though  he  might  have 
horses  for  his  own  saddle  and  chariots,  yet  he  must 
not  set  servants  on  horseback,  (Eccl.  10.  7.)  nor 
have  many  horses  for  his  officers  and  guards;  when 
God  was  their  King,  his  judges  rode  on  asses; 
(Judg.  5.  10. — 12.  14.)  nor  must  he  multiply  horses 
for  war,  lest  he  should  trust  too  much  to  them,  Ps. 
20.  7. — 33.  17.  Hos.  14.  3.  The  reason  here  given 
against  his  multiplying  horses,  is,  because  it  would 
produce  a greater  correspondence  with  Egypt 
(which  furnished  Canaan  with  horses,  1 Kings  10. 

28,  29.)  than  it  was  fit  that  the  Israel  of  God  should 

have,  who  were  brought  thence  with  such  a high 
hand.  Ye  shall  return  no  more  that  way;  for  fear 
of  being  infected  with  the  idolatries  of  Egypt,  (Leva 
18.  3.)  to  which  they  were  very  prone.  Note,  We 
should  take  heed  of  that  commerce  or  conversation, 
by  which  we  are  in  danger  of  being  drawn  into  sin. 
If  Israel  must  not  i eturn  to  Egypt,  they  must  not 
trade  with  Egypt;  Solomon  got  no  good  by  it.  (2.) 
He  must  not  gratify  the  love  of  pleasure  by  multi- 
plying wives,  (-u.  17.)  as  S 'lomondid  to  his  undo- 
ing, (1  Kings  11.  1.)  that  his  heart,  being  set  upon 
them,  turn  not  away  from  business,  and  every  thing 
that  is  serious,  and  especially  from  the  exercise  cf 
piety  and  devotion,  to  which  nothing  is  a greater 
enemy  than  the  indulgence  of  the  flesh.  (3.)  He 
must  not  gratify  the  love  of  riches  by  greatly  multi- 
plying silver  and  gold.  A competent  treasure  is 
allowed  him,  and  he  is  not  forbidden  to  be  a good 
husband  of. it;  but,  [1.]  He  must  not  greatly  multi- 
ply money  so  as  to  oppress  his  people  by  raising  it, 
(as  Solomon  seems  tohaye  done,  1 Kings  12.  4.)  nor 
so  as  to  deceive  himself,  by  trusting  to  it  and  setting 
his  heart  upon  it,  Ps.  62.  10.  [2.]  He  must  not 

multiply  it  to  himself  David  multiplied  silver  and 
gold,  but  it  was  for  the  service  of  God,  (1  Chron. 

29.  4. ) not  for  himself;  for  his  people,  not  for  his 
own  family. 

2.  He  must  carefully  apply  himself  to  the  law  of 
God,  and  make  that  his  rule.  This  must  be  to  him 
better  than  all  riches,  honours,  and  pleasures,  than 
many  horses  or  many  wives,  better  than  thousands 
of  gold  and  silver. 

(1.)  He  must  write  himself  a copy  of  the  law  out 
of  the  original,  which  was  in  the  custody  of  the 
priests  that  attended  the  sanctuary,  v.  18.  Some 
think  that  he  was  to  write  only  this  book  of  Deute- 
ronomy, which  is  an  abstract  of  the  law,  and  tin 
precc])ts  of  which,  being  mostly  moral  and  judicial, 
concerned  the  king,  more  than  the  laws  in  Leviticus 


DEUTERONOMY,  XVIll.  64: 


and  Numbers,  which,  being  ceremonial,  concerned 
chiefly  the  priests.  Others  think  that  he  was  to 
transcribe  all  the  five  books  of  Moses,  which  are 
adled  the  law;  and  which  were  preserved  together 
as  the  foundation  of  their  religion.  Now,  [1.] 
Though  the  king  might  be  presumed  to  have  very 
fair  copies  by  him  from  his  ancestors,  yet  beside 
those,  he  must  have  one  of  his  own:  it  might  be 
presumed  that  their’s  were  worn  with  constant  use, 
he  must  have  a fresh  one  to  begin  the  world  with. 
[2.]  Though  he  had  secretaries  about  him  whom 
he  might  employ  to  write  this  copy,  and  who  per- 
haps could  write  a better  hand  than  he,  yet  he  must 
do  it  himself,  with  his  own  hand,  for  the  honour  of 
the  law,  and  that  he  might  think  no  act  of  religion 
below  him,  to  inure  himself  to  labour  and  study,  and 
especially  that  he  might  thereby  be  obliged  to  take 
particular  notice  of  every  part  of  the  law,  and  by 
writing  it  might  imprint  it  in  his  mind.  Note,  It  is 
of  great  use  for  each  of  us  to  write  down  what  we 
observe  as  most  affecting  and  edifying  to  us,  out  of 
the  scriptures  and  good  books,  and  out  of  the  ser- 
mons we  hear.  A prudent  pen  may  go  far  toward 
making  up  the  deficiencies  of  the  memory,  and  the 
fuiTiishing  of  the  treasures  of  the  good  householder 
with  things  new  and  old.  [3.  ] He  must  do  this  even 
when  he  sits  upon  the  throne  of  his  kingdom;  pro- 
vided that  he  had  not  done  it  before.  When  he  be- 
gins to  apply  himself  to  business,  he  must  apply 
himself  to  this  in  the  first  place.  He  that  sits  upon 
the  throne  of  a kingdom,  cannot  but  have  his  hands 
full.  The  affairs  of  his  kingdom  both  at  home 
and  abroad  call  for  a large  share  of  his  time  and 
thoughts,  and  yet  he  must  write  himself  a copy  of 
the  law.  Let  not  those  who  call  themseh  es  men  of 
business,  think  that  this  will  excuse  them  from 
making  religion  their  business;  nor  let  great  men 
th'nk  it  any  disparagement  to  them,  to  write  for 
themselves  those  great  things  of  God’s  law  which  he 
hath  written  to  them,  Hos.  8.  i2. 

(2.)  Having  a Bible  by  him  of  his  own  writing, 
he  must  not  think  it  enough  to  keep  it  in  his  cabinet, 
l)ut  he  must  read  therein  all  the  days  of  his  life,  v. 
19.  It  is  not  enough  to  have  Bibles,  but  we  must 
use  them,  use  them  daily,  as  the  duty  and  necessity 
of  every  day  require:  our  souls  must  have  their  con- 
stant meals  of  that  manna;  and  if  well  digested,  it 
will  be  true  nourishment  and  strength  to  them.  As 
the  body  is  receiving  benefit  by  its  food  continually, 
and  not  only  when  it  is  eating,  so  is  the  soul,  by  the 
word  of  God,  if  it  meditate  therein  day  and  night, 
Ps.  1.  2.  And  we  must  persevere  in  the  use  of  the 
written  word  of  God  as  long  as  we  live.  Christ’s 
scholars  never  leani  above  their  Bibles,  but  will 
have  a constant  occasion  for  them,  till  they  come  to 
that  world  where  knowledge  and  love  will  both  be 
made  perfect. 

(3. ) His  writing  and  reading  were  all  nothing,  if 
he  did  not  reduce  to  practice  what  he  wrote  and 
read,  v.  19,  20.  The  word  of  God  is  not  designed 
merely  to  be  an  entertaining  subject  of  speculation, 
but  to  be  a commanding  rule  of  conversation.  Let 
him  know, 

[1.]  What  dominion  his  religion  must  have  over 
him,  and  what  influence  it  must  have  upon  him. 
First,  It  must  possess  him  with  a very  reverent  and 
awful  regard  to  the  divine  majesty  and  authoritv. 
He  must  learn  (and  thus  the  most  learned  must  be 
e-ver  learning)  to  fear  the  Lord  his  God;  and  as  high 
as  he  is,  must  remember  that  God  is  above  him,  and 
whatever  fear  his  subjects  owe  to  him,  that,  and 
much  more,  he  owes  to  God  as  his  King.  Secondly, 
It  must  engage  him  to  a constant  observance  of  the 
law  of  God,  and  a conscientious  obedience  to  it,  as 
the  effect  of  that  fear.  He  must  keep  all  the  words 
of  this  law,  (he  is  custos  utriusque  labulee — the 
keefier  of  both  tables,)  not  only  to  take  care  that 


others  do  them,  but  to  do  them  himself  as  an  hum- 
ble servant  to  the  God  of  heaven,  and  a good  ex- 
ample to  his  inferiors.  Thirdly,  It  must  keep  him 
humble;  how  much  soever  he  is  ad\  anced,  let  him 
keep  his  spirit  low,  : nd  let  the  fear  of  his  Godfirt- 
xient  the  contemfit  of  his  brethren:  and  let  not  his 
heart  be  lifted  up  above  them,  so  as  to  carry  himself 
haughtily  or  disdainfully  toward  them,  and  to  tram- 
ple upon  them;  let  him  not  conceit  himself  better 
than  they,  because  he  is  greater,  and  makes  a fairer 
show,  but  let  him  remember  that  he  is  the  minister 
of  God  to  them  for  good,  {major  sing  ulus,  but  minor 
universis — greater  than  any  one,  but  less  than  the 
whole.)  It  must  prevent  his  errors,  either  o«  the 
right  hand,  or  on  the  left,  (for  there  are  errors  on 
both  hands,)  and  keep  him  right,  in  all  instances, 
to  his  God  and  to  his  duty. 

[2.]  What  advantage  his  religion  would  be  of  to 
him.  They  that  fear  God  and  keep  his  command- 
ments, will  certainly  fare  the  better  for  it  in  this 
world.  The  greatest  monarch  in  the  world  may 
receive  more  benefit  by  religion,  than  by  all  the 
wealth  and  power  of  his  monarchy.  It  will  be  of 
advantage.  First,  To  his  person.  Fie  shall  prolong 
his  days  in  his  kingdom.  We  find  in  the  history  of 
j the  kings  of  Judah,  that,  generally,  the  best  reigns 
were  the  longest,  except  when  God  shortened  them 
for  the  punishment  of  the  people;  as  Josiah’s.  Se- 
1 condly.  To  his  family;  his  children  shall  also  pros- 
I per.  Entail  religion  upon  posterity,  and  God  w 11 
I entail  a blessing  upori  it. 

I CHAR  XVIII. 

In  this  chapter,  I.  The  rights  and  revenues  of  the  church 
are  settled,  and  rules  given  concerning  the  Levites’  mi- 
nistration and  maintenance,  v.  1 . . 8.  II.  The  caution 
against  the  idolatrous  abominable  customs  of  the  heathen 
is  repeated,  v.  9 . . 14.  III.  A promise  is  given  them  of 
the  spirit  of  prophecy  to  continue  among  them,  and  to 
centre  at  last  in  Christ,  the  Great  Prophet ; ( v.  15.  . 18.) 
wrath  threatened  against  those  that  despise  prophecy, 
(v.  19.)  or  counterfeit  it,  (v  20.)  and  a rule  given  for  the 
trial  of  it,  v.  21,  22. 

L^l^HE  priests  the  Levites,  cr??//  all  the 
-I.  tribe  of  Levi,  shall  have  no  part  nor 
inheritance  \^ith  Israel:  they  shall  eat  the 
offerings  of  the  Lord  made  by  fire,  and  his 
inheritance.  2.  Therefore  shall  they  have 
no  inheritance  among  their  brethren : the 
Lord  is  their  inheritance,  as  he  hath  said 
unto  them.  3.  And  this  shall  be  the  priest’s 
due  from  the  people,  from  them  that  offer  a 
sacrifice,  whether  it  be  ox  or  sheep ; and 
they  shall  give  unto  the  priest  the  shoulder, 
and  the  two  cheeks,  and  the  maw.  4.  The 
first-fruit  also  of  thy  corn,  of  thy  wine,  and 
of  thy  oil,  and  the  first  of  the  fleece  of  thy 
sheep,  shalt  thou  give  him.  5.  For  the 
Lord  thy  God  hath  chosen  him  out  of  all 
thy  tribes,  to  stand  to  minister  in  the  name 
of  the  Lord,  him  and  his  sons  for  ever.  6. 
And  if  a Levite  come  from  any  of  thy  gates 
out  of  all  Israel,  where,  he  sojourned,  and 
come  with  all  the  desire  of  his  mind  unto 
the  place  which  the  Lord  shall  choose;  7. 
Then  he  shall  minister  in  the  name  of  the 
Lord  his  God,  as  all  his  brethren  the  Le- 
vites do,  which  stand  there  before  the  Lord. 
8.  They  shall  have  like  portions  to  eat,  be- 
sides that  which  cometh  of  the  sale  of  his 
patrimony. 


648 


DEUTERONOMY,  XVIII. 


Magistracy  and  ministry  are  two  divine  institu- 
tions of  admirable  use  for  the  support  and  advance-  ■ 
ment  of  the  kingdom  of  God  among  nmi-,  laws 
concerning  the  former  ^ve  had  in  the  close  of  the  j 
f regoing  chapter,  directions  are  in  this  gi\  en  con-  i 
cerning  the  latter.  Land-marks  are  here  set  be  | 
tween  the  estates  of  the  priests  and  those  of  the  i 
people. 

I.  Care  is  taken  that  the  priests  entangle  not 
themselves  with  the  affairs  of  this  life,  nor  enrich 
themseh  es  with  the  wealth  of  this  world;  they  have 
better  things  to  mind.  They  shall  have  no  fiart,  nor 
inheritance  ’ivith  Israel,  that  is,  no  share  either  in 
the  spoils  taken  in  wai%  or  in  the  land  that  was  to 
be  divided  by  lot,  v.  1.  Their  warfare  and  hus- 
bandry are  both  spiritual,  and  enough  to  fill  their 
hands  both  with  work  and  profit,  and  to  content 
them.  The  Lord  is  their  inheritance,  v.  2.  Note, 
Those  that  have  God  for  their  inheritance,  accord- 
ing to  the  new  covenant,  should  not  be  greedy  of 
great  things  in  the  world;  neither  gripe  what  they 
have,  nor  grasp  at  more,  but  look  upon  all  present 
things  with  the  indifference  which  becomes  those 
that  believe  God  to  be  all-sufficient. 

II.  Care  is  likewise  taken  that  they  want  not 
any  of  the  comforts  and  conveniences  of  this  life. 
Though  God,  who  is  a Spirit,  is  their  Inheritance, 
it  does  not  therefore  follow  that  they  must  live  upon 
the  air:  No, 

1.  The  people  must  provide  for  them.  They  ! 
must  have  their  due  from  the  fieofile,  v.  3.  Their  j 
maintenance  must  not  depend  upon  the  generosity 
of  the  people,  but  they  must  be  by  law  entitled  to 
it.  He  that  is  taught  'in  the  word,  ought  in  justice 
to  communicate  to  him  that  teaches  him;  and  he 
that  has  the  benefit  of  solemn  religious  assemblies, 
to  contribute  to  the  comfortable  support  of  those 
that  preside  in  such  assemblies.  (1.)  The  priests 
who  in  their  courses  served  at  the  altar,  had  their 
share  of  the  sacrifices,  namely,  the  peace-offerings, 
that  were  brought  while  they  wei  e in  waiting;  be- 
side the  l)reast  and  shoulder,  which  were  appointed 
them  before,  (Lev.  7.  32 . . 34. ) the  cheeks  and  maw 
are  here  ordered  to  be  given  them;  so  far  w..s  the 
law  from  diminishing  what  was  already  granted, 
that  it  gave  them  an  augmentation.  (2.)  The  first- 
fruits  which  arose  within  such  a precinct,  were 
brought  in,  as  it  should  seem,  to  the  priests  that  re- 
sided among  them,  for  their  maintenance  in  the 
countiy;  the  first  of  their  corn  and  wine  for  food, 
and  the  first  of  their  fleece  for  clothing,  {y.  4. ) for  j 
the  priests  who  were  employed  to  teach  others, 
ought  themselves  to  learn,  having  ford  and  raiment, 
to  be  therewith  content.  The  first-fruits  were  de- 
voted to  God,  and  he  constituted  the  priests  his  re- 
ceivers; and  if  God  reckons  wliat  is,  in  general, 
given  to  the  poor,  lent  to  him,  to  be  re]5aid  with  in- 
terest, much  more  what  is,  in  jvirticular,  gi\  en  to 
poor  ministers.  There  is  a good,  reason  gi\  en  for 
this  constant  charge  upon  their  estates,  (x>.  5. ) be- 
cause the  Levites  were  chosen  of  God,  and  his 
choice  must  be  owned  and  counten meed,  and  those 
honoured  by  us,  whom  he  honours;  and  because  they 
stood  to  minister,  and  ought  to  be  recompensed  for 
their  attendance  and  labour,  especially  since  it  was 
in  the  name  of  the  Lord,  by  his  warrant,  in  his  ser- 
vice, and  for  his  praise,  and  this  charge  entailed 
upon  their  seed  for  ever;  those  who  were  thus  en- 
gaged and  thus  employed,  ought  to  have  all  due 
encouragement  given  them,  as  some  of  the  most 
needful,  useful  members  of  th.eir  commonwealth. 

2.  Tlie  priests  must  not  themselves  stand  in  one 
another’s  light.  If  a priest,  that  by  the  law  was 
.obliged  to  serve  at  the  altar,  only  in  his  turn,  and 
was  p lid  for  that,  should,  out  of  his  great  affection 
to  the  sanctu  ry,  devote  himself  to  a constant  at- 
tendance there,  and  quit  the  ease  and  pleasure  of  ' 


the  city  in  which  he  had  his  lot,  for  the  satisfaction 
of  serving  the  altar,  the  priests,  whose  turn  it  was 
to  attend,  must  admit  him  both  to  join  in  the  work, 
and  to  share  in  the  wages,  and  not  grudge  him  either 
the  honour  of  the  one,  or  the  profit  of  tlae  (.ther, 
though  it  might  seem  to  break  in  upon  them,  v. 
6 . . 8.  Note,  A hearty  pious  zeal  to  serve  Gi  d and 
his  church,  though  it  may  a little  encroach  upon  a 
settled  order,  and  there  may  be  somewhat  in  it  that 
looks  irregular,  yet  ought  to  be  gratified,  and  not 
(liscouraged.  He  that  appears  to  have  a hearty  af- 
fection to  the  sanctuary,  and  loves  dearly  to  be  em- 
ployed in  the  service  of  it,  in  God's  name  let  him 
minister,  he  shall  be  as  welcome  to  God,  as  the  Le- 
vites, whose  course  it  was  to  minister,  and  should  be 
so  to  them.  The  settling  of  the  courses  was  intended 
rather  to  secure  those  to  the  work  that  were  not 
willing  to  do  so  much,  than  to  exclude  any  that  wei  e 
willing  to  do  more.  And  he  that  serves'as  a volun- 
teer, shall  have  as  good  pay  as  the  pressed  men,  be- 
side that  which  comes  of  the  sale  of  his  jiairimony. 
The  church  of  Rome  obliges  those  who  lea\  e their 
estates  to  go  into  a monastery,  to  bring  the  profits 
of  their  estate  with  them  into  the  common  stock  of 
the  monastery,  for  gain  is  their  godliness;  but  here 
it  is  ordered  that  the  pious  devotee  should  resers’e 
to  himself  the  produce  of  his  patrimony;  for  religion 
and  the  ministry  were  never  appointed  of  God,  how- 
e\  er  they  have  been  abused  by  men,  to  serve  a se- 
cular interest. 

9.  When  thou  art  come  into  the  land 
which  the  Lord  thy  God  giveth  tlice,  ihou 
shalt  not  learn  to  do  after  the  abominations 
of  those  nations.  10.  There  shall  not  be 
found  among  you  any  one  that  maketh  his 
son  or  his  daughter  to  pass  through  the  fire. 
or  that  useth  divination,  or  an  observer  of 
times,  or  an  enchanter,  or  a witch,  11.  Oi 
a charmer,  or  a consulter  with  familiar 
spirits,  or  a wizard,  or  a necromancer.  12. 
For  all  that  do  these  things  ore  an  abomi- 
nation unto  the  Lord  : and  because  of  these 
abominations  the  Lohd  thy  God  doth  drive 
them  out  from  before  thee.  13.  Thou  shalt 
be  perfect  with  the  Lord  thy  God.  14. 
For  these  nations,  Avhich  thOu  shalt  possess, 
hearkened  unto  observers  of  times,  and  unto 
diviners : but  as  for  thee,  the  Lord  thy  God 
hath  not  suffered  thee  so  to  do. 

One  would  not  think  there  h.  d been  so  much 
need,  as  it  seems  there  was,  to  arm  the  peojde  of 
Israel  against  the  infection  of  the  idolatrous  customs 
of  the  Canaanites.  M’as  it  possible  that  a ])eople 
so  blessed  with  divine  institutions,  should  ever  ad- 
mit the  brutish  and  barbarous  in . entions  of  men 
and  devils.^  Were  they  in  any  danger  of  making 
those  their  tutors  and  directors  in  religion,  whom 
God  had  made  their  captives  and  tributaries.^  It 
seems  they  were  in  danger,  and  therefore,  after 
many  the  like  cautions,  they  are  here  charged  not 
to  do  after  the  abominations  of  those  nations,  v.  9. 

I.  Some  particulars  are  specified:  as,  1.  The  con- 
secrating of  their  children  to  Moloch,  an  idol  that 
represented  the  sun,  by  making  them  to  /lass 
through  the  fire,  and  sometintes  consuming  them 
as  sacrifices  in  the  fire,  v.  10.  See  the  law  against 
this,  before.  Lev.  18.  21.  2.  Using  arts  of  di\ina- 

tion,  to  get  the  unnecessary  knowledge  of  things  to 
come;  enchantments,  witchcrafts,  char 7ns,  &r.  |,\- 
which  the  power  and  knowledge  peculiar  to  G' d, 
' were  attributed  to  the  Devil,  to  the  great  reprcach 


DEUTERONOMY,  XVITI.  649 


both  ot  God’s  counsels  and  of  his  providence,  v.  10, 
11.  One  would  wonder  that  such  arts  and  works 
of  darkness,  so  senseless  and  absurd,  so  impious  and 
profane,  could  be  found  in  a country  where  divine 
revelation  shone  so  clear;  yet  we  find  remains  of 
them  even  there  where  Christ’s  holy  religion  is 
known  and  professed;  such  are  the  powers  and  poli- 
cies of  the  rulers  of  the  darkness  of  this  world.  But 
let  those  that  gi\  e heed  to  fortune-tellers,  or  go  to 
wizards  for  the  discovery  of  things  secret,  that  use 
spells  for  the  cure  of  diseases,  are  in  any  league  or 
acquaintance  with  familiar  spirits,  or  form  a confe- 
deracy with  those  that  are — let  them  know  that 
they  can  have  no  fellowship  with  God  while  thus 
they  have  fellowship  with  devils.  It  is  amazing  to 
think  that  there  should  be  any  pretenders  of  this 
kind  in  such  a land,  and  day  of  light,  as  we  live  in. 

II.  Some  reasons  are  given  against  their  confor- 
mity to  the  customs  of  the  Gentiles.  1.  Because  it 
would  make  them  abominable  to  God.  The  things 
themselves  being  hateful  to  iiim,  those  that  do 
them  are  an  abomination;  and  miserable  is  that 
creature,  that  is  become  odious  to  its  Creator,  i;.  12. 
See  the  malignity  and  mischievousness  of  sin:  that 
must  needs  be  an  evil  thing  indeed,  which  provokes 
the  God  of  mercy  to  detest  the  work  of  his  own 
hands.  2.  Because  these  abominable  practices  had 
been  the  ruin  of  the  Canaanites,  which  ruin  they 
were  not  only  the  witnesses  but  the  instruments  ot. 
It  would  be  the  most  inexcusable  folly,  as  well  as 
the  .most  unpardonable  impiety,  for  them  to  prac- 
tise themselves  those  very  things,  for  which  they 
had  been  employed  so  severely  to  chastise  others. 
Did  tlie  land  spue  out  the  abominations  of  the  Ca- 
naanhes,  and  shall  Israel  lick  up  the  vomit.^  3.  Be- 
cause they  were  better  taught,  v.  13,  14.  It  is  an 
argument  like  that  of  the  apostle  against  Christians 
w'alking  as  the  Gentiles  walked;  (Eph.  4.  17,  18. 
20.)  \e  have  not  so  learned  Christ.  “It  is  true, 
these  nations,  whom  God  gave  ufi  to  their  own 
hearts'  lusts,  and  suffered  to  walk  in  their  own  , 
ways,  (Acts  14.  16.)  did  thus  corrupt  themseUes; 
but  thou  art  not  thus  abandoned  by  the  grace  of  i 
God,  the  Lord  thy  God  has  not  suffered  thee  to  do  \ 
so,  thou  art  instructed  in  divine  things,  and  hast  [ 
fair  warning  given  thee  of  the  evil  of  those  practices; 
and  therefore  whatever  others  do  it  is  expected 
that  thou  shouldest  be  perfect  with  the  Lord  thy 
God;"  that  is,  “ that  thou  shouldest  give  di . ine  ho- 
nours to  him,  to  him  on’y,  and  to  no  other,  and  not 
mix  anv  of  the  superstitious  customs  of  the  heathen 
w,th  his  institutions.”  One  of  the  Chaldee  para- 
phrasis here  takes  notice  of  God’s  furnishing  them 
with  the  oracle  of  Urim  and  Thummim,  as  a pre- 
seia  ative  from  all  unlawful  arts  of  divination.  They 
were  fools,  who  would  go  to  consult  the  father  of 
lies,  when  they  had  such  a ready  way  of  consulting 
the  God  of  truth. 

15.  Tlie  Lord  thy  God  will  raise  up 
tinto  thee  a Prophet  from  the  midst  of  thee, 
of  thy  brethren,  like  unto  me  ; unto  him  ye 
shall  hearken;  16.  According  to  all  that 
thou  desiredst  of  the  Lord  thy  God  in  Ho- 
reb,  in  tlie  day  of  the  assembh’,  saying,  Let 
me  not  hear  again  the  voice  of  the  Lord 
my  God,  neither  let  me  see  this  great  fire 
any  more,  that  I die  not.  17.  And  the 
FjORD  said  unto  me.  They  have  well  spoken 
f/int  which  they  have  spoken.  18.  I will 
raise  them  up  a Prophet  from  among  their 
brethren,  like  unto  thee,  and  will  put  my 
words  in  his  mouth;  and  he  shall  speak  un- 
VoL.  I. — 4 N 


to  them  all  that  I shall  command  him.  1 9. 
And  it  shall  come  to  pass,  that  whosoever 
will  not  hearken  unto  my  words  which  he 
shall  speak  in  my  name,  1 will  require  it  of 
him.  20.  But  the  prophet  which  shall  pre- 
sume to  speak  a word  in  my  name  which  J 
have  not  commanded  him  to  speak,  or  that 
shall  speak  in  the  name  of  other  gods,  even 
that  prophet  shall  die.  21.  And  if  thou 
say  in  thine  heart.  How  shall  we  kuotv  the 
woi  d which  the  Lord  hath  not  spoken  ? 22. 
When  a prophet  speaketh  in  the  name  of  the 
Lord,  if  the  thing  follow  not,  nor  come  to 
pass,  that  is  the  thing  which  the  Lord  hath 
not  spoken,  but  the  prophet  hath  spoken  it 
presumptuously:  thou  shalt  not  be  afraid 
of  him. 

Here  is, 

I.  The  promise  of  the  Great  Prophet,  with  a 
command  to  receive  him,  and  hearken  unto  him. 
Now, 

1.  Some  think  it  is  a promise  of  a succession  of 
prophets  that  should  for  many  ages  be  kept  up  in 
Israel.  Beside  the  priests  and  Levites,  their  ordi- 
nary ministers,  whose  office  it  was  to  teach  Jacob 
God’s  law,  they  should  have  prophets,  extraordi- 
nary ministers,  to  reprove  them  for  their  fauits,  re- 
mind tliem  of  their  duty,  and  to  foretell  things  to 
come,  judgments  for  warning,  . nd  deliverances  for 
their  comfort.  Having  these  prophets,  (1.)  They 
need  not  use  di\  inations,  nor  consult  with  familiar 
' spirits,  for  they  might  inquire  of  God’s  prophets 
i even  concerning  their  private  affairs,  as  Saul  did 
i when  he  was  in  quest  ot  his  father’s  asses,  1 Sam. 
9.  6.  (2.)  They  could  not  miss  the  way  of  their 

duty  through  ignorance  or  mistake,  nor  differ  in 
^ their  rjnnions  about  it,  hav  ing  ])rophets  among 
; them,  whom,  in  every  difficult  doubtful  case,  they 
might  adv  ise  with,  and  appeal  to.  These  prophets 
j were  like  unto  Moses  in  some  respects,  th  ugh  far 
I'  inferior  to  him,  Deut.  34.  10. 

I 2.  Whether  a succession  of  prophets  be  included 
j in  this  promise  or  not,  we  are  sure  that  it  is  prima- 
1 rily  intended  as  a promise  of  Christ,  and  it  is  the 
I clearest  promise  of  him  that  is  in  all  the  law  ofMo- 
I ses.  It  is  expressly  applied  to  our  Lord  Jesus  as 
the  Messiah  promised,  (Acts  3.  22. — 7.  37.)  and 
the  people  had  an  eye  to  this  promise  when  they 
said  concerning  him,  '7'his  is  of  a truth  that  Prophet 
that  should  come  into  the  world;  (John  6.  14. ) and  it 
was  his  Spirit  that  spake  in  all  the  other  prophets, 
1 Pet.  1.  11.  Observe, 

(1.)  What  it  is,  that  is  here  promised  concerning 
Christ;  what  God  promised  Moses  at  mount  Sinai, 
which  he  relates,  (7u  18.)  he  promised  the  people, 
{v.  15.)  in  God’s  name;  [1.]  That  there  should 
come  a Prophet,  great  above  all  the  prophets,  by 
whom  God  would  make  known  himself  and  his  will 
to  the  children  of  men,  more  fully  and  clearly  than 
ever  he  had  done  before.  He  is  the  Light  of  the 
j world,  as  prophecy  was  of  the  Jewish  church,  John 
! 8.  12.  He  is  the  word  by  whom  God  speaks  to  us, 
John  1.  1.  Heb.  1.  2.  [2.]  That  God  would  ra/se 

him  up  from  the  midst  of  them.  In  his  birth  he 
should  be  one  of  that  nation,  should  liv’e  among 
them,  and  be  sent  to  them.  In  his  resurrection  he 
should  be  raised  up  at  Jerusalem,  and  from  thence 
his  doctrine  should  go  forth  to  all  the  world:  thus 
God,  having  raised  up  his  Son  Christ  Jesus,  sent 
him  to  bless  us.  [3;]  That  he  should  be  like  unto 
Moses,  only  as  much  above  him,  as  the  other  pro- 
phets came  short  of  him.  Moses  was  such  a pro 


650 


DEUTERONOMY,  XIX. 


phet  as  was  a law-giver  to  Israel,  and  their  deliver- 
er out  of  Egypt;  and  so  was  Christ,  he  not  only 
teaches,  but  nalesand  saves;  Moses  was  the  founder 
of  a new  dispensation,  by  signs  and  wonders  and 
mighty  deeds;  and  so  was  Christ,  by  which  he 
proved  himself  a Teacher  come  from  God.  Was 
Moses  faithful.^  So  was  Christ;  Moses  as  a servant, 
but  Christ  as  a Son.  [4.]  That  God  would  fiut  his 
words  in  his  mouth,  v.  18.  What  messages  God 
had  to  send  to  the  children  of  men,  he  would  send 
them  bv  him,  and  give  him  full  instructions  what  to 
sav  and  do  as  a prophet.  Hence  our  Saviour  says, 
(John  7.  16.)  My  doctrine  is  not  mine  originally,  but 
his  that  sent  me.  So  that  this  great  promise  is 
performed;  this  Prophet  is  come,  even  Jesus,  it  is 
he  that  should  come,  and  we  are  to  look  for  no  other. 

(2.)  The  agreeableness  of  this  designed  dispensa- 
tion to  the  people’s  avowed  choice  and  desire  at 
mount  Sinai,  v.  16,  17.  There  God  had  spoken  to 
them  in  thunder  and  lightning,  out  of  the  midst  of 
the  fire  and  thick  darkness:  every  word  made  their 
ears  tingle  and  their  hearts  tremble,  so  that  the 
whole  congregation  was  ready  to  die  with  fear;  in 
this  fright,  they  begged  hard  that  God  would  not 
speak  to  them  in  this  manner  any  more,  (they 
could  not  bear  it,  it  would  overwhelm  and  distract 
them,)  but  that  he  would  speak  to  them  by  men, 
like  themsch  es,  by  Moses  now,  and  afterward  by 
other  prophets  like  unto  him.  “ Well,”  says  God, 
“ it  shall  be  so;  they  shall  be  spoken  to  by  men, 
whose  terrors  shall  not  make  them  afraid;”  and  to 
crown  the  favour  beyond  what  they  were  able  to 
ask  or  think,  in  the  fulness  of  time,  the  Word  itself 
was  made  flesh,  and  they  saw  his  glory  as  of  the 
only  begotten  of  the  Father,  not,  as  at  mount  Sinai, 
full  of  majesty  and  terror,  but  full  of  grace  and 
truth,  John  1.  14.  Thus,  in  answer  to  the  request 
of  those  who  were  struck  with  amazement  by  the 
l aw,  God  promised  the  incarnation  of  his  Son,  though 
we  may  suj)pose  it  far  from  the  thoughts  of  them 
that  made  the  request. 

(3.)  A charge  and  command  given  to  all  people 
to  hear  and  believe,  hear  and  obey,  this  Great  Pro- 
phet here  ])rcmised;  Unto  him  ye  shall  hearken;  (u. 
15.)  and  whoever  will  not  hearken  to  him,  shall  be 
surelv  and  severely  reckoned  with  for  his  con- 
tempt, (u.  19.)  / will  require  it  of  him.  God  him- 
self ajrplied  this  to  our  Lord  Jesus  in  the  voice  that 
came  out  of  the  excellent  glory,  Matth.  17.  5. 
Hear  ye  him,  that  is,  this  is  he  concerning  whom  it 
was  said  by  Moses  of  old.  Unto  him  ye  shall  hearken; 
and  Moses  and  Elias  then  stood  by  and  assented  to 
it.  The  sentence  here  passed  on  those  that  hearken 
not  to  this  Prophet,  is  repeated  and  ratified  in  the 
New  Testament,  He  that  believeth  not  the  Son,  the 
wrath  of  Clod  abideth  on  him,  John  3.  36.  Jlnd 
how  shall  we  esca/ie  if  we  turn  away  from  him  that 
sfieaketh  from  heaven?  Heb.  12.  25.  The  Chaldee 
paraphrase  here  reads  it.  My  Word  shall  require 
it  of  him;  which  can  be  no  other  than  a divine  per- 
son, Christ  the  eternal  Word,  to  whom  the  Father 
has  committed  all  judgment,  and  by  whom  he  will 
at  the  last  dav  judge  the  world.  Whoever  turns  a 
deaf  ear  to  Jesus  Christ,  shall  find  that  it  is  at  his 
pei’il;  the  same  that  is  the  Prophet,  is  to  be  the 
Judge,  John  12.  48. 

II.  Here  is  a caution  against  false  prophets. 

1.  By  way  of  threatening  against  the  pretenders 
themselves,  v.  20.  Whoever  sets  up  for  a prophet, 
and  produces  either  a commission  from  a false  god, 
as  the  prophets  of  Baal,  or  a false  and  counterfeit 
commission  from  the  true  God,  shall  be  deemed 
and  adjudged  guilty  of  high-treason  against  the 
crown  and  dignity  of  the  King  of  kings,  and  that 
traitor  shall  he  put  to  death,  (u.20.)  namely,  by  the 
pidgment  of  the  great  Sanhedrim,  which,  in  pro- 
cess of  time,  sat  at  Jemsalem:  and  therefore  our 


Sa\  iour  says  that  a firofihet  could  not  perish  but  at 
Jerusalem,  and  lays  the  blood  of  the  prophets  at 
Jemsalem’s  door,  Luke  13.  33,  34,  whom  therefore 
God  himself  would  punish;  yet  there  false  prophets 
were  supported. 

2.  By  Avay  of  direction  to  the  people,  that  they 
might  not  be  imposed  upon  by  pretendei-s;  of  which 
there  were  many,  as  appears,  Jer.  23.  25.  Ezek. 
13.  6.  1 Kings  22.  6.  It  is  a very  proper  question 

which  they  are  supposed  to  ask,  v.  21.  Since  it  is 
so  great  a duty  to  h.earken  to  the  true  prophets,  and 
yet  there  is  so  much  danger  of  being  misled  by  false 
prophets.  How  shall  we  know  the  word  which  the 
Lord  has  not  spoken?  By  what  marks  may  we 
discover  the  cheat.^  Note,  It  highly  concerns  us  to 
have  a right  touchstone  wherewith  to  try  the  word 
we  hear,  that  we  may  know  what  that  word  is, 
which  the  Lord  has  not  spoken.  Whatever  is  di- 
rectly repugnant  to  sense,  to  the  light  and  law  of 
nature,  and  to  the  plain  sense  of  the  written  word, 
we  may  be  sure  ii  not  that  which  the  Lord  has 
spoken ; nor  that  which  gives  countenance  and  en- 
couragement to  sin,  or  has  a manifest  tendency  to 
the  destruction  of  piety  or  charity;  far  be  it  from 
God  that  he  should  contradict  himself.  The  rule 
here  given  in  answer  to  this  inquiry,  was  adapted 
chiefly  to  that  state,  v.  22.  If  there  was  any  cause 
to  suspect  the  sincei’ity  of  a prophet,  let  them  ob- 
serve, if  he  gave  them  any  sign,  or  foretold  some- 
thing to  come,  and  the  event  was  not  according  to 
his  prediction,  they  might  be  sure  he  was  not  sent 
i of  God.  This  does  not  refer  so  much  to  the  foretel- 
ling of  mercies  and  judgments,  (though  as  to  those, 
and  the  difference  between  the  predictions  of  mer- 
cies and  judgments,  there  is  a rule  of  discerning 
between  truth  and  falsehood  laid  downr  by  the  pro- 
phet, Jer.  28.  8,  9.)  but  rather  to  the  giving  of  signs 
on  purpose  to  confirm  their  mission.  Though  the 
sign  did  come  to  pass,  yet  that  would  not  serve  to 
prove  their  mission,  if  they  called  him  to  serve 
other  gods;  that  point  had  been  already  settled. 
Dent.  13.  l*-3.  But  if  the  sign  did  not  come  to 
pass,  that  would  serve  to  disprove  their  mission, 
“ When  Moses  cast  his  rod  upon  the  ground,  (it  is 
Bishop  Patrick’s  explication  of  this,)  and  said  it 
would  become  a serpent,  if  it  had  not  accordingly 
been  turned  into  a serpent,  Moses  had  been  a false 
j prophet:  if,  when  Elijah  called  for  fire  from  heaven 
i to  consume  the  sacrifice,  none  had  come,  he  had 
been  no  better  than  the  prophets  of  Baal.  ” Samuel’s 
mission  was  proved  by  this.  That  God  let  none  of 
his  words  fall  to  the  ^ound,  1 Sam.  3.  19,  20.  And 
by  the  miracles  Christ  wrought,  especially  by  that 
great  sign  he  gave  of  his  resurrection  the  third  day, 
which  came  to  pass  as  he  foretold,  it  appeared  that 
he  was  a Teacher  come  from  God. 

Lastly,  They  are  bid  not  to  be  afraid  of  a false 
prophet;  that  is,  not  to  be  afraid  of  the  judgments 
such  a one  might  denounce  to  amuse  people  and 
strike  terror  upon  them;  nor  to  be  afraid  of  exe- 
cuting the  law  upon  them,  when,  upon  a strict  and 
impartial  scnitiny,  it  appeared  that  he  was  a false 
prophet.  This  command  not  to  fear  a false  pro- 
phet, implies  that  a true  prophet,  who  proved  his 
commission  by  clear  and  undeniable  proofs,  was  to 
be  feared,  and  it  was  at  their  peril  if  they  offered 
him  any  violence,  or  put  any  slight  upon  him. 

CHAP.  XIX. 

The  laws  which  Moses  had  hitherto  been  repeating  and 
urging,  mostly  concerned  the  acts  of  religion  and  devo- 
tion toward  God;  but  here  he  comes  more  fully  to  proie 
the  duties  of  righteousness  between  man  and  man.  This 
chapter  relates,  I.  To  the  sixth  commandment.  Thou 
shall  not  kill,  v.  1 . . 13.  II.  To  the  eighth  command- 
ment, Thou  shall  not  steal,  v.  14.  III.  To  the  ninth 
commandment  Thou  shall  not  bear  false  tcitness,  v 
lo.  .21. 


DEUTERONOMY,  XIX. 


1 \^^HEN  the  Lord  thy  God  hath  cut 
.▼  T oB’  the  nations,  whose  land  the 
JiOUDthy  God  giveth  thee,  and  thou  suc- 
ceedest  them,  and  dvvellest  in  their  cities, 
and  in  their  houses ; 2.  Tliou  shalt  sepa- 
rate three  cities  Ibr  thee  in  the  midst  of  thy 
land,  which  the  Lord  thy  God  giveth  thee 
to  possess  it.  3.  Thou  shalt  prepare  thee  a 
way,  and  divide  the  coasts  of  thy  laud, 
which  the  Lord  thy  God  giveth  thee  to  in- 
herit, into  three  parts,  that  every  slayer  may 
flee  thither.  4.  And  this  is  the  case  of  the 
slayer  which  shall  flee  thither,  that  he  may 
live.  Whoso  killeth  his  neighbour  ignorant- 
ly, whom  he  hateth  not  in  time  past ; 5. 
As  when  a man  goeth  into  the  wood  with 
his  neighbour  to  hew  wood,  and  his  hand 
fetcheth  a stroke  with  the  axe  to  cut  down 
the  tree,  and  the  head  slippeth  from  the 
helve,  and  lighteth  upon  his  neighbour,  that 
he  die ; he  shall  flee  unto  one  of  those  cities, 
and  live : 6.  Lest  the  avenger  of  blood 

pursue  the  slayer,  while  his  heart  is  hot,  and 
overtake  him,  because  the  way  is  long,  and 
slay  him ; whereas  he  was  not  worthy  of 
death,  inasmuch  as  he  hated  him  not  in  time 
past.  7.  Wherefore  I command  thee,  say- 
ing, Thou  shalt  separate  three  cities  for  thee. 
8.  And  if  the  Lord  thy  God  enlarge  thy  I 
coast,  as  he  hath  sworn  unto  thy  fathers,  and 
give  thee  all  the  land  which  he  promised  to 
give  unto  thy  fathers ; 9.  If  thou^shalt  keep 

all  these  commandments  to  do  them,  which 
I command  thee  this  day,  to  love  the  Lord 
thy  God,  and  to  walk  ever  in  his  ways ; 
then  shalt  thou  add  three  cities  more  for  thee, 
besides  these  three;  10.  That  innocent 
blood  be  not  shed  in  thy  land  which  the 
Lord  thy  God  giveth  thee  for  an  inherit- 
ance, and  so  blood  be  upon  thee.  1 1 . But  if 
any  man  hate  his  neighbour,  and  lie  in  wait 
for  liim,  and  rise  up  against  him,  and  smite 
him  mortally  that  he  die,  and  fleeth  info  t 
one  of  these  cities  : 12.  Then  the  elders  of 

his  city  shall  send  and  fetch  him  thence,  and 
deliver  him  into  the  hand  of  the  avenger  of 
blood,  that  he  may  die.  1 3.  Thine  eye  shall 
not  pity  him,  but  thou  shalt  put  away  the 
guilt  o/’ innocent  blood  from  Israel,  that  it 
may  go  well  with  thee. 

It  was  one  of  the  precepts  given  to  the  sons  of 
Noah,  that  whoso  sheddeth  man's  blood,  by  man 
shall  his  blood  be  shed,  that  is,  by  the  avenger  of 
blood,  Gen.  9.  6.  Now  here  we  have  the  law  set- 
tled between  blood  and  Idood,  between  the  blood 
of  the  murdered  and  the  blood  of  the  murderer, 
and  effectual  provision  made, 

I.  That  the  cities  of  refuge  should  be  a protec- 
tion to  him  that  slew  another  casually,  so  that  he 
should  not  die  for  that  as  a crime,  which  was  not 
his  voluntary  act,  but  only  his  unhappiness.  The 
appointment  of  these  cities  of  refuge  we  had  before, 


(Exod.  21.  13.)  and  the  law  laid  down  concerning 
tliem  at  large.  Numb.  35.  10,  &c.  It  is  liere  repeat- 
ed and  dire.  tion  is-gi\en  concerning  three  things. 

1.  The  ajwointing  of  tin  ee  cities  in  Canaan  for  this 
puipose.  Moses  had  already  appointed  three  on  that 
Side  Jordan,  which  he  saw  the  conquest  of;  and  now 
he  bids  them,  when  they  were  settled  in  the  other 
part  of  the  country,  to  appoint  three  more,  v.  I-.  3, 
7.  The  country  was  to  be  divided  into  three  dis- 
tricts, as  near  as  might  be  equal,  and  a city  of  re- 
fuge in  the  centre  of  each,  so  that  every  corner  of 
the  land  might  have  one  within  reach.  Thus 
Christ  is  not  a Reluge  at  a distance  which  we  must 
ascend  to  heaven,  or  go  down  to  the  deep  foi-,  but 
the  word  is  nigh  us,  and  Christ  in  the  word,  Rom. 
10.  8.  The  gospel  brings  salvation  to  our  door, 
and  there  it  knocks  for  admission,  and,  to  make  the 
flight  of  the  delinquent  the  more  easy,  the  way 
must  be  prepared,  that  led  to  the  city  of  refuge. 
Probably,  they  had  causeways  or  streetways  le.id 
ing  to  those  cities,  and  the  Jews  say,  that  the  ma- 
gistrates of  Israel,  upon  one  certain  day  in  the  year, 
sent  out  naessengers  to  see  that  those  roads  were  in 
good  repair,  and  they  were  to  remove  stumbling- 
blocks,  mend  bridges  that  were  broken,  and  where 
two  ways  met,  they  were  to  set  up  a Mercurial  post, 
with  a finger  to  point  the  right  wav,  on  which  was 
engraven  in  great  letters,  Miklat,  Miklat;  Refuge, 
Refuge.  In  allusion  to  this,  gospel-ministei  s are 
to  show  people  the  way  to  Christ,  and  to  assist  and 
direct  them  in  flying  by  faith  to  him  for  refuge. 
They  must  be  ready  to  remove  their  jirejudices, 
and  help  them  over  their  difficulties.  And,  blessed 
be  God,  the  way  of  holiness,  to  all  that  seek  it  faith- 
fully, is  a highway  so  plain,  that  the  wayfaring 
men,  though  fools,  shall  not  err  therein. 

2.  The  use  to  be  made  of  these  cities,  t'.  4*  •6.’ 
(1.)  It  is  supposed  it  might  so  happen,  that  a man 
might  be  the  death  of  his  neighbour  withi  ut  any 
design  upon  him,  (either  from  a sudden  passion,  or 
malice-prepense,)  but  purely  by  accident,  as  by  the 
flying  on  of  an  axe- head,  which  is  the  instance  hei'e 
given,  with  which  e\  ery  case  of  this  kind  was  to  be 
compared,  and  by  it  adjudged.  See  how  human 
life  lies  exposed  daily,  and  what  deaths  we  are  often 
in,  and  what  need  therefore  w’e  have  to  be  always 
ready,  our  souls  being  continually  in  our  hands. 
How  are  the  sons  of  men  snared  in  an  evil  time, 
when  it  falls  suddenly  upon  theml  Eccl.  9.  12.  An 
evil  time  indeed  it  is,  when  this  happens  not  only  to 
the  slain  but  to  the  slayer.  (2.)  It  is  supposed  that 
the  relations  of  the  person  slain  would  be  forward  to 
avenge  the  blood;  in  affection  to  their  friend,  and  in 
zeal  for  public  justice.  Though  the  law  did  not 
allow  the  avenging  of  any  other  affront  or  injury 
with  death,  yet  the  avenger  of  blood,  the  blood  of  a 
relation,  shall  have  great  allowances  made  for  the 
heat  of  his  heart,  upon  such  a provocation  as  that, 
and  his  killing  the  man-slayer,  though  he  was  so 
Iw  accident  only,  should  not  "be  accounted  murder, 
if  he  did  it  before  he  got  to  the  city  of  refuge, 
though  it  is  owned  he  was  not  worthy  of  death. 
Thus  would  God  possess  people  with  a great  hor- 
ror and  dread  of  the  sin  of  murder:  if  mere  chance- 
medley  did  thus  expose  a man,  surely  he  that 
wilfully  does  violence  to  the  blood  of  any  person, 
whether  from  an  old  grudge,  or  upon  a sudden  pro- 
\ ocation,  must  flee  to  the  pit,  and  let  no  man  stay 
him,  (Prov.  28.  17. ) yet  the  New  Testament  repre-  ‘ 
sents  the  sin  of  murder,  as  more  heinous  and  more 
dangerous  than  even  this  law  does,  (1  John  3.  15.) 
\e  know  that  no  murderer  hath  eternal  life  abiding 
in  him.  (3.)  It  is  provided  that  if  an  avenger  of 
blood  should  be  so  unreasonable  as  to  demand  satis- 
faction for  blood  shed  by  accident  only,  then  the 
city  of  refuge  should  protect  the  slayG.  Sins  ot 
ignorance  indeed  do  expose  us  to  the  wrath  of  God, 


65!2 


DEUTERONOMY,  XIX. 


but  there  is  relief  pro\  ided,  if  by  faith  and  repent- 
ance we  make  use  of  it.  Paul  that  had  been  a 
persecutor,  obtained  mercy,  because  he  did  it  igno- 
rantly; and  Christ  prayed  for  his  crucifiers.  Father, 
forgive  them,  for  they  l:7iow  not  what  they  do. 

3.  The  appointing  of  three  cities  more  for  this 
use,  in  case  Cod  should  hereafter  enlarge  their  ter- 
ritories, and  the  dominion  of  their  religion;  that  all 
those  places  which  came  under  the  government  of 
the  law  of  Moses  in  other  instances,  might  enjoy 
the  benefit  of  that  law  in  this  instance,  v.  8»*10. 
Here  is,  (1.)  An  intimation  of  God’s  gracious  inten- 
tion to  enlarge  their  coast,  as  he  promised  to  their 
fathers,  if  they  did  not  by  their  disobedience  forfeit 
the  promise,  the  condition  of  which  is  here  carefully 
repeated,  that,  if  it  were  not  performed,  the  re- 
proach might  lie  upon  them,  and  not  on  God.  He 
promised  to  it,  if  thou  shalt  keefi  all  these  com- 
mandments; not  otherwise.  (2.)  A direction  to 
them  to  appoint  three  cities  more  in  their  new  con- 
quests, which,  the  number  intimates,  should  be  as 
large  as  those  their  first  conquests  wei-e;  wherever 
the  border  of  Israel  went,  this  privilege  must  attend 
it,  that  innocent  blood  be  not  shed,  k 10.  Though 
God  is  the  Saviour  and  Preserver  of  all  men,  and 
has  a tender  regard  to  all  lives,  yet  the  blood  of  Ist 
raelites  is  in  a particular  manner  precious  to  him, 
Ps.  72.  14.  The  learned  Ainsworth  observes,  that 
the  Jewish  writers  themseh  es  own,  that,  the  condi- 
tion not  being  performed,  the  promise  of  the  enlarg- 
ing of  their  coast  was  never  fulfilled ; so  that  there 
was  no  occasion  for  ever  adding  these  three  cities 
of  refuge;  yet  the  holy  blessed  God  (say  they)  did 
not  command  it  in  vain,  for  in  the  days  of  Jilessiah 
the  Prince,  three  other  cities  shall  be  added  to  these 
six:  they  expect  it  to  be  fulfilled  in  the  letter,  but 
we  know  that  in  Christ  it  has  its  spiritual  accom- 
plishment, for  the  borders  of  the  gospel-Israel  are 
enlarged,  according  to  the  promise,  and  in  Christ, 
the  Lord  our  Righteousness,  refuge  is  provided  for 
those  that  by  faith  fly  unto  him. 

II.  It  is  provided  that  the  cities  of  refuge  should 
be  no  sanctuary  or  shelter  to  a wilful  murderer,  but 
even  thence  he  should  be  fetched,  and  delivei-ed  to 
the  avenger  of  blood,  v.  11"13.  1.  This  shows 

that  wilful  murder  must. never  be  protected  by  the 
civil  magistrate;  he  bears  the  sword  of  justice  in 
vain,  if  he  suffers  those  to  escape  the  edge  of  it,  that 
lie  under  the  guilt  of  blood,  which  he  by  office  is  the 
avenger  of.  During  the  dominion  of  the  papacy 
here  in  our  own  land,  before  the  Reformation,  there 
were  some  churches,  and  religious  houses,  (as  they 
called  them,)  that  were  made  sanctuaries  for  the 
protection  of  all  sorts  of  criminals  that  fled  to  them, 
wilful  murderers  not  excepted,  so  that  (as  Stamford 
says,  in  his  Pleas  of  the  Crown,  lib.  2.  ch.  38.)  the 
government  follows  not  Moses  but  Romulus,  and  it 
was  not  till  about  the  latter  end  of  Henry  the 
Eighth’s  time,  that  this  privilege  of  sanctuary  for 
wilful  murder  was  taken  away;  when  in  that,  as  in 
other  cases,  the  word  of  God  came  to  be  regarded 
more  than  the  dictates  of  the  see  of  Rome.  And 
some  have  thought  it  would  be  a completing  of  that 
instance  of  reformation,  if  the  benefit  of  clergy 
were  taken  away  for  man-slaughter,  that  is,  the 
killing  of  a man  upon  a small  provocation,  since  this 
law  allowed  refuge  only  in  case  of  that  which  our 
law  calls  chance-medley.  2.  It  may  be  alluded  to, 
to  show  that  in  Jesus  Christ  there  is  no  refuge  for 
presumptuous  sinners,  that  go  on  still  in  their  tres- 
passes. If  we  thus  sin  wilfully,  sin  and  go  on  in  it, 
there  remains  no  sacrifice,  Heb.  10.  26.  Those  that 
flee  to  Christ  from  their  sins,  shall  be  safe  in  him, 
but  not  those  that  expect  to  be  sheltered  by  him  in 
their  sins.  Salvation  itself  cannot  save  such,  divine 
justice  will  fetch  them  even  from  the  city  of  refuge, 
.he  protection  of  which  they  are  not  entitled  to. 


14.  Thou  shalt  not  remove  thy  neigh 
hour’s  land-mark,  which  they  of  old  tinu- 
have  set  in  thine  inheritance,  which  thou 
‘ shalt  inherit  in  the  land  that  the  Lord  thy 
God  givcth  thee  to  possess  it.  15,  One  wit- 
ness shall  not  i ise  up  against  a man  for  any 
iniquity,  or  for  any  sin,  in  any  sin  that  he 
sinneth:  at  the  mouth  of  two  witnesses,  or 
at  the  mouth  of  three  witnesses,  shall  the 
matter  be  established.  16.  If  a false  wit 
, ness  rise  up  against  auy  man,  to  testify 
I against  him  that  ichich  is  wrong  ; 17.  Then 
both  the  men,  between  whom  the  contro- 
versy is,  shall  stand  before  the  Lord,  before 
the  priests  and  the  judges  which  shall  be  in 
those  days;  18.  And  the  judges  shall  make 
diligent  inquisition  : and,  behold,  if  the  wit- 
ness be  a false  witness,  and  hath  testified 
falsely  against  his  brother ; 19.  Then  shall 

ye  do  unto  him  as  he  had  thought  to  have 
done  unto  his  brother : so  shalt  thou  put  the 
e\’il  away  from  among  you.  20.  And  those 
which  remain  shall  hear,  and  fear,  and  shall 
henceforth  commit  no  more  any  such  evil 
among  you.  2 1 . And  thine  eye  shall  not 
pity ; hit  life  shall  go  for  life,  eye  for  eye, 
tooth  for  tooth,  hand  for  hand,  foot  for  foot. 

Here  is  a statute  f r the  preventing  of  frauds  and 
perjuries;  for  the  divine  law  takes  care  of  men’s 
rights  and  prcperties,  and  has  made  a hedge  about 
them.  Such  a friend  is  it  to  human  society,  and 
men’s  ci\  il  interest. 

I.  A law  against  frauds,  v.  14.  1.  Here  is  an 

implicit  direction  given  to  the  first  planters  of  Ca- 
naan, to  fix  land-marks,  according  to  the  distribu- 
tion of  the  land  to  the  several  tribes  and  families  by 
lot.  Note,  It  is  the  will  of  God  that  every  one 
should  know  his  own;  and  that  all  good  means 
should  be  used  to  prevent  encroachments,  and  the 
doing  and  suffering  of  wrong.  When  right  is  set- 
tled, care  must  be  taken  that  it  be  not  afterwards 
unsettled;  and  that,  if  possible,  no  occasion  of  dis- 
pute may  arise.  2.  An  express  law  to  posterity 
not  to  remove  those  land-marks  which  were  thus 
fixed  at  first,  by  which  a man  secretly  got  that 
himself,  which  was  his  neighbour’s.  This,  without 
doubt,  is  a moral  precept,  and  still  binding,  and  to 
us  it  forbids,  (1. ) The  invading  of  any  man’s  i ight, 
and  taking  to  ourselves  that  which  is  not  our  own, 
by  any  fraudulent  arts  or  practices,  as  by  forging, 
concealing,  destroying,  or  altering,  deeds  and  wn- 
tings,  which  are  bur  land-marks,  to  which  appeals 
are  made;  or  by  shifting  hedges,  meer-stones,  and 
boundaries.  Though  the  land- marks  were  set  by 
the  hand  of  man,  yet  he  rvas  a thief  and  a robber  by 
the  law  of  God,  that  removed  them.  Let  every 
man  be  content  with  his  own  lot,  and  just  to  his 
neighbours,  and  then  we  shall  have  no  land- marks 
removed.  (2.)  It  forbids  the  sowing  of  discord 
among  neighbours,  and  doing  any  thing  to  occasion 
strife  and  law-suits;  which  is  done  (and  it  is  veiy  ill 
done)  by  confounding  those  things  which  should  de- 
termine disputes,  and  decide  controversies.  And, 
(3. ) It  forbids  breaking  in  upon  the  settled  oi’der 
and  constitution  of  civil  government,  and  the  alter- 
ing of  ancient  usages  without  just  cause.  This  law 
supports  the  honour  of  prescriptions.  Consuetude 
facit  jus — Custom  is  to  he  held  as  law. 


653 


DEUTERONOMY,  XX. 


II.  A law  agaipst  perjuries,  which  enacts  two 
things: 

1.  That  a single  witness  should  never  be  admit- 
ted to  give  evidence  in  a criminal  cause,  so  as  that 
sentence  should  be  passed  upon  his  testimony,  v. 
15.  This  law  we  had  before.  Numb.  35.  30,  and  in  ' 
this  book,  c/i.  17.  6.  This  was  enacted  in  favour  to  | 
the  prisoner,  whose  life  and  honour  should  not  lie  ! 
at  the  mercy  of  a particular  person  that  had  a pique  j 
against  him;  and  for  caution  to  the  accuser,  not  to  ! 
say  that  which  he  could  not  corroborate  by  tlie  tes- 
timony of  another.  It  is  a just  shame  which  this 
law  put  upon  mankind,  as  false  and  not  to  be  trust- 
ed; every  man  is  by  it  suspected:  and  it  is  the  ho- 
nour of  God’s  CTace,  that  the  record  he  has  given 
concerning  his  Son,  is  confirmed  both  in  heaven  and 
in  earth  by  three  witnesses,  1 John  5.  7.  Let  God  be 
true  and  every  man  a liar,  Rom.  3.  4. 

2.  That  a false  witness  should  incur  the  same 

punishment  which  was  to  have  been  inflicted  upon 
the  person  he  accused,  v.  16*  *21.  (1.)  The  crimi- 

nal here  is  a false  witness,  who  is  said  to  rise  ufi 
against  a man,  not  only  because  all  witnesses  stood 
up  when  they  gave  in  their  evidence,  but  because  a 
false  witness  did  indeed  rise  up  as  an  enemy  and  an 
assailant  against  him  whom  he  accused.  If  two,  or 
three,  or  many  witnesses,  concurred  in  a false  testi- 
mony, they  were  all  liable  to  be  prosecuted  upon 
this  law.  (2. ) The  person  wronged,  or  brought  into 
peril  by  the  false  testimony,  is  supposed  to  be  the 
appellee,  v.  17.  And  yet  if  the  person  were  put  to 
death  upon  the  evidence,  and  afterward  it  appeared 
to  be  false,  any  other  person,  or  the  judges  them- 
selves, ex  officio — by  virtue  of  t/jeir  office,  might 
call  the  false  witness  to  account.  (3. ) Causes  of 
this  kind,  having  more  than  ordinary  difficulty  in 
them,  were  to  be  brought  before  the  supreme  court, 
the  priests  and  judges,  who  are  said  to  be  before  the 
Lord,  because  as  other  judges  sat  in  the  gates  of 
their  cities,  so  these  at  the  gate  of  the  sanctuary, 
ch.  17.  12.  (4. ) There  must  be  great  care  in  the 

trial,  V.  18.  A diligent  inquisition  must  be  made 
into  the  characters  of  the  persons,  and  all  the  cir- 
cumstances of  the  case,  which  must  be  compared, 
that  the  truth  might  be  found  out;  which,  where  it 
is  thus  faithfully  and  impartially  inquired  into.  Pro- 
vidence, it  may  be  hoped,  will  particularly  advance 
the  discovery  of.  (5. ) If  it  appeared  that  a man 
had  knowingly  and  maliciously  borne  false  witness 
against  his  neighbour,  though  the  mischief  he  de- 
signed him  thereby,  was  not  effected,  he  shall  un- 
dergo the  same  penalty  which  his  evidence  would 
have  brought  his  neighbour  under,  v.  19.  N'ec  lex 
est  justior  ulla — JVor  could  any  law  be  more  just. 

If  the  crime  he  accused  his  neighbour  of,  was  to  be 
punished  with  death,  the  false  witness  must  be  put 
to  death;  if  with  stripes,  he  must  be  beaten;  if  with 
a pecuniary  mulct,  he  was  to  be  fined  the  same 
sum.  And  because  of  tnose  who  considered  nut  ciie 
heinousness  of  the  crime,  and  the  necessity  of  mak- 
ing this  provision  against  it,  it  might  seem  hard  to 
punish  a man  so  severely  for  a few  words’  speaking, 
especially  when  no  mischief  did  actually  follow,  it 
is  added,  (7’.  21.)  Thine  eye  shcill  not  pity.  No 
man  needs  to  be  more  merciful  than  God.  The  be- 
nefit that  will  accrue  to  the  public  from  this  severity, 
will  abundantly  recompense  it,  v.  20,  They  that 
remain,  shall  hear  and  fear.  Such  exemplary  pun- 
ishments will  be  waniings  to  others  not  to  attempt 
any  such  mischief,  when  they  see  how  he  that  made 
the  pit  and  digged  it,  is  Jallen  into  the  ditch  which 
he  made. 

CHAP.  XX. 

This  chapter  settles  the  militia,  and  establishes  the  laws 
and  ordinances  of  war,  I.  Relating:  to  the  soldiers.  1. 
Those  must  be  encouraged,  that  were  drawn  up  to  bat- 
tle, V.  1 . .4.  2.  Those  must  be  dismissed  and  sent  back 


again,  whose  private  affairs  called  for  their  attendance 
at  home,  (v.  5 . . 7-.)  or  whose  weakness  and  timidity  un- 
fitted them  for  service  in  the  field,  v.  8,  9.  11.  Relating 

to  the  enemies  they  made  war  with.  1.  The  treaties 
they  must  make  with  the  cities  that  were  tar  ofl',  v.  10  . . 
15.  2.  The  destruction  they  must  make  of  the  people 

into  whose  land  they  were  going,  v.  16. . . 18.  3.  The 
care  they  must  take,  in  besieging  cities,  not  to  destroy 
the  fruit-trees,  v.  19,  20. 

thou  goest  out  to  battle 
T T against  thine  enemies,  and  seest 
horses  anti  chariots,  and  a people  more  than 
thou,  be  not  afraid  of  th.em  : lor  die  Lord 
thy  God  is  with  thee,  which  brought  tliee 
up  out  of  the  land  of  Egypt.  2.  And  it  shall 
be,  when  ye  are  come  nigli  unto  the  battle, 
that  the  priest  shall  approach,  and  speak 
unto  the  people,  3.  And  shall  say  unto 
them.  Hear,  O Israel,  You  approach  this 
day  unto  battle  against  your  enemies : let 
not  your  hearts  faint ; fear  not,  and  do  not 
tremble,  neither  be  ye  terrihed  because  of 
them:  4.  For  the  Lord  your  God  2s  he 
that  goeth  with  you,  to  fight  for  you  against 
your  enemies,  to  save  you.  5.  And  the  of- 
ficers shall  speak  unto  the  people,  saying, 
What  man  is  there  that  hath  built  a new 
house,  and  hath  not  dedicated  it?  let  him 
go  and  return  to  his  house,  lest  he  die  in  the 
battle,  and  another  man  dedicate  it.  6.  And 
what  man  is  he  that  hath  planted  a vine- 
yard, and  hath  not  yet  eaten  of  it  ? let  him 
also  go  and  return  unto  his  house,  lest  he 
die  in  the  battle,  and  another  man  eat  of  it. 
7.  And  what  man  is  there  that  hath  betroth- 
ed a wife,  and  hath  not  taken  her  ? let  him 
go  and  return  unto  his  house,  lest  he  die  in 
battle,  and  another  man  take  her.  8.  And 
the  officers  shall  speak  further  unto  the  peo- 
ple, and  they  shall  say,  Wdiat  man  is  there 
that  is  fearful  and  faint-hearted  ? let  him  go 
and  return  unto  his  house,  lest  his  brethren’s 
heart  faint  as  well  as  his  heart.  9.  And  it 
shall  be,  when  the  officers  have  made  an 
end  of  speaking  unto  the  people,  that  they 
shall  make  ca[)tains  of  the  armies  to  lead 
the  people. 

Israel  was  at  this  time  to  be  considered  rather  as 
a camp,  ciiaii  as  a kui^uoiVi,  upcu  ari  ene- 

my’s country,  and  not  yet  settled  in  a country  of 
their  own;  and,  beside  the  war  they  were  now  en- 
tering on  in  order  to  their  settlement,  even  after 
their  settlement,  they  could  neither  protect  nor  en- 
large their  coast,  without  hearing  the  alarms  of 
war:  it  was  therefore  needful  that  they  should  have 
direction  given  them  in  their  military  affairs:  and 
in  these  verses  they  are  directed  in  managing,  mar- 
shalling, and  drawing  up,  their  own  forces.  And  it 
is  observable,  that  the  discipline  of  war  liere  pre- 
scribed, is  so  far  from  having  any  thing  in  it  harsh 
or  severe,  as  is  usual  in  martial  law,  that  the  intent 
of  the  whole  is,  on  the  contrary,  to  encourage  the 
soldiers,  and  to  make  their  service  easy  to  them. 

I.  They  that  were  disposed  to  fight,  must  be  en 
couraged,  and  animated  against  their  fears. 

1.  Moses  here  gives  a general  encouragement, 
which  the  leaders  and  commanders  in  the  war 


654 


DEUTERONOMY,  XX. 


must  take  to  themse’ves,  v.  1,  “ Be  not  afraid  of  \ 
them.  Though  the  enemy  have  ever  so  much  the  I 
advantage,  (being  more  than  thou,)  and  though  | 
their  armies  be  made  up,  in  a great  measure,  of  I 
horses  and  chariots,  which  thou  art  not  allowed  to 
multiply,  yet  decline  not  coming  to  a battle  with 
them,  dread  not  the  issue,  nor  doubt  of  success.” 
Two  things  they  must  encourage  themselves  with  ^ 
in  their  wars,  provided  they  kept  close  to  their  | 
God  and  their  religion,  otherwise  they  forfeited 
these  encouragements.  (1.)  The  presence  of  God 
with  them,  “ The  Lord  thy  God  is  with  thee,  and 
then-fore  thou  art  not  in  danger,  nor  needest  thou 
be  ifraid.”  See  Isa.  41.  10.  (2.)  The  experience 

they  and  their  fathers  had  had  of  (iod’s  power  and 
goodness,  in  bringing  them  out  of  the  land  of 
"Egufit,  in  defiance  of  Pharaoh  and  all  Ins  hosts, 
which  was  not  only  in  general,  a proof  of  the  divine 
omnipotence,  but  to  them  in  particular,  a pledge 
of  what  God  would  do  further  for  them.  He  that 
saved  them  from  those  greater  enemies,  would  not 
suffer  them  to  be  run  down  by  those  that  were 
e'.  ery  way  less  considerable,  and  thus  to  have  all 
he  had  done  for  them,  undone  again. 

2.  This  encouragement  must  be  particularly 
addressed  to  the  common  soldiers  by  a priest  ap- 
pointed, and,  the  Jews  say,  anointed,  for  that  pur- 
pose, whom  they  call  the  Anointed  of  the  war,  a 
very  proper  title  for  our  anointed  Redeemer,  the 
Captain  of  our  salvation.  This  priest,  in  God’s 
name,  was  to  animate  the  people;  and  who  so  fit  to 
do  that,  as  he  whose  office  it  was  as  priest  to  pray 
fn-  them.^  For  the  best  encouragements  arise  from 
the  ])recious  promises  made  to  the  prayer  of  faith. 
This  priest  must,  (1.)  Charge  them  not  to  be  afraid, 

( e.  3.)  for  nothing  weakens  the  hands  so  much  as 
that  which  makes  the  heart  tremble,  n.  3.  There 
is  need  of  precept  upon  precept  to  this  purport,  as 
there  is  here.  Let  not  your  hearts  be  tender,  (so  the 
word  is,)  to  receive  all  the  impressions  of  fear,  but 
let  a believing  confidence  in  the  power  and  promise 
of  God  harden  them.  Fear  not,  and  do  not  make 
haste,  (so  the  word  is,)  for  he  that  believeth,  doth 
not  make  more  haste  than  good  speed.  “Do  not 
make  haste  either  rashly  to  anticipate  your  advan- 
tages, or  basely  to  fly  off  upon  every  disadvantage.” 
(2. ) He  must  assure  them  of  the  presence  of  God 
with  them,  to  own  and  plead  their  righteous  cause, 
and  not  only  to  save  them  from  their  enemies,  but 
to  give  them  victory  over  them,  n.  4.  Note,  Those 
have  no  reason  to  ffiar,  that  have  God  with  them. 
Tim  giving  of  this  encouragement  by  a priest,  one 
of  the  Lord’s  ministers,  intimates,  [1.]  That  it  is 
^ erv  fit  that  armies  should  have  chaplains,  not  only 
to  pray  for  them,  but  to  pi’each  to  them,  both  to 
reprove  that  which  would  hinder  their  success,  and 
to  raise  their  hopes  of  it.  [2.]  That' it  is  the  work 
of  Christ’s  ministers  to  encourage  his  good  sol- 
diers in  their  spiritual  conflicts  with  the  world 
and  the  flesh,  and  to  assure  them  of  a conquest, 
vea,  more  than  a conquest,  through  Christ  that 
loved  us. 

II.  They  that  were  indisposed  to  fight,  must  be 
discharged;  whether  the  indisposition  did  arise, 

1.  From  the  circiimstances  of  a man’s  outward 
condition.  As,  (1.)  If  he  had  lately  built  or  pur- 
chased a new  house,  and  had  not  taken  possession 
of  it,  had  not  dedicated  it,  (n.  5.)  that ‘is,  n)ade  a 
solemn  festi\  al  for  the  entertainment  of  his  friends, 
that  came  to  him  to  welcome  him  to  his  house;  let 
him  go  home  and  take  the  comfort  of  that  which 
God  has  blessed  him  with,  till,  by  enjoying  it  for 
some  time,  he  becomes  less  fond  of  it,  and  conse- 
quently less  disturbed  in  the  war  by  the  thoughts 
of  it,  and  more  willing  to  die,  and  leave  it.  For 
that  is  the  nature  of  all  our  worldly  enjoyments, 
tliat  they  please  us  best  at  first;  after  a while  we 


see  the  vanity  of  them.  Some  think  that  th's  dedi- 
cation of  their  houses  was  a religious  act,  and  tlmt 
they  took  possession  of  them  with  prayers  and 
praises,  with  a solemn  devoting  of  themselves  and 
all  their  enjoyments  to  the  service  and  honour  of 
God;  David  i)enned  the  30th  Psalm,  on  such  an 
occasion,  as  appears  by  the  title.  Note;  He  that 
has  a house  of  his  own,  should  dedicate  it  to  (jed, 
by  setting  up  and  keeping  up  the  fear  and  wership 
of  God  in  it,  that  he  may  have  a church  in  Ins 
house;  and  nothing  should  be  suffered  to  di\ ert  a 
man  from  this.  Or,  (2.)  If  a man  had  been  at  a 
great  expense  to  plant  a -vineyard,  and  longed  to 
eat  of  the  fruit  of  it,  which,  for  the  first  thiee 
years,  he  was  forbidden  to  do,  by  that  law,  (Lev. 
19,  23,  iJfc.')  let  him  go  home,  if  he  has  a mind,  and 
gratify  his  own  jiumour  with  the  fruits  of  it,  v.  6. 
See  how  indulgent  God  is  to  his  people  in  innocent 
things,  and  how  far  from  being  a hard  Master. 
Since  we  naturally  covet  to  eat  the  labour  of  our 
hands,  rather  than  an  Israelite  should  be  crossed 
therein,  his  service  in  war  shall  be  dispensed  with. 
Or,  (3. ) If  a man  had  made  up  Ids  mind  to  be  mar- 
ried, and  the  marriage  were  not  solemnized,  he  was 
at  liberty  to  return,  (n.  7.)  as  also  to  tarry  at  home 
for  one  year  after  marriage,  (ch.  24.  5.)  for  the  ter- 
rors of  war  would  be  disagreeable  to  a man  who 
had  just  welcomed  the  soft  scene  of  domestic  at- 
tachment. And  God  would  not  be  served  in  his 
wars  by  pressed  men  that  were  forced  into  the 
army  against  their  will,  but  they  must  all  be  per- 
fectly volunteers,  (Ps.  110.  3.)  Thy  people  shall  be 
willing.  In  running  the  Christian  race,  and  fighting 
the  good  fight  of  faith,  we  must  lay  aside  every 
weight,  and  all  that  which  would  clog  and  divert 
our  minds,  and  make  us  unwilling.  The  Jewish 
writers  agree  that  this  liberty  to  return  was  allowed 
only  in  those  wars  which  they  made  voluntarilv, 
(as  Bishop  Pati-ick  expresses  it,)  not  those  which 
were  made  by  the  divine  command  against  Amalek 
and  the  Canaanites,  in  which  every  man  was  bound 
to  fight. 

2.  If  a man’s  indisposition  to  fight  arose  from  the 
weakness  and  timidity  of  his  own  spirit,  he  had 
leave  to  return  from  the  war,  v.  8.  This  procla- 
mation Gideon  made  to  his  army,  and  it  detached 
above  two  thirds  of  them,  Judg.  7.  3.  Some  make 
the  fearfulness  and  faintheartedness,  here  sup- 
posed, to  arise  from  the  terrors  of  an  evil  con- 
science, which  would  make  a man  afraid  to  look 
death  and  danger  in  the  face.  It  w.  s then  thought 
that  men  of  loose  and  ])rofligate  lives  would  lu-t  be 
good  soldiers,  but  must  needs  Ite  both  cowards  in 
the  army,  and  curses  to  it,  the  shame  and  trouble 
of  the  camp;  and  therefore  those  who  were  con- 
scious to  themselves  of  notorious  guilt,  were  shaken 
off.  But  it  seems  rather  to  be  meant  of  a natural 
fearfulness.  It  was  partly  in  kindness  to  them,  that 
they  had  their  discharge;  (though  shamed,  they 
were  eased;)  but  much  more  in  kindness  to  the  rest 
of  the  army,  who  were  hereby  freed  from  the  in- 
cumbrance of  such  as  were  useless  and  unservicea- 
ble, while  the  danger,  of  infection  from  their  cow- 
ardice and  flight  was  pre\  ented;  that  is  the  reason 
here  given.  Lest  his  brethren's  heart  fail  as  well  as 
his  heart.  Fear  is  catching,  and  in  an  army  is  of 
most  pernicious  consequence.  We  must  take  heed 
that  we  fear  not  the  fear  of  them  that  are  afraid, 
Isa.  8.  12. 

Lastly,  It  is  here  ordered,  that  when  all  the 
cowards  were  dismissed,  then  captains  should  be 
nominated,  (-y.  9.)  for  it  was  in  a special  manner 
necessary,  that  the  leaders  and  commanders  should 
l)e  men  of  courage.  That  reform  therefoi-e  must 
be  made,  when  the  ai  my  was  first  mustered  and 
marshalled.  The  soldiers  of  (Ihrist  have  need  ot 
courage,  that  they  may  acquit  themselves  like  num, 


6o5 


DEUTERONOMY,  XX. 


and  endure  hardness  like  good  soldiers,  especially 
the  officers  of  his  army. 

10.  When  thou  comest  nigh  unto  a city 
to  fight  against  it.  then  proclaim  peace  unto 
It.  11.  And  it  sliall  be,  if  it  make  thee 
answer  of  peace,  and  open  unto  thee, 
then  it  shall  be,  that  all  the  people  that  is 
found  therein  shall  be  tributaries  unto  thee, 
and  they  shall  serve  thee.  12.  And  if  it 
will  make  no  peace  with  thee,  but  will 
make  war  against  thee,  then  thou  shalt  be- 
siege it : 13.  And  when  the  Lord  thy  God, 
hath  delivered  it  into  thine  hands,  thou  shalt 
smite  every  male  theieof  with  the  edge  of 
the  sword : 1 4.  But  the  women,  and  the 

little  ones,  and  the  cattle,  and  all  that  is  in 
the  city,  even  all  the  spoil  thereof,  shalt  thou 
take  unto  thyself;  and  thou  shalt  eat  the 
spoil  of  thine  enemies,  which  the  Lord  thy 
God  hath  given  thee.  15.  Thus  shalt  thou 
do  unto  all  the  cities  which  are  very  far  off 
from  thee,  which  are  not  of  the  cities  of 
these  nations.  1 6.  But  of  the  cities  of  these 
people,  which  the  Lord  thy  God  doth  give 
thee  for  an  inheritance,  thou  shalt  save 
alive  nothing  that  breatheth : 17.  But  thou 

shalt  utterly  destroy  them  ; namely^  the  Hit- 
tites,  and  the  Amorites,  the  Canaanitcs,  and 
the  Perizzites,  and  the  Hivites,  and  the 
Jebusites,  as  the  Lord  thy  God  hath  com- 
manded thee:  18.  That  they  teach  you 
not  to  do  after  all  their  abominations,  whicli 
they  have  done  unto  their  gods ; so  should 
ye  sin  against  the  Lord  your  God.  19. 
When  thou  shalt  besiege  a city  a long  time, 
in  making  war  against  it  to  take  it,  thou 
shalt  not  destroy  the  trees  thereof  by  forcing 
an  axe  against  them : for  thou  mayest  eat 
of  them,  and  thou  shalt  not  cut  them  down 
(for  the  tree  of  the  field  is  man’s  life)  to 
employ  them  in  the  siege:  20.  Only  the 
trees  which  thou  knowest  that  they  be  not 
trees  for  meat,  thou  shalt  destroy  and  cut 
them  down ; and  thou  shalt  build  bulwarks 
against  the  city  that  maketh  war  with  thee, 
until  it  be  subdued. 

They  are  here  directed  what  method  to  take  in 
dealing  with  the  cities,  (those  only  are  mentioned, 
V.  10,  but  doubtless  the  armies  in  the  field,  and  the 
nations  they  had  occasion  to  deal  with,  are  likewise 
intended,)  upon  which  they  made  war.  They 
must  not  make  a descent  upon  any  of  their  neigh- 
bours, till  they  had  first  given  them  fair  notice,  by 
a public  manifesto,  or  remonstrance,  stating  the 
ground  of  their  quarrel  with  them.  In  dealing 
with  the  worst  of  enemies,  the  laws  of  justice  and 
honour  must  be  observed;  and  as  the  sword  must 
never  be  taken  in  hand  without  cause,  so  not  without 
cause  shown.  War  is  an  appeal,  in  which  the 
merits  of  the  cause  must  be  set  forth. 

I.  Even  to  the  proclamation  of  war  must  be  sub- 
joined a tender  or  peace,  if'  they  would  accept  of  it 
upon  reasonable  terms.  That  is,  (say  the  Jewish 
writers,)  “upon  condition  that  they  renounce  idola- 


try, worship  the  God  of  Israel,  as  proselytes  of  the 
gate  that  were  not  circumcised,  ] ay  to  their  new 
masters  a yearly  tribute,  and  submit  to  their  gov- 
ernment:” on  these  terms  the  process  of  war  should 
be  stayed,  and  their  conquerors,  upon  this  submis- 
sion, were  to  be  their  protectors,  v.  10,  11.  Seme 
think  that  even  the  seven  nations  of  CanaaTi  were 
to  have  this  offer  of  peace  made  to  them;  and  the 
I offer  was  no  jest  or  mockery,  though  it  was  of  the 
Lord  to  tiarden  their  hearts,  that  they  should  not 
1 accept  it.  Josh.  11.  20.  Others  think  that  they  are 
; excluded,  {v.  16.)  not  only  from  the  benefit  of  that 
, law,  (f.  13.)  which  confines  military  execution  to 
[ the  males  only,  but  from  the  benefit  of  this  alsc , 
j which  allows  net  to  make  war  till  peace  was  re- 
fused. And  I see  not  how  they  could  procla'm 
peace  to  those  who  by  the  law  were  to  be  utterly 
I rooted  out,  and  to  whom  they  were  to  show  no 
I mercy,  ch.  7.  2.  But  for  any  other  nation  which 
I they  made  war  upon,  either'  for  the  enlarging  of 
I their  coast,  the  avenging  of  any  wrong  done,  or  the 
recovery  of  any  right  denied,  they  must  first  pro- 
claim peace  to  them.  Let  this  show,  1.  Ged’s 
grace  in  dealing  with  sinners;  though  he  might 
most  justly  and  easily  destroy  them,  yet,  having  no 
pleasure  in  their  ruin,  he  proclaims  peace,  and  be- 
seeches them  to  be  reconciled;  so  that  they  who  lie 
most  oirnoxious  to  his  justice,  and  ready  to  fall  as 
sacrifices  to  it,  if  they  make  him  an  answer  of 
peace,  and  open  to  hirn,  upon  condition  that  they 
should  be  tributaries  and  servants  to  him,  shall  not 
only  be  saved  from  ruin,  but  incorporated  with  his 
Israel,  as  fellow-citizens  with  the  saints.  2.  Let  it 
show  us  our  duty  in  dealing  with  our  brethren:  if 
any  quarrel  happen,  let  us  not  only  be  ready  to 
hearken  to  the  proposals  of  peace,  but  forward  to 
make  such  prr  pnsals.  \^’e  should  never  make  use 
( f the  law,  till  we  have  first  tiied  to  accommodate 
m.itters  in  \ ariance  amicably,  and  without  expense 
and  \ exation.  H e must  be  for  peace,  whoever  are 
f(.r  war. 

II.  If  the  offers  ffir  peace  were  not  accepted,  then 
they  must  proceed  to  push  on  the  war.  And  let 
those  to  whom  God  offers  peace,  know,  that  if 
they  reject  the  offer,  and  take  not  the  benefit  of  it 
within  the  time  limited,  judgment  will  rejoice 
against  mercy  in  the  execution,  as  much  as  now 
mercy  rejoices  against  judgment  in  the  reprieve. 
In  this  case  here,  1.  There  is  a promise  implied, 
that  they  should  be  victorious.  It  is  taken  for 
granted,  (v.  13.)  that  the  Lord  their  God  would 
delrver  it  into  their  hands.  Note,  Those  enter- 
prises, which  we  undertake  by  a divine  warrant, 
and  prosecute  by  divine  direction,  we  may  expect 
to  succeed  in.  If  we  take  God’s  method,  we  shall 
have  his  blessing.  2.  They  are  ordered,  in  honour 
to  the  public  justice,  to  put  all  the  soldiers  to  the 
sword,  for  them  I understand  by  every  male,  (r. 
13.)  all  that  bore  arms  (as  all  then  did,  that  were 
able).  But  the  spoil  they  are  allowed  to  take  to 
themselves,  (v.  14.)  in  which  were  reckoned  the 
women  and  children.  Note,  A justifiable  property 
is  acquired  in  that  which  is  won  in  lawful  war; 
God  himself  owns  the  title,  the  Lord  thy  God  gives 
it  thee,  and  therefore  he  must  be  owned  in  it,  Ps. 
44.  3. 

III.  The  nations  of  Canaan  are  excepted  from 
the  merciful  provisions  made  by  this  law.  Rem- 
nants might  be  left  of  the  cities  that  were  very  far 
off,  (t'.  15.)  because  by  them  they  were  not  in  so 
much  danger  of  being  infected  with  idolatry;  nor 
was  their  country  so  directly  and  immediately  in 
tended  in  the  promise.  But  of  the  cities  which 
were  given  to  Israel  for  an  inheritance,  no  remnants 
must  be  left  of  their  inhabitants,  (i'.  16.)  for  it  put 
a slight  upon  the  promise,  to  admit  Canaanites  to 
share  with  them  in  the  peculiar  land  of  promise 


656 


DEUTERONOMY,  XXL 


And  for  another  reason  they  must  be  utterly  de- 
stroyed, -v.  17.  Because  since  it  could  not  be  ex- 
pected that  they  should  be  cured  of  their  idolatry, 
if  they  were  left  with  that  plague-sore  upon  them, 
they  would  be  in  danger  of  infecting  God’s  Israel, 
who  were  too  apt  to  take  the  infection,  x’.  18,  They 
ivill  teach  you  to  do  after  their  abominatiom,  to  in- 
troduce their  customs  into  the  worship  of  the  God 
of  Israel,  and  by  degrees  to  forsake  him  and  to  wor 
ship  false  gods;  for  those  that  dai-e  violate  the  se- 
coikI  commandment,  will  not  long  keep  to  the  first. 
Strange  worships  open  the  dooi-  to  strange  deities. 

Lastly',  Care  is  here  taken,  that  in  the  besieging 
of  cities  there  should  not  be  any  destruction  made 
of  fruit-trees,  v.  19,  20.  In  those  times,  when  be- 
siegers forced  their  way  not,  as  now,  with  bombs 
and  cannon-ball,  but  with  battering  rams,  they  had 
occasion  for  much  timber  in  carrying  on  their 
sieges:  now  because,  in  the  heat  of  war,  men  are 
not  apt  to  consider,  as  they  ought,  the  public  good, 
it  is  expressly  provided  that  fruit-trees  should  not 
be  used  as  timber-trees.  That  reason,  for  the  tree 
oj  the  field  is  man’s,  (the  woi’d  life,  we  supply,)  all 
the  ancient  versions,  the  Septuagint,  Targums,  &c. 
read.  For  is  the  tree  of  the  field  a man?  Or,  The 
tree  of  the  field  is  not  a man,  that  it  should  come 
against  thee  in  the  siege,  or,  retire  from  thee  into  the 
bulwark.  “ Do  not  brutishly  vent  thy  rage  against 
the  trees  that  can  do  thee  no  harm.”  But  our  trans- 
lation seems  most  agreeable  to  the  intent  of  the 
law;  and  it  teaches  us,  1.  That  God  is  a better 
Friend  to  man  than  he  is  to  himself;  and  God’s  law, 
which  we  are  apt  to  complain  of  as  a heavy  yoke, 
consults  our  interest  and  comfort,  while  our  own  ap- 
petites and  passions,  which  we  are  so  indulgent  of, 
are  really  enemies  to  our  welfare.  The  intent  of 
many  of  the  di\  ine  precepts  is,  to  restrain  us  from 
destroying  that  which  is  our  life  and  food.  2.  That 
armies,  and  their  commanders,  are  not  allowed  to 
make  what  desolation  they  please  in  the  countries 
that  are  the  seat  of  war.  Military  rage  must  al- 
ways be  checked  and  ruled  with  reason.  War, 
though  carried  on  with  ever  so  much  caution,  is  de- 
structive enough,  and  should  not  be  made  more  so 
than  is  absolutely  necessary.  Generous  spirits  will 
show  themselves  tender,  not  only  of  men’s  lives, 
but  of  their  livelihoods;  for  though  the  life  is  more 
than  meat,  yet  it  will  soon  be  nothing  without  meat. 
3.  The  Jews  understand  this  as  a prohibition  of  all 
wilful  waste  upon  any  account  whatsoever.  No 
fruit-tree  is  to  be  destroyed,  unless  it  be  barren, 
and  cumber  the  ground.  “Nay,”  they  maintain, 
“ whoso  v^filfully  breaks  vessels,  tears  clothes,  stops 
wells,  pulls  down  buildings,  or  destroys  meat,  trans- 
gresses this  law,  Thou  shalt  not  destroy.  ” Christ 
took  care  that  the  broken  meat  should  be  gathered 
up,  that  nothing  might  be  lost.  Every  creature  of 
God  is  good,  and  as  nothing  is  to  be  refused,  so  no- 
tiling  i** 

w®  carelessly  waste. 

CHAP.  XXL 

In  this  chapter  provision  is  made,  I.  For  the  putting  away 
of  the  guilt  of  blood  from  the  land,  when  he  that  shed  it, 
was  fled  from  justice,  v.  1 . .9.  II.  For  the  preserving  of 
the  honour  of  a captive-maid,  v.  10..  14.  III.  For  the 
securing  of  the  right  of  a first-born  son,  though  he  were 
not  a favourite,  v.  15  , . 17.  IV.  For  the  restraining  and 
punishing  of  a rebellious  son,  v.  18..  21.  V.  For  the 
maintaining  of  the  honour  ofhuman  bodies,  which  must 
not  be  hanged  in  chains,  but  decently  buried,  even  the 
bodies  of  the  worst  malefactors,  v.  22,  23. 

1.  IFF  one  be  found  slain  in  the  land  which 
Jl  the  Lord  thy  God  giveth  thee  to  pos- 
sess it,  l}dng  in  the  field,  and  it  be  not  known 
who  hath  slain  him ; 2.  Then  thy  elders 

and  thy  judges  shall  come  forth,  and  they 


shall  measure  unto  the  cities  w'hich  are 
round  about  him  that  is  slain : 3.  And  it 

shall  be,  that  the  city  uihich  is  next  unto  the 
slain  man,  even  the  elders  of  that  city,  shall 
take  a heifer  which  hath  not  been  wrought 
with,  and  which  hath  not  drawn  in  the 
yoke  ; 4.  And  the  elders  of  that  city  shall 

bring  down  the  heifer  unto  a rough  valley, 
which  is  neither  eared  nor  sown,  and  shall 
strike  off  the  heifer’s  neck  there  in  the  val- 
ley : 5.  And  the  priests  the  sons  of  Levi 

shall  come  near,  (for  them  the  Lord  thy 
God  hath  chosen  to  minister  unto  him,  and 
to  bless  in  the  name  of  the  Lord,)  and  by 
their  word  shall  every  controversy  and 
every  stroke  be  tried.  6.  And  all  the  elders 
of  that  city,  that  are  next  unto  the  slain 
man,  shall  wash  their  hands  over  the  heifer 
that  is  beheaded  in  the  valley : 7.  And  they 
shall  answer  and  say.  Our  hands  have  not 
shed  this  blood,  neither  have  our  eyes  seen 
it.  8.  Be  merciful,  O Lord,  unto  thy  peo- 
ple Israel,  whom  thou  hast  redeemed  ; and 
lay  not  innocent  blood  unto  thy  people  of 
Israel’s  charge.  And  the  blood  shall  be 
forgiven  them.  9.  So  shalt  thou  put  away 
the  guilt  of  innocent  blood  from  among  you, 
when  thou  shalt  do  that  which  is  right  in  the 
sight  of  the  Lord. 

Care  had  been  taken  by  some  preceding  laws  for 
the  vigorous  and  effectual  prosecution  of  a wilful 
murderer,  (cA.  19.  11,  &c. ) the  putting  of  whom 
to  death  was  the  putting  away  of  the  guilt  of  blood 
from  the  land;  but  if  that  could  not  be  done,  the 
murderer  not  being  discovered,  they  must  not  think 
that  the  land  was  in  no  danger  of  contracting  any 
pollution,  because  it  was  not  through  any  neglect 
of  their’s  that  the  murderer  was  unpunished;  no,  a 
great  solemnity  is  here  provided  for  the  putting 
away  of  the  guilt,  as  an  expression  of  their  dread 
and  detestation  of  that  sin. 

I.  The  case  supposed  is,  that  one  is  found  slain, 
and  it  is  not  known  who  slew  him,  v,  1.  The  provi- 
dence of  God  has  sometimes  wonderfully  brought 
to  light  these  hidden  works  of  darkness,  and  by 
strange  occuiTences  the  sin  of  the  guilty  has  found 
them  out:  insomuch  that  it  is  become  a proverb. 
Murder  will  out;  but  it  is  not  always  so;  now  and 
then  the  Devil’s  promises  of  secrecy  and  impunity 
in  this  world  ;.rc  made  good;  yet  it  iobut  for  awhile: 
there  is  a time  coming,  when  secret  murders  will 
be  discovered;  the  earth  shall  disclose  her  blood, 
(Isa.  26.  21.)  upon  the  inquisition  which  justice 
makes  for  it;  and  an  eteniity  coming,  when  they 
that  escaped  punishment  from  men,  will  lie  under 
the  righteous  judgment  of  God.  And  the  impunity 
with  which  so  many  murders  and  other  wicked- 
nesses are  committed  in  this  world,  makes  it  neces- 
sary that  there  should  be  a day  of  judgment,  to 
require  that  which  is  past,  Eccl.  3.  15. 

II.  Directions  are  given  concerning  what  is  to  be 
done  in  this  case,  it  is  taken  for  granted  that  a 
diligent  search  has  been  made  for  the  murderer, 
witnesses  examined,  and  circumstances  strictly  in 
quired  into,  that  if  possible  they  might  find  out  the 
guilty  person;  but  if,  after  all,  they  could  not  trace 
it  cut,  nor  fasten  the  charge  upon  any,  then, 

1.  The  elders  of  th»'  nert  city  (that  had  a court 


DEUTERONOMY,  XXL 


ol  three  and  twenty  in  it)  were  to  concern  them-  I 
selves  about  this  matter.  If  it  were  doubtful  which 
city  was  next,  the  great  Sanhedrim  were  to  send 
commissioners  to  determine  that  matter,  by  an  ex- 
act measure  v.  2,  3.  Note,  Public  persons  must  be 
solicitous  about  the  public  good:  and  those  that  are 
in  power  and  reputation  in  cities,  must  lay  out 
themselves  to  redress  grievances,  and  reform  what 
is  amiss  in  the  country  and  neighbourhood  that  lie 
about  them.  Tliose  that  are  next  to  them,  should 
ha\  e the  largest  share  of  their  good  influence,  as 
ministers  of  (iod  for  good. 

2.  The  priests  and  Levites  must  assist  and  pre- 
side in  tliis  solemnity,  (t;.  5. ) that  they  might  direct 
the  management  of  it  in  all  points  according  to  the 
law,  and  particularly  might  be  the  people’s  mouth 
to  God  in  the  i^rayer  that  was  to  be  put  up  on  this 
sad  occasion,  v.  8.  God  being  Israel’s  King,  his 
ministers  must  be  their  magistrates,  and  by  their 
word,  as  the  mouth  of  the  court,  and  learned  in 
the  laws,  every  controversy  must  be  tried.  It  was 
their  privilege  that  they  had  such  guides,  over- 
seei’s,  and  rulers,  and  their  duty  to  make  use  of 
them  upon  all  occasions,  especially  in  sacred  things, 
as  this  was. 

3.  They  were  to  bring  a heifer  down  into  a rough 
and  unoccupied  vallej^,  and  to  kill  it  there,  v.  3,  4. 
This  was  not  a sacrifice,  (for  it  was  not  brought 
to  the  altar,)  but  a protestation,  that  thus  they 
woidd  put  the  murderer  to  death,  if  they  had  him 
in  their  hands.  The  heifer  must  be  one  that  had 
not  drawn  in  the  yoke,  to  signify  (say  some)  that 
the  murderer  was  a son  of  Belial;  it  must  be  brought 
'nto  a rough  valley,  to  signify  the  horror  of  the  fact, 
and  that  the  defilement  which  blood  brings  upon  a 
land,  turns  it  into  barrenness.  And  the  Jews  say, 
that  unless,  after  this,  the  murderer  was  found  out, 
this  valley  where  the  heifer  was  killed,  was  ne'  er 
to  be  tilled  or  sown. 

4.  The  elders  were  to  ‘itmi/i  their  hands  in  water 
over  the  heifer  that  was  killed,  and  to  profess,  not 
only  that  they  had  not  shed  this  innocent  blood 
themselves,  but  that  they  knew  not  who  had,  (x>. 

6,  7. ) nor  had  knowingly  conce  ded  the  murderer, 
helped  him  to  make  his  escape,  or  had  been  any 
way  aiding  or  abetting.  To  this  custom  David  al- 
ludes, Ps.  20.  6,  / rjill  wash  my  hands  in  innocen- 
cy;  but  if  Pilate  had  any  eye  to  it,  (Matth.  27.  24.) 
he  wretchedly  misapplied  it,  when  he  condemned  | 
Christ,  knowing  him  to  be  innocent,  and  yet  ac-  | 
(mitted  himself  from  the  guilt  of  innocent  blood. 
Protestatio  non  valet  contra  factum — Protestations  | 
are  of  no  avail  when  contradicted  by  fact. 

5.  The  priests  were  to  pray  to  God  for  the  coun- 
try and  nation,  that  God  would  be  merciful  totlxem, 
and  not  bring  upon  them  the  judgments  which  the 
conni\'ance  at  the  sin  of  murder  would  desen  e,  i'. 

8.  It  might  be  presumed  that  the  mu»xlerer  was 
either  one  of  tlicir  city,  oi  was  now  liarboured  in 
their  city;  and  therefore  they  must  pray  that  they  j 
might  not  fare  the  worse  foi'  his  being  among  them. 
Numb.  16.  22.  Be  merciful,  0 Lord,  to  thy  peo^ 
pie  Israel.  Note,  When  we  hear  of  the  wickefN 
ness  of  the  wicked,  we  have  need  to  cry  eamestly 
to  God  for  mercy  foi'  our  land,  which  groans  and 
trembles  under  it.  W e must  eniptv  the  measure 
ay  our  prayers,  which  others  are  filling  by  their 
sms. 

Now  this  solemnity  was  appointed,  (1.)  That  it 
might  gi\  e occasion  to  common  and  public  discourse 
concerning  the  murder,  which  perhaps  might  some 
way  or  other  occasion  the  discovery  of  it.  (2.)  That 
it  might  possess  people  with  a dread  of  the  guilt  of 
blood,  which  defiles  not  only  the  conscience  of  him 
that  sheds  it,  (this  should  engage  us  all  to  pray  with 
David,  Deliver  me  from  blood  guiltiness,)  but  the 
land  in  which  it  is  shed.  It  cries  to  the  magistrate 
VoL.  I. — 4 0 


657* 

I for  justice  on  the  criminal;  and  if  that  cry  be  not 
heard,  it  cries  to  heaven  for  judgment  on  the  land. 
If  there  must  be  so  much  care  employed  to  save 
the  land  from  guilt,  when  the  murderer  was  not 
known,  it  was  certainly  impossible  to  secure  itfrim 
guilt,  if  tiie  murderer  was  known  and  yet  protected. 
All  would  be  taught,  by  this  solemnity,  to  use  their 
utmost  care  and  diligence  to  prevent,  discov  er,  and 
punish,  murder.  E\en  the  heathen  mariners 
dre.ided  the  guilt  of  blood,  Jon.  1.  14.  (3.)  That 

we  might  all  learn  to  take  heed  of  partaking  in 
other  men’s  sins,  and  making  ourselves  accessary  to 
them  ex  post  facto — after  the  fact,  by  countenanc- 
ing the  sin  or  sinner,  and  not  witnessing  against  it  in 
our  places.  We  have  fellowship  with  the  unfruit- 
ful works  of  darkness,  if  we  do  not  reprove"  them 
rather,  and  bear  our  testimony  against  them;  the 
repentance  of  the  church  of  Corinth  for  the  sin  of 
one  of  their  members,  produced  such  a carefulness, 
such  a clearing  of  themselves,  such  a holy  indigna- 
tion, fear  and  revenge,  (2  Cor.  7.  11.)  as  were  sig- 
nified by  the  solemnity  here  appointed. 

10.  When  tliougoest  forth  to  war  agaiiist 
thine  enemies,  and  the  Lord  thy  God  hath 
delivered  them  into  thine  hands,  and  thou 
hast  taken  them  captive,  11.  x^nd  seest 
among  the  captives  a beautiful  woman,  and 
hast  a desire  unto  her,  that  thou  wouldest 
have  her  to  thy  wife ; 1 2.  Then  thou 

shalt  bring  her  home  to  thine  house ; and 
she  shall  shave  her  head,  and  pare  her 
nails;  13.  And  she  shall  put  the  raiment 
of  her  captivity  from  off  her,  and  shall  re- 
main in  thine  house,  and  bewail  her  father 
and  her  mother  a full  month:  and  after 
that  thou  shalt  go  in  unto  her,  and  be  her 
husband,  and  she  shall  be  thy  Avife  1 4. 
And  it  shall  be,  if  thou  have  no  delight  in 
her,  then  thou  shalt  let  her  go  whither  she 
will ; but  thou  shalt  not  sell  her  at  all  for 
money,  thou  shalt  not  make  merchandise  of 
her,  because  thou  hast  l\umbled  her. 

By  this  law  a soldier  is  allowed  to  marry  his  cap- 
live,  if  he  pleased.  For  the  hardness  of  their 
hearts,  Moses  gave  them  this  permission,  lest,^  if 
they  had  not  liberty  given  them  to  mari-y  such,  they 
should  have  taken  liberty  to  defile  themselves  with 
them,  and  by  such  wickedness  the  camp  would 
have  been  troubled.  The  man  is  supposed  to  have 
a wife  already,  and  to  take  this  wife  for  a secondary 
wife,  as  the  Jews  called  them.  This  indulgence 
of  men’s  inoixiinate  desires,  in  which  their  hearts 
walked  after  their  eyes,  is  by  no  means  agreeable  to 
the  law  of  Christ,  which  therefore  in  this  respect, 
among  others,  far  exceeds  in  glory  the  law  of  Mo- 
ses. The  gospel  permits  not  him  that  has  one  wife, 
to  take  another,  for  from  the  beginning  it  was  not 
so:  the  gospel  forbids  looking  upon  a woman,  though 
a beautml  one,  to  lust  after  her,  and  commands  the 
mortifying  and  denying  of  all  irregular  desires, 
though  it  be  as  uneasy  as  the  cutting  off  of  a right 
hand;  so  much  does  our  holy  religion,  more  than 
that  of  the  Jews,  advance  the  honour,  and  support 
the  dominion,  of  the  soul  over  the  body,  the  spirit 
over  the  flesh,  corrsonant  to  the  glorious  discovery 
it  makes  of  life  and  immortality,  and  the  better 
hope. 

But  though  military  men  were  allowed  this  liber 
t}‘,  yet  care  is  here  taken  that  they  should  not  abuse 
it;  that  is. 


668 


DEUTEROxNOMY,  XXL 


I.  That  they  should  not  abuse  themselves  by  do- 
ing it  too  hastily,  though  the  captive  Avas  ever  so 
desirable.  “ Ifihoii  wouldest  have  her  to  thy  wife, 
(v.  10,  11.)  it  is  true,  thou  needest  not  ask  her  pa- 
rents’ consent,  for  she  is  thy  captive,  and  is  at  thy 
disposal.  But,  1.  Thou  shalt  have  no  familiar  in- 
tercourse, till  thou  hast  mariied  her.”  This  allow- 
ance was  designed  to  gratify,  not  a filthy  brutish 
lust,  in  the  heat  and  fury  of  its  rebellion  against  rea- 
son and  virtue,  but  an  honourable  and  generous  af- 
fection to  a comely  and  amiable  person,  though  in 
distress;  therefore  he  may  make  her  his  wife  if  he 
will,  but  he  must  not  deal  with  her  as  with  a harlot. 
'2.  “ Thou  shalt  not  marry  her  of  a sudden,  but  keep 
her  a full  month  in  thy  house,”  v.  12,  13.  This  he 
must  do,  either,  (1.)  That  he  may  try  to  take  his 
affection  off  from  her;  for  he  must  know,  that, 
though  in  marrying  her  he  does  not  do  ill,  (s  i the 
law  then  stood,)  yet,  in  letting  her  alone,  he  does 
much  better.  Let  her  therefore  shave  her  head, 
that  he  might  not  be  enamoured  with  her  locks, 
and  let  her  nails  grow,  (so  the  mai’gin  reads  it,)  to 
spoil  the  beauty  of  her  hand.  Quicquid  amas  cufiias 
non  filacitisse  nimis — We  should  moderate  our  affec- 
tion for  those  things  which  we  are  temfited  to  love 
inordinately.  Or  rather,  (2. ) This  was  done  in  to- 
ken of  her  renouncing  idolatry,  and  becoming  a 
proselyte  to  the  Jewish  religion.  The  shaving  of 
her  head,  the  paring  of  her  nails,  and  the  changing 
of  her  apparel,  signified  her  putting  off  her  former 
conversation,  which  was  corrupt  in  her  ignorance, 
that  she  might  become  a ne^v  creature.  She  must 
remain  in  his  house  to  be  taught  the  good  know- 
ledge of  the  Lord,  and  worship  of  him:  the  Jews 
say  that  if  she  refused  and  ccntiimed  obstinate  in 
idolatry,  he  must  not  many  her.  Note,  The  pro- 
fessors of  religion  must  not  be  unequally  yoked  with 
unbelievers,  2 Cor.  6.  14. 

II.  It  is  likewise  provided  that  they  should  not 
abuse  the  poor  captive.  1.  She  must  have  time  to 
bewail  her  father  and  mother,  from  whom  she  was 
separated,  and  without  whose  consent  and  blessing 
she  is  now  likely  to  be  married,  and  perhaps  to  a 
common  soldier  of  Israel,  though  in  her  country 
ever  so  nobly  born  and  bred.  To  force  a marriage 
till  these  sorrows  were  digested,  and  in  some  mea- 
sure got  over,  and  she  was  better  reconciled  to  the 
land  of  her  captivity,  by  being  better  acquainted  1 
with  it,  would  be  very  unkind.  She  must  not  be- 
wail her  idols,  but  be  glad  to  part  with  them;  to 
her  near  and  dear  relations  only  her  affection  must 
be  thus  indulged.  2.  If,  upon  second  thoughts,  he 
that  had  brought  her  to  his  house  with  a purpose  to 
marry  her,  changed  his  mind  and  would  not  marry 
her,  he  might  not  make  merchandise  of  her,  as  of 
his  other  prisoners,  but  must  give  her  liberty  to 
return,  if  she  pleased,  to  her  own  country,  because 
he  had  humbled  her,  and  afflicted  her,  by  raising 
expectations,  and  then  disappointing  them;  (x;.  14.  ) 
having  made  a fool  of  her,  he  might  not  make  a j 
prey  of  her.  This  intimates  how  binding  the  laws  ! 
of  justice  and  honour  are,  particularly  in  the  pre-  i 
tensions  of  love,  the  courting  of  affections,  and  the  i 
promises  of  marriage,  which  are  to  be  looked  upon 
is  solemn  things  that  have  something  sacred  in 
them,  and  therefore  are  not  to  be  jested  with. 

15.  If  a man  have  two  wives,  one  be- 
loved, and  another  hated,  and  tliey  have 
borne  him  children,  hath  the  beloved  and 
the  hated;  and  if  the  first-lx)rn  son  be  hers 
that  was  hated:  16.  Then  it  shall  be, 
when  he  maketh  his  sons  to  inherit  that 
which  he  hath,  that  he  may  not  make  the 
son  of  tlie  beloved  first-born  before  the  son 


of  the  hated,  tvhich  is  indeed  the  first-born. 
17.  But  he  shall  acknowledge  the  son  of 
the  hated  for  the  first-born,  by  giving  him  a 
double  portion  of  all  that  he  hath : for  he  is 
the  beginning  of  his  strength ; the  right  of 
the  first-born  is  his. 

I 

I This  law  restrains  men  from  disinheriting  their 
eldest  sons,  out  of  mere  caprice,  and  without  just 
provocation. 

I 1.  The  case  here  put,  (y.  15.)  is  very  instructi\  e. 

■ (1.)  It  shows  the  great  mischief  of  having  more 
wives  than  one,  Avhich  the  law  of  Moses  did  not  re 
strain,  probably,  in  hopes  that  men’s  own  experi- 
j ence  of  the  gre'at  inconvenience  of  it  in  families, 

; would  at  last  put  an  end  to  it,  and  make  them  a law 
to  themselves.  Observe  the  supposition  here.  If  a 
man  have  two  wives,  it  is  a thousand  to  one  but  one 
of  them  is  beloved  and  tlie  other  hated,  that  is, 
manifestly  loved  less,  : s Leah  was  by  Jacob,  and 
the  effect  of  this  cannot  but  be  strifes  and  jealousies, 
envy,  confusion,  and  every  evil  work,  which  could 
not  but  create  a constant  uneasiness  and  vexation  tc 
the  husband,  and  involve  him  both  in  sin  and 
trouble.  Those  do  much  better  consult  their  own 
ease  and  satisfaction,  who  adliere  to  God’s  law,  than 
those  who  indulge  their  own  lusts.  (2.)  It  shows 
how  ProA'idence  commonly  sides  with  the  weakest, 
and  gives  more  abundant  honour  to  that  part  which 
lacked;  for  the  first-bom  son  is  here  supposed  to  be 
Iter’s  that  was  hated,  it  was  so  in  Jacob’s  family, 
because  the  Lord  saw  that  Leah  was  hated,  Gen. 
29.  31.  The  great  Householder  wisely  gives  to 
each  his  dividend  of  comfort;  if  one  had  the  honour 
' to  be  the  beloved  wife,  it  often  proved  that  the 
other  had  the  honour  to  be  the  mother  of  the  first- 
born. 

2.  The  law  in  this  case  is  still  binding  to  parents; 
they  must  give  their  children  their  right  without 
partiality.  In  the  case  supposed,  the  eldest  sen, 
though  the  son  of  the  less  beloved  wife,  must  have 
his  birth-right  privilege,  which  was  a double  por- 
tion of  the  father’s  estate,  because  he  was  the  be- 
ginning of  his  strength,  that  is,  in  him  his  family 
began  to  be  strengtliened,  and  his  quiA  er  began  to 
I be  filled  Avith  the  arrows  of  a mighty  man,  (Ps. 
127.  4.)  and  therefoie  the  right  of  the  first-born  is 
his,  V.  16,  17.  Jacob  had  indeed  deprived  Reuben 
of  his  birth-right,  and  given  it  to  Joseph,  but  it  Avas 
because  Reuben  had  forfeited  the  birth-right  by  his 
incest,  not  because  he  was  the  son  of  the  hated; 
now  lest  that  which  Jacob  did  justly,  should  be 
drawn  into  a precedent,  for  others  to  do  the  same 
thing  unjustly,  it  is  here  provided  that  when  the 
father  makes  his  will,  or  otherwise  settles  his  es- 
tate, the  child  shall  not  fare  the  worse  for  the 
mother’s  unhappiness  in  having  less  of  her  hus- 
i band’s  love,  for  that  was  not  the  child’s  fault.  Note, 

I (1.)  Parents  ought  to  make  no  other  difference  in 
j dispensing  their  affections  among  their  children, 

I than  what  they  see  plainly  God  makes  in  dispensing 
his  grace  among  them.  (2.)  Since  it  is  the  provi- 
dence of  God  that  makes  heirs,  the  disposal  of  pro- 
vidence in  that  matter  must  be  acquiesced  in,  and 
not  opposed.  No  son  should  be  abandoned  by  his 
father,  till  he  manifestly  appear  to  be  abandoned  of 
God,  which  is  hard  to  say  of  any  while  there  is  life. 

18.  If  a man  have  a stubborn  and  re- 
bellious son,  which  will  not  obey  the  voice 
of  his  father,  or  the  voice  of  his  mother,  anrl 
that,  when  they  have  chastened  him,  will 
not  hearken  unto  them;  19.  Then  shall 
his  father  and  his  mother  lay  hold  on  him 


659 


DEUTERONOMY,  XXI. 


nncl  bring  him  out  unto  the  elders  of  his 
«'ity,  and  unto  the  gate  of  his  place : 20. 

And  they  shall  say  unto  the  elders  of  his 
city,  Tiiis  our  son  is  stubborn  and  rebel- 
lious ; he  will  not  ol)ey  our  voice ; he  is  a 
glutton,  and  a drunkard.  21.  And  all  the 
iiKMi  of  his  city  shall  stone  him  with  stones, 
that  he  die;  so  shalt  thou  put  evil  away 
from  among  you : and  all  Israel  shall  hear, 
and  fear.  22.  And  if  a man  have  com- 
mitted a sin  worthy  of  death,  and  he  be  to 
be  put  to  death,  and  thou  hang  him  on  a 
tree;  23.  His  body  shall  not  remain  all 
night  upon  the  tree,  but  thou  shalt  in  any 
wise  bury  him  that  day;  (for  he  that  is 
hanged  is  accursed  of  God ;)  that  thy  land 
be  not  defiled,  which  the  Lord  thy  God 
giveth  thee  foj'  an  inheritance. 

Here  is, 

1.  A law  for  the  punishing  of  a rebellious  son. 
Having  in  the  former  law  provided  tliat  parents 
should  not  deprive  their  children  of  their  right,  it 
was  lit  that  it  should  next  be  provided  that  children 
witlidraw  not  the  honour  and  duty  which  are  owing 
to  their  parents,  for  there  is  no  partiality  in  the 
divine  law. 

Observe,  1.  How  the  criminal  is  here  described. 
He  is  a stubborn  and  rebellious  son,  v.  18.  No 
child  was  to  fare  the  worse  for  the  weakness  of  his 
capacity,  tl\e  slowness  or  dulness  of  his  understand- 
ing, but  for  his  wilfulness  and  obstinacy.  If  he 
carry  himself  proudly  and  insolently  toward  his 
parents,  contemn  their  authority,  slight  their  re- 
proofs and  admonitions,  disobey  the  express  com- 
mands they  give  him  for  his  own  good,  hate  to  be 
reformed  by  the  correction  they  gi\  e him,  shame 
their  family,  grieve  their  hearts,  waste  their  sub- 
stance, and  threaten  to  ruin  their  estate  by  riotous 
living;  this  is  a stubborn  and  rebellious  son.  He  is 
particularly  supposed  (xi.  20.)  to  be  ii  glutton  or  a 
drunkard.  This  intimates  either,  (1.)  That  these 
were  sins  which  his  parents  did  in  a particular  man- 
ner warn  him  against,  and  therefore  that  in  these 
instances  there  was  a plain  evidence  that  he  did 
not  obey  tVieir  voice.  Lemuel  had  this  charge  from 
his  mother,  Prov.  31.  4.  Note,  In  the  education 
of  children,  great  care  should  be  taken  to  suppress 
all  inclinations  to  drunkenness,  and  to  keep  them 
out  of  the  way  of  temptations  to  it;  in  order  here- 
unto tliey  should  be  possessed  betimes  with  a dread 
and  detestation  of  that  Ijeastly  sin,  and  taught  Ije- 
times  to  deny  themselves.  Or,  (2.)  That  his  being 
a glutton  and  a drunkard  was  the  cause  of  his  in- 
solence and  obstinacy  toward  his  parents.  Note, 
There  is  nothing  that  draws  men  into  all  manner 
of  wickedness,  and  hardens  them  in  it,  more  cer- 
tainly and  fatally,  than  drunkenness  does.  When 
men  take  to  drink,  they  forget  the  law',  (Prov.  31. 
5.)  even  th:it  fundamental  law  of  honouring  ])a- 
rents. 

2.  How  this  criminal  is  to  be  proceeded  against. 
His  own  father  and  mother  are  to  be  his  lu'osecutors, 
V.  19,  20,  They  might  not  put  him  to  death  them- 
selves, but  they  must  complain  of  him  to  the  elders 
of  the  city,  and  the  complaint  must  needs  be  made 
with  a sad  heart.  This  our  son  is  stubborn  and  re- 
bellious Note,  Those  that  give  up  themselves  to 
vice  and  wickedness,  and  avill  not  lie  reclaimed, 
forfeit  their  interest  in  the  natural  affections  of  their 
nearest  relations;  the  instruments  of  their  being 
justly  Ijecome  the  instruments  of  their  destruction. 


The  children  that  forget  their  duty  must  th  nk 
themselves  and  not  blame  their  parents,  if  they  are 
regarded  with  less  and  less  affection.  And  how 
difficult  soever  tender  parents  now  find  it  to  recon- 
cile themselves  to  the  just  punishment  of  their  re- 
bellious children,  in  the  day  of  the  revelation  of  the 
righteous  judgment  of  God,  all  natural  affection 
will  be  so  entirely  swallowed  up  in  divine  love,  that 
they  will  acquiesce  even  in  the  condemnation  of 
those  children,  because  God  will  be  therein  for  e\  er 
glorified. 

3.  What  judgment  is  to  be  executed  upon  him ; 
he  must  be  publicly  stoned  to  death  by  the  men  oj 
his  city,  V.  21.  And  tluis,  (1.)  The  paternal  au- 
thority was  supp(rted,  and  God,  our  common 
Father,  showed  himself  jealous  for  it,  it  being  one 
of  the  first  and  most  ancient  streams  derived  ficm 
him  that  is  the  Fountain  of  all  power.  (2.)  This 
law,  if  duly  executed,  would  early  destroy  the 
•wicked  of  the  land,  (Ps.  101.  8.)  and  prevent  the 
spreading  of  the  gangrene,  by  cutting  off  the  cor- 
rupt part  betimes;  for  those  that  were  bad  members 
of  families,  would  never  make  good  members  of 
the  commonwealth.  (3.)  It  would  strike  an  awe 
upon  children,  and  frighten  them  into  obedience  to 
their  parents,  if  they  would  not  otherwise  be 
brought  to  their  duty,  and  kept  in  it.  All  Israel 
shall  hear.  The  Jews  say,  “The  elders  that  con- 
demned him,  were  to  send  notice  of  it  in  writing 
all  the  nation  over.  In  such  a court,  such  a day,  ive 
stoned  such  a one,  because  he  was  a stubborn  and 
rebellious  son."  And  I have  sometimes  wished, 
that  as  in  all  our  courts  there  is  an  exact  record  kept 
of  the  condemnation  of  criminals  in  Iier/ietuam  rei 
memoriam — that  the  memorial  may  never  be  lost, 
so  there  might  be  public  and  authentic  notice  given 
in  print  to  the  kingdom,  of  such  condemnations, 
and  the  executions  upon  them,  by  the  elders  them- 
selves, in  terrorem — that  all  may  hear  and  fear. 

II.  A law  for  the  burying  of  the  bodies  of  male- 
factors that  were  hanged,  v.  22.  The  hanging  of 
them  by  the  neck  till  the  body  was  dead,  was  not 
used  at  all  among  the  Jews,  as  with  us;  but  of  such 
as  were  stoned  to  death,  if  it  were  for  blasphemj  *, 
or  some  other  very  execrable  crime,  it  was  usual, 
by  order  of  the  judges,  to  hang  up  the  dead  bc  dies 
upon  a post,  for  some  time,  as  a spectacle  to  the 
world,  to  express  the  ignominy  of  the  crime,  and  to 
strike  the  greater  terror  upon  others,  that  they 
might  not  only  hear  and  fear,  l)ut  sec  and  fear, 
j Now  it  is  here  prov  ided  that  whatever  time  of  the 
I day  they  w'ere  thus  hung  up,  at  sun-set  they  should 
[ be  taken  down  and  buried,  and  not  left  to  liang  out 
I all  night;  sufficient  (says  the  law)  to  such  a man  is 
\ this  punishment;  hitherto  let  it  go,  but  no  further. 

' Let  the  malefactor  and  his  crime  be  hid  in  the 
I grave. 

j Now,  1.  God  would  thus  preserve  the  honour  of 
I human  bodies  and  tenderness  towards  the  worst  of 
j criminals.  The  time  of  exposing  dead  bodies 
! thus,  is  limited,  for  the  same  reason  that  the  num- 
ber of  stripes  was  limited  by  another  lavv,  lest  thy 
brother  seem  vile  u?ito  thee.  Punishing  beyond 
death  God  reserves  to  himself;  as  for  man,  there  is 
no  more  that  he  can  do.  Whether  therefore  the 
hanging  of  malefactors  in  chains,  and  setting  uii 
their  heads  and  quarters,  be  decent  among  cliris- 
tians  that  look  for  the  resurrection  of  the  body,  may 
perhaps  be  worth  considering.  2.  Yet  it  is  ])lain 
there  was  something  ceremonial  in  it;  by  the  law 
of  Moses,  t!ie  toucli  of  a dead  body  was  defiling, 
and  therefore  dead  liodies  must  not  be  left  hanging 
up  in  the  country,  because,  by  the  saine  rule,  that 
would  defile  the  land.  But,  3.  There  is  one  reason 
here  given  which  has  reference  to  Christ.  He  that 
is  hanged,  is  accursed  of  God,  that  is,  it  is  the 
I highest  degree  of  disgrace  and  l eproach  thgt  can 


G60 


DEUTERONOMY,  XXII. 


be  done  to  a man,  and  proclaims  him  under  the 
curse  of  God  as  much  as  any  external  punishment 
can.  They  that  see  him  thus  hang  between  heaven 
and  earth,  will  conclude  him  abandoned  of  both, 
and  unworthy  of  either;  and  therefore  let  him  not 
hang  all  night,  for  that  will  carry  it  too  far.  Now 
the  apostle  showing  how  Christ  has  redeemed  us 
from  the  curse  of  the  law,  by  being  himself  made  a 
curse  for  us,  illustrates  it  by  comparing  tiiis  brand 
here  put  on  him  that  was  hanged  on  a tree,  with  the 
death  of  Christ,  Gal.  3.  13.  Moses,  by  the  Spirit, 
uses  this  phrase  of  being  accursed  of  God,  when  he 
means  no  more  than  being  treated  most  ignomini- 
nusly,  that  it  might  afterward  be  applied  to  the 
death  of  Christ,  and  might  show  that  in  it  he  under- 
went the  curse  of  the  law  for  us,  which  is  a great 
enhancement  of  his  love,  and  a great  encourage- 
ment to  our  faith  in  him.  And  (as  the  excellent 
Bishop  Patrick  well  observ  es)  this  passage  is  ap- 
plied to  the  death  of  Christ,  not  only  because  he 
bare  our  sins  and  was  exposed  to  shame,  as  these 
malefactors  were  that  were  accursed  of  God,  but 
because  he  was  in  the  evening  taken  down  from  the 
accursed  tree  and  buried,  (and  that  by  the  particu- 
lar care  of  the  Jews,  with  an  eye  to  this  law,  John 
19.  31. ) in  token  that  now,  the  guilt  being  removed, 
the  law  was  satisfied,  as  it  was  when  the  malefactor 
had  hanged  till  sun-set;  it  demanded  no  more. 
Then  he  ceased  to  be  a curse,  and  those  that  are 
his.  And  as  the  land  of  Israel  was  pure  and  clean, 
when  the  dead  body  was  buried,  so  the  church  is 
washed  and  cleansed  by  the  complete  satisfaction 
which  thus  Christ  made. 

CHAP.  XXIL 

The  laws  of  this  chapter  provide,  I.  For  the  preservation 
of  charity  and  good  neighbourship,  in  the  care  of  strayed 
or  fallen  cattle,  v.  1..4.  II.  For  the  preservation  of 
order  and  distinction  ; that  men  and  women  should  not 
wear  one  another’s  clothes,  (v.  5.)  and  that  other  need- 
less mixtures  should  be  avoided,  v.  9.  .11.  III.  For  the 
preservation  of  birds,  v.  6,  7.  IV.  Of  life,  v.  8.  V.  Of 
the  commandments,  v.  12.  VI.  Of  the  reputation  of  a 
wife  abused,  if  she  were  innocent,  (v.  13.  . 19.)  but  for 
her  punishment,  if  guilty,  V.  20,  21.  VII.  For  the  pre- 
servation of  the  chastity  of  wives,  v.  22.  Virgins  be- 
trothed, (v.  23..  27.)  or  not  betrothed,  v.  28,  29.  And 
lastly,  against  incest,  v.  30. 

1.  ^ '^HOU  shall  not  see  tliy  brother’s  ox 
JL  or  his  sheep  go  astray,  and  hide 
thyself  from  them : thou  shalt  in  any  case 
bring  them  again  unto  thy  brother.  2.  And 
if  thy  brother  he  not  nigh  unto  thee,  or  if 
thou  know  him  not,  then  thou  shalt  bring  it 
unto  thine  own  house,  and  it  shall  be  with 
thee  until  thy  brother  seek  after  it,  and  thou 
shalt  restore  it  to  him  again.  3.  In  like 
manner  shalt  thou  do  with  his  ass;  and  so 
shalt  thou  do  with  his  raiment;  and  with 
ail  lost  things  of  thy  brother’s,  which  lie 
hath  lost,  and  thou  hast  found,  shalt  thou  do 
likewise:  thou  mayest  not  hide  thyself.  4. 
Thou  shalt  not  see  thy  brother’s  ass  or  his 
ox  fall  down  by  the  way,  and  hide  thyself 
from  them:  thou  shalt  surely  help  him  to 
lift  them,  up  again. 

The  kmdness  that  was  commanded  to  be  shown 
in  reference  to  an  enemy,  (Exod.  23.  4,  &c.)  is  here 
required  to  be  much  more  done  for  a neighbour, 
t'nough  he  were  net  an  Israelite,  for  the  law  is  con- 
sonant to  natural  equity. 

1.  That  strayed  cattle  should  be  brought  back, 
either  to  the  owner,  or  to  the  pasture  out  of  which 


they  had  gone  astray,  v.  1,  2,  This  must  be  done, 
in  pity  to  the  very  cattle,  which,  while  they  wan- 
dered, were  exposed;  and  in  civility  and  respect  to 
the  owner,  nay,  and  in  justice  to  him,  for  it  was  do- 
ing as  we  would  be  done  by,  which  is  < neof  the  funda- 
mental laws  of  equity.  Note,  Religion  teaches  us  to 
be  neighbourly,  and  to  be  ready  to  do  all  good  offices, 
as  we  ha\  e opportunity,  to  all  men.  In  doing  this, 
(1.)  They  must  not  mind  trouble;  but  if  they  knew 
not  who  the  owner  was,  must  bring  it  back  them- 
selves; for  if  they  should  only  send  notice  to  the 
owner  to  come  and  look  after  it  himself,  some  mis- 
chief might  befall  it  ere  he  could  reach  it.  (2.) 
They  must  not  mind  expense:  but  if  they  knew 
not  who  the  owner  was,  they  must  take  it  home, 
and  feed  it  till  the  owner  was  found.  If  such 
care  must  be  taken  of  a neighbour’s  ox  or  ass 
going  astray,  much  more  of  hmiself  going  astray 
from  God  and  his  duty;  we  should  do  our  utmost 
to  convert  him  (Jam.  .5.  19.)  and  restore  him, 
considering  ourselves.  Gal.  6.  1. 

2.  That  lost  goods  should  be  brought  to  the 
owner,  v.  3.  The  Jews  say,  “ He  that  found  the 
lost  goods,  was  to  give  public  notice  of  them  by 
the  common  crier  three  or  four  times,”  accord- 
ing to  the  usage  with  us;  if  the  owner  could  not 
be  found,  he  that  found  the  goods  might  convert 
them  to  his  own  use;  but  (say  some  learned  wri- 
ters in  this  case)  he  would  do  very  well  to  give 
the  value  of  the  goods  to  the  poor. 

3.  That  cattle  in  distress  should  be  helped,  v. 

4.  This  must  be  done,  both  in  compassion  to  the 
brute-creatures,  for  a merciful  man  regardeth  the 
life  of  a beast,  though  it  be  not  his  own,  and  in  love 
and  friendship  to  our  neighbour,  not  knowing  how 
soon  we  may  have  occasion  for  his  help.  If  one 
member  may  say  to  another,  “I  have  at  present 
no  need  of  thee,”  it  cannot  say,  “I  never  shall.” 

5.  The  woman  sliall  not  wear  that  which 
pertaineth  unto  a man,  neither  shall  a man 
put  on  a woman’s  garment : for  all  that  do 
so  are  abomination  unto  the  Lord  thy  God. 
6.  If  a bird’s  nest  chance  to  be  before  thee 
in  the  way  in  any  tree,  or  on  the  ground, 
ivhetlier  they  be  young  ones  or  eggs,  and  the 
dam  sitting  upon  the  young  or  upon  the 
eggs,  thou  shait  net  take  the  dam  with  the 
young  : 7.  But  thou  shalt  in  any  wise  let 

the  dam  go,  and  take  the  young  to  thee ; 
that  it  may  be  well  with  thee,  and  that  thou 
mayest  prolong  thy  days.  8.  When  thou 
buildest  a new  house,  then  thou  shalt  make 
a battlement  for  thy  roof,  that  thou  bring 
not  blood  upon  thine  house,  if  any  man  fall 
from  thence.  9.  'J’hou  shalt  not  sow  thy 
vineyard  with  divers  seeds;  lest  the  fruit  of 
thy  seed  which  thou  hast  sown,  and  the 
fruit  of  thy  vineyard,  be  defiled.  1 0.  I'hou 
shalt  not  plough  with  an  ox  and  an  ass  to- 
gether. 1 1 . Thou  shalt  not  wear  a garment 
of  divers  sorts,  as  of  woollen  and  linen  to- 
gether. 1 2.  Thou  shalt  make  thee  fringes 
upon  the  four  quarters  of  thy  vesture,  where- 
with thou  coverest  thyself. 

Here  are  several  laws  in  these  verses,  which 
seem  to  stoop  very  low,  and  to  take  cognizance 
of  things  mean  and  minute;  men’s  laws  commonly 
do  not  so;  De  minimis  non  curat  lex — The  law 
takes  no  cognizance  of  little  things;  but  because 


661 


DEUTERONOMY,  XXIL 


God’s  providence  extends  itself  to  the  smallest 
affairs,  his  precepts  do  so,  that  even  in  them  we 
may  be  in  the  fear  of  the  Lord,  as  we  are  under  his 
eye  and  care.  And  yet  the  significancy  and  ten- 
dency of  these  statutes,  which  seem  little,  are  such, 
that,  notwithstanding  their  minuteness,  being  found 
among  the  things  of  God’s  law,  which  he  has 
written  to  us,  they  are  to  be  accounted  great  things. 

I.  The  distinction  of  sexes  by  the  apparel  is 

to  be  kept  up,  for  the  preservation  of  our  own 
and  our  neighbour’s  chastity,  v.  5.  Kature  itself 
teaches  that  a difference  be  made  between  them  m 
their  hair,  (1  Cor.  11.  14.)  and  by  the  same  rule  in 
their  clothes,  which  therefore  ought  not  to  be  con- 
founded, either  in  ordinary  wear,  or  occasionally. 
To  befriend  a lawful  escape  or  concealment,  it  may 
be  done ; but  whether  for  sport,  or  in  the  acting  or 
plays,  is  justly  questionable.  Some  think  it  refers 
to  the  idolatrous  custom  of  the  Gentiles:  in  the  wor- 
ship of  Venus,  women  appeared  in  armour,  and 
men  in  women’s  clothes;  this,  as  other  such  super- 
stitious usages,  is  here  said  to  be  an  abomindtion  to 
the  Lord.  2.  It  forbids  the  confounding  of  the  dis- 
positions and  affairs  of  the  sexes:  men  must  not  be 
effeminate,  nor  do  the  women’s  work  in  the  house, 
nor  must  women  be  viragos,  pretend  to  teach,  or 
usurp  authority,  1 Tim.  2.  11,  12.  3.  Probably, 

this  confounding  of  garments  had  been  used  to  gain 
opportunity  of  committing  uncleanness,  and  is  there- 
fore kept  forbidden;  for  those  that  would  be  kept 
from  sin,  must  keep  themselves  from  all  occasions 
of  it  and  approaches  to  it. 

II.  In  taking  a bird’s  nest,  the  dam  must  be  let 

go,  -v.  6,  7.  The  Jews  say,  “ This  is  the  least  of 
all  the  commandments  of  the  law  of  Moses,  and  yet 
the  same  promise  is  here  made  to  the  observance  of 
it,  that  is  made  to  the  keepingof  the  fifth  command- 
ment, which  is  one  of  the  greatest,  that  it  may  be 
well  with  thee,  and  that  thou  mayest  prolong  thy 
days;  for  as  disobedience  in  a small  matter  shows  a 
very  great  contempt  of  the  law,  so  obedience  in  a 
small  matter  shows  a very  great  regard  to  it.  He 
that  let  go  a bird  out  of  his  hand,  (which  was  worth 
two  in  the  bush,)  purely  because  God  bid  him,  in 
that  made  it  to  appear  that  he  esteemed  all  God's 
precepts  concerning  all  things  to  be  right,  and  that 
he  could  deny  himself  rather  than  sin  against  God. 
But  doth  God  take  care  for  birds?  1 Cor.  9.  9. 
Yes,  certainly;  and  perhaps  to  this  law  our  Sav- 
iour alludes,  Luke  12.  6,  Are  not  Jix<e  sparrows 
sold  for  two  farthings;  and  not  one  of  them  is 
forgotten  before  God?  This  law,  1.  Porbids  us 
to  be  cmel  to  the  brute  creatures,  or  to  take  a 
pleasure  in  destroying  them.  Though  God  has 
made  us  wiser  than  the  fowls  of  heaven,  and  given 
us  dominioji  over  them,  yet  we  must  not  abuse 
them,  nor  rule  them  with  rigour.  Let  go  the 
dam  to  breed  again;  destroy  it  not,  for  a blessing 
is  in  it,  Isa.  65.  8.  2.  It  teaches  us  compassion  to 

those  of  our  own  kind,  and  to  abhor  the  thought  of 
every  thing  that  looks  barbarous  and  cruel,  and  ill- 
natured,  especially  toward  those  of  the  weaker  and 
tender  sex,  which  always  ought  to  be  treated  with 
the  utmost  respect,  in  consideration  of  the  sorrows 
wherein  they  bring  forth  children.  It  is  spoken 
of  as  an  instance  of  the  most  inhuman  cruelty, 
that  the  mother  was  dashed  to  fiieces  upon  her  chil- 
dren, (Hos.  10.  14.)  and  that  the  women  with 
child  were  ript  up,  Amos  1.  13.  3.  It  further 

intimates,  that  we  must  not  take  advantage  against 
any,  from  their  natural  affection,  and  the  tender- 
ness of  their  disposition,  to  do  them  an  injury. 
The  dam  could  not  have  heen  taken,  if  her  con- 
cern for  her  eggs  or  young  (unlike  to  the  os- 
trich) had  not  detained  her  upon  the  nest,  when 
otherwise  she  could  easily  ha\  e secured  herself 
by  flight.  Now,  since  it  is  a thousand  pities  that 


she  should  fare  the  worse  for  that  which  is  her 
praise,  the  law  takes  care  that  she  shall  be  let 
go.  The  remembrance  of  this  may,  perhaps,  some 
time  or  other,  keep  us  from  doing  a hard  or  un- 
kind thing  to  those  whom  we  have  at  our  mercy.”" 

III.  In  building  a house,  care  must  be  taken  to 
make  it  safe,  that  none  might  receive  mischief  by 
falling  from  it,  v.  8.  The  roofs  of  their  houses 
were  flat  for  people  to  walk  on,  as  appears  by  many 
scriptures;  now,  lest  any,  through  carelessness, 
should  fall  off  them,  they  must  compass  them  with 
battlements,  which  (the  Jews  say)  must  be  three 
feet  and  a half  high;  if  this  were  not  done,  and 
mischief  followed,  the  owner,  by  his  neglect,  brought 
the  guilt  of  blood  upon  his  house.  See  here)  i. 
How  precious  men’s  lives  are  to  God,  who  protects 
them,  not  only  by  his  providence,  but  by  his  law. 
2.  How  precious,  therefore,  they  ought  to  be  to  us, 
and  what  care  we  should  take  to  prevent  hurt  com- 
ing to  any  person.  The  Jews  say,  that  by  the  equity 
of  this  law  they  are  obliged  (and  so  are  we  too)  to 
fence,  or  remove  every  thing  by  which  life  may  be 
endangered,  as  to  cover  draw-wells,  keep  bridges 
in  repair,  and  the  like;  lest  if  any  peiish  through 
our  omission,  their  blood  be  required  at  our  hand. 

IV.  Odd  mixtures  are  here  forbidden,  v.  9,  10. 
Much  of  this  we  met  with  before.  Lev.  19.  19. 
There  appears  not  any  thing  at  all  of  moral  evil  in 
these  things,  and  therefore  we  now  make  no  con- 
science of  sowing  wheat  and  rye  together,  plough- 
ing with  horses  and  oxen  together,  and  of  wearing 
linsey-woolsey  garments;  but  hereby  is  forbidden 
either,  1.  A conformity  to  some  idolatrous  customs 
of  the  heathen;  or,  2.  That  which  is  contrary  to 
the  plainness  and  purity  of  an  Israelite.  They  must 
not  gratify  their  own  vanity  and  curiosity  by  putting 
those  things  together,  which  the  creator  in  infinite 
wisdom  had  made  asunder;  they  must  not  be  un- 
equally yoked  with  unbelievers;  nor  mingle  them- 
selves with  the  unclean,  as  an  ox  with  an  ass.  Nor 
must  their  profession  and  appearance  in  the  world 
be  motley,  or  parti-coloured,  but  all  of  a piece,  all 
of  a kind. 

V.  The  law  concerning  fringes  upon  their  gar- 
ments, and  memorandums  of  the  commandmei.ts, 
which  we  had  before,  (Numb.  15.  38,  39.)  is  here 
repeated,  v.  12.  By  these  they  were  distinguished 
from  other  people,  so  that  it  might  be  said,  upon 
the  first  sight.  There  goes  an  Israelite;  which 
taught  them  not  to  be  ashamed  of  their  country,  or 
the  peculiarities  of  their  religion,  how  much  soex  er 
their  neighbom-s  looked  upon  them  and  it  with  con- 
tempt: and  they  were  also  put  in  mind  of  the  pre- 
cepts, upon  the  particular  occasions  to  which  thev 
had  reference;  and  perhaps  the  law  is  repeated 
here,  because  the  precepts  immediately  foregoing 
seemed  so  minute,  that  they  were  in  d:mger  of  being 
overlooked  and  forgotten.  The  fi  inges  will  remind 
you  not  to  make  your  garments  cf  linen  and  woollen, 
V.  11. 

13.  If  any  man  take  a wife,  and  go  in 
unto  lier,  and  hate  her,  1 4.  And  give  occa- 
sions of  speech  against  her,  and  bring  up  an 
evil  name  upon  her,  and  say,  I took  this  wo- 
man, and,  when  I came  to  her,  T found  her 
not  a maid  : 1 5.  Then  shall  the  father  of  the 

damsel,  and  her  mother,  take  and  bring 
forth  l//e  tokens  of  the  damsel’s  virginity  unto 
the  elders  of  the  city  in  the  gate : IG.  And 
the  damsel’s  father  shall  say  unto  the  elders, 
I gave  my  daughter  unto  this  man  to  wife, 
and  he  hateth  her;  17.  And,  lo,  he  hath 
given  occasions  of  speech  against  her,  say- 


DEUTERONOMY,  XXII. 


iiig,  I found  not  thy  daughter  a maid;  and 
>'et  these  cire  the  tokens  of  my  daughter’s 
Virginity:  And  they  shall  spread  the  cloth 
hetbre  the  elders  ol  the  city.  18.  And  the 
elders  of  that  city  shall  take  that  man,  and 
chastise  him;  19.  And  they  shall  amerce 
him  in  a hundred  shekels  of  silver,  and  give 
them  unto  the  father  of  the  damsel,  because 
he  hath  brought  up  an  evil  name  upon  a 
virgin  of  Israel  : and  she  shall  be  his  wife; 
iie  may  not  put  her  away  all  his  days.  20. 
Rut  if  this  tiling  be  true,  and  the  tokens  of 
virginity  be  not  found  for  the  damsel : 21. 

Then  they  shall  bring  out  the  damsel  to  the 
door  of  her  father’s  house,  and  the  men  of 
her  city  shall  stone  her  with  stones  that  she 
die ; because  she  hath  wrought  folly  in  Is- 
rael, to  play  the.  whore  in  her  father’s  house  : 
so  shalt  thou  put  evil  away  from  among 
you.  22.  If  a man  be  found  lying  with  a 
woman  married  to  a husband,  then  they 
shall  both  of  them  die,  both  the  man  that 
lay  with  the  woman,  and  the  woman  : so 
shalt  thou  put  away  evil  from  Israel.  23. 
If  a damsel  that  is  a virgin  be  betrothed  unto 
a husband,  and  a man  find  her  in  tlie  city, 
and  lie  with  her  ; 24.  Then  ye  shall  bring 

them  both  out  unto  the  gate  of  that  city, 
and  ye  shall  stone  them  with  stones  that 
they  die;  the  damsel  because  she  cried  not, 
being  in  the  city;  and  the  man,  because  he 
hath  humbled  his  neighbour’s  wife  : so  thou 
shalt  put  away  evil  from  amon.g  you.  25. 
Rut  if  a man  find  a betrothed  damsel  in  the 
field,  and  the  man  force  her,  and  lie  with 
her ; thtui  the  man  only  that  lay  with  her 
shall  die : 26.  But  unto  the  damsel  thou 

shalt  do  nothing;  there  is  in  the  damsel  no 
sin  Ivor  tin/  of  death : for  as  when  a man  riseth 
against  his  neighbour,  and  slayeth  him,  even 
so  is  this  matter : 27.  I’or  he  found  her  in 

the  field,  and  the  betrothed  damsel  cried, 
and  there  was  none  to  save  her.  28.  If  a 
man  find  a damsel  that  is  a virgin,  which  is 
not  betrothed,  and  lay  hold  on  her,  and  lie 
with  her,  and  they  be  found ; 29.  Then 

the  man  that  lay  with  her  shall  give  unto 
the  damsel’s  father  fifty  shekels  of  silver,  and 
she  shall  be  his  wife  : because  he  hath  hum- 
bled her,  he  may  not  put  her  away  all  his 
days.  30.  A man  shall  not  take  his  father’s 
wife,  nor  discover  his  fathei’s  skirt. 

These  laws  relate  to  the  seventh  commandnient, 
laying  a restraint,  by  laying  a penalty,  n])on  those 
fleshly  lusts  which  war  against  the  soul. 

I.  If  a man,  lusting  after  another  woman,  to  get 
rid  of  his  wife,  slander  her  and  falsely  accuse  her, 
as  not  having  the  a irgin'.ty  she  i)reteruled  to  when 
he  married  her,  ujmn  the  disproof  of  his  slandc  , 
he  must  be  i)unished,  t.  13.  . 19.  What  the  mean- 
ing of  that  evidence  is,  by  which  the  husband’s  ac- 
cusation was  to  be  proved  false,  the  learned  are  not 


I agreed,  nor  is  it  all  necessarj-  to  inquire — they  for 
I whom  this  law  was  intended,  no  dcubt,  understood 
I it:  it  is  sufficient  for  us  to  know  that  this  wicked 
husband,  who  had  thus  endeavoured  to  ruin  the  re- 
putation of  his  own  wife,  was  to  be  scourged,  and 
; fined,  and  bound  up  from  ever  divorcing  the  wife 
I he  had  thus  abused,  -i>.  18,  19.  Upon  tliis  dislike 
of  her,  he  might  have  divorced  her,  if  he  had 
pleased,  by  the  permission  of  the  law,  (c/i.  24.  1.) 
but  then  he  must  have  given  her  her  dowry;  if 
therefore,  to  sa\  e that,  and  to  do  her  the  greater 
mischief,  he  would  thus  destroy  her  good  name,  it 
was  fit  that  he  should  be  severely  punished  for  it, 
and  for  ever  after  forfeit  the  permission  to  di\’orce 
her.  Observe,  1.  The  nearer  any  are  in  relation 
to  us,  the  greater  sin  it  is  to  belie  them,  and  blemish 
their  reputation.  It  is  spoken  of  as  a crime  of  the 
highest  nature  to  stander  their  own  mother^s  son, 
(Ps.  50.  20.)  who  is  next  to  thyself,  much  more  to 
slander  thine  own  wife,  or  thine  own  husband,  that 
is  thyself;  it  is  an  ill  bird  indeed,  that  defiles  its 
own  nest.  2.  Chastity  is  honour  as  well  as  virtue, 
and  that  which  gives  occasion  for  the  suspicion  of 
it,  is  as  great  a reproach  and  disgrace  as  any  other 
whatsoever:  in  this  matter,  therefore,  above  any 
thing,  we  should  be  highly  tender,  both  of  our  own 
good  name  and  that  of  others.  3.  Parents  must 
look  upon  themselves  as  concerned  to  vindicate  the 
reputation  of  their  children,  for  it  is  a branch  of 
their  own. 

II.  If  the  woman  that  was  married  as  a virgin, 
were  not  found  to  be  one,  she  was  to  be  stoned 
to  death  at  her  father’s  door,  f.  20,  21.  If  the 
uncleanness  had  been  committed  before  she  was 
betrothed,  it  would  not  have  been  punished  as  a ca- 
pital crime;  but  she  must  die  for  the  abuse  she  put 
upon  him  whom  she  married,  being  conscious  to 
herself  of  her  being  defiled,  while  she  made  him 
believe  her  to  be  a chaste  and  modest  woman.  But 
some  think  that  her  uncleanness  was  punished  with 
death,  only  in  case  it  was  committed  after  she  Avas 
betrothed,  supposing  there  were  few  come  to  ma- 
turity but  what  were  betrothed,  though  not  yet 
married.  Now,  1.  This  gave  a powerful  caution  to 
young  women  to  flee  fornication,  since,  however 
concealed  befoi  e,  so  as  not  to  mar  their  marriage, 
it  Avould,  very  likely,  be  disco\  ered  after,  to  their 
perpetual  infamy  and  utter  ruin.  2.  It  is  intimated 
to  parents,  that  they  must  by  all  means  possible 
preserve  their  children’s  chastity,  by  giving  them 
good  advice  and  admonition,  setting  them  good 
examples,  keeping  them  from  bad  cc'mpany,  pray- 
ing for  them,  and  laying  them  under  needful  re- 
straints; because,  if  the  children  committed  lewd- 
ness, the  parents  must  have  the  grief  and  shame 
of  the  execution  at  their  own  door.  That  phrase 
of  folly  vjronght  in  Israel,  was  used  conceming 
this  v ery  crime  in  the  case  of  Dinah,  Gen.  34.  7 
All  sin  is  folly,  uncleanness  especially;  but  above 
all,  uncleanness  in  Israel,  by  profession  a holy  peo- 
jde. 

III.  If  any  man,  single  or  married,  lay  with  a 
married  woman,  they  were  both  to  be  put  to  death, 
V.  22.  This  law  we  had  before.  Lev.  20.  10.  For 
a married  man  to  lie  with  a single  woman,  was  not 
a crime  of  so  high  a nature,  nor  was  it  punished  with 
death,  because  not  introducing  a spurious  brood  in- 
to families,  under  the  character  of  legitimate  chil- 
dren. 

' IV.  If  a damsel  were  betrothed  and  not  married, 
she  was  from  under  the  eye  of  her  intended  husband, 

! and  therefore  she  and  her  chastity  were  taken  under 
the  sjiecial  protection  of  the  law.  1.  If  her  chastity 
were  violated  by  her  own  consent,  she  was  to  be 
I jnit  to  death,  and  her  adulterer  with  her,  i>.  23,  24. 
j And  it  shall  be  presumed. that  she  consented,  if  it 
1 were  done  in  the  city,  or  in  any  place  wheie,  had 


663 


DEUTERONOMY,  XXIIl. 


she  cried  out,  help  might  speedily  have  come  in  to 
prevent  the  injury  offered  her.  Qui  tacet,  consen- 
tire  videtur — Silence  implies  consent.  Note,  It  may 
be  presumed  that  those  willingly  yield  to  a tempta- 
tion, (whatev'er  they  pretend,)  who  will  not  use  the 
means  and  helps  tliey  might  be  furnished  with  to 
avoid  and  overcome  it.  Nay,  her  being  found  in 
the  city,  a place  of  company  and  diversion,  when  she 
sliould  have  kept  under  the  protection  of  her  fo- 
ther.’s  house,  wa  s an  evidence  against  her,  that  she 
had  not  that  dread  of  the  sin,  and  the  danger  of  it, 
which  became  a modest  woman.  Note,  They  that 
needlessly  expose  tliemselves  to  temptation,  justly 
suffer  for  the  same,  if,  ere  thev  are  aware,  they  be 
surprised  and  caught  by  it.  Dinah  lost  her  hon- 
our, to  gratify  her  cunosity  with  a sight  of  the 
daughters  of  the  land.  By  this  law  the  Virgin  Ma- 
ry was  in  danger  of  being  made  a public  example, 
that  is,  of  being  stoned  to  death,  but  that  God,  by 
ail  angel,  cleared  the  matter  to  Joseph.  2.  If  she 
were  forced,  and  never  consented,  he  that  commit- 
ted the  rape  was  to  be  put  to  death,  but  the  damsel 
was  to  be  acquitted,  v.  25  • • 27.  Now  if  it  were 
done  in  the  field,  out  of  the  hearing  of  neighbours, 
it  shall  be  presumed  that  she  cried  out,  but  there 
was  none  to  save  her;  and  besides,  her  going  into  the 
field,  a place  of  solitude,  did  not  so  much  expose 
her.  Now  by  this  law  it  is  intimated  to  us,  (1. ) 
Th  it  we  shall  suffer  only  for  the  wickedness  we  do, 
not  for  that  which  is  done  unto  us.  That  is  no  sin, 
which  has  not  more  or  less  of  the  will  in  it.  (2. ) 
That  we  must  presume  the  best  concerning  all  per- 
sons, unless  the  contrar}^  do  appear;  not  only  chari- 
ty, but  equity,  teaches  us  to  do  so.  Though  none 
heard  her  cry,  yet  because  none  could  hear  it  if  she 
did,  it  shall  be  taken  for  granted  that  she  did.  This 
rule  we  should  go  by  in  judging  of  persons  and  ac- 
tions, believe  all  things,  and  hope  all  things.  (3. ) 
That  our  chastity  should  be  as  dear  to  us  as  our  life; 
when  that  is  assaulted,  it  is  not  at  all  improper  to 
cry.  Murder,  Murder!  for,  as  when  a man  liseth 
against  his  neighbour  and  slayeth  him,  even  so  is  this 
matter.  (4. ) By  way  of  allusion  to  this,  see  what 
we  are  here  to  do  when  Satan  sets  upon  us  with  his 
temptations;  wherever  we  are,  let  us  cry  aloud  to 
heaven  for  help,  C Succurre,  Domine,  vim  patior — 
Help. me,  0 Lord,  for  I suffer  violence,)  and  there 
we  may  be  sure  to  be  heard,  and  answered,  r;s  Paul 
was.  My  grace  is  sufficient  for  thee. 

V.  If  a damsel  not  betrothed  be  thus  abused  by 
violence,  he  that  abused  her,  should  be  fined,  the 
father  should  have  the  fine,  and  if  he  and  the  dam- 
sel did  consent,  he  should  be  bound  to  marry  her, 
and  never  to  divorce  her,  how  much  soever  she  was 
below  him,  and  how  unpleasing  soever  she  might  af- 
terward be  to  him,  as  Tamar  was  to  Amnon,  after  he 
had  forced  her,  v.  28,  29.  This  was  to  deter  men 
from  such  vicious  practices,  which  it  is  a shame  that 
we  are  necessitated  to  read  and  write  of. 

VI.  The  law  against  a man’s  marrying  his  fa- 
ther’s widow,  or  having  any  undue  familiarity  with 
his  father’s  wife,  is  here  repeated,  {y.  30.)  from 
Lev.  18.  8.  And,  probably,  it  is  intended  (as  Bishop 
Patrick  notes)  for  a short  memorandum  to  them 
carefully  to  observe  all  the  laws  there  made  against 
incestuous  marriages,  this  being  specified,  which  is 
the  most  detestable  of  all;  it  is  that  of  which  the 
jostle  says.  It  is  not  so  much  as  named  among  the 
Gentiles,  1 Cor.  5.  1. 

CHAP.  XXITT. 

The  laws  of  this  chapter  provide,  I.  For  the  preserving  of 

the  purity  and  honour  of  the  families  of  Israel,  by  ex- 
cluding such  as  would  be  a disgrace  to  them,  v.  1 . . 8. 

II.  For  the  preserving  of  the  purity  and  honour  of  the 

camp  of  Israel  when  it  was  abroad,  v.  9 . . 14.  III.  For 

tbe  encouraging  and  entertaining  of  proselytes,  v.  15, 16. 

IV.  Against  whoredom,  v.  17,  IS.  V.  Against  usury,  v. 

19,  20.  VI.  Against  the  breach  of  vows,  v.  21 . . 2?.  VII. 


What  liberty  a man  might  take  in  his  neighbour’s  field 

and  vineyard,  and  what  not,  v.  24,  25. 

1 . TJ  E that  is  wounded  in  the  stones,  or 

XJL  hath  his  privy  member  cut  off,  shall 
not  enter  into  llie  congregation  of  the 
Lokd.  2.  ,A  bastard  shall  not  enter  into 
the  congregation  ol'  the  Loud  ; even  to  his 
tenth  generation  shall  he  not  enter  into  the 
congregation  of  the  Lord.  3.  An  Ammon 
ite  or  Moabite  shall  not  enter  into  the  con 
gregalion  of  the  Lord  ; even  to  their  tenth  ge- 
neration shall  they  not  enter  into  the  congre- 
gation of  the  Lord  for  ever : 4.  Because  they 
met  3 0U  not  with  bread  and  with  water  in 
the  way,  w’hen  ye  came  forth  out  of  Egj’pt ; 
and  because  they  hired  against  thee  Ba- 
laam the  son  of  Beor.  of  Pethor  of  Mesopo- 
tamia, to  curse  thee.  5.  Nevertheless  the 
Lord  thy  God  would  not  hearken  unto  Ba- 
laam ; but  the  Lord  thy  God  turned  the 
curse  into  a blessing  unto  thee,  because  the 
Lord  thy  God  loved  thee.  6.  Thou  shalt 
not  seek  their  peace  nor  their  prosperity  all 
thy  days  for  ever.  7.  Thou  shalt  not  abhor 
an  Edomite ; lor  he  is  thy  brother : thou 
shalt  not  abhor  an  Egyptian,  because  thou 
wast  a stranger  in  his  land.  8.  The  chil- 
dren that  are  begotten  of  them  shall  enter 
into  the  congregation  of  the  Lord  in  their 
third  generation. 

Interpreters  are  not  agreed  what  is  here  meant  by 
entering  into  the  congregation  of  the  l.ord,  which 
is  here  forbidden  to  eunuchs  and  to  bastai'ds,  Am- 
j monites  and  Moabites,  for  ever,  but  to  Edomites 
; and  Egyptians,  only  till  the  third  generation.  ]. 

I Some  think  they  are  hereby  excluded  from  commu- 
nicating with  the  people  of  God  in  their  religious 
1 services;  though  eunuchs  and  bastards  were  owned 
' as  members  of  the  church,  and  the  Ammonites  and 
Moabites  might  be  circumcised  and  proselyted  to 
the  Jewish  religion,  yet  they,  and  their  families, 
must  lie  for  some  time  under  marks  of  disgrace, 
remembering  the  rock  where  they  were  hewn,  and 
must  not  come  so  near  the  sanctuary'  as  others  might, 
nor  have  so  free  a communion  with  Isnielites.  2. 
Others  think  they  are  hereby  excluded  from  bearing 
office  in  the  congregation:  none  of  these  must  be 
elders  or  judges,  lest  the  honour  of  the  magistracy, 
should  thereby  be  stained.  3.  Others  think  thev 
are  excluded  only  from  manying  with  Israelites. 
Thus  the  learned  Bishop  Patrick  inclines  to  under- 
stand it;  yet  we  find  that  when  this  law  was  put  in 
execution  after  the  captivity,  they  separated  from 
Israel,  not  only  the  strange  wives,  but  all  the  mixed 
multitude,  see  Neh.  13.  1 . . 3.  With  the  daugh- 
ters of  these  nations,  (though  out  of  the  nations  of 
Canaan,)  it  should  seem,  the  men  of  Israel  might 
■ marryq  if  they  were  completely  proselyted  to  the 
Jewish  religion;  but  with  the  men  of  these  nations 
the  daughters  of  Israel  might  not  marry,  nor  could 
the  men  be  naturalized,  except  as  here  excepteo. 

It  is  plain,  in  genei-al,  that  disgrace  is  here  put, 

(1.)  flpon  bastards  and  eunuchs,  v.  1,  2.  Ev 
bastards  here,  the  Jewish  writers  understand,  not 
all  that  were  born  of  fornication,  or  out  of  marriage, 
but  all  that  were  of  those  incestuous  mixtures, 
which  are  forbidden.  Lev.  18.  And  though  it  was 
not  the  fault  of  the  issue,  yet,  to  deter  people  from 
those  unlawful  marriages,  and  unlawful  lusts,  it  was 


DEUTERONOMY,  XXllI. 


verv  convenient  that  their  posterity  should  thus  be 
made  infamous.  By  this  rule  Jephthah,  though  the 
son  of  a harlot,  a strange  woman,  (Judg.  11.  1,  2.) 
vet  was  not  a bastard  in  the  sense  of  this  law.  And 
as  for  the  eunuchs,  though  by  this  law  they  seemed 
to  be  cast  out  of  the  vineyard  as  dry  trees,  which 
they  complain  of,  (Isa.  56.  3.)  yet  it  is  there  promis- 
ed, (x'.  5.)  that  if  they  took  care  of  their  duty  to 
(iod,  as  far  as  they  were  admitted,  by  keeping  his 
sabbaths,  and  choosing  the  things  that  pleased  him, 
the  want  of  this  privilege  should  be  made  up  to 
them  with  such  spiritual  blessings  as  would  entitle 
tliem  to  an  everlasting  name. 

(2. ) Upon  Ammonites  and  Moabites,  the  poster- 
ity of  Lot,  who,  for  his  outward  convenience,  had 
separated  himself  from  Abraham,  Gen.  13.  11. 
And  we  do  not  find  that  he  or  his  ever  joined  them- 
selves again  to  the  children  of  the  covenant.  They 
are  here  cut  off  to  the  tenth  generation,  that  is,  (as 
some  think  it  is  explained,)  for  ever.  Compare 
Neh.  13.  1,  The  reason  of  this  quarrel  which  Is- 
rael must  have  with  them,  so  as  not  to  seek  their 
peace,  (x».  6. ) is  because  the  unkindness  they  had 
now  lately  done  to  the  camp  of  Israel,  notwithstan- 
ding the  orders  God  had  given  not  to  distress  or  vex 
them,  Deut.  2.  9,  19.  [1.]  It  was  bad  enough  that 

they  did  not  meet  them  ivith  bread  and  water  in  the 
way,  (i>.  4.)  that  they  did  not  as  allies,  or  at  least 
as  neutral  states,  bring  victuals  into  their  camp, 
which  they  should  have  been  duly  paid  for.  It  was 
well  that  God’s  Israel  did  not  need  their  kindness, 
God  himself  following  them  with  bread  and  water. 
However,  this  omission  of  the  Ammonites  should 
be  remembered  against  their  nation  in  future  ages. 
Note,  God  will  certainly  reckon,  not  only  with 
those  that  oppose  his  people,  but  with  those  that  do 
not  help  and  further  them,  when  it  is  in  the  power 
of  their  hand  to  do  it.  The  charge  .at  the  great  day 
is  for  an  omission,  T was  hungry,  and  ye  gax^e  me  no 
meat.  [2.]  The  Moabites  had  done  worse,  they 
hired  Balaam  to  curse  them,  x>.  4.  It  is  true,  God 
turned  the  curse  into  a blessing,  (x».  5. ) not  only 
changing  the  word  in  Balaam’s  mouth,  but  making 
that  leallv  turn  to  the  honour  and  advantage  of 
Isr.ael,  which  was  designed  for  their  ruin.  But 
though  the  design  was  defeated,  and  over-ruled  for 
good,  the  Moabites’  wickedness  was  not  the  less  pro- 
voking. God  will  deal  with  sinners,  not  only  ac- 
cording to  their  deeds,  but  according  to  their  en- 
deavours, Ps.  28.  4. 

(3. ) The  Edomites  and  Egyptians  have  not  so 
deep  a mark  of  displeasure  put  upon  them,  as  the 
Moabites  and  Ammonites  had.  If  an  Edomite  or 
an  Egyptian  turned  proselyte,  his  grand-children 
should  be  looked  upon  as  members  of  the  congrega- 
tion of  the  Lord  to  all  intents  and  purposes,  v.  7,  8. 
We  should  think  that  the  Edomites  had  been  more 
injurious  to  the  Israelites  than  the  Ammonites,  and 
deserved  as  little  favour  from  them,  (Numb.  20.  20. ) 
and  yet  “ Thou  shall  not  abhor  an  Edomite,  as 
thou  must  an  Ammonite,  for  he  is  thy  brother.” 
Note,  The  unkindness  of  near  relations,  though  bv 
many  worse  taken,  yet  should  with  us,  for  that 
reason,  because  of  their  relation,  be  first  forgiven. 
And  then  as  to  the  Egyptians  here  is  a str.mge  rea- 
son given  why  they  must  not  he  abhorred,  “ Thoxi 
xvast  a stran'^er  in  their  land,  and  therefore,  though 
hardly  used  there,  be  civil  to  them,  for  old  ac- 
quaintance sake.”  They  must  not  remember  their 
bondage  in  Egypt,  for  the  keeping  up  of  anv  ill-will 
to  the  Egyptians,  but  only  for  the  magnifying  of 
God’s  ])ower  and  goodness  in  their  deliverance. 

9.  Wlien  the  liost  goelh  forth  against 
ihine  enf‘mies,  then  keep  thee  from  every 
u'icket]  thintr.  10.  If  there  he  among  yon 
any  man  that  is  not  clean  by  reason  of  un- 


cleanness that  chanceth  him  by  night,  then 
shall  he  go  abroad  out  of  the  camp,  he  shall 
not  come  within  the  camp : 11.  But  it 

shall  be,  when  evening  cometh  on,  he  shall 
wash  himself  with  water:  and  when  the 
sun  is  down,  he  shall  come  into  the  camp 
again.  12.  Thou  shall  have  a place  also 
without  the  camp,  whither  thou  shall  go 
forth  abroad  : 1 3.  And  thou  shall  have  a 

paddle  upon  thy  weapon ; and  it  shall  be, 
when  thou  wilt  ease  thyself  abroad,  thou 
shall  dig  therewith,  and  shall  turn  back  and 
cover  that  which  cometh  from  thee:  14 
For  the  Lord  thy  God  walketh  in  the  midst 
of  thy  camp,  to  deliver  thee,  and  to  give  up 
thine  enemies  before  thee ; therefore  shall 
thy  camp  be  holy ; that  he  see  no  unclean 
thing  in  thee,  and  turn  away  from  thee. 

Israel  was  now  encamped,  and  this  vast  army  was 
just  entering  upon  action,  which  was  likely  to  keep 
them  together  for  a long  time,  and  therefore  it  was 
fit  to  give  them  particular  directions  for  the  good 
ordering  of  their  camp.  And  the  charge  is  in  one 
word  to  be  clean.  They  must  take  care  to  keep 
their  camp  pure  from  moral  ceremonial,  and  natu- 
ral pollution. 

1.  From  moral  pollution;  (v.  2.)  When  the  host 
goes  forth  against  thine  enemy,  then  look  upon  thy- 
self as  in  a special  manner  engaged  to  keep  thyselj 
from  every  evil  thing.  (1.)  The  soldiers  them- 
selves must  take  heed  of  sin,  for  sin  takes  off  the 
edge  of  valour;  guilt  makes  men  cowards.  They 
that  put  their  lives  in  their  hands,  are  concerned  to 
make  and  keep  their  peace  with  God,  and  preserve 
a conscience  void  of  offence;  then  may  they  look 
death  in  the  face  without  terror.  Soldiers,  in  exe- 
cuting their  commission,  must  keep  themselves  from 
gratifying  the  lusts  of  malice,  covetousness,  or 
uncleanness,  for  those  are  wicked  things;  must  keep 
themseb  es  from  the  idols,  or  accursed  things,  they 
found  in  the  camps  they  plundered.  (2.)  Even 
they  that  tarried  at  home,  the  body  of  the  people, 
and  every  particular  person,  must  at  that  time  es- 
pecially keep  from  every  wicked  thing,  lest  by  sin 
they  provoke  God  to  withdraw  his  presence  from 
the  host,  and  give  victory  to  the  enemy  for  the  cor- 
recting of  his  own  people.  Times  of  war  should 
be  times  of  reformation,  else  how  can  we  expect 
God  should  hear  and  answer  our  prayers  for  success^ 
Ps.  66.  18.  See  1 Sam.  7.  3. 

2.  From  ccrewonia/ pollution,  which  might  be- 
fall a person,  when  unconscious  of  it,  for  which  he 
was  bound  to  wash  his  flesh  in  water,  and  lock  upon 
himself  as  WTzc/can  until  the  even.  Lev.  15.  16.  A 
soldier,  notwithstanding  the  constant  service  and 
duty  he  had  to  do  in  the  camp,  must  be  so  far  from 
looking  upon  himself  as  discharged  from  the  obser- 
vance of  that  ceremony,  that  more  was  required 
from  him  than  at  any  other  time;  had  he  been  at 
his  own  house,  he  needed  only  to  wash  his  flesh, 
but  being  in  the  army,  he  must  go  abroad  out  of  the 
camp,  as  one  concerned  to  keep  it  pure,  and  asham- 
ed of  his  own  impurity,  and  not  return  till  after 
sun-set,  V.  10,  11.  By  this  trouble  and  reproach, 
which  even  involuntafy  pollutions  exposed  men  to, 
they  were  taught  to  keep  up  a very  great  dread  of  all 
fleshly  lusts.  It  were  well  if  military  men  would 
consider  this. 

3.  From  natural  pollution;  the  camp  of  the  Lord 
must  have  nothing  offensive  in  it,  r.  12  . . 14  It  is 
straqge  that  the  divine  law,  or  at  least  the  solemn 
order  and  direction  of  Moses,  should  extend  to  a 


b66 


DEUTERONOMY,  XXlll. 


thing  of  this  nature;  but  the  design  of  it  was  to 
teach  them,  (1.)  Modesty,  and  a good  decorum;  na- 
ture itself  teaches  them  thus  to  distinguish  them- 
selves from  beasts  that  know  no  shame.  (2.) 
Cleanliness,  and  (though  not  niceness,  vet)  neat- 
ness, even  in  their  camp.  Impurity  is  offensive  to 
the  senses  Qod  has  endued  us  with,  prejudicial  to 
the  health,  a wrong  to  the  comfort  of  human  life, 
and  an  evidence  of  a careless  slothful  temper  of 
mind.  (3.)  Purity  from  the  pollutions  of  sin;  if 
there  must  be  this  care  taken  to  preserve  the  body 
clean  and  sweet,  much  more  should  we  be  solicitous 
to  keep  the  mind  so.  (4.)  A reverence  of  the  di- 
vine majesty.  Thi..  s the  reason  here  given;  for 
the  Lord  thy  God  walketh  by  his  ark,  the  special 
token  of  his  presence,  in  the  midst  of  thy  camp; 
with  respect  to  that  external  symbol  this  external 
purity  is  required,  which  (though  not  insisted  on  in 
the  letter  when  that  reason  ceases,  yet)  teaches 
us  to  preserve  inward  purity  of  soul,  in  consi- 
deration of  the  eye  of  God,  which  is  always  upon 
us.  By  this  expression  of  respect  to  the  presence 
of  God  among  them,  they  were  taught  both  to  forti- 
fy themselves  against  sin,  and  to  encourage  them- 
selves against  their  enemies  with  the  consideration 
of  that  presence.  (5.)  A regard  one  to  another. 
The  filthiness  of  one  is  noisome  to  many;  this  law 
of  cleanliness  therefore  teaches  us  not  to  do  that 
which  will  be  justly  offensive  to  our  brethren,  and 
grieve  them.  It  is  a law  against  nuisances. 

15.  Thou  shall  not  deliver  unto  his  mas- 
ter the  servant  which  is  escaped  from  his  mas- 
ter unto  thee : 1 6.  lie  shall  dwell  with  thee, 
among  you,  in  that  place  which  he  shall 
choose  in  one  ot  thy  gates,  where  it  liketh 
him  best:  thou  shall  not  oppress  him.  17. 
I'liere  shall  be  no  whore  of  the  daughters 
of  Israel,  nor  a sodomite  of  the  sons  of  Is- 
rael. 1 8.  Thou  shall  not  bring  the  hire  of 
a whore,  or  the  price  of  a dog,  into  the  house 
of  the  .Lord  thy  God  for  any  vow : for  even 
both  these  are  abomination  unto  the  Lord 
thy  God.  19.  Thou  shall  not  lend  upon 
usury  to  thy  brother ; usury  of  money,  usury 
of  victuals,  usury  of  any  thing  that  is  lent 
upon  usury.  20.  Unto  a stranger  thou 
mayestlend  upon  usury;  but  unto  thy  brother 
tliou  shall  not  lend  upon  usury : that  the 
Lord  thy  God  may  bless  thee  in  all  that 
tliou  settest  thine  hand  to  in  the  land 
whither  thou  goest  to  possess  it.  21.  When 
thou  shall  vow  a vow  unto  the  Lord  thy 
God,  thou  shall  not  slack  to  pay  it:  for  the 
Lord  thy  God  will  surely  require  it  of  thee  ; 
and  it  would  be  sin  in  thee.  22.  But  if  thou 
shall  forbear  to  vow,  it  shall  be  no  sin  in 
thee.  23.  That  which  is  gone  out  of  thy 
lips  thou  shalt  keep  and  perform;  even  a 
free-will-offering,  according  as  thou  hast 
vowed  unto  the  Lord  thy  God,  which  thou 
hast  promised  with  thy  mouth.  24.  When 
tliou  comest  into  thy  neighbour’s  vineyard, 
then  thou  mayest  eat  grapes  thy  fill  at  thine 
own  pleasure  ; but  thou  shalt  not  put  any  in 
thy  vessel.  25.  When  thou  comest  into  the 
standing  corn  of  thy  neighbour,  then  thou 

VoL.  I. — 4 P 


mayest  pluck  the  ears  with  thine  hand ; but 
thou  shalt  not  move  a sickle  unto  thy  neigh- 
bour’s standing  corn. 

Ordei  s are  here  given  about  five  several  things, 
which  have  no  relation  one  to  another. 

I.  The  land  of  Israel  is  here  made  a sanctuary, 
or  city  of  refuge,  for  servants  that  were  wronged 
and  abused  by  their  masters,  and  fled  thither  for 
shelter  from  the  neighbouring  countries,  v.  15,  16. 
We  cannot  suppose  that  they  were  hereby  obliged 
to  give  entertainment  to  all  the  unprincipled  men 
that  ran  from  service;  Israel  needed  not  (as  Rome 
at  first  did)  to  be  thus  peopled.  But,  1.  They  must 
not  deliver  up  the  trembling  servant  to  his  enraged 
master,  till  upon  trial  it  appeared  that  the  servant 
had  wronged  his  master,  and  was  justly  liable  to 
punishment.  Note,  It  is  an  honourable  thing  to 
shelter  and  protect  the  weak,  provided  they  be  not 
wicked.  God  allows  his  pecmle  to  patronise  the 
oppressed.  The  angel  bid  Hagar  return  to  her 
mistress,  and  St.  Paul  sent  Onesimus  back  to  his 
master  Philemon,  because  they  had  neither  of  them 
any  cause  to  go  away,  nor  were  either  of  them  ex- 
posed to  any  danger  in  returning.  But  the  servant 
here  is  supposed  to  escape,  that  is  to  run  for  his 
life,  to  the  people  of  Israel,  of  whom  he  had  heard 
(as  Benhadad  of  the  kings  of  Israel,  1 Kings  20.  31.) 
that  they  were  a merciful  people,  to  save  himself 
from  the  fury  of  a tyrant;  and  in  that  case  to  de- 
liver him  up,  is  to  throw  a lamb  into  the  mouth  of  a 
lion.  2.  If  it  appeared  that  the  servant  was  abused, 
they  must  not  only  protect  him,  but  supposing  him 
willing  to  embrace  their  religion,  they  must  give 
him  all  the  encouragement  that  might  be,  to  settle 
among  them.  Care  is  taken  both  that  he  should 
not  be  imposed  upon  in  the  place  of  his  settlement — 
let  it  be  that  ivhich  he  shall  choose,  and  where  it 
liketh  him  best;  and  that  he  should  not  exchange 
one  hard  master  for  many — thou  shalt  not  oppress 
him.  Thus  would  he  soon  find  a comfortable  dif- 
ference between  the  land  of  Israel  and  other  lands, 
and  would  choose  it  to  be  his  rest  for  ever.  Note, 
Proselytes  and  con\  erts  to  the  truth  should  be  treat- 
ed with  particular  tenderness,  that  they  may  have 
no  temptation  to  return. 

II.  The  land  of  Israel  must  be  no  shelter  for  the 

unclean;  no  whore,  no  sodomite,  must  be  suffered 
to  live  among  them,  (rn  17,  18.)  neither  a whore 
nor  a whoremonger.  No  houses  of  uncleanness 
must  be  kept  either  by  men  or  women.  Here  is,  1. 
A good  reason  intimated  why  there  should  be  nc 
such  wickedness  tolerated  among  them : they  wer 
Israelites.  That  seems  to  have  an  emphasis  laid 
upon  it.  For  a daughter  of  Israel  to  be  a whore,  or 
a son  of  Israel  a whoremaster,  is  to  reproach  the 
stock  they  are  come  of,  the  people  they  belong  to,  and 
the  God  they  worship.  It  is  bad  in  any,  but  worse 
in  Israelites,  a holy  nation,  2 Sam.  13.  12.  2.  A 

just  mark  of  displeasure  put  upon  this  wickedness, 
that  the  hire  of  a whore,  that  is,  the  money  she  gets 
by  her  whoring,  and  the  price  of  a dog,  that  is,  ( f 
the  sodomite,  pimp,  or  whoremaster,  (so  I incline 
to  understand  it,  for  such  are  called  dogs.  Rev.  22. 
15.)  the  money  he  gets  by  these  lewd  and  villanrus 
practices,  no  part  of  it  shall  be  brought  into  the 
house  of  the  Lord  (as  was  commonly  done  by  the 
prostitutes  among  the  Gentiles)  /or  any  vow.  This 
intimates,  (1.)  That  God  would  not  accept  of  any 
offering  at  all  from  such  wicked  people;  they  had 
nothing  to  bring  an  offering  of,  but  what  they  got  by 
their  wickedness,  and  therefore  their  sacrifice  could 
not  but  be  an  abomination  to  the  Lord,  Prov.  15.  8. 
(2.)  That  they  should  not  think,  by  making  and 
paying  vows,  and  bringing  offerings  to  the  Lord,  to 
obtain  lea\  eto  go  on  in  this  sin,  as  (it  should  seem) 
some  that  followed  that  trade  suggested  to  them- 


666 


D11.U  l EKO.NOMY,  XXrV^ 


selves,  when  their  offerings  were  admitted,  Prov.  | 
7.  14,  15.  This  day  have  I paid  my  vovjs,  there- 
fore came  I forth  to  meet  thee.  Nothing  should  be  j 
accepted  in  commutation  of  penance.  (3.)  That  v/e  ; 
cannot  honour  God  with  our  substan  ;e,  unless  it  be  j 
honestly  and  honourably  come  by.  It  must  net  i 
only  be  considered  what  we  gi'C,  but  how  we  got 
it;  'God  hates  robbery  for  burnt-offerings,  and  un-  [ 
cleanness  too.  !| 

III.  The  matter  of  usur}’  is  here  settled,  v.  19,  !l 

20.  1.  They  must  not  lend  upon  usury  to  an  Is-  : 

raeiite.  They  had  and  held  tlie.r  estates  imme-  J 
diatelv  from  and  under  God,  who,  while  he  distin-  ; 
guished  them  from  all  other  pe  pie,  might  have  or-  j 
dered,  had  he  so  pleased,  that  they  should  have  all 
things  in  common  among  themselves,  but  instead  ! 
of  that,  and  in  token  cf  their  joint  interest  in  the  I 
good  land  he  had  given  them,  he  only  appointed  j 
them,  as  there  was  occasion,  to  lend  to  one  another  j 
without  interest;  which,  among  them,  would  be  lit- 
tle or  no  lo§s  to  the  lender,  because  their  land  was  ■ 
so  di\ided,  their  estates  were  so  little,  and  there 
was  so  little  of  merchandise  among  them,  that  it  was 
seldom  or  never  that  they  had  occasion  to  borrow 
any  ^eat  sums,  except  for  the  subsistence  of  their  j 
families,  when  the  fruits  of  their  ground  had  met  ' 
with  any  disaster,  or  the  like;  and  in  such  a case, 
for  a sniall  matter  to  insist  upon  usury,  would  ha\  e 
been  very  barbarous.  Where  the  borrower  gets,  or 
hopes  to  get,  it  is  just  th  .t  the  lender  should  share  i 
in  the  gain ; but  to  him  that  borrows  for  his  necessa-  ! 
ry  food,  pity  must  be  showed,  and  we  must  lend,  | 
hoping  for  nothing  again,  if  we  have  wherewithal  to 
do  it,  Luke  6.  35.  2.  They  might  lend  upon  usu- 

r\'  to  a stranger,  who  was  supposed  to  lit  e by  trade,  i 
and  (as  we  say)  by  turning  the  penny,  and  therefore  ' 
got  bv  what  he  borrowed,  and  came  among  them  in  j 
hopes  to  do  so.  By  this  it  appears  that  usury  is  j 
n t in  itself  oppressive;  for  they  must  not  oppress  a 
stranger,  and  yet  might  exact  usur\'  from  him. 

IV.  'Phe  performance  of  the  vows  wherewith  we 

have  bound  our  souls,  is  here  required;  and  it  is  a 
!)'•  nch  of  the  law  of  nature,  v.  21 . . 23.  1.  We  are 

here  left  at  our  liberty  whether  we  will  make  vows 
or  no.  If  thou  shalt  forbear  to  vow,  (some  parti-  | 
cular  sacrifice  and  offering,  more  than  was  com- 
manded by  the  law,)  it  shall  be  no  sin  to  thee.  Gcd 
had  already  signified  his  readiness  to  accept  a free- 
will-nffering  thus  vowed,  though  it  were  but  a little 
foie  flour,  (Lev.  2.  4,  ) which  was  encourage- 

ment enough  to  those  who  were  so  inclined.  But 
lest  the  priests,  who  had  the  largest  share  of  those 
vows  and  voluntary  offerings,  should  spunge  upon 
the  people,  by  pressing  it  upon  them  as  their  duty 
to  make  such  vows,  beyond  their  ability  and  inclina- 
tion, they  are  here  expressly  told  that  it  should  not 
be  reckoned  a sin  in  them,  it  they  did  not  make  any  | 
such  vows,  as  it  would  be  if  they  omitted  any  of  the 
sacrifices  that  God  had  particularly  required.  For  ; 
(as  Bishop  Patrick  well  expresses  it)  God  would  I 
have  men  to  be  easy  in  his  service,  and  all  their  of- 
ferings to  be  free  and  cheerful.  2.  We  are  here  laid 
under  the  highest  obligations,  when  we  have  made 
avow,  to  perform  it,  and  to  perform  it  speedily; 
Thou  shalt  not  slack  to  pay  it;  lest  if  it  be  delayed 
beyond  the  first  opportunity,  the  zeal  abate,  the  vow  ' 
be  forgotten,  or  something  happen  to  disable  thee  i 
fov  the  performance  of  it.  That  which  is  gone  out 
of  thy  lifts  as  a solemn  and  deliberate  vow,  must  not 
be  recalled,  but  thou  shalt  keep  and  perform  it, 
punctually  and  fully.  The  rule  of  the  gospel  goes 
somewhat  further  than  this;  (2  Cor.  9.  7.)  Every 
one,  according  as  he  purposeth  in  his  heart,  though 
it  have  not  gone  out  of  his  lips,  so  let  him  gh'e. 
Here  is  a good  reason  why  we  should  pay  our  vows, 
that  if  we  do  not,  God  will  require  it  of  us,  will 
surely  and  severely  reckon  with  us,  not  only  for  ly-  ' 


ing,  but  for  going  about  to  mock  him,  who  canno* 
be  mocked.  See  Eccl.  7.  4,  5. 

V.  Allowance  is  here  given,  when  they  passed 
through  a corn-field,  or  a vineyard,  to  pluck  and  eat 
of  the  com  or  grapes  that  grew  by  the  road-side, 
Avhether  it  w^s  done  for  necessity  or  delight,  only 
they  must  camy  none  away  with  them,  v.  24,  25. 
'Fherefore  the  disciples  were  not  censured  for 
plucking  the  ears  of  com,  (it  was  well  enough 
known  that  the  law  allowed  it,)  but  for  doing  it  on 
the  sy.bbath-day,  which  the  tradition  of  the  elders 
had  forbidden.  Now,  1.  This  law  intimated  to 
them  what  great  plenty  of  corn  and  wine  they 
should  have  in  Canaan,  so  much,  that  a little  would 
not  be  missed  out  of  their  fmits;  they  should  have 
enough  for  themselves  and  all  their  friends.  2.  It 
provided  for  the  support  of  poor  travellers,  to  re- 
lieve the  fatigue  of  their  journeys,  and  teaches  us  to 
be  kind  to  such.  The  Jews  say,  “ This  law  was 
chiefly  intended  in  favour  of  labourers,  who  were 
employed  in  gathering  in  their  harvest  and  vin- 
tages; their  mouths  must  not  be  muzzled  any  more 
than  that  of  the  ox  when  he  treads  out  the  com.  ” 

3.  It  teaches  us  not  to  insist  upon  property  in  a 
small  matter,  of  which  it  is  easy  to  say,  ll'^hat  is 
that  between  me  and  thee?  It  was  true,  the  grapes 
which  the  passenger  ate,  were  none  of  his  own,  nor 
did  the  proprietor  give  them  him;  but  the  thing  was 
of  so  small  value,  that  he  had  reason  to  think,  were 
he  present,  he  would  not  deny  them  him,  any 
more  than  he  himself  would  gmdge  the  like  cour- 
tesy, and  therefore  it  was  no  theft  to  take  them. 

4.  It  used  them  to  hospitality,  and  teaches  us  to  be 
ready  to  distribute,  and  willing  to  communicate,  and 
not  to  think  every  thing  lost  that  is  given  away.  Yet, 
lastly.  It  forbids  us  to  abuse  the  kindness  of  our 
friends,  and  to  take  the  advantage  of  fair  conces- 
sions to  make  unreasonable  encroachments:  we 
must  not  draw  an  ell  from  those  that  give  but  an 
inch;  they  may  eat  of  their  neighbout’s  grapes,  but 
it  does  not  therefore  follow'  that  they  may  carry 
them  away. 

CHAP.  XXIV. 

In  this  chapter  we  have,  I.  The  toleration  of  divorce,  v, 
1 . . 4.  II.  A discharge  of  new-married  men  from  the 
war,  V.  5.  III.  Laws  concerning  pledges,  v.  6, 10  . . 13, 
17.  IV.  Against  man-stealing,  v.  7."  V.  Concerning 
the  leprosy,  v.  8,  9.  VI.  Against  the  injustice  of  masters 
toward  their  servants,  v.  14,  15.  Judges  in  capital  causes, 
(v.  16.)  and  civil  concerns,  v.  17,  18.  VII.  Of  charity  to 
the  poor,  v.  19  . . 22. 

1 . ‘VX'^HEN  a man  hath  taken  a wife, 
T T and  married  her,  and  it  come  to 
pass  that  she  find  no  favour  in  his  e3'es,  be- 
cause he  hath  found  some  uncleanness  in 
her ; then  let  him  write  her  a bill  of  di- 
vorcement, and  give  it  in  her  hand,  and  send 
her  out  of  his  house.  2.  And  when  she  is 
departed  out  of  his  house,  she  may  go  and 
be  another  man’s  wife.  3.  And  if  the  lat- 
ter husband  hate  her,  and  ^^•rite  her  a bill 
of  divorcement,  and  giveth  it  in  her  band, 
and  sendeth  her  out  of  his  liouse  ; or  if  the 
latter  husband  die,  which  took  her  to  be 
his  wife ; 4.  Her  former  husband,  which 

sent  her  away,  may  not  take  her  again  to 
be  his  wife,  after  that  she  is  defiled;  for 
that  18  abomination  before  the  Lord  : and 
thou  shalt  not  cause  the  land  to  sin,  which 
the  Lord  thy  God  giveth  thee  for  an  inhe- 
ritance. 


667 


DEUTERONOxMY,  XXIV 


TThis  is  that  permission  which  the  Pharisees  er-  ! 
roneously  referred  to  as  a precept,  Matth.  19.  7.  j 
Moses  commanded  to  give  a writing  of  divorce- 
ment; it  was  nut  so;  our  Saviour  told  them  that  he  i 
only  suffered  it  because  of  the  hardness  of  their 
he  rts,  lest  if  they  had  not  had  liberty  to  divorce  | 
their  wives,  they  should  have  ruled  them  with  ri-  | 
sour,  and,  it  may  be,  have  been  the  death  of  them. 
It  is  probable  that  divorces  were  in  use  before, 
they  are  taken  for  granted,  (Lev.  21.  14.)  and  Mo- 
ses thought  it  needful  here  to  give  some  rules  con- 
cerning them. 

1.  That  a man  might  not  divorce  his  wife  unless 
he  found  some  uncleayiness  in  her,  v.  1.  It  was  not 
sufficient  to  say  that  lie  did  not  like  her,  or  that  he 
liked  another  better,  but  he  must  show  cause  for 
his  dislike,  something  that  made  her  disagreeable 
and  unpleasant  to  him,  though  it  might  not  make 
her  so  to  another.  This  uncleanness  must  mean 
something  less  than  adultery ; for,  for  that,  she  was 
to  die;  and  less  than  the  suspicion  of  it,  for  in  that 
case,  he  might  give  her  the  waters  of  jealousy;  but 
it  means  either  a light  carriage,  or  a cross  froward 
disposition,  or  some  loathsome  sore  or  disease;  nay, 
some  of  the  Jewish  writers  suppose  that  an  offensive 
breath  might  be  a Just  ground  for  divorce.  What- 
ever is  meant  by  it,  doubtless  it  was  something  con- 
siderable; so  that  their  modern  doctors  erred,  who 
allowed  divorce  for  every  cause,  though  ever  so  tri- 
vial, Matth.  19.  3. 

2.  That  it  must  be  done,  not  by  word  of  mouth, 

for  that  might  be  spoken  hastily,  but  by  writing, 
and  that  put  in  due  form,  and  solemnly  declared, 
before  witnesses,  to  be  his  own  act  and  deed,  which 
was  a work  of  time,  and  left  room  for  consideration, 
that  it  might  not  be  done  rashly.  • I 

3.  That  the  husband  must  give  it  into  the  hand 
of  his  wife,  and  send  her  away;  which,  some  think, 
obliged  him  to  endow  her,  and  make  provision  for 
her,  according  to  her  quality,  and  such  as  might  | 
help  to  marry  her  again;  for  this  there  was  good  | 
reason,  since  the  cause  of  quarrel  was  not  her  fault, 
but  her  infelicity. 

4.  That  being  divorced,  it  was  lawful  for  her  to 
marry  another  husband,  v.  2.  The  divcrc.e  had 
dissolved  the  bond  of  marriage  as  effectuallv  as 
death  could;  so  that  she  was  as  free  to  marrv 
again,  as  if  her  first  husband  had  been  naturally 
dead. 

5.  That  if  her  second  husband  (died  or)  divorced 
her,  then  still  she  might  marry  a third,  but  her  first 
husband  should  never  take  her  aga'n,  (t'.  3,  4.) 
which  he  might  have  done,  if  she  had  not  married 
another;  for  by  that  act  of  her  own  she  had  per- 
fectly renounced  him  for  evei’,  and,  as  to  him,  was 
looked  upon  as  defiled,  though  not  as  to  another 
person.  The  Jewish  writers  say  that  this  was  to 
prevent  a most  vile  and  wicked  practice  which  the 
Egyptians  had,  of  changing  wives;  or  perhaps  it 
was  intended  to  prevent  men’s  rashness  in  putting 
away  their  wives;  for  the  wife  that  was  divorced, 
would  be  apt,  in  revenge,  to  marn-  another  imme- 
diately, and  perhaps  the  husband  that  div  orced  her, 
how  much  soever  he  thought  to  mend  himself  by 
another  choice,  would  find  the  next  worse,  and 
something  in  her  more  disagreeable;  so  that  he 
would  wish  for  his  first  wife  again.  “No,”  (says 
this  law,)  “you  shall  not  have  her,  you  should  have 
kept  her  when  vou  had  her.  ” Note,  It  is  best  to  be 
content  with  such  things  as  we  have,  since  changes 
made  by  discontent  often  prove  for  the  worse.  The 
uneasiness  we  know,  is  Cf^mmonly  better,  though 
we  are  apt  to  think  it  worse,  than  that  which  we 
do  not  know.  By  the  strictness  of  this  law,  God 
illustrates  the  riches  of  liis  grace  in  his  willingness 
to  be  reconciled  to  his  people  that  had  gone  a 
whoring  from  him,  (Jer.  3.  1.)  Thou  hast  flayed 


I the  harlot  with  many  lovers,  yet  return  again  to  me; 
j for  his  thoughts  and  ways  are  above  our^s. 

5.  When  a man  hath  taken  a new  wife, 
he  shall  not  go  out  to  war,  neither  shall  he 
I be  charged  with  any  business:  hut  he  shall 
be  free  at  home  one  year,  and  shall  cheer 
up  his  wife  which  he  hath  taken.  6.  No 
man  shall  take  the  nether  or  the  upper  mill- 
•slone  to  pledge : for  he  taketh  a mail's  life 
to  pledge.  7.  If  a man  be  found  stealing 
any  of  his  brethren  of  the  children  of  Is- 
l ael,  and  maketh  merchandise  of  him,  or 
selleth  him ; then  that  thief  shall  die ; and 
thou  shalt  put  evil  away  from  among  you. 
8.  Take  heed  in  the  plague  of  leprosy,  that 
thou  observe  diligently,  and  do  according  to 
all  that  the  priests  the  Levites  shall  teach 
you : as  I commanded  them,  so  ye  shall 
observe  to  do.  9.  Remember  what  the 
Lord  thy  God  did  unto  Miriam  by  the 
way,  after  that  ye  were  come  forth  out  of 
Egj^pt.  10.  Mdien  thou  dost  lend  thy  bro- 
ther any  thing,  thou  shalt  not  go  into  his 
house  to  fetch  his  pledge.  1 1 . Thou  shalt 
stand  abroad,  and  tlfe  man  to  whom  thou 
dost  lend  shall  bring  out  the  pledge  abroad 
unto  thee.  12.  And  il  the  man  he  poor, 
j thou  shalt  not  sleep  with  his  pledge:  13. 
In  any  case  thou  shalt  deliver  him  the 
pledge  again  when  the  sun  goeth  down, 
that  he  may  sleep  in  his  own  raiment,  and 
I bless  thee : and  it  shall  be  righteousness 
unto  thee  before  the  Lord  thy  God. 

Here  is, 

I.  Provision  made  for  the  preservation  and  confir- 
mation of  love  between  new-married  people,  v.  5. 
This  fitly  follows  upon  the  laws  concerning  divorce, 
which  would  be  prevented  if  their  affection  to  each 
other  were  well  settled  at  first.  If  the  husband 
were  much  abroad  from  his  wife  the  first  year,  his 
love  to  her  would  be  in  danger  of  cooling,  and  of 
being  drawn  aside  to  others  whom  he  would  meet 
with  abroad;  therefore  his  service  to  his  country  in 
war,  embassies,  or  other  public  business  that  would 
call  him  from  home,  shall  be  dispensed  with,  that 
he  may  cheer  up.  the  wife  ^hich  he  has  taken. 
Note,  1.  It  is  of  great  consequence  that  love  be 
kept  up  between  husband  and  wife,  and  that  every 
thing  be  very  carefully  avoided,  which  might  make 
them  strange  one  to  another,  especially  at  fii-st;  for 
in  that  relation,  where  there  is  not  the  love  that 
should  be,  there  is  an  inlet  ready  to  abundance  of 
guilt  and  grief.  2.  One  of  the  duties  of  that  rela- 
tion, is  to  cheer  up  one  another,  under  the  cares 
and  crosses  that  happen,  as  helpers  r f each  other’s 
jov;  for  a cheerful  heart  does  good  like  a medicine. 

n.  A law  against  man-stealing,  v.  7.  It  was 
not  death  by  the  law  of  Meses  to  steal  cattle  or 
goods,  but  to  steal  a child,  or  a weak  ajid  simple 
man,  or  one  that  a ma)i  h d in  his  power,  and  to 
make  merchandise  of  him,  this  was  a capital  crime, 
and  could  not  be  expiated,  as  other  thefts,  by  resti- 
tution; so  much  is  a man  better  than  a sheep, 
Matth.  12.  12.  It  was  a very  heinous  offence,  for, 

1.  It  was  robbing  the  public  of  one  of  its  members. 

2.  It  was  taking  away  a man’s  liberty,  the  liberty 
of  a free-born  Israelite,  which  was  next  in  value 


668 


deutp:ro]vomy,  xxiv. 


to  his  life.  3.  It  was  driving  a man  oat  from  the 
mlieritance  of  the  l.  ncl,  to  the  privileges  of  whicli 
he  was  entitled,  and  bidding  him  go  serve  other 
gods,  as  D.ivid  complains  against  Saul,  1 Sam.  26. 19. 

III.  A memorandum  concerning  the  leprosy,  v. 

8,  9.  1.  The  laws  concerning  it  must  be  carefully 

observed.  'I'he  laws  concerning  it  we  had,  Lev. 
13,  14.  They  are  here  said  to  be  commanded  to 
the  Jn-WAta  and  Levites,  and  therefore  are  not  re- 
peated in  a discourse  to  the  people;  but  the  people 
are  here  ciiarged,  in  cr.se  of  leprosy,  to  apply 
themselves  to  the  priest  according  to  the  law,  and 
to  abide  by  his  judgment,  so  far  as  it  agreed  with 
the  law,  and  the  plain  matter  of  fact.  '1  he  plague 
of  leprosy  being  usually  a particular  mark  of  God’s 
displeasure  for  sin;  he  in  whom  the  signs  of  it  did 
appear,  ought  not  to  conceal  it,  or  cut  out  the  signs 
of  it,  or  apply  himself  to  the  physician  for  relief; 
but  he  must  go  to  the  priest  and  follow  his  direc- 
tions. Thus  they  that  feel  their  consciences  under 
guilt  and  wrath,  must  not  cover  it,  or  endeavour  to 
shake  off  their  convictions,  but  by  repentance,  and 
prayer,  and  humble  confession,  take  the  appointed 
way  to  peace  and  pardon.  2.  The  particular  case 
of  Miriam,  who  was  smitten  with  leprosy  forqvuir- 
relling  with  Moses,  must  not  be  forgotten.  It  was 
an  explication  of  the  law  concerning  the  lepi-osy. 
Remember  that,  and,  (1.)  “Take  heed  ( f sinning 
after  the  similitude  of  her  transgression,  1)\  despis- 
ing dominions,  and  speaking  evil  of  dignities,  lest 
you  thereby  bring  upon  yourselv  es  the  same  Judg- 
ment.” (2.)  “If  any  af  you  be  smitten  with  a 
leprosy,  expect  not  that  the  law  should  be  dispensed 
with,  nor  think  it  hard  to  be  shut  out  of  the  camj), 
and  so  made  a spectacle;  there  is  no  remedy;  Mi- 
riam herself,  though  a prophetess,  and  the  sister  of 
Moses,  was  not  exempted,  but  was  forced  to  submit 
to  this  severe  discipline,  when  she  was  under  this 
divine  rebuke.”  Thus  David,  Hezekiah,  Peter, 
and  other  great  men,  when  they  had  sinned,  hum- 
bled themseh  es,  and  took  to  themseh  es  the  shame 
and  grief;  let  us  not  expect  to  be  reconciled  upon 
easier  terms. 

IV.  Some  necessary  orders  given  about  pledges 
or  pawns  for  the  security  of  money  lent.  The\' 
are  not  forbidden  to  take  such  securities  as  would 
save  the  lender  from  loss,  and  oblige  the  borrower 
to  be  honest;  but,  1.  They  must  not  take  the  mill- 
stone for  a pledge,  {v.  6.)  for  with  that  they  ground 
the  corn  that  was  to  be  bread  for  their  families;  rr 
if  it  were  a public  mill,  with  it  the  miller  got  his 
livelihood;  and  so  it  forbids  the  taking  of  any  thing 
for  a pledge,  by  the  want  of  which  a man  was  in 
danger  of  being  undone.  Consonant  to  this  is  the 
ancient  common  law  of  England,  which  provides. 
That  no  man  be  distrained  of  the  utensils  or  instiai- 
ments  of  his  trade  or  profession,  as  the  axe  of  a 
caipenter,  or  the  books  of  a scholar,  or  beasts  be- 
longing to  the  plough,  as  long  as  there  are  other 
beasts,  of  which  distress  may  be  made.  ( Coke,  1 
Inst.  fol.  47.)  This  teaches  us  to  consult  the  com- 
fort and  subsistence  of  others  as  much  as  our  own 
advantage.  That  creditor  who  cares  not  though 
his  debtor  and  his  family  starve,  nor  is  at  all  con- 
cerned what  becomes  of  them,  so  he  may  but  get 
his  money  or  secure  it,  goes  contrary,  not  only  to 
the  law  of  Christ,  but  even  to  the  law  of  Moses 
too.  2.  They  must  not  go  into  the  borrower’s 
house  to  fetch  the  pledge,  but  must  stand  without, 
and  he  must  bring  it,  v.  10,  11.  77ie  borrower 
(says  Solomon)  is  servant  to  the  lender;  therefore 
.est  the  lender  should  abuse  the  advantage  he  has 
against  him,  and  improve  it  for  his  own  interest,  it 
is  provided  that  he  take  not  what  he  pleases,  but 
what  the  borrower  can  best  spare.  A man’s  house 
is  his  castle,  even  the  poor  man’s  house  is  so,  and  is 
here  taken  under  the  protection  of  the  law.  3. 


That  a poor  man’s  bed-clothes  should  never  be 
taken  for  a pledge,  v.  12,  13.  This  we  had  beff  re, 
_Exod.  22.  26,  27.  If  they  were  taken  in  the  morn- 
ing, they  must  be  brought  back  again  at  night, 
which  is  in  effect  to  say  that  they  must  not  be  taken 
at  all.  “Let  the  poor  debtor  sleep  in  his  own 
raiment,  and  bless  thee,”  that  is,  “pray  for  thee, 
and  praise  God  for  thy  kindness  to  him.”  Note, 
Poor  debtoi’s  ( ught  to  be  sensible  (more  sensible 
than  commonly  they  are)  of  the  goodness  of  those 
creditors  that  do  not  take  all  the  advantage  of  the 
law  against  them,  and  to  repay  their  kindnesses  by 
their  prayers  for  them,  when  they  are  not  in  a ca- 
pacity to  repay  it  m any  other  way.  “Nay,  thou 
shalt  not  only  have  the  prayers  anci  good  wishes  of 
thy  poor  brother,  but  it  shall  be  righteousness  to 
thee  before  the  Lord  thij  God,’'  that  is,  “ It  shall  be 
accepted  and  rewarded  as  an  act  of  mercy  to  thy 
bi’other,  and  obedience  to  thy  God,  and  an  evidence 
of  thy  sincere  conformity  to  the  law.  Though  it 
may  be  looked  upon  by  men,  as  an  act  of  weakness, 
to  deliver  up  the  securities  thou  hast  for  thy  debt, 
yet  it  shall  be  looked  upon  by  thy  God  as  an  act  of 
goodness,  which  shall  in  no  wise  lose  its  reward.” 

1 4.  Thou  shalt  not  oppress  a hired  ser- 
j vanl  that  is  j)Oor  and  needy,  whether  he  be  of 
I thy  brethren,  or  of  thy  strangers  that  ore  in 
j thy  land  within  thy  gates:  15.  At  his  day 
thou  shalt  give  him  his  hire,  neither  shall 
I (he  sun  go  down  upon  it ; for  he  is  poor,  and 
i!  setteth  his  heart  upon  it:  lest  he  cry  against 
I thee  unto  the  Loan,  and  it  be  sin  unto 
i thee.  1 6.  The  fathers  shall  not  be  put  to 
j death  for  the  children,  neither  shall  the  chil- 
i dren  be  put  to  death  for  the  fathers:  every 
j uiaii  shall  be  put  to  death  for  his  own  sin. 
17.  Thou  shalt  not  perveit  the  judgment  of 
the  stranger,  nor  of  the  fatherless;  nor  take 
a widow’s  laiment  to  pledge:  18.  But 
thou  slialt  remember  that  thou  wast  a 
bond-man  in  Egypt,  and  the  Lord  thy  God 
redeemed  thee  thencc' : therefore  I com- 
mand thee  to  do  this  thing.  19.  When 
thou  cuttest  down  thine  harvest  in  thy 
field,  and  hast  forgot'  a sheaf  in  the  field, 
thou  shalt  not  go  again  to  fetch  it : it  shall 
be  for  the  stranger,  for  the  fatherless,  and  for 
the  widow : that  the  LiOHD  thy  God  may 
bless  thee  in  all  the  work  of  thine  hands. 
20.  When  thou  beatest  thine  olive-tree, 
thou  shalt  not  go  over  the  boughs  again  : it 
shall  be  for  the  stranger,  for  the  fatherless, 
and  for  the  w'idow.  21.  ^^d^en  thou  gather- 
est  the  grapes  of  thy  vineyard,  thou  shalt 
not  glean  it  afterward:  it  shall  be  for  the 
stranger,  for  the  fatherless,  and  for  the 
widow.  22.  And  thou  shalt  remember  that 
thou  wast  a bondman  in  the  land  of  Egypt ; 
therefore  I command  thee  to  do  this  thing. 

Here, 

I.  Masters  are  commanded  to  be  just  to  their 
poor  servants,  v.  14,  15.  1.  They  must  not  op- 

press them,  either  by  overloading  them  with  work, 
giving  them  undue  and  unreasonable  rebukes,  or 
withholding  from  them  proper  maintenance.  A 
servant,  though  a stranger  to  the  commonwealth 


669 


DEUTERONOMY,  XXV. 


ot  Israel,  must  not  be  abused,  “For  thou  ivast  a 
bond-man  in  the  land  where  thou  wast  a stranger, 
(i;.  18.)  and  thou  knowest  what  a grievous  thing  it 
is  to  be  oppressed  by  a task-master,  and  therefore, 
in  tenderness  to  those  that  are  ser\  ants  and  stran- 
gers, and  in  gratitude  to  that  God  who  set  thee  at 
liberty,  and  settled  thee  in  a country  of  thy  own, 
1'h.ou  shall  not  ofifiress  a servant.  ” Let  not  masters 
be  tyrants  to  their  servants,  for  their  Master  is  in 
heaven.  See  Job  31.  13.  2.  They  must  be  faithful 
and  punctual  in  paying  them  their  wages.  ‘•'•At 
his  day  thou  shall  give  him  his  hire,  not  only  pay  it 
him  in  full,  without  fraud,  but  pay  it  in  time,  with- 
out further  delay.  As  soon  as  he  has  done  his 
day’s  work,  if  he  desire  it,  let  him  ha\  e his  day’s 
wages,”  as  those  labourers,  (Matth.  20.  8.)  when 
even  was  come.  He  that  works  by  day-wages,  is 
supposed  to  live  from  hand  to  mouth,  and  cannot 
have  to-morrow’s  bread  for  his  family,  till  he  is 
paid  for  his  day’s  labour.  If  the  wages  be  with- 
held, (1.)  It  will  be  grief  for  the  servant,  for,  poor 
man,  he  sets  his  heart  upon  it,  or,  as  the  word  is,  he 
l^ts  up  his  soul  to  it,  he  is  earnestly  desirous  of  it, 
as  the  reward  of  his  work,  (Job.  7.  2. ) and  depends 
upon  it  as  the  gift  of  God’s  providence  for  the 
maintenance  of  his  family.  A compassionate  mas- 
ter, though  it  should  be  somewhat  inconvenient  to 
himself,  would  not  disappoint  the  expectation  of  a 
oor  servant  that  is  so  fond  to  think  of  receiving 
is  wages.  But  that  is  not  the  worst.  (2. ) It  will 
be  guilt  to  the  master.  “ The  injured  servant  will 
cry  against  thee  to  the  Lord;  since  he  has  no  one 
else  to  appeal  to,  he  will  lodge  his  appeal  in'  the 
court  of  heaven,  and  it  will  be  sin  to  thee.”  Or  if 
he  do  not  complain,  the  cause  will  speak  for  itself, 
the  hire  of  the  labourers  which  is  kept  back  by 
fraud,  will  itself  cry.  Jam.  5.  4.  It  is  a greater 
sin  than  most  people  think  it  is,  and  will  be  found 
so  in  the  great  day,  to  put  hardships  upon  poor  ser- 
vants, labourers,  and  workmen,  that  we  employ. 
God  will  do  them  right  if  men  do  not. 

II.  Magistrates  and  judges  are  commanded  to  be 
just  in  their  administrations.  1.  In  those  which  we 
call  Pleas  of  the  crown,  a standing  rule  is  here 
given,  that  the  fathers  shall  not  be  put  to  death  for 
the  children,  nor  the  children  for  the  fathers,  v.  16. 
If  the  children  make  themselves  obnoxious  to  the 
law,  let  them  suffer  for  it,  but  let  not  the  parents 
either  suffer  for  them,  or  with  them;  it  is  grief  ! 
enough  to  them  to  see  their  children  suffer:  if  the  | 
parents  be  guilty,  let  them  die  for  their  own  sin; ! 
but  though  God,  the  sovereign  Lord  of  life,  some- 
times visits  the  iniquity  of  the  fathers  upon  the 
'children,  especially  the  sin  of  idolatry,  and  when 
he  deals  with  nations  in  their  national  capacity,  yet 
he  does  not  allow  men  to  do  so.  Accordingly,  we 
find  Amaziah  sparing  the  children,  even  then  when 
their  fathers  were  put  to  death  for  killing  the  king, 

2 Kings  14.  6.  It  was  in  an  extraordinary  case  and 
no  doubt  with  special  direction  from  heaven,  that 
Saul’s  sons  were  put  to  death  for  his  offence,  and 
they  died  rather  as  sacrifices  than  as  malefactors, 

2 Sam.  21.  9,  14.  2.  In  common  pleas  between 

party  and  party,  great  care  must  be  taken  that 
none  whose  cause  was  just,  should  fare  the  worse 
for  their  weakness,  nor  for  their  being  destitute  of 
friends,  as  strangers,  fatherless,  and  widows,  v.  17. 

“ Thou  shall  not  pervert  their  judgment,  nor  force 
them  to  give  their  veiy  raiment  for  a pledge,  by 
defrauding  them  of  their  right.”  Judges  must  be 
advocates  for  those  that  cannot  speak  for  them- 
selves, .and  have  no  friends  to  speak  for  them. 

III.  The  rich  are  commanded  to  be  kind  and 
charitable  to  the  poor.  Manv  ways  thev  are  or- 
dered to  be  so,  by  the  law  of  Moses.  The  par- 
ticular instance  of  charity  here  prescribed,  is,  that 
they  should  not  be  greedy  in  gathering  in  their  ' 


com,  and  grapes,  and  olives,  so  as  to  be  afrmd  of 
leaving  any  behind  them,  but  be  willing  to  over- 
look some,  and  let  the  poor  have  the  gleanings,  v. 
19- -22.  1.  “Say  not,  ‘ It  is  all  my  own,  and  why 

should  not  I have  it.^’  But  learn  a generous  con- 
tempt of  property  in  small  matters.  One  sheaf  cr 
two  forgotten,  will  make  thee  never  the  poorer  at 
the  year’s  end,  and  it  will  do  somebody  good,  if 
thou  have  it  not.”  2.  “Say  not,  ‘ J That  I give  I 
will  give,  and  know  whom  I gi\  e it  to,  why  should 
I leave  it  to  be  gathered  by  I know  not  whom,  that 
will  never  thank  me?’  But  trust  God’s  providence 
with  the  disposal  of  thy  charity,  perhaps  that 
direct  it  to  the  most  necessitous.”  Or,  “Thou 
mayest  reasonably  think  it  will  come  to  the  hands 
of  the  most  industrious,  that  are  forward  to  seek 
and  gather  that  which  this  law  provides  for 
them.”  3.  “Say  not,  ‘What  should  the  poor  do 
with  grapes  and  olives?  It  is  enough  for  them  to 
have  bread  and  water;’  for  since  they  have  the 
same  senses  that  the  rich  have,  why  should  not 
they  have  some  little  share  of  the  delights  of 
sense?”  Boaz  ordered  handfuls  of  com  to  be  left 
on  purpose  for  Ruth,  and  God  blessed  him.  All 
that  is  left,  is  not  lost. 

CHAP.  XXV. 

Here  is,  I.  A law  to  moderate  the  seourging’  of  malefac- 
tors, V.  1 . . 3.  II.  A law  in  favour  of  the  ox  that  treads 
out  the  corn,  v.  4.  III.  For  the  disgracing  of  him  that 
refused  to  marry  his  brother’s  widow,  v.  5 . . 10.  IV. 
For  the  punishment  of  an  immodest  woman,  v.  11,  12. 
V.  For  just  weights  and  measures,  v.  13. . 16.  VI.  For 
the  destroying  of  Amalek,  v.  17  . . 19. 

1.  XF  there  be  a controversy  between 
JL  men,  and  they  come  unto  judgment, 
tliat  the  judges  may  judge  them;  then  they 
shall  justify  the  righteous,  and  condemn  the 
wicked.  2.  And  it  shall  be,  if  the  wicked 
man  be  worthy  to  be  beaten,  that  the  judge 
shall  cause  him  to  lie  down,  and  to  be 
beaten  before  his  face,  according  to  his  fault, 
by  a certain  number.  .3.  Forty  stripes  he 
may  give  him,  and  not  exceed : lest,  if  he 
should  exceed,  and  beat  him  above  these 
with’many  stripes,  then  thy  brother  should 
seem  vile  unto  thee.  4.  Thou  shalt  not 
muzzle  the  ox  when  he  treadeth  out  the 
corn. 

Here  is, 

I.  A direction  to  the  Judges  in  scourging  male- 
factors, V.  1*«8.  1.  It  IS  here  supposed,  that  if  a 

man  be  charged  with  a crime,  the  accuser  and  the 
accused  {Actor  and  Revs')  should  be  brought  face 
to  face  before  the  judges,  that  the  controversv  may 
be  determined.  2.  If  a man  were  accused  of  a 
crime,  and  the  proof  fell  short,  so  that  the  charge 
could  not  be  made  out  against  him  by  the  evidence, 
then  he  was  to  be  acquitted,  “ Thou  shalt  justifi 
the  righteous,"  that  is,  “him  that  appears  to  tht 
court  to  be  so.  ” If  the  accusation  be  proved,  then 
the  conviction  of  the  accused  is  a justification  of  the 
accuser,  as  righteous  in  the  prosecution.  3.  If  the 
accused  were  found  guilty,  judgment  must  be  given 
against  him,  “Thou  shalt  condemn  the  wicked;" 
for  to  justify  the  wicked  is  as  much  an  abomination 
to  the  Lord,  as  it  is  to  condemn  the  righteous,  Prov. 
17.  15.  4.  If  the  crime  were  not  made  capital  by 

the  law,  then  the  criminal  must  be  beaten.  A great 
many  precepts  we  have  met  with,  which  have  i rt 
any  particular  penalty  annexed  to  them,  the  viola 
tion  of  most  of  which,  according  to  the  constant 
practice  of  the  Jews,  was  punished  by  scourging. 


670 


DEUTERONOMY,  XXV. 


trom  which  no  person’s  rank  or  quality  did  exempt 
him,  if  he  were  a delinquent,  buc  with  th;s  proviso, 
that  he  should  never  be  upbraided  with  it,  nor 
should  it  be  looked  upon  as  leaving  any  mark  of  in- 
famy or  disgrace  upon  him.  I'he  directions  here 
given  for  the  scourging  of  criminals,  are,  (1.)  That 
it  be  done  solemnly;  not  tumultuously  through  the 
streets,  but  in  open  court  before  the  judge’s  face, 
and  with  so  much  deliberation  as  that  tlie  stnpes 
might  be  numbered.  The  Jews  s iy,  that  while  ex- 
e.ution  was  in  doing,  the  chief  justice  of  the  court 
read,  with  a loud  voice,  Deut.  28.  58,  59.  and  29.  9. 
and  concluded  with  those  words,  Ps.  78.  38,  But 
ht^,  being  full  of  comfiassion,  forgave  their  iniquity . 
Thus  it  was  made  a sort  ot  religious  act,  and  so 
much  the  more  l.kely  to  reform  the  offender  him- 
self, and  to  be  a warning  to  others.  (2.)  That  it  be 
done  in  proportion  to  the  crime,  according  to  his 
fault,  that  some  crimes  might  appear,  as  they  are, 
more  heinous  than  others,  the  criminal  being  beaten 
•with  many  stri/ies,  to  which,  perhaps,  there  is  an 
allusion,  Luke  12.  47,  48.  (3.)  That  how  great 

soever  the  crime  was,  the  number  of  stripes  should 
never  exceed  forty,  v.  3.  Forty  save  one  was  the 
common  usage,  as  appears,  2 Cor.  11.  24.  It  seems, 
they  always  gave  Paul  as  many  stripes  as  ever  they 
gave  to  any  malefactor  whatsoever.  They  abated 
one,  either  for  fe  ir  of  having  miscounted,  (though 
one  of  the  judges  was  appointed  to  number  the 
stripes,)  or,  because  they  would  never  go  to  the  ut- 
most rigour,  or,  because  the  execution  was  usually 
done  with  a whip  of  three  lashes,  so  that  thirteen 
stripes  (each  one  being  counted  for  three)  made  up 
thirty-nine,  but  one  more  by  that  reckoning  would 
h ive  been  forty-two.  The  reason  given  for  this,  is, 
lest  thy  brother  should  seem  vile  unto  thee.  He  must 
.still  be  looked  upon  as  a /u'otAer,  (2  Thess.  3.  15.) 
and  his  reputation  as  such  was  preserved  by  this 
merciful  limitation  of  his  punishment.  It  saves  him 
from  seeming  vile  to  his  brethren,  when  God  him- 
self by  his  1 iw  takes  this  cave  of  him.  Men  must 
not  be  treated  as  dogs;  nor  must  those  seem  vile  in 
our  sight,  to  whom,  for  aught  we  know,  God  may 
yet  g ve  grace,  to  make  them  firecious  in  his  sight. 

II.  Charge  the  husbandmen  not  to  hinder  their 
cattle  from  eating  when  they  were  working,  if  meat 
were  within  their  reach,  v.  4.  This  instance  ot  the 
beast  that  trod  out  the  corn,  (to  which  there.is  an 
allusion  in  that  of  the  prophet,  Hos.  10.  11.)  is  put 
for  all  similar  instances.  That  which  makes  this 
law  very  remarkable  above  its  fellows,  (and  which 
countenances  the  like  application  of  other  such 
laws,)  is,  that  it  is  twice  quoted  in  the  New  Testa- 
ment, to  show  that  it  is  the  duty  of  the  people  to 
give  their  ministers  a comfortable  maintenance,  1 
Cor.  9.  9,  10.  and  1 Tim.  5.  17,  18.  It  teaches  us 
in  the  letter  of  it  to  make  much  of  the  brute-crea- 
tures that  serve  us,  and  to  allow  them  not  only  the 
necessary  suppot  ts  for  their  life,  but  the  advantages 
of  their  labour;  and  thus  we  must  learn  not  only  to 
be  just,  but  kind,  to  all  that  are  employed  for  our 
good,  not  only  to  maintain  but  to  encourage  them, 
especially  these  that  labour  among  us  in  the  word 
and  doctrine,  and  so  are  employed  for  the  good  of 
our  better  pail. 

5.  If  bretiiren  dwell  together,  and  one 
of  them  die,  and  have  no  child,  the  wife  of 
the  dead  shall  not  many  without  unto  a 
stranger : her  husband’s  brother  shall  go  in 
unto  her,  and  take  her  to  him  to  wife,  and 
perform  the  duty  of  a husband’s  brother  un- 
to her.  6.  And  it  shall  be,  that  the  first- 
born which  she  beareth  shall  succeed  in  the 
name  of  his  brother  iDhich  is  dead,  that  his 


name  be  not  put  out  of  Israel.  7.  And  if 
the  man  like  not  to  take  his  brother’s  w ife, 
then  let  his  brother’s  wife  go  up  to  tlie  gate 
unto  the  elders,  and  say,  Aly  husband’s 
brother  refuseth  to  raise  up  unto  his  brother 
a name;  in  Israel,  he  will  not  perform  the 
duty  of  my  husband’s  brother : 8.  Then 

the  elders  of  his  city  shall  call  him,  and 
speak  unto  him  : and  if  he  stand  to  it,  and 
say,  1 like  not  to  take  her ; 9.  Then  shall 
his  brother’s  wife  come  unto  him  in  the  pre- 
sence of  the  elders,  and  loose  his  shoe  from 
off  his  foot,  and  spit  in  his  face,  and  shall 
answer  and  say.  So  shall  it  be  done  unto 
that  man  that  will  not  build  up  his  brother’s 
house.  10.  And  his  name  shall  be  called 
in  Israel,  The  house  of  him  that  hath  his 
shoe  loosed.  1 1 . When  men  strive  together 
one  with  another,  and  the  wife  of  the  one 
draweth  near  for  to  deliver  her  husband  out 
of  the  hand  of  him  that  smiteth  him,  and 
putteth  forth  her  hand,  and  taketh  him  by 
the  secrets;  12.  Then  thou  shall  cut  off 
her  hand,  thine  eye  shall  not  pity  her. 

Here  is, 

I.  The  law  settled  concerning  the  marrying  of  a 
brother’s  widow.  It  appears  from  the  story  of  Ju- 
dah’s family  that  this  had  been  an  ancient  usage, 
(Gen.  38.  8.)  for  the  keeping  up  of  distinct  families. 
The  case  put,  is  a case  that  often  happens,  of  a 
man’s  dying  without  issue,  it  may  be  in  the  prime 
of  his  time,  soon  after  his  marriage,  and  while  his 
brethren  were  yet  so  young  as  to  be  unmarried. 
Now  in  this  case,  1.  The  widow  was  not  to  marry 
again  into  any  other  family,  unless  all  the  relations 
of  her  husband  did  refuse  her,  that  the  estate  she 
was  endowed  with,  might  not  be  alienated.  2.  The 
husband’s  brother,  or  next  of  kin,  must  marry  her, 
partly  out  of  respect  to  her,  who,  having  forgotten 
her  own  people  and  her  father’s  house,  should  hav  e 
; all  possible  kindness  showed  her  by  the  family  into 
which  she  was  married;  and  partly  out  of  respect  to 
the  deceased  husband,  that  though  he  was  dead  and 
gone,  he  might  not  be  forgotten,  nor  lost  out  of  the 
genealogies  of  his  tribes;  for  the  first-born  child, 
which  the  brother  or  next  kinsman  should  have  by 
the  widow,  should  be  denominated  from  him  that 
was  dead,  and  entered  in  the  genealogy  as  his  child, 
XK  5,  6.  Under  that  dispensation  we  have  reason 
to  'think  men  had  not  so  clear  and  certain  a pros- 
pect of  living  themselves  on  the  other  side  death, 
as  we  have  now,  to  whom  life  and  immortality  are 
brought  to  light  by  the  gosfiel;  and  therefore  they 
could  not  but  be  the  more  desirous  to  live  in  their 
posterity,  which  innocent  desire  was  in  some  mea 
sure  gratified  by  this  law,  an  expedient  being  found 
1 1 nut,  that  though  a man  had  no  child  by  his  wife, 

I yet  his  name  should  not  be  put  out  of  Israel,  that 
, is,  out  of  the  pedigree,  or,  which  was  equivalent, 
remain  there  under  the  brand  of  childlessness.  The 
Sadducees  put  a case  to  our  Saviour  upon  this  law, 
with  a design  to  perplex  the  doctrine  of  the  resur- 
rection by  it,  (Matth.  22.  24,  &c.)  perhaps  insinu- 
ating that  there  was  no  need  of  maintaining  the  im- 
mortality of  the  soul,  and  a future  state,  since  the 
law  had  so  well  provided  for  the  perpetuating  (>i 
men’s  names  and  families  in  the  woi  ld.  But,  3.  If 
the  brother,  or  next  of  kin,  declined  to  do  this  good 
office  to  the  memory  of  him  that  was  gene,  what 
must  be  done  in  that  case.^  Why,  (1.)  Me  shall  nci 


671 


DEUTERONOMY,  XXV. 


be  compelled  to  do  it,  v.  7.  If  he  like  her  not,  he 
is  at  liberty  to  refuse  her,  which,  some  think,  was 
not  permitted  in  this  case  before  this  law  of  Moses. 
Affection  is  all  in  all  to  the  comfort  of  that  relation; 
that  is  a thing  which  cannot  be  forced,  and  there- 
f ire  the  relation  slionld  not  be  forced  without  it. 
(2.)  Yet  he  shall  be  publicly  disgraced  for  not  doing 
it.  The  wid.iw,  as  the  person  most  concerned  for 
the  n ‘.me  and  honour  of  the  deceased,  was  to  com- 
plain to  the  elcle'  S of  his  refusal;  if  he  persist  in  it, 
she  was  to  pluck  off  his  shoe,  and  spit  in  his  face,  in 
open  court,  (or,  as  the  Jewish  doctors  moderate  it, 
spit  before  his  face,)  thus  to  fasten  a mark  of  infamy 
upon  him,  which  was  to  remain  witli  his  family 
after  him,  xk  8*'10.  Note,  Those  justly  suffer  in 
their  own  reputation,  who  do  not  do  what  they 
ought,  to  ])reserve  the  name  and  honour  of  others. 
He  tliat  would  not  build  up  his  brother’s  house,  de- 
served to  have  this  blemish  put  upon  his  own,  that 
it  should  be  called  The  house  of  him  that  had  his 
shoe  loosed,  in  token  that  he  deserved  to  go  bare- 
foot. In  the  case  of  Ruth,  we  find  this  law  execut- 
ed; (Ruth  4.  7. ) but  because,  upon  the  refusal  of  the 
next  kinsman,  there  was  another  ready  to  perform 
the  duty  of  a husband’s  brother,  it  was  that  other 
that  plucked  off  the  shoe,  and  not  the  widow;  Boaz, 
and  not  Ruth. 

II.  A law  for  the  punishing  of  an  immodest  wo- 
man, V.  11,  12.  The  woman  that  by  the  foregoing 
law  was  to  complain  against  her  husband’s  brother 
for  not  marrying  her,  and  to  spit  in  his  face  befoi-e 
the  elders,  needed  a good  measure  of  assurance; 
nut  lest  the  confidence  which  that  law  supported 
should  grow  to  an  excess  unbecoming  the  sex,  here 
is  a very  severe  but  ju.st  law  to  punish  impudence 
and  immodesty.  1.  The  instance  of  it  is  confessed- 
ly scandalous  to  the  highest  degree.  A woman 
could  not  do  it,  unless  she  were  perfectly  lost  to  all 
virtue  and  honour.  2.  The  occasion  is  such  as  might 
in  part  excuse  it;  it  was  to  help  her  husband  out  of 
the  hands  of  one  that  was  too  hard  for  him.  Now 
if  the  doing  of  it  in  a passion,  and  with  such  a good 
intention,  was  to  be  so  severely  punished,  much 
more  when  it  was  done  wantonly  and  in  lust.  3. 
The  punishment  was,  that  her  hand  should  be  cut 
off;  and  the  magistrates  must  not  pretend  to  be 
more  merciful  than  (iod.  Thine  eye  shall  not  pity 
her.  Perhaps  our  Saviour  alludes  to  this  law,  when 
he  commands  us  to  cut  off  the  right  hand  that  of- 
fends us,  or  is  an  occasion  of  sin  to  us;  better  put 
the  greatest  hardships  that  can  be  upon  the  Imdy, 
than  ruin  the  soul  for  ever.  Modesty  is  the  hedge 
of  chastity,  and  therefore  ought  to  be  very  carefully 
preserved  and  kept  up  by  both  sexes. 

1 3.  Thou  shalt  not  have  in  thy  bag  di- 
vers weiglits,  a great  and  a small.  14. 
Thou  shalt  not  have  in  thine  house  divers 
measures,  a great  and  a small.  15.  But 
thou  shalt  have  a perfect  and  just  weight, 
a perfect  and  just  measure  shalt  thou  have  ; 
that  thy  days  may  be  lengthened  in  the 
land  which  the.  Lord  thy  God  giveth  thee. 
16.  For  all  that  do  such  things,  and  all  that 
do  unrighteously,  are  an  abomination  unto 
the  Loud  thy  God.  17.  Remember  what 
Amalek  did  unto  thee  by  the  way,  when  ye 
were  come  forth  out  of  Eg)^pt ; 1 8.  How 

he  met  thee  by  the  wav,  and  smote  the 
hindmost  of  thee,  even  all  that  7vere  feeble 
behind  thee,’ when  thou  irast  faint  and  wea- 
ry ; and  he  feared  not  God.  19.  Therefore! 


it  shall  be,  when  the  Lord  thy  God  hath 
given  thee  rest  from  all  thine  enemies  round 
about,  in  the  land  which  the  Lord  thy  God 
giveth  thee  for  an  inheritance  to  possess  it, 
that  thou  shalt  blot  out  the  remembrance  of 
Amalek  from  under  heaven : thou  shalt  not 
forget  it. 

Here  is, 

I.  A law  ag..inst  deceitful  weights  and  measures: 
they  must  not  only  not  use  them,  but  they  must  not 
have  them;  not  have  them  in  the  l)ag,  not  have 
them  in  the  house,  {xn  13,  14.)  for  if  they  had 
them,  they  would  be  stronglv  tempted  to  use  them. 
They  must  not  have  a great  weight  and  me.  sure  to 
buy  by,  and  a small  one  to  sell  by,  for  that  was  to 
cheat  both  ways,  when  either  w..s  bad  enough;  as 
we  read  of  those  that  made  the  ephah  small,  in 
which  they  measured  the  corn  they  sold,  and  the 
shekel  great,  by  which  they  weighed  the  money 
they  receiv  ed  for  it,  Amos  8.  5.  But  thou  shalt 
have  a perfect  and  just  v.  eight,  v.  15.  That  which 
is  the  rule  of  justice,  must  itself  be  just;  if  that  be 
otherwise,  it  is  a constant  cheat.  This  had  been 
taken  care  of  before.  Lev.  19.  35,  36.  This  law  is 
enforced  with  two  very  good  reasons.  1.  That  jus- 
tice and  equity  will  bring  down  upon  us  the  blessing 
of  God.  The  way  to  have  our  days  lengthened, 
and  to  prosper,  is  to  be  just  and  fair'in  all  our  deal- 
ings; honesty  is  the  best  policy.  2.  That  fraud  and 
injustice  will  expose  us  to  the  curse  of  God,  16. 
Not  only  unrighteousness  itself,  but  all  that  do  un- 
righteously, are  an  abomination  to  the  Lord.  And 
miserable  is  that  man  who  is  abhorred  by  his  Ma- 
ker. How  hateful,  particularly,  all  the  aits  of 
deceit  are  to  God,  Solomon  several  times  observes; 
(Prov.  11.  1. — 20.  10,  23.)  and  the  apostle  tells  us, 
that  the  Lord  is  the  Ax'enger  of  all  such  as  ox  er- 
reach  and  defraud  in  any  matter,  1 Thess.  4.  6. 

II.  A law  for  the  rooting  out  of  Amalek.  Here 
is  iijust  xveight,  and  a Just  measure;  that  as  Ama- 
lek had  measured  to  Israel,  so  it  should  be  mea- 
sured to  Amalek  again. 

1.  The  mischief  Amalek  did  to  Israel,  must  be 
here  remembered,  xk  17,  18.  When  it  was  first 
done,  it  was  ordered  to  be  recorded,  (Exod.  17. 
14*  • 16. ) and  here  the  remembrance  of  it  to  be  pre- 
served, not  in  personal  revenge,  for  that  generatirn 
which  suffered  by  the  Amalekites  was  gone,  so 
that  they  who  now  lived,  and  their  posterity,  could 
net  have  any  personal  resentment  of  the  injury,  but 
in  a zeal  for  the  glory  of  God,  (which  was  insulted 
by  the  Amalekites,)  that  throne  of  the  Lord  against 
which  the  hand  of  Amalek  was  stretched  out.  The 
carriage  of  the  Amalekites  towards  Israel  is  here 
represented,  (1.)  As  very  base  and  disingenuous. 
Thev  had  no  occasion  at  all  to  quarrel  with  Israel, 
nor  did  they  give  them  any  notice,  by  a manifesto, 
or  declaration  of  war;  but  took  them  at  an  advan- 
tage when  they  were  just  come  out  of  the  house  of 
bondage,  and,  for  aught  that  appeared  to  them, 
were  only  going  to  sacrifice  to  God  in  the  xvilderness. 
(2.)  As  very  barbarous  and  cruel;  for  thev  smote 
them  that  were  feeble,  whom  they  should  have  suc- 
coured. The  greatest  cowards  are  commonly  the 
most  ciniel;  while  those  that  have  the  courage  of  a 
man,  will  have  the  compassions  of  a man.  (3.)  As 
very  impious  and  profane;  they  feared  not  God.  It 
they  had  had  any  reverence  for  the  majesty  of  the 
God  of  Israel,  which  they  saw  a token  of  in  the 
cloud,  or  any  dread  of  his  wrath,  which  they  lately 
heard  of  the  power  of  over  Pharaoh,  they  durst  not 
have  made  this  assault  upon  Israel.  Well,  here  was 
the  ground  of  the  quarrel;  and  it  shows  how  God 
takes  what  is  done  against  his  people,  ns  done 


DEIFTERONOMY,  XXVI. 


G72 

against  himself;  and  that  he  will  particularly  reck- 
on with  those  that  discourage  and  hinder  young  be- 
ginners in  religion,  that  (as  Satan’s  agents)  set  upon 
the  weak  and  feeble,  either  to  divert  them,  or  to 
disquiet  them,  and  offend  his  little  ones. 

2.  This  mischief  must  in  due  time  be  re\  enged, 
r.  19.  When  their  wars  wei’e  finished,  by  which 
they  were  to  settle  their  kingdom,  and  enlarge  their 
coast,  then  they  must  make  war  upon  Amalek,  (x>. 
19.)  not  merely  to  chase  them,  but  to  consume 
tliem,  to  blot  out  the  remembrance  of  Amalek.  It 
was  an  instance  of  God’s  patience  that  he  deferred 
the  vengeance  so  long,  which  should  ha\  e led  the 
Amalekites  to  repentance;  yet  an  instance  of  fear- 
ful retribution,  that  the  posterity  of  Amalek,  so  long 
after,  were  destroyed  f rthe  m'sch.ef  done  by  their 
ancestors  to  the  Israel  of  God.  That  all  tlie  world 
might  see,  and  say,  that  h|  who  toucheth  them, 
toucheth  the  apple  of  his  eye.  It  was  near  four  hun- 
dred years  after  this,  that  Saul  was  ordei’ed  to  put 
this  sentence  in  execution,  (1  Sam.  15.)  and  was 
rejected  of  God  because  he  did  not  do  it  effectually, 
but  spared  some  of  that  devoted  nation,  in  contempt, 
not  only  of  the  particular  orders  he  received  from 
Samuel,  but  of  this  general  command  here  given 
bj'  Moses,  which  he  could  not  be  ignorant  of.  Da- 
vid afterward  made  some  destruction  of  them;  and 
the  Simeonites,  in  Hezekiah’s  time,  smote  the  rest 
that  remained,  (1  Chron.  4.  43.)  for  when  God 
nidges,  he  will  overcome. 

CHAP.  XXVI. 

With  this  chapter  Moses  concludes  the  particular  statutes 
which  he  thought  fit  to  give  Israel  in  charge  at  his  part- 
ing with  them;  what  follows,  is  by  way  of  sanction  and 
ratification.  In  this  chapter,  I.  Moses  gives  them  aform 
of  confession,  to  be  made  by  him  that  ottered  the  basket 
of  his  first-fruits,  v.  1..11.  II.  The  protestation  and 
prayer  to  be  made  after  the  disposal  of  the  third  year’s 
tithe,  V.  12.  .15.  III.  He  binds  on  all  the  precepts  he 
had  given  them,  1.  By  the  divine  authority;  “Not  I, 
but  the  Lord  thy  God  hath  commanded  thee  to  do  these 
statutes,”  V.  16.  2.  By  the  mutual  covenant  between  God 
and  them,  v.  17  . . 19. 

1.  4 ND  it  shall  be,  when  thou  art  come 
in  unto  the  land  which  the  Lord 
thy  God  giveth  thee  for  an  inheritance,  and 
possessest  it,  and  dwellest  tlierein,  2.  That 
thou  shalt  take  of  the  first  of  all  the  fruit  of 
the  earth,  which  thou  shalt  bring  of  thy 
land  that  the  Lord  thy  God  giveth  thee, 
and  shalt  put  it  in  a basket,  and  shalt  go 
unto  the  place  which  the  Lord  thy  God 
shall  choose  to  place  his  name  there.  3. 
And  tliou  shalt  go  unto  the  priest  that  shall 
be  in  those  days,  and  say  unto  him,  I pro- 
fess this  day  unto  the  Lord  thy  God,  that 
I am  come  unto  the  country  which  the 
Lord  sware  unto  our  fathers  for  to  give 
us.  4.  And  the  priest  shall  take  the  basket 
out  of  thine  hand,  and  set  it  down  before 
the  altar  of  the  Lord  thy  God.  5.  And 
thou  shalt  speak,  and  say  before  the  Lord 
thy  God,  A Syrian  ready  to  perish  was  my 
father ; and  he  went  down  into  Egypt,  and 
sojourned  there  with  a few,  and  became 
tliere  a nation,  great,  mighty,  and  populous  ; 

6.  And  the  Egyptians  evil-entreated  us,  and 
afflicted  us,  and  laid  upon  us  hard  bondage. 

7.  And  wlien  we  cried  unto  the  Lord  God 


of  our  fathers,  the  Lord  heard  our  voice, 
and  looked  on  our  affliction,  and  our  la- 
bour, and  our  oppression : 8.  And  the 

Lord  brought  us  forth  out  of  Egypt  with  a 
mighty  hand,  and  with  an  outstretched  arm, 
and  with  great  terriblencss,  and  with  signs, 
and  with  wondei  s ; 9.  And  he  hath  brought 
us  into  this  place,  and  hath  given  us  this 
land,  even  a land  that  floweth  with  milk  and 
honey.  1 0.  And  now,  behold,  I have  brought 
the  first  fruits  of  the  land,  which  thou,  O 
Lord,  hast  given  me.  And  thou  shalt  set 
it  before  the  Lord  thy  God,  and  worship 
before  the  Lord  thy  God:  11.  And  thou 
shalt  rejoice  in  every  good  thing  which  the 
Lord  thy  God  hath  given  unto  thee,  and 
unto  tliine  house,  tliou,  and  the  Levite,  and 
the  stranger  that  is  among  you. 

Here  is, 

I.  A good  work  ordered  to  be  done,  and  that  is, 
the  presenting  of  a basket  of  their  first-fruits  to 
God  every  year,  v.  1,  2.  Beside  the  sheaf  of  first- 
fruits,  which  was  offered  for  the  whole  land,  on 
the  morrow  after  the  passover,  (Lev.  23.  10.)  every 
man  was  to  bring  for  himself  a basket  of  first-fiaiits 
at  the  feast  of  pentecost,  when  the  haiwest  was  end- 
ed, which  is  therefore  called  the  feast  of first-fruits, 
(Exod.  34.  22. ) and  is  said  to  be  kept  with  a tribute 
of  free-wW-offering,  Deut.  16.  10.  But  the  Jews 
say,  “The  first-fruits,  if  not  brought  then,  might 
be  brought  any  time  after,  between  that  and  win- 
ter. ” When  a man  went  into  the  field  or  vineyard, 
at  the  time  when  the  fruits  were  ripening,  he  was  to 
mark  that  which  he  observed  most  forward,  and  to 
lay  it  by  for  first-fruits,  wheat,  bailey,  grapes,  figs, 
pomegranates,  olives,  and  dates,  some  of  each  sort 
must  be  put  in  the  same  basket  with  leaves  between 
them,  and  presented  to  God  in  the  place  which  he 
should  choose.  Now  from  this  law  we  may  learn, 
1.  To  acknowledge  God  as  the  Gi\  er  of  all  those 
good  things  \vhich  ai’e  the  support  and  comfort  cf 
our  natural  life,  and  therefore  to  serve  and  honour 
him  with  them.  2.  To  deny  ourselves.  What  is 
first  ripe  we  are  most  fond  of;  those  that  are  nice 
and  curious,  expect  to  be  served  with  each  fruit  at 
its  first  coming  in;  my  soul  desired  the  first  ripe 
fruits,  Micah  7.  1.  When  therefore  God  appoint- 
ed them  to  lay  those  by  for  him,  he  taught  them  to 
prefer  the  glorifying  of  his  name,  before  the  grati- 
fying of  their  own  appetites  and  desires.  3.  To 
give  to  God  the  first  and  best  we  have,  as  those 
that  believe  him  to  be  the  first  and  best  of  beings. 
They  that  consecrate  the  days  of  their  youth,  and 
the  prime  of  their  time,  to  the  service  and  honour 
of  God,  bring  him  their  first-fruits,  and  with  such 
offerings  he  is  well  pleased.  I remember  the  kind- 
ness of  thy  youth. 

II.  Good  words  put  into  their  mouths  to  be  said 
in  doing  of  this  good  work,  as  an  explication  of  the 
meaning  of  this  ceremonv,  that  it  might  be  a rea- 
sonable service.  The  offerer  must  begin  his  ac- 
knowledgment before  he  delivered  his  basket  to 
the  priest,  and  then  must  go  on  with  it,  when  the 
priest  had  set  down  the  basket  before  the  altar,  as 
a present  to  God  their  gi’eat  Landlord,  7/.  3,  4. 

1.  He  must  begin  with  a receipt  in  full  for  the 
good  land  which  God  had  given  them,  xu  3.  I pro- 
fess that  lam  come  now  at  last,  after  forty  years’ 
wandering,  unto  the  country  which  the  Lord  sware 
to  give  us.  This  was  most  proper  to  be  said  when 
they  canre  firtt  intc  Canaan;  probably,  when  they 


DEUTERONOMY,  XX VL  07 J 


ha<l  been  long  settled  there,  they  varied  from  this 
form  Note,  When  (iod  has  made  good  his  pro- 
mises to  us,’  he  expects  that  we  should  own  it,  to 
the  honour  of  his  faithfulness;  this  is  like  giving  up 
the  bond,  as  Solomon  does,  1 Kings  8.  56,  There 
has  not  failed  one  tvord  of  all  his  good  promise.  And 
Dur  creature-comforts  are  then  doubly  sweet,  when 
we  see  them  flowing  from  the  fountain  of  the  pro- 
mise. 

2.  He  must  remember  and  own  the  mean  ori- 
ginal of  that  nation,  which  he  was  a member  of; 
how  great  soe\  er  they  were  now,  and  he  himself 
with  them,  their  beginning  was  very  small,  which 
ought  thus  to  be  kept  in  mind  throughout  all  the 
ages  of  their  church  by  this  public  confession,  that 
they  might  not  be  proud  of  their  privileges  and  ad- 
vantages, but  might  for  ever  be  thankful  to  that 
God  whose  grace  chose  them  when  they  were  so 
low,  and  raised  them  so  high.  Two  things  they 
must  own  for  this  purpose.  (1.)  The  meanness  of 
their  common  ancestor.  A Syrian  ready  to  perish 
was  my  father,  v.  5.  Jacob  is  here  called  an  Aram- 
ite,  or  i^rian,  because  he  lived  twenty  years  in 
Padan-Aram;  his  wives  were  of  that  country,  and 
his  children  were  all  born  there,  except  Benjamin; 
and  perhaps  the  confessor  means  not  Jacob  himself, 
but  that  son  of  Jacob  who  was  the  father  of  his 
tribe.  However  it  be,  both  father  and  sons  were 
moi'e  than  once  ready  to  perish,  by  Labah’s  seve- 
rity, Esau’s  cruelty,  and  the  famine  in  the  land; 
which  last  was  the  occasion  of  their  going  down  into 
Egypt.  Laban  the  Syrian  sought  to  destroy  my  fa- 
ther, so  the  Chaldee;  had  almost  destroyed  him,  so 
the  Arabic.  (2.)  The  miserable  condition  of  their 
nation  in  its  infancy.  They  sojourned  in  Egypt  as 
strangers,  they  served  there  as  slaves,  {y.  6. ) and 
that  a great  while:  as  their  father  was  called  a Sy- 
rian, they  might  be  called  Egyptians;  so  that  their 
possession  of  Canaan  being  so  long  discontinued, 
they  could  not  pretend  any  tenant-right  to  it.  A 
p^oor,  despised,  oppressed  people  they  were  in 
Egypt,  and  therefore,  though  now  rich  and  great,  had 
no  reason  to  be  proud,  or  secure,  or  forgetful  of  God. 

3.  He  must  thankfully  acknowledge  God’s  great 
goodness,  not  only  to  himself  in  particular,  but  to 
Israel  in  general.  (1.)  In  bringing  them  out  of 
Egypt,  V.  7,  8.  It  is  spoken  of  here  as  an  act  of 
pity,  he  looked  on  our  ajffliction;  and  an  act  of  pow- 
er, he  brought  us  forth  with  a mighty  hand.  This 
was  a great  salvation,  fit  to  be  remembered  upon  all 
occasions,  and  particularly  upon  this;  they  need  not 
grudge  to  bring  a basket  of  first  fruits  to  God,  for 
to  him  they  owed  it,  that  they  were  not  now  bring- 
ing in  the  tale  of  bricks  to  their  cruel  task-masters. 
(2.)  In  settling  them  in  Canaan,  v.  9,  He  hath 
given  us  this  land.  Observe,  He  m>ist  not  only  give 
thanks  for  his  own  lot,  but  for  the  land  in  general, 
which  was  given  to  Israel;  not  only  for  this  year’s 
profits,  but  for  the  ground  itself  which  produced 
them,  which  God  had  graciously  granted  to  his  an- 
cestors, and  entailed  upon  his  posterity.  Note,  The 
comfort  we  have  in  our  particular  enjoyments, 
should  lead  us  to  be  thankful  for  our  share  in  pub- 
lic peace  and  plenty;  and  with  present  mercies  we 
should  bless  God  for  the  former  mercies  we  re- 
member, and  the  further  mercies  we  expect  and 
hope  for. 

4.  He  must  offer  to  God  his  basket  of  first-fruits, 
V.  10.  I have  brought  the  first-fruits  of  the  land, 
(like  a pepper-com,)  as  quitrent'for  the  land  which 
thou  hast  given  me.  Note,  Whatever  we  give  to 
God,  it  is  but  of  his  own  that  we  gh>e’him,  1 Chron. 
29.  14.  And  it  becomes  us,  who  receive  so  much 
from  him,  to  study  what  we  shall  render  to  him. 
The  basket  he  set  before  God;  and  the  priests,  as 
God’s  recei^  ers,  had  the  first-fruits,  as  perquisites 
of  their  place,  and  fees  for  attending.  Numb.  18. 12. 

VoL.  I. — 4 Q 


Lastly,  The  offerer  is  here  appointed,  when  he 
has  finished  the  service,  1.  To  gi\e  glory  to  Goci, 
Thou  shall  worship  the  Lord  thy  God.  His  first- 
fiaiits  were  not  accepted  without  further  acts  of 
adoration.  A humble,  re\  erent,  thankful  heart,  is 
that  which  God  looks  at  and  requires,  and  without 
that,  all  we  can  put  in  a basket,  will  not  avail.  If 
a man  would  give  all  the  substance  of  his  house  to 
be  excused  from  this,  or  in  lieu  of  it,  it  would  ui 
terly  be  contemned.  2.  To  take  the  comfort  of  it  tc 
himself  arwi  family,  v.  11,  Thou  shall  rejoice  in 
every  good  thing.  It  is  the  will  of  (fod  that  we 
should  be  cheerful,  not  only  in  our  attendance  uiion 
his  holy  ordinances,  but  in  our  enjoyments  of  the 
gifts  of  his  providence.  Whatever  good  thing  God 
gives  us,  it  is  his  will  that  we  should  malce  tl.e  most 
comfortable  use  we  can  of  it,  yet  still  tracing  the 
streams  to  the  Fountain  of  all  comfort  and  consoK.- 
tion. 

12.  When  thou  hast  made  an  end  of 
tithing  all  the  tithes  of  thine  increase  the 
third  year,  which  is  the  year  of  tithing,  and 
hast  given  it  unto  the  Levite,  the  stranger 
the  fatherless,  and  the  widow,  that  they  may 
eat  within  thy  gates,  and  be  filled ; 1 3 

Then  thou  shalt  say  before  the  Lord  th}" 
God,  I have  brought  away  the  hallowea 
things  out  of  mine  house,  and  also  have 
given  them  unto  the  Levite,  and  unto  the 
stranger,  to  the  fatherless,  and  to  the 
widow,  according  to  all  thy  command- 
ments, w'hich  thou  hast  commanded  me : 1 
have  not  transgressed  thy  commandments, 
neither  have  I forgotten  them:  14.  1 have 
not  eaten  thereof  in  my  mourning,  neither 
have  I taken  aw’ay  might  thereof  for  any 
unclean  use,  noi’  given  aught  thereof  for  the 
dead  : hut  I have  hearkened  to  the  voice  of 
the  Lord  my  God,  and  have  done  accord-  • 
ing  to  all  that  thou  hast  commanded  me 
15.  Look  dowm  from  thy  holy  habitation, 
from  heaven,  and  bless  thy  people  Israel, 
and  the  land  which  thou  hast  given  us,  as 
thou  swarest  unto  our  fathers,  a land  that 
flow^eth  with  milk  and  honey. 

Concerning  the  disposal  of  their  tithe  the  thii  d 
year,  we  had  the  law  before,  ch.  14.  28,  29.  The 
second  tithe,  which,  the  other  two  years,  was  to  be 
spent  in  extraordinaries  at  the  feasts,  was  to  be 
spent,  the  third  year,  at  home,  in  entertaining  the 
poor.  Now  because  this  was  done  from  imder  the 
eye  of  the  priests,  and  a great  confidence  was  put 
in  the  people’s  honesty,  that  they  would  dispose  of  it 
according  to  the  law,  to  the  Levite,  the  stranger, 
and  the  fatherless,  {v.  12.)  it  is  therefore  required, 
that  when  at  the  next  feast  after,  they  appeared  be- 
fore the  Lord,  they  should  there  testify  (as  it  were) 
upon  oath,  in  a religious  manner,  that  they  had 
fully  administered,  and  been  true  to  their  trust. 

I.  They  must  make  a solemn  protestation  to  that 
purport,  x».  13,  14.  1.  That  no  hallowed  things 

were  hoarded  up;  “ / have  brought  them  away  out 
of  mine  house,  nothing  now  remains  there  but  my 
own  part.”  2.  That  the  poor,  and  particularly  poor 
ministers,  poor  strangers,  and  poor  widows,  had 
had  their  part  according  to  the  commandment.  It 
is  fit  that  God,  who  bv  his  providence  gives  us  all- 
we  have,  should  by  hislaw  direct  the  using  of  it;  and 
though  we  are  not  now  under  such  particulai’  ap> 


fi74  DEUTEROiNOMY,  XXVL 


propriations  of  our  revenue  as  they  then  were,  yet, 
in  general,  we  are  commanded  to  give  alms  of  such 
things  as  we  have;  and  then,  and  not  otherwise,  all 
things  are  clean  to  us.  Then  v/e  may  take  the  com- 
fort of  our  enjoyments,  when  God  has  thus  had  his 
dues  out  of  them.  This  is  a commandment  which 
must  not  be  transgressed,  no  not  with  an  excuse  of 
its  being  forgotten,  v.  13.  3.  That  none  of  this 

tithe  had  been  misapplied  to  any  common  use,  much 
less  to  any  ill  use.  This  seems  to  refer  to  the  tithe 
of  the  other  two  years,  which  was  to  be  eaten  by 
the  owners  themselves;  they  must  profess,  (1. ) 
That  they  had  not  eaten  of  it  in  their  mourning, 
when,  by  their  mourning  for  the  dead,  they  were 
commonly  unclean;  or  they  had  not  eaten  of  it 
grudgingly,  as  those  that  all  their  days  eat  in  dark- 
ness. (2. ) That  they  had  not  sacrilegiously  alien- 
ated it  to  any  common  use,  for  it  was  not  their  own. 
And,  lastly.  That  they  had  not  given  it  for  the 
dead,  for  the  honour  of  their  dead  gods,  or  in  hope 
of  making  it  beneficial  to  their  dead  friends.  Now 
the  obliging  of  them  to  take  this  solemn  protesta- 
tion at  the  three  years’  end,  would  be  an  obligation 
upon  them  to  deal  faithfully,  knowing  that  they 
must  be  called  upon  thus  to  purge  themselves.  It 
is  our  wisdom  to  keep  conscience  clear  at  all  times, 
that  when  we  come  to  give  up  our  account,  we  may 
lift  up  our  face  without  spot.  The  Jews  say  that  this 
protestation  of  their  integrity  was  to  be  made  with 
a low  voice,  because  it  looked  like  a self-commen- 
dation; but  that  the  foregoing  confession  of  God’s 
goodness  was  to  be  made  with  a loud  voice  to  his 
glory.  He  that  durst  not  make  this  protestation, 
must  bring  his  trespass-offering.  Lev.  5.  15. 

II.  To  this  solemn  protestation  they  must  add  a 
solemn  prayer,  (v.  15. ) not  particularly  for  them- 
selves, but  for  (rod's  people  Israel;  for  in  the  com- 
mon peace  and  prosperity  every  particular  person 
prospers  and  has  peace.  We  must  learn  from 
hence  to  be  public-spirited  in  prayer,  and  to  wrestle 
with  God  for  blessings  for  the  land  and  nation,  our 
English  Israel,  and  for  the  universal  church,  which 
we  are  directed  to  have  an  eye  to  in  our  prayers,  as 
the  Israel  of  God,  Gal.  6.  16.  In  this  prayer  we 
* are  taught,  1.  To  look  up  to  God  as  in  a holy  habi- 
tation, and  from  thence  to  infer  that  holiness  be- 
comes his  house,  and  that  he  will  be  sanctified  in 
those  that  are  about  him.  2.  To  depend  upon  the 
favour  of  God,  and  his  gracious  cognizance,  as  suf- 
ficient to  make  us  and  our  people  happy.  3.  To 
reckon  it  wonderful  condescension  in  God  to  cast  an 
eye  even  upon  so  great  and  honourable  a body  as 
Israel  was.  It  is^looking  down.  4.  To  be  earnest 
with  God  for  a blessing  upon  his  people  Israel,  and 
upon  the  land  ’which  he  has  given  us.  For  how 
should  the  earth  yield  its  increase,  or,  if  it  does, 
what  comfort  can  we  take  in  it,unless  therewith  Godf 
even  our  own  God,  gives  us  his  blessing?  Ps.  67.  6. 

•16.  This  day  the  Lord  thy  God  hath 
commanded  thee  to  do  these  statutes  and 
judgments : thou  shalt  therefore  keep  and 
do  them  with  all  thine  heart,  and  with  all 
thy  soul.  17.  Thou  hast  avouched  the 
Lord  this  day  to  be  thy  God,  and  to  walk 
in  his  ways,  and  to  keep  his  statutes,  and 
his  commandments,  and  his  judgments,  and 
to  hearken  unto  his  voice:  18.  And  the 
Lord  hath  avouched  thee  this  day  to  be  his 
peculiar  people,  as  he  hath  promised  thee, 
and  that  thou  shouldest  keep  all  his  com- 
mandments; 19.  And  to  make  thee  high 
a*bove  all  nations  wliich  he  hath  made,  in 


praise,  and  in  name,  and  in  honour:  and  that 
thou  mayest  be  a holy  people  unto  the  Lord 
thy  God,  as  he  hath  spoken. 

Two  things  Moses  here  urges  to  enforce  all  these 
precepts. 

I.  That  they  were  the  commands  of  God,  v.  16. 
They  were  not  the  dictates  of  his  own  wisdom, 
nor  were  they  enacted  by  any  authority  of  his  own, 
but  infinite  Avisdom  framed  them,  and  the  power  r j 
the  King  of  kings  made  them  binding  to  them.. 
“ The  Lord  thy  God  commands  thee,  therefore  thou 
art  bi  und  in  duty  and  gratitude  to  obey  him,  and  it 
is  at  thy  peril  if  thou  disobey.  They  are  h;s  laws, 
therefore  thou  shalt  do  them,  for  to  that  end  were 
they  given  thee  : do  them  and  not  despise  them,  do 
them  and  not  draw  back  from  them;  do  them  net 
carelessly  and  hypocritically,  but  Avith  thy  heart 
and  soul,  thy  whole  heart  and  thy  whole  soul." 

II.  That  their  covenant  Avith  God  obliged  them 
to  keep  these  commands.  He  insists  not  only  upon 
God’s  sovereignty  over  them,  but  his  propriety  in 
them,  and  the  relation  wherein  they  stood  to  him. 
The  covenant  is  mutual,  and  it  binds  to  obedience 
both  ways. 

1.  That  Ave  may  perform  our  part  of  the  cove- 
nant, and  answer  the  intentions  of  that,  v.  17. 
“ Thou^  hast  avouched  and  solemnly  owned  and 
confessed  the  Lord  Jehovah  to  be  thy  God,  thy 
Prince  and  Ruler.  As  he  is  so  by  an  incontestable 
right,  so  he  is  by  thine  own  consent.”.  They  did 
this  implicitly  by  their  attendance  on  his  Avord,  had 
done  it  expressly,  (Exod.  24.)  and  Avere  noAv  to  do 
it  again  before  they  parted,  ch,  24.  1.  Now  this 
obliges  us,  in  fidelity  to  our  word,  as  w’ell  as  in  duty 
to  our  SoA  ereign,  to  keep  his  statutes  and  his  com- 
mandments. We  really  forsAvare  ourseh  es,  and 
perfidiously  violate  the  most  sacred  engagements, 
if,  when  Ave  have  taken  the  Lord  to  be  cur  God,  a\  e 
do  not  make  conscience  of  obeying  his  commands. 

2.  That  God’s  part  of  the  covenant  also  may  be 
made  good,  and  the  intentions  of  that  ansAvered,  v. 
18,  19.  The  Lord  has  avouched,  not  only  taken, 
but  publicly  OAvned,  thee  to  be  his  Segullah,  his  pe- 
culiar people,  as  he  has  promised  thee,  that  is,  ac- 
cording to  the  true  intent  and  meaning  of  the  pro- 
mise. Noav  their  obedience  was  not  only  the 
condition  of  this  favour,  and  of  the  continuance  of 
it,  (if  they  were  not  obedient,  God  would  disown 
them,  and  cast  them  off,)  but  it  Avas  also  the  princi- 
pal design  of  this  favour.  “ He  has  avouched  thee 
on  purpose  that  thou  shouldest  keep  his  command- 
ments, that  thou  mightest  have  both  the  best 
directions  and  the  best  encouragements  in  religion.” 
Thus  we  are  elected  to  obedience,  (1  Pet.  1.  2.) 
chosen  that  we  should  be  holy , (Eph.  1.  4.)  purified, 
a peculiar  people,  that  we  might  not  only  do  good 
works,  but  be  zealous  in  them.  Tit.  2.  14. 

Two  things  God  is  here  said  to  design  in  avouch- 
ing them  to  be  his  peculiar  people,  v.  19.  To 
make  them  high,  and,  in  order  to  that,  to  make 
them  holy;  for  holiness  is  true  honour,  and  the  only 
way  to  everlasting  honour.  (1.)  To  make  them 
high  aboA’e  all  nations.  The  greatest  honour  Ave  are 
capable  of  in  this  world,  is,  to  be  taken  into  cove- 
nant with  God,  and  to  live  in  his  service.  High  in 
praise;  for  God  would  accept  them,  that  is  true 
praise,  Rom.  2.  29.  Their  friends  would  admire 
them,  Ps.  48.  2.  Their  enemies  would  envy  them, 
Zeph.  3.  19,  20.  High  in  name,  which,  some 
think,  denotes  the  continuance  and  perpetuity  of 
that  praise,  a name  that  shall  not  be  cut  off.  And 
high  in  honour,  that  is,  in  all  the  advantages  of 
wealth  and  power,  which  would  make  them  great 
above  their  neighbours.  See  Jer.  13.  11.  (2.)  That 
they  might  be  a holy  people,  separated  for  God, 
devoted  to  him,  and  employed  continually  in  hi;* 


675 


DEUTERONOMY,  XXVII. 


service.  This  God  aimed  at  in  taking  them  to  be 
his  people;  so  that  if  they  did  not  keep  his  com- 
mandments, they  recei\  ed  all  this  grace  in  vain. 

CHAP.  XXVH. 

Moses  having-  very  largely  and  fully  set  Uefore  the  people 
iheir  duty,  both  to  God  and  one  another,  in  general  and 
in  particular  instances  ; having  showed  them  plainly 
. what  is  good,  and  what  the  law  requires  of  them  ; and 
having  in  the  close  of  the  foregoing  chapter  laid  them 
under  the  obligation  both  of  the  command  and  the 
covenant,  he  comes  in  this  chapter  to  prescribe  out- 
ward means,  1.  For  the  helping  of  their  memories, 
that  they  might  not  forget  the  law  as  a strange  thing. 
They  must  write  all  the  words  of  this  law  upon  stones, 
v.  1 . . 10.  II.  For  the  moving  of  their  affections,  that 
they  mi^ht  not  be  indifferent  to  the  law  as  a light  thing. 
When  they  were  come  into  Canaan,  the  blessings  and 
curses  which  were  the  sanctions  of  the  law,  vfrere  to  be 
solemnly  pronounced  in  the  hearing  of  all  Israel,  who 
were  to  say  Jlmen  to  them,  v.  11 . . 26.  And  if  such  a 
solemnity  as  this  would  not  make  a deep  impression  upon 
them,  ai/d  affect  them  with  the  great  things  of  God’s  law, 
nothing  would. 

1.  4 N D iVloses,  with  tlie  eiders  of  Israel, 
commanded  the  people,  saying. 
Keep  all  the  commandments  which  I com- 
mand you  this  day.  2.  And  it  shall  be,  on 
the  day  wdien  you  shall  pass  over  Jordan 
unto  the  land  which  the  Lord  thy  God  giv- 
eth  thee,  that  thou  shalt  set  thee  up  great 
stones,  and  plaster  them  with  plaster : 3. 

And  thou  shalt  write  upon  them  all  the 
words  of  this  law,  when  thou  art  passed 
over,  that  thou  mayest  go  into  the  land 
which  the  Lord  thy  God  giveth  thee,  a land 
that  floweth  with  milk  and  honey  ; as  the 
Lord  God  of  thy  fathers  hath  promised 
thee.  4.  Therefore  it  shall  be,  when  ye  be 
gone  over  Jordan,  that  ye  shall  set  up  these 
stones,  which  I command  you  this  day,  in 
mount  Ebal,  and  thou  shalt  plaster  them 
with  plaster.  5.  And  there  shalt  thou  build 
an  altar  unto  the  Lord  thy  God,  an  altar 
of  stones  : thou  shalt  not  lift  up  any  iron  tool 
upon  them.  6.  Thou  shalt  build  the  altar 
of  the  Lord  thy  God  of  whole  stones  ; and 
thou  shalt  offer  burnt-otferings  thereon  unto 
the  Lord  thy  God  ; 7.  And  thou  shalt  of- 

fer peace-offerings,  and  shalt  eat  there,  and 
rejoice  before  the  Lord  thy  God.  8.  And 
thou  shalt  write  upon  the  stones  all  the 
words  of  this  law  very  plainly.  9.  And 
Moses,  and  the  priests  the  Levites,  spake 
unto  all  Israel,  sa^ng.  Take  heed,  and 
hearken,  O Israel ; This  day  thou  art  be- 
come the  people  of  the  Lord  thy  God.  10. 
Thou  shalt  therefore  obey  the  voice  of  the 
Lord  thy  God,  and  do  his  commandments 
and  his  statutes,  which  I command  thee 
this  day. 

Here  is, 

I.  A general  charge  to  the  people, to  keep  God’s 
commandments;  for  in  vain  did  they  know  them, 
unless  they  would  do  them.  This  is  pressed  upon 
them,  1.  With  all  authority.  Mones  nvith  the  elders 
of  Israel,  the  rulers  of  each  tribe,  v.  1.  and  again, 
T'.  9.  Moses  and  the  firiests  the  Levites;  so  that  the 
charge  is  given  by  Moses  who  was  king  in  Jesh- 


urun,  and  by  their  lords,  both  spiritual  and  tempo- 
ral, in  concurrence  with  him.  Lest  they  should 
think  that  it  was  Moses  only,  an  old  and  dying  man, 
that  made  such  ado  about  religion,  or  the  priests 
and  Levites  only  whose  trade  it  was  to  attend  reli- 
gion, and  who  had  their  maintenance  out  it;  the 
elders  of  Israel,  whom  God  had  placed  in  honour 
and  power  over  them,  and  who  were  men  of  busi- 
ness in  the  world,  and  likely  to  be  long  so  when 
Moses  was  gone,  they  commanded  their  pecpie  to 
kee/i  God's  law.  Moses  having  put  some  of  his 
honour  upon  them,  joins  them  in  commission  With 
himself,  in  giving  this  charge,  as  St.  Paul  some- 
times in  his  epistles  joins  with  himself  Silvanus  and 
Timotheus.  Note,  All  that  have  any  interest  in 
others,  or  power  over  them,  should  use  it  for  the 
support  and  furtherance  of  religion  among  them. 
I'hough  the  supreme  power  of  a nation  provide 
ev  er  so  good  laws  for  this  purpose,  if  inferior  magis- 
trates in  their  places,  and  ministers  in  their’s,  and 
masters  of  families  in  their’s,  do  not  execute  their 
offices,  it  will  all  be  to  little  effect.  2.  With  idl 
importunity.  They  press  it  upon  them  with  the 
utmost  earnestness,  (y.  9,  10.)  lake  heed  and 
hearken,  O Israel.  It  is  a thing  that  requires  aiid 
deserves  the  highest  degree  of  caution  and  atten- 
tion. They  tell  them  of  their  privilege  and  honour, 
“ This  day  thou  art  become  the  people  of  the  Lord 
thy  God,  the  Lord  having  avouched  thee  to  be  his 
own,  and  being  now  about  to  put  thee  in  possession 
of  Canaan  which  he  had  long  promised  as  thy  God, 
(Gen.  17.  7»  8.”)  and  which  if  he  had  failed  to  do  in 
due  time,  he  would  have  been  ashamed  to  be  called 
thy  God,  Heb.  11.  16.  Now  thou  art  more  than 
ever  his  people,  therefore  obey  his  voice.”  Privi- 
leges should  be  improved  as  engagements  to  duty. 
Should  not  a people  be  ruled  by  their  God.^ 

II.  A particular  direction  to  them,  with  great 
solemnity  to  register  the  words  of  this  law,  as  soon 
as  they  were  come  into  Canaan.  It  was  to  be  done 
but  once,  and  at  their  entrance  into  the  land  of  pre- 
mise, in  token  of  their  taking  possession  of  it  under 
the  several  provisos  and  conditions  contained  in  this 
law.  There  was  a solemn  ratification  of  the  cove- 
nant between  God  and  Israel  at  mount  Sinai,  there 
was  an  altar  erected,  and  twelve  pillars,  and  the 
book  of  the  covenant  was  produced,  Exod.  24.  4. 
That  which  is  here  appointed,  is  a solemnity  some- 
what like  that. 

1.  They  must  set  up  a monument  on  which 
they  must  write  the  words  of  this  law.  (1.)  The 
monument  itself  was  to  be  very  mean;  only  rough 
unhewn  stones  plastered  over;  not  polished  marble 
or  alabaster,  nor  brass  tables,  but  common  plaster 
upon  stone,  v.  2.  It  is  repeated  again,  {v.  4. ) and 
orders  given  that  it  be  written,  not  very  finely,  to 
be  admired  by  the  curious,  but  ^ ery  plainly,  that 
he  who  runs,  might  read  it,  Hab.  2.  2.  The  word 
of  God  needs  not  to  be  set  off  by  the  art  of  man;  nor 
embellished  with  the  enticing  words  of  man's  wis- 
dom. But,  (2.)  The  inscription  was  to  be  very 
great.  All  the  words  of  this  law,  v.  3.  and  again,  v. 
8.  Some  understand  it  only  of  the  covenant  between 
God  and  Israel,  mentioned  ch.  26.  17,  18.  Let  this 
heap  be  set  up  for  a witness,  like  the  memorial  of 
the  covenant  between  Laban  and  Jacob,  which  was 
nothing  but  a heap  of  stones  thrown  hastily  togeth- 
er, upon  which  they  did  eat  together  in  token  of 
friendship,  (Gen.  31.  46,  47.)  and  that  stone  which 
Joshua  set  up.  Josh.  24.  27.  Others  think  that  the 
curses  of  the  covenant  in  this  chapter  were  written 
upon  this  monument,  the  rather,  because  it  was  set 
up  in  mount  Ebal,  v.  4.  Others  think  that  the 
whole  book  of  Deuteronomy  was  written  upon  this 
monument;  or  at  least  the  statutes  and  judgments 
ft-om  ch.  12.  to  the  end  of  ch.  26.  And  it  is  not  im- 
probable, that  the  heap  might  be  so  large  as,  taking 


r.-r,  DEUTERONOMY,  XXVTl. 


in  all  the  sides  of  it,  to  contain  so  copious  an  inscrip- 
tion; unless  we  will  suppose  (as  some  do)  that  the 
ten  commandments  only  were  here  written;  as  an 
authentic  copy  of  the  close  rolls  which  were  laid  up 
in  the  ark.  They  must  write  this  when  they  were 
t'one  into  Canaan,  and  yet  Moses  says,  (y.  3.) 
“ Write  it  that  thou  mayest  go  in,’^  that  is,  “ that 
thou  mayest  go  in  with  comfort,  and  assurance  of 
.success  and  settlement,  otherwise,  it  were  well  for 
thee  not  to  go  in  at  all.  Write  it  as  the  conditions 
r.f  thine  entry,  and  own  that  thou  comest  in  upon 
these  terms,  and  no  other:  since  Canaan  is  given  by 
jiiomise,  it  must  be  held  by  obedience.” 

2.  They  must  also  set  up  an  altar.  By  the  words 
of  the  law  which  were  written  upon  the  plaster, 
God  spake  to  them;  By  the  altar,  and  the  s xrifices 
offei  ed  upon  it,  they  spake  to  God;  and  thus  was 
communion  kept  up  between  them  and  God.  The 
word  and  prayer  must  go  together.  Though  they 
might  not,  of  their  own  heads,  set  up  any  altar  be- 
side that  at  the  tabernacle,  yet,  by  the  appointment 
of  God,  they  might,  upon  a special  occasion.  Eli- 
jah built  a temporary  altar  of  twelve  unhewn  stones 
like  this  here,  when  he  brought  Israel  back  to  this 
coj'enant  which  was  now  made,  1 Kings  18.  31,  321 
Now,  (1.)  This  altar  must  be  made  of  such  stones 
as  they  found  ready  upon  the  field,  not  new  cut  out 
of  the  rock,  much  less  squared  artificially;  Thou 
shalt  not  lift  up  any  iron  tool  upon  them,  v.  5. 
Christ,  cur  Altar,  is  a stone  cut  out  of  the  mountain 
"without  hands,  (Dan.  2.  34,  35.)  and  therefore  re- 
fused by  the  builders,  as  having  no  forgi  or  comeli- 
ness, but  accepted  of  God  the  Father,  and  made  the 
Head  of  the  comer.  (2. ) Burnt-offerings  and  peace- 
offerings  must  be  offered  upon  this  altar,  {y.  6,  7.) 
that  by  them  they  might  give  glory  to  God,  and  ob- 
tain favour.  Where  the  law  was  written,  an  altar 
was  set  up  close  by  it,  to  signify,  that  we  could  not 
look  with  any  comfort  upon  the  law,  being  conscious 
to  ourselves  of  the  violation  of  it,  if  it  were  not  for 
the  gi’eat  Sacrifice  by  which  atonement  is  made  for 
sin;  and  the  altar  was  set  up  on  mount  Ebal,  the 
mount  on  which  those  tribes  stood,  that  said  Amen 
to  the  curses,  to  intimate,  that  through  Christ  we 
are  redeemed  from  the  curse  of  the  law.  In  the  Old 
Testament,  the  words  of  the  law  are  written,  with 
the  curse  annexed,  which  would  fill  us  with  horror 
and  amazement,  if  we  had  not  in  the  New  Testa- 
ment (which  is  bound  up  with  it)  an  altar  erected 
close  by  it,  which  gives  us  everlasting  consolation. 
(3.)  They  must  eat  there,  and  rejoice  before  the 
Lord  their  God,  v.  7.  This  signified,  [1.]  The 
consent  (.hey  gave  to  the  covenant;  for  the  parties 
to  a covenant  ratified  the  covenant  by  feasting  to- 
gether. They  were  partakers  of  the  altar,  which 
was  God’s  .table,  as  his  servants  and  tenants,  and 
such  they  acknowledge  themselves;  and  being  put 
in  possession  of  this  good  land,  bound  themselves  to 
p.iy  the  rent,  and  do  the  services,  resers  cd  by  the 
royal  grant.  [2.]  The  comfort  they  took  in  the 
covenant;  they  had  reason  to  rejoice  in  the  law, 
when  they  had  an  altar,  a remedial  law,  so  near  it; 
it  was  a great  favour  to  them,  and  a token  for  good, 
that  God  gave  them  his  statutes;  and  that  they  were 
owned  as  the  people  of  God,  an<.l  the  children  of  the 
promise,  was  what  they  had  reason  to  rejoice  in, 
though,  when  this  solemnity  was  to  be  performed, 
they  were  not  put  in  full  possession  of  Canaan  ; but 
God  has  spoken  in  his  holiness,  and  then  I will  re- 
joice; Gilead  is  mine,  Manassehis  mine;  all  my  own. 

1 1 . And  Moses  charged  the  people  the 
same  day,  saying,  12.  These  shall  stand 
ufion  mount  Gerizim  to  bless  the  people, 
when  ye  are  come  over  Jordan;  Simeon, 
nn<l  I^evi,  and  Judah,  and  Issachar,  and  Jo- 


seph, and  Benjamin.  13.  And  these  shtdl 
stand  upon  mount  Ebal  to  curse ; Reuben, 
Gad,  and  Asher,  and  Zebulun,  Dan,  and 
Naphtali.  14.  And  the  Levites  shall  speak, 
and  say  uiito  all  the  men  of  Israel  with  a 
loud  voice,  15.  Cursed  be  the  man  that 
maketh  any  graven  or  molten  image,  an 
abomination  unto  the  Loan,  the  M ork  of 
the  hands  of  the  craftsman,  and  pulteth  it  in 
a secret  72/oce.  And  all  the  people  shall  an- 
svv('r  and  say.  Amen.  16.  Cursed  be  he  that 
setteth  light  by  his  father  or  his  mother. 
And  all  the  people  shall  say.  Amen.  17. 
Cursed  be  he  that  removeth  his  neiglibour’s 
landmark.  x\nd  all  the  people  shall  say, 
Amen.  18.  Cursed  be  he  that  maketh  the 
blind  to  .wander  out  of  the  way.  And  all 
the  people  shall  say.  Amen.  19.  Cursed 
be  he  that  peiwerteth  the  judgment  of 
the  stranger,  fatherless,  and  widow.  And 
all  the  people  shall  say.  Amen.  20.  Cursed 
be  he  that  lieth  with  his  father’s  wife  ; be 
cause  he  uncovereth  his  father’s  skirt.  And 
all  the  people  shall  say,  Amen.  21.  Cursed 
be  he  that  lieth  with  any  manner  of  beast. 
And  all  the  people  shall  say.  Amen.  22. 
Cursed  be  he  that  lieth  with  his  sister,  the 
daughter  of  his  father,  or  the  daughter  of  his 
mother.  And  all  the  people  shall  say. 
Amen.  23.  Cursed  be  he  that  lieih  with 
his  mother-in-law.  And  all  the  people  shall 
say,  Amen.  24.  Cursed  he  he  that  snhteth 
his  neighbour  secretly.  And  all  the  people 
shall  say.  Amen.  25.  Cursed  he  he  that 
taketh  reward  to  slay  an  innocent  person. 
And  all  the  people  shall  say,  Amen.  26. 
Cursed  be  he  that  confirmeth  not  all  the 
words  of  this  law'to  do  them.  And  all  the 
people  shall  say.  Amen. 

When  the  law  was  written,  to  be  seen  and  read 
by  all  men,  the  sanctions  of  it  were  to  be  published, 
which,  to  complete  the  solemnity  of  their  covenant- 
ing with  God,  they  were  deliberately  to  declare 
their  approbation  of.  This  they  were  before  di- 
rected to  do,  (c/j.  11.  29,  30.)  and  therefore  the  ap- 
pointment here  begins  somewhat  abruptly,  v.  12. 
There  were,  it  seems,  in  Canaan,  that  part  of  it 
which  afterward  fell  to  the  lot  of  Ephraim,  (Josh- 
ua’s tribe,)  two  mountains  that  lay  near  together, 
with  a valley  between,  one  called  Gerizim,  and  the 
other  Ebal.  On  the  sides  of  these  two  mountains, 
which  faced  onv  another,  all  the  tribes  were  to  be 
drawn  up,  six  on  one  side,  and  six  on  the  other,  so 
that  in  the  valley,,  at  the  foot  of  each  mountain, 
they  came  pretty  near  together,  so  near  as  that  the 
priest’s  standing  betwixt  them  might  be  heard  by 
those  that  were  next  them  on  both  sides;  then 
when  silence  was  proclaimed,  and  attention  com 
manded,  one  of  the  priests,  or  perhaps  more,  at 
some  distance  from  each  other,  pronounced  with  a 
loud  voice  one  of  the  curses  here  following,  and  all 
I the  people  that  stood  on  the  side  and  foot  of  mount 
I Ebal,  (those  that  stood  further  off  taking  the  signal 
from  those  that  stood  nearer  and  within  hearing,) 
i said  Amen;  tl\cn  the  contrary  blessing  was  pro- 


DEUTERONOMY,  XXVll. 


nounced,  “Blessed  is  he  that  doeth  not  so  or  so,” 
and  then  those  that  stood  on  the  side,  and  at  the 
foot,  of  mount  Gerizim,  said  Amen.  This  could 
not  but  affect  them  very  much  with  the  blessings 
and  curses,  the  promises  and  threatenings,  of  the 
law,  and  not  only  acquaint  all  the  people  with  them, 
but  teach  them  to  apply  them  to  themselves. 

I.  Something  is  to  be  observed,  in  general,  con- 
cerning this  solemnity,  which  was  to  be  done  but 
once  and  not  repeated,  but  would  be  talked  of  to 
posterity. 

1.  God  appointed  which  tribes  should  stand  upon 
mount  Gerizim,  and  which  on  mount  Ebal,  (t.  12, 
13. ) to  prevent  the  disputes  that  might  have  arisen, 
if  they  had  been  to  dispose  of  themselves.  The  six 
tribes  that  were  appointed  for  blessing,  were  all  the 
children  of  the  free  women,  for  to  such  the  promise 
belongs.  Gal.  4.  31.  Levj  is  here  put  among  the 
rest,  to  teach  ministers  to  apply  to  themselves  the 
blessing  and  curse  which  they  preach  to  others, 
and  Iw  faith  to  set  their  own  Amen  to  it. 

2.  Of  those  tribes  that  were  to  say  Amen  to  the 
blessing,  it  is  said.  They  atood  to  bless  the  people, 
but  of  the  other.  They  stood  to  curse,  not  mention- 
ing the  people,  as  l iath  to  suppose  that  any  of  this 
people,  whom  God  had  taken  for  his  own,  should 
lay  themselves  under  the  curse.  Or,  perhaps,  the 
different  way  of  expression  intimates  that  there 
was  but  one  blessing  pronounced  in  general  upon 
the  people  of  Israel,  as  a happy  people,  and  that 
should  ever  be  so,  if  they  were  obedient;  and  to  that 
blessing  the  tribes  on  mount  Gerizim  were  to  say 
Amen,,  “Happy  art*thou,  O Israel,  and  mayest 
thou  ever  be  so;”  but  then  the  curses  come  in  as 
exceptions  from  the  general  rule;  (and  we  know 
Exceptio  Jirmat  regulam — The  exception  confirms 
the  ride;  'j  Israel  is  a blessed  people,  but  if  there  be 
any  particular  persons  even  among  them,  that  do 
such  and  such  things  as  are  mentioned,  let  them 
know  that  they  have  no  part  nor  lot  in  the  matter, 
oiit  are  under  a curse.  This  shows  how  ready  God 
is  to  bestow  the  blessing;  if  any  fall  under  the  curse, 
they  may  thank  themselves,  they  bring  it  upon 
their  own  heads. 

3.  The  Levites  or  priests,  such  of  them  as  were 
appointed  for  that  purpose,  were  to  pronounce  the 
curses  as  well  as  the  blessings.  They  were  ordain- 
ed to  bless;  (c//.  10.  8.)  the  priests  did  it  daily. 
Numb.  6.  23.  But  they  must  separate  between  the 
firecious  and  the  vile;  they  must  not  give  that  bless- 
ing promis'U"'usly,  but  must  declare  to  whom  it  did 
not  belong;  lest  those  who  had  no  right  to  it  them- 
selves, should  think  to  share  in  it  by  being  in  the 
crowd.  Note,  Ministers  must  preach  the  terrors 
of  the  law,  as  well  as  the  comforts  of  the  gospel; 
must  not  only  allure  people  to  their  duty  with  the 
premises  ( f a blessing,  but  awe  them  to  it  with  the 
threatenings  of  a curse. 

4.  The  curses  are  here  expressed,  but  not  the 
blessings;  for  as  many  as  were  under  the  law  were 
ander  the  curse;  but  it  was  an  honour  reserved 
for  Christ  to  bless  us,  and  so  to  do  that  for  us, 
which  the  law  could  not  do,  in  that  it  was  weak.  In 
Christ’s  sermon  upon  the  mount,  which  was  the 
ti-ue  mount  Gerizim,  we  have  blessings  only,  Matth. 

5.  3,  &c. 

5.  To  each  of  the  curses  the  people  were  to  sav 
Amen.  It  is  easy  to  understand  the  meaning  cif 
Amen  to  the  blessings.  The  Jews  have  a saying  to 
encourage  people  to  say  Amen  to  the  public  pray- 
ers, Jlliosoever  answereth  Amen,  after  him  that 
blesseth,  he  is  as  he  that  blesseth.  But  how  could 
they  say  Amen  to  the  curses  ? (1.)  It  was  a profes- 

*sion  of  their  faith  in  the  truth  of  them;  that  these, 
and  the  like  curses,  were  not  bugbears  to  frighten 
children  and  fools,  but  the  real  declaration  of  the 
wrath  of  God  against  the  ungodliness  and  unrighte- 


677 

• 

ousness  of  men ; not  one  iota  of  which  shall  faU  to 
the  ground.  (2.)  It  was  an  acknowledgment  of  the 
equity  of  these  curses;  when  they  said  Amen,  they 
did  in  effect  say,  not  only.  It  is  certain  it  shall  be  so; 
but.  It  is  just  it  should  he  so.  They  who  do  such 
things,  deser\  e to  fall  and  lie  under  the  curse.  (3.) 
It  was  such  an  imprecation  upon  themselves  as 
strongly  obliged  them  to  have  nothing  to  do  with 
those  e\  il  practices  upon  which  the  curse  is  here 
entailed.  “ Let  God’s  wrath  fall  upon  i.s,  if  e\  er 
we  do  ouch  things.”  We  read  of  those  that  entered 
into  a c irse,  (and  with  us  that  is  the  usual  form  of 
a solemn  oath,)  to  walk  m God’s  law,  Neh.  10.  29. 
Nay,  the  Jews  say,  (as  the  learned  Bishop  Patrick 
quotes  them,)  “All  the  people,  by  saying  this 
Amen,  became  bound  one  for  another,  that  they 
would  observe  God’s  laws,  by  which  every  man  was 
obliged,  as  far  as  he  could,  to  prevent  his  neighbour 
from  breaking  these  laws,  and  to  reprove  those  that 
had  offended,  lest  they  should  near  sin  and  the 
curse  for  them.  ” 

II.  Let  us  now  observe  what  are  the  particular 
sins  against  which  the  curses  are  here  denounced. 

1.  Sins  against  the  second  conunandment.  This 
flaming  sword  is  set  to  keep  that  commandment 
first,  V.  15.  They  are  hei’e  cursed,  not  only  that 
worship  images,  but  that  make  them  or  keep  them, 
if  they  be  such  (or  like  such)  as  idolaters  used  in 
the  service  of  their  gods;  whether  it  be  a graven 
image  or  a molten  image,  it  comes  all  to  one,  it  is  an 
abomination  to  the  Lord;  though  it  be  not  set  up  in 
public,  but  in  a secret  place;  though  it  be  not  ac- 
tually worshipped,  nor  is  it  said  to  be  designed  foi- 
worship,  but  reserved  there  with  respect,  and  a 
constant  temptation;  he  that  does  this,  may  perhaps 
escape  punishment  from  men,  but  he  cannot  escape 
the  curse  of  God. 

2.  Against  the  fifth  commandment,  v.  16.  The 
contempt  of  parents  is  a sin  so  heinous,  that  it  is  put 
next  to  the  contempt  cf  God  himself.  If  a man 
abused  his  parents,  either  in  word  or  deed,  he  fell 
under  the  sentence  of  the  magistrate,  and  must  be 
put  to  death,  Exod.  21.  15,  17.  But  to  set  light  by 
them  in  his  heart,  was  a thing  which  the  magistrate 
could  not  take  cognizance  of,  and  therefore  it  is 
here  laid  under  the  curse  of  God,  who  knows  the 
heart.  Those  are  cursed  cliildren,  that  car’  y them- 
selves scornfully  and  insolently  toward  their  pa- 
rents. 

3.  Against  the  eighth  commandment.  The 

curse  of  God  is  here  fastened,  (1.)  Upon  an  unjust 
neighbour  that  removes  the  land-marks,  v.  17.  See 
ch.  19.  14.  (2.)  Upon  an  unjust  counsellor,  who, 

when  his  advice  is  asked,  maliciously  directs  h's 
friend  to  that  which  he  knows  will  be  to  his  preju- 
dice; which  is  making  the  blind  to  wander  out  of  the 
way,  under  pretence  of  directing  him  in  the  way, 
than  which  nothing  can  be  either  more  barbarous 
or  more  treacherous,  v.  18.  Those  that  seduce 
others  from  the  way  of  God’s  commandments,  and 
entice  them  to  sin,  bring  this  curse  upon  themselves, 
which  cur  Saviour  has  expl  nnecl,  Matth.  15.  14, 
Ihe  blind  lead  the  blind,  and  both  shall  fall  into  the 
ditch.  (3.)  Upon  an  unjust  judge,  iXwit  perverted 
the  judg?hent  of  the  stranger,  fatherless,  and  widow, 
whom  he  should  protect  and  vindicate,  t>.  19.  These 
are  supposed  to  be  poor  and  friendless,  (ncithing  to 
be  got  by  doing  them  a kindness,  nor  any  thing  lost 
by  (lisobiiging  them,)  and  therefore  judges  may  be 
tempted  to  side  with  their  adversaries  against  right 
and  equity;  but  cursed  are  such  judges. 

4.  Against  the  seventh  commandment.  Incesfis 
a cursed  sin,  with  a sister,  a father’s  wife,  or  a mo- 
ther-in-law, V.  20,  22,  23.  These  crimes  not  only 
expose  men  to  the  sword  of  the  magistrate,  (Lev. 
20.  11.)  but,  which  is  more  dreadful,  to  the  wratl 
of  God;  bestiality  likewise,  v.  21. 


678 


DEI JTERONOxVIY,  XXVIII. 


5.  Against  the  sixth  commandment.  Two  of  the 
w )isl  kinds  of  murder  are  specified;  (1.)  Murder 
unseen,  when  a man  does  not  set  upon  his  neigh- 
bour as  a fair  adversaiy,  giving  him  an  opportunity 
to  defend  himself,  but  smites  him  secretly,  (v.  24. ) 
as  by  poison  or  otherwise,  when  he  sees  not  who 
hurts  him.  See  Ps.  10.  8,  9.  Though  such  secret 
murders  may  go  undiscovered,  and  unpunished,  yet 
the  curse  of  God  will  follow  them.  (2.)  Murder 
under  cover  of  law,  which  is  of  all  other  the  great- 
est affront  to  God,  for  it  makes  an  ordinance  of  his, 
to  patronise  the  worst.of  villains;  and  the  greatest 
wrong  to  our  neighbour,  for  it  ruins  his  honour  as 
well  as  his  life:  cursed  therefore  is  he  that  will  be 
hired,  or  bribed,  either  to  accuse,  or  to  convict,  or 
to  condemn,  and  so  to  slay  an  innocent  person,  v. 
25.  See  Ps.  15.  5. 

6.  The  solemnity  concludes  with  a general  curse 
upon  him  that  conjirmeth  not,  «r,  as  it  might  be 
read,  that  performeth  not,  all  the  words  of  this  law 
to  do  them,  v.  26.  By  our  obedience  to  the  law  we 
set  our  seal  to  it,  and  so  confirm  it,  as  by  our  diso- 
bedience we  do  what  lies  in  us  to  disannul  it,  Ps. 
119.  126.  The  apostle,  following  all  the  ancient 
versions,  reads  it,  cursed  is  every  one  that  continues 
not.  Gal.  3.  10.  Lest  those  who  were  guilty  of 
other  sins  not  mentioned  in  this  comminution, 
should  think  themselves  safe  from  the  curse,  this 
last  reaches  all;  not  only  those  who  do  the  evil 
which  the  law  forbids,  but  those  also  who  omit  the 
good  which  the  law  requires:  to  this  we  must  all 
say  Amen,  owning  ourselves  under  the  curse,  justly 
to  have  deserved  it,  and  that  we  must  certainly 
have  perished  for  ever  under  it,  if  Christ  had  not 
redeemed  us  from  the  curse  of  the  law,  by  being 
made  a curse  for  us. 

CHAP.  XXVIII. 

This  chapter  is  a very  large  exposition  of  two  words  in  the 
foregoing  chapter,  the  blessing  and  the  curse.  Those 
were  pronounced  blessed  in  general,  that  were  obedient, 
and  those  cursed,  that  were  disobedient;  but  because 
generals  are  not  so  affecting,  Moses  here  descends  to 
particulars,  and  describes  the  blessing  and  the  curse,  not 
in  their  fountains,  (those  are  out  of  sisrht,  and  therefore 
the  most  considerable,  yet  least  considered,  the  favour 
of  God  the  spring  of  all  the  blessinsrs,  and  the  wrath  of 
God  the  spring  of  all  the  curses,)  but  in  their  streams, 
the  sensible  effects  of  the  blessing  and  the  curse,  for 
thev  are  real  things,  and  have  real  effects.  I.  He  de- 
scribes the  blessings  that  should  come  upon  them  if  they 
were  obedient;  personal,  family,  and  especially  national, 
for  in  that  capacity  especially  they  are  here  treated  with, 
V.  1 . . 14.  II.  He  more  largely  describes  the  curses  which 
would  come  upon  them  if  they  were  disobedient;  such 
as  would  be,  1.  Their  extreme  vexation,  v.  15.. 44.  2. 
Their  utter  ruin  and  destruction  at  last,  v.  45.  .68.  This 
chapter  is  much  to  the  same  purport  with  Lev.  26.  set- 
ting before  them  life  and  death,  good  and  evil;  and  the 
promise,  in  the  close  of  that  chapter,  of  their  restoration 
upon  their  repentance,  is  here  likewise  more  largely  re- 
peated, ch.  30.  Thus  as  they  had  precept  upon  precept 
in  the  repetition  of  the  law,  so  they  had  line  upon  line  in 
the  repetition  of  the  promises  and  threatcnings.  And 
these  are  both  there  and  here  delivered,  not  onlv  as  sanc- 
tions of  the  law,  what  would  be  conditionally,  but  as 
predictions  of  the  event,  what  would  be  certainly,  that 
for  a while  the  people  of  Israel  would  be  happy  in  their 
obedience,  but  that  at  length  they  would  be  undone  by 
their  disobedience;  and  therefore  it  is  said  (ch.  30.  1.) 
that  all  those  things  would  come  upon  them,  both  The 
blessing  and  the  curse. 

1.  k ND  it  shall  come  to  p:iss,  ii’  thou 
shall  hearken  dihiziently  iinlo  the 
voice  of  the  Lord  thy  God,  to  ohst'i  ve  and 
to  do  all  his  commanthnenfs  wh.ich  1 com- 
mand thee  this  day,  tltat  th<‘  [i^R.n  thy  God 
will  set  thee  on  high  above  all  nations  of 
the  earth  : 2.  And  all  these  blessings  shall 


come  on  thee,  and  overtake  thee,  if  thou  slialt 
hearken  unto  the  voice  of  the  Lord  thy 
God.  3.  Blessed  shall  thou  he  in  the  city 
and  blessed  shall  thou  be  in  the  held.  4. 
Blessed  shall  be  the  fruit  of  thy  body,  and 
the  fruit  of  thy  ground,  and  the  fruit  of  thy 
cattle,  the  increase  of  thy  kine,  and  the 
flocks  of  thy  sheep.  5.  Blessed  shall  be  thy 
basket  and  thy  store.  6.  Blessed  shall  thou 
be  when  thou  comest  in,  and  blessed  shall 
thou  be  when  thou  goest  out.  7.  The  Lord 
shall  cause  thine  enemies  that  rise  up 
against  thee  to  be  smitten  before  thy  face : 
they  shall  come  out  against  thee  one  way, 
and  flee  belbre  thee  seven  ways.  8.  The 
Lord  shall  command  the  blessing  upon  thee 
in  thy  storehouses,  and  in  all  that  thou  settest 
thine  hand  unto ; and  he  shall  bless  thee 
in  the  land  which  the  Lord  thy  God  giveth 
thee.  9.  The  Lord  shall  establish  thee  a 
holy  people  unto  himself,  as  he  hath  sworn 
unto  thee,  if  thou  shalt  keep  the  command- 
ments of  the  Lord  thy  God,  and  walk 
in  his  ways.  10.  And  all  people  of  the 
earth  shall  see  that  thoij  art  called  by  the 
name  of  the  Lord  ; and  they  shall  be  afraid 
of  thee.  11.  And  the  Lord  shall  make 
thee  plenteous  in  goods,  in  the  fruit  of  thy 
body,  and  in  the  fruit  of  thy  cattle,  and  in 
the  fruit  of  thy  ground,  in  the  land  which  the 
Lord  sware  unto  thy  fathers  to  give  thee. 
12.  The  Lord  shall  open  unto  thee  his 
good  treasure,  the  heaven  to  give  the  rain 
unto  thy  land  in  his  season,  and  to  bless  all 
the  work  of  thine  hand  : and  tliou  shalt 
lend  unto  many  nations,  and  thou  shalt 
not  borrow.  13.  And  the  Lord  shall 
make  thee  the  head,  and  not  the  tail  ; and 
thou  shalt  be  above  only,  and  thou  shalt 
not  be  beneath ; if  that  thou  hearken  unto 
the  commandments  of  the  Lord  thy  God, 
which  I command  thee  this  day,  to  observe 
and  to  do  them:  14.  And  thou  shalt  not 
go  aside  from  any  of  the  words  which  1 
command  thee  this  day,  lo  the  right  hand  or 
io  the  left,  to  go  after  other  gods  to  serve  them. 

The  blessings  are  here  put  before  the  curses,  to 
intimate,  1.  That  God  is  slow  to  anger,  but  swift  to 
show  mercy:  he  has  said  it,  and  sworn,  that  he 
would  much  rather  we  would  obey  and  live,  than 
sin  and  die.  It  is  his  delight  to  bless.  2.  That 
though  both  the  promises  and  the  threatenings  are 
designed  to  bring  and  hold  iis  to  our  duty;  yet  it  is 
better  that  we  be  allured  to  that  which  is  good  by  a 
filial  hope  of  God’s  favour,  than  that  we  be  fright- 
ened to  it  by  a servile  fear  of  his  wrath.  That 
obedience  pleases  best,  which  comes  from  a jirinci- 
]jle  of  delight  in  God’s  goodness.  Now, 

I.  We  have  here  the  condition  upon  which  the 
blessing  is  ])romised.  1.  It  is  upon  condition  that 
they  diligently  hearken  to  the  voice  of  God;  (y.  1, 
2.)  that  they  hear  God  speaking  to  them  by  his 
• word,  and  use  their  utmost  endeavour  to  acquaint 


DEUTERONOMY,  XXVIII.  ' 679 


theinselv<rs  with  his  will,  v.  13.  2.  Upon  condition 

that  they  observe  and  do  all  his  commandments, 
(and  in  order  to  obedience,  there  is  need  of  obser- 
vation,) and  that  they  keefi  the  commandments  of 
God,  {v.  9.)  and  ’walk  in  his  'ways.  Not  only  do 
them  for  once,  but  keep  them  for  ever;  not  only  set 
out  in  his  ways,  but  walk  in  them  to  the  end.  3. 
Upon  condition  that  they  should  not  go  aside  either 
to  the  right  hand  or  to  the  left,  either  to  supersti- 
tion on  the  one  hand,  or  profaneness  on  the  other; 
and  particularly  that  they  should  not  go  after  other 
■gods,  (x'.  14.)  which  was  the  sin  that  of  all  others 
they  were  most  prone  to,  and  God  would  be  most 
displeased  with.  Let  them  take  care  to  keq)  up 
religion,  both  the  form  and  power  of  it,  in  their  fami- 
lies and  nation,  and  God  would  not  fail  to  bless  them. 

II.  The  particulars  of  this  blessing. 

1.  It  is  promised  that  the  providence  of  God 
should  prosper  them  in  all  their  outward  concerns. 
These  blessings  are  said  to  overtake  them,  v.  2. 
Good  people,  sometimes,  under  the  sense  of  their 
own  unwoilhiness,  are  ready  to  fly  from  the  bless- 
ing, and  to  conclude  that  it  belongs  not  to  them ; 
but  the  blessing  shall  find  them  out  and  follow  them  ' 
notwithstanding;  thus  in  the  great  day,  the  blessing  | 
will  overtake  the  righteous  that  say.  Lord,  ’when  \ 
sa’w  ’we  thee  hungry,  and  fed  thee?  Matth.  25.  37.  i 
It  is  promised, 

(1. ) That  they  should  be  safe  and  easy;  a blessing  i 
should  come  upon  them  wherever  they  were,  in  the 
city,  or  in  the  field,  v.  3.  Whether  their  habita-  ! 
tion  was  in  the  town  or  country;  whetlier  they  were  j 
husbandmen  or  tradesmen;  whether  their  business 
called  them  into  the  city  or  into  the  field;  they 
should  be  preserved  from  the  dangers,  and  Jiave 
the  comforts,  of  every  scene.  This  blessing  should 
attend  them  in  their  journies,  going  out  and  coming 
in,  V.  6.  Their  persons  should  be  protected,  and 
the  affair  they  went  about,  should  succeed  well. 
Observe,  here,  what  a necessary  and  constant  de- 
pendence we  have  upon  God,  both  for  the  continu- 
ance and  comfort  of  this  life.  We  need  him  at 
every  turn,  in  all  the  various  moments  of  life;  we 
cannot  be  safe  if  he  withdraw  his  protectic  n,  noi’ 
easy  if  he  suspend  his  favour:  but  if  he  bless  us,  go 
where  we  will,  it  is  well  with  us. 

(2.)  That  their  families  should  be  built  up  in  a 
numerous  issue;  Blessed  shall  be  the  fruit  of  thy 
body,  {v.  4.)  and  in  that  the  Lord  shall  make  thee 
plenteous,  (x>.  11.)  in  pursuance  of  the  promise 
made  to  Abraham,  that  his  seed  should  be  as  the 
stars ^ heaven  for  multitude,  and  that  God  would 
be  a G’od  to  them,  than  which,  a greater  blessing, 
and  more  comprehensive,  could  not  be  entailed 
upon  the  fruit  of  their  body.  See  Isa.  61.  9. 

(3. ) That  they  should  be  rich,  and  have  an  abun- 
dance of  all  the  good  things  of  this  life,  which  are 
promised  them,  not  merely  that  they  might  have 
the  pleasure  of  enjoying  them,  but  (as  Bishop  Pa- 
trick observes  out  of  one  of  the  Jewish  writers)  that 
they  might  have  wherewithal  to  honour  God,  and 
might  be  helped  and  encouraged  to  serve  him  ' 
cheerfully,  and  to  proceed  and  persevere  in  their  i 
obedience  to  him.  A blessing  is  promised,  [1.] 
On  all  they  had  without  doors,  com  and  cattle  in 
the  field,  (r.  4,  11.)  their  cows  and  sheep  particu-  ( 
larly,  which  should  be  blessed  for  the  owners’  1 
sakes,  and  made  blessings  to  them.  In  order  to  i 
this,  it  is  promised  that  God  would  give  them  rain 
in  due  season,  which  is  called,  his  good  treasure,  1 1 
(v.  12.)  because  with  this  river  of  God  the  earth  is  | i 
enriched,  Ps.  65.  9.  Our  constant  supplies  we  | 1 
must  see  coming  from  God’s  good  treasure,  und  i 
own  our  obligations  to  him  for  them;  if  he  withhold  i 
his  rain,  the  fruits  bpth  of  the  ground  and  cf  the  1 
cattle  soon  perish.  [2.]  On  all  they  had  within  i 
doors,  the  basket  and  store,  (x;.  5.)  the  store-  ; 


I houses  rr  bams,  x'.  8.  When  it  is  brought  home, 

, God  will  bless  it,  and  not  blow  upon  it  as  sometimes 
• he  does.  Hag.  1.  6,  9.  We  depend  upon  God  and 
his  blessing,  not  only  for  our  yearly  com  out  of  the 
I field,  but  for  our  daily  bread  out  of  our  basket  and 
; store,  and  therefore  are  taught  to  pray  for  it  everv 
d y. 

(4. ) That  thev  should  have  success  in  all  their 
employments,  which  would  be  a constant  satisfac- 
tion to  them;  “ The  Lord  shall  command  the  bless- 
■ ing  (and  it  is  he  only  that  can  command  it)  upon 
, thee,  not  only  in  all  thou  hast,  but  in  all  thou  doest, 
all  that  thou  settest  thine  hand  unto,''  v.  8.  This 
intimated  that  even  when  they  were  rich,  they 
must  not  be  idle,  but  must  find  some  good  employ- 
ment or  other  to  set  their  hand  to,  and  God  would 
own  their  industry,  and  bless  the  ’work  of  their 
hand;  {v.  12.)  for  that  which  makes  rich,  and  keeps 
so,  is,  the  blessing  of  the  Lord  upon  the  hand  of 
the  diligent,  Prov.  10.  4,  22. 

(5. ) That  they  should  have  honour  among  their 
neighboui-s,  v.  1,  The  Lord  thy  God  nvill  set  thee 
on  high  above  all  nations.  He  made  tliem  so,  by 
' taking  them  into  covenant  with  himself,  ch.  26.  19. 

1 And  he  would  make  them  inore  and  more  so  by 
i their  outward  prosperity,  if  they  would  not  by  sin 
i disparage  themselves.  T wo  things  should  help  to 
make  them  great  among  the  nations.  [1.]  Their 
I Avealth,  X’.  12.  “ Ihou  shalt  lend  to  many  nations 
upon  interest,”  (which  they  were  allowed  to  take 
! from  the neighboui'ing  nations,)  “but  thou  shalt  not 
j have  rccasion  to  borrow.”  This  would  give  them 
great  influence  with  all  about  them : for  the  bor- 
r-ower  is  servant  to  the  lender.  It  may  be  meant 
of  ti-ade  ;md  commeixe,  that  they  should  export 
abundantly  more  than  they  should  import,  which 
would  keep  the  balance  on  their  side.  [2.]  Their 
power,  V.  13.  “ The  Lord  shall  make  thee  the  head, 
to  gi\e  law  to  all  about  them,  to  exact  tnbute,  and 
to  ar'bitrate  all  contro\  e'  sies.  ” Every  sheaf  should 
bow  to  their’s;  which  should  make  them  so  con- 
siderable, that  all  the  people  of  the  earth  should  be 
afraid  of  them,  (xa  10.)  that  is,  should  re\  er-ence 
their  true  grarrdeur,  and  dr-ead  making  them  their 
enemies.  The'flourishing  of  religion  among  them, 
and  the  blessing  cf  God  upon  them,  would  make 
them  for-midable  to  all  their  neighbours,  terrible  as 
an  ar  my  with* banners. 

(6.)  That  they  should  be  victorious  over  their 
enemies,  arid  prosper  in  all  their  wars.  If  aiTy 
were  so  daring  as  to  r ise  up  against  them  to  oppr-ess 
them,  or  encroach  upon  them,  it -should  be  at  their 
wril,  they  should  certainly  fall  before  them,  x'.  7. 
The  forces  of  the  enemy,  though  entir-elv  drawn 
up  to  come  against  them  one  way,  should  be  en- 
tirely routed,  and  flee  before  them  seven  ways,  each 
nraking  the  best  of  his  way. 

From  the  whole  we  learn,  (though  it  Avere  Avell 
if  men  would  belieA  e it,)  that  religion  and  piety  are 
the  best  friends  to  outward  pi-osperity.  Though 
temporal  blessings  do  not  take  irp  so  much  room  in 
the  promises  of  the  New  Testament,  as  they  do  in 
those  of  the  Old,  yet  it  is  enough  that  our  Lord 
Jesus  has  given  us  his  Avord,  (and  sure  we  may  take 
his  Avord,)  that  if  Ave  seek  first  the  kingdom  of  God, 
and  the  righteousness  thereof,  all  other  things  shall 
be  added  to  us,  as  far  as  Infinite  Wisdom  sees  good;  . 
and  who  can  desire  it  further?  Matth.  6.  33. 

2.  It  is  likeAvise  pr-omised  that  the  grace  of  God 
should  establish  them  a holy  people,  v.  9.  HaA  ing 
takerr  them  into  covenant  with  himself,  he  Avould 
keep  thenr  in  covenant;  and  provided  they  used  the 
means  of  steadfastness,  he  Avould  give  them  the 
gr-ace  of  steadfastness,  that  they  should  not  depart 
from  him.  Note,  Those  that  are  sincere  in  holi 
ness,  God  Avill  establish  in  holiness;  and  he  is  of 
po’wer  to  do  it,  Rom.  16.  25.  He  that  is  holy,  shall 


68C 


DEUTERONOMY,  XXVIII. 


be  holv  still;  and  those  whom  God  establishes  in 
holiness,  he  thereby  establishes  a people  to  him- 
self, for  as  long  as  we  keep  close  to  God,  he  will 
never  forsake  us.  This  eatablvshment  of  their  re- 
ligion would  be  the  establishment  of  their  refuta- 
tion, V.  10.  All  the  fieofile  of  the  earth  shall  see, 
and  own,  that  thou  art  called  by  the  name  of  the 
Lord,  that  is,  “that  thou  art  a most  excellent  and 
glorious  people,  under  the  particular  care  and 
countenance  of  the  great  God.  'I'hey  shall  be 
made  to  know  that  a people  called  by  the  name  of 
Jehovah  is  without  doubt  the  happiest  people  under 
the  sun,  even  their  enemies  themselves  being 
judges.  ” The  favourites  of  heaven  are  truly  great, 
and,  first  or  last,  it  will  be  made  to  appear  that  they 
are  so;  if  not  in  this  world,  yet  at  that  day,  when 
those  who  confess  Christ  now,  shall  be  confessed  by 
him  before  men  and  angels,  as  those  whom  he  de- 
lights to  honour. 

15.  But  it  shall  come  to  pass,  if  thou 
wilt ' not  hearken  unto  the  voice  of  the 
Lord  thy  God,  to  observe  to  do  all  his 
commandments  and  statutes  which  I com- 
mand thee  this  day,  that  all  these  curses 
shall  come  upon  thee,  and  overtake  thee. 
16.  Cursed  shall  thou  be  in  the  '’ity,  and 
cursed  shall  thou  be  in  the  field.  1 7.  Cursed 
shall  be  thy  basket  and  thy  store.  18. 
Cursed  shall  be  the  fruit  of  thy  body,  and 
the  fruit  of  thy  land,  the  increase  of  thy 
kine,  and  the  flocks  of  thy  sheep.  19. 
Cursed  shall  thou  be  when  thou  comest  in, 
and  cursed  shall  thou  be  when  thou  goest 
out.  20.  The  L-ord  sliall  send  upon  thee 
cursing,  vexation,  and  rebuke,  in  all  that 
thou  settest  thine  hand  unto  for  to  do, 
until  thou  be  destroyed,  and  until  thou 
perish  quickly,  because  of  the  wickedness 
of  thy  doings,  whereby  thou  hast  forsaken 
me.  21.  The  Lord  shall  make  the  pesti- 
lence cleave  unto  thee,  until  he  have  con- 
i umed  thee  from  off  the  land  whither  thou 
goest  to  possess  it.  22.  The  Lord  shall 
smite  thee  with  a consumption,  and  with  a 
fever,  and  with  an  inflammation,  and  with 
an  extreme  burning,  and  with  the  sword, 
and  with  blasting,  and  with  mildew ; and 
thev  shall  pursue  thee  until  thou  perish. 
23.  And  the  heaven  that  is  over  thy  head 
shall  be  brass,  and  the  earth  that  is  under 
thee  shall  be  iron.  24.  The  Lord  shall 
make  the  rain  of  thy  land  powder  and  dust : 
from  heaven  shall  it  come  down  upon  thee, 
until  tliOLi  be  destroyed.  25.  The  Lord 
shall  cause  thee  to  be  smitten  before  thine 
enemies : thou  shalt  go  out  one  way  against 
them,  and  flee  seven  ways  before  them ; 
and  shalt  be  removed  into  all  the  kingdoms 
of  the  earth.  26.  And  thy  carcase  shall  be 
meat  unto  all  fowls  of  the  air,  and  unto  the 
beasts  of  the  earth,  and  no  man  shall  fray 
ihem  away.  27.  The  Lord  will  smite  thee 
witli  the  botch  of  Egypt,  and  with  the  erne- 
rods  and  with  the  scab,  and  with  the  itch. 


whereof  thou  canst  not  be  healed.  28. 
The  Lord  shall  smite  thee  with  madness, 
and  blindness,  and  astonishment  of  heart : 
29.  And  thou  shalt  grope  at  noon-day,  as 
the  blind  gropeth  in  darkness,  and  thou 
shalt  not  prosper  in  thy  ways:  and  thou 
shalt  be  only  oppressed  and  spoiled  ever- 
more, and  no  man  shall  save  ihee.  30. 
Thou  shalt  betroth  a wife,  and  another  man 
shall  lie  with  her : thou  shalt  build  a house, 
and  thou  shalt  not  dwell  therein : thou  shalt 
plant  a vineyard,  and  shalt  not  gather  the 
grapes  thereof.  31.  Thine  ox  shall  be  slain 
before  thine  eyes,  and  thou  shalt  not  eat 
thereof : thine  ass  shall  be  violently  taken 
from  before  thy  face,  and  shall  not  be  restor- 
ed to  thee : thy  sheep  shall  be  given  unto 
thine  enemies,  and  thou  shalt  have  none  to 
rescue  ihem.  32.  Thy  sons  and  thy  daugh- 
ters shall  be  given  unto  another  people,  and 
thine  eyes  shall  look,  and  fail  ivilh  longing 
for  them  all  the  day  long:  and  ihere  shall  be 
no  might  in  thine  hand.  33.  The  fruit  of 
thy  land,  and  all  thy  labours,  shall  a nation . 
which  thou  knowcst  not  eat  up ; and  thou 
shalt  be  openly  oppressed-  and  crushed 
always:  34.  So  that  thou  shalt  be  mad  for 
the  sight  of  thine  eyes  which  thou  shalt  see. 
35.  The  Lord  shall  smite  thee  in  the  knees, 
and  in  the  legs,  with  a sore  botch  that  can- 
not be  healed,  from  the  sole  of  thy  loot 
unto  the  top  of  thy  head.  36.  The  L rd 
shall  bring  thee,  and  thy  king  which  thou 
shalt  set  over  thee,  unto  a nation  which 
neither  thou  nor  thy  fatliers  have  known; 
and  there  shalt  thou  serve  other  gods,  wood 
and  stone.  37.  And  thou  shalt  become  an 
astonishment,  a proverb,  and  a by-word, 
among  all  nations  whither  the  Lord  shall 
lead  thee.  38.  Thou  shalt  carry  much  seed 
out  into  the  field,  and. shalt  gather  bul  little 
in ; for  the  locust  shall  consume  it.  39. 
Thou  shalt  plant  vineyards,  and  dress  ihem, 
but  shall  neither  drink  of  the  wine,  nor 
gather  ihe  grapes;  for  the  worms  shall  eat 
them.  40.  I'hou  shalt  have  olive-trees 
throughout  all  thy  coasts,  but  thou  shalt  not 
anoint  ihy self  w'lih  the  oil;  for  thine  olive 
shall  cast is  fruit  41.  Thou  shalt  beget 
sons  and  daughters,  but  thou  shalt  not  enjoy 
them;  for  they  shall  go  into  captivity.  42. 
All  thy  trees  and  fruit  of  thy  land  shall  the 
locust  consume.  43.  The  stranger  that  is 
within  thee  shall  get  up  above  thee  vei-y 
high  ; and  thou  shalt  come  down  very  low. 
44.  He  shall.lend  to  thee,  and  thou  shalt  not 
lend  to  him  : he  shall  be  the  head,  and  thou 
shalt  be  the  tail. 

Has  ing  \ iewed  the  bright  side  of  the  cloud,  which 
is  toward’the  obedient,  we  have  now  presented  to 


DEUTERONOMY,  XXVIII. 


681 


us  the  black  and  dark  side,  which  is  toward  the  dis- 
obedient. If  we  do  not  keep  God’s  commandments, 
we  not  only  come  short  of  the  blessing  promised,  but 
we  lay  ourselves  under  the  curse,  which  is  as  com- 
prehensive of  all  miseiy,  as  the  blessing  is  of  all 
happiness.  Observe, 

I.  The  equity  of  this  curse.  It  is  not  a curse 
causeless,  or  for  some  light  cause;  God  seeks  not 
occasion  against  us,  nor  is  he  apt  to  quarrel  with 
us.  That  which  is  here  mentioned  as  bringing  the 
curse,  is,  1.  Despising  God;  refusing  to  hearken  to 
iiis  voice;  {v.  15.)  which  speaks  the  highest  con- 
tempt imaginable,  as  if  what  he  had  said  were  not 
worth  the  heeding,  or  we  were  not  under  any  obli- 
gation to  him.  2.  Disobeying  him ; not  doing  his 
commandments,  or  not  observing  to  do  them.  None 
fall  under  his  curse,  but  those  that  rebel  against  his 
command.  3.  Deserting  him.  “It  is  because  of 
the  wickedness  of  thy  doings,  not  only  whereby  thou 
hast  slighted  me,  but  whereby  thou  hast  forsaken 
me,”  V.  20.  God  never  casts  us  off,  till  we  first 
cast  him  off.  It  intimates  that  their  idolatry,  by 
which  they  forsook  the  tnie  God  for  false  gods, 

‘ would  be  their  destroying  sin,  more  than  any  other. 

II.  The  extent  and  efficacy  of  this  curse.  ‘ ‘ These 

curses  shall  come  upon  thee  from,  above,  and  shall 
wertake  thee;  though  thou  endeavour  to  escape 
them,  it  is  to  no  purpose  to  attempt  it,  they  shall 
follow  thee  whithersoever  thou  goest,  and  seize 
thee,  ovei’take  thee,  and  overcome  thee, 15.  It 
is  said  of  the  sinner,  when  God’s  wrath  is  in . pur- 
suit of  him,  that  he  would  fain  fiee  out  of  his  hand, 
(Job.  27.  22.)  but  he  cannot;  if  he  fee  from  the  iron 
weafion,  yet  the  bow  of  steel  shall  reach  him  and 
strike  him  through.  There  is  no  running^rom  God 
but  by  runningVo  him,  no  fleeing  from  his  justice 
but  by  fleeing  to  his  mercy.  See  Ps.  21.  7,  8.  1. 

Wherever  the  sinner  goes,  the  curse  of  God  follows 
him;  wherever  he  is,  it  rests  upon  him.  He  is 
cursed  in  the  city,  and  m the  field,  v.  16.  The 
strength  of  the  city  cannot  shelter  him  from  it,  the 
pleasant  air  of  the  country  is  no  fence  against  these 
pestilential  steams.  He  is  cursed,  ("u.  19.)  when 
ne  comes  in,  for  the  curse  is  upon  the  house  of  the 
wicked,  (Prov.  3.  33.)  and  he  is  cursed  when  he  goes 
out,  for  he  cannot  leave  that  curse  behind  him,  nor 
get  rid  of  it,  which  has  entered  into  his  bowels  like 
water,  and  like  oil  into  his  bones.  2.  Whatever  he 
has,  is  under  a curse.  Cursed  is  the  ground  for  his 
sake,  and  all  that  is  on  it,  or  comes  out  of  it,  and  so 
he  is  cursed  from  the  ground,  as  Cain,  Gen.  4.  11. 
'The.  basket  a7id  store  cursed,  v.  17,  18.  All  his  en- 
joyments being  forfeited  by  him,  are  in  a manner 
forbidden  to  him,  as  cursed  things,  which  he  has  no 
title  to.  To  those  whose  mind  and  conscience  are 
defiled,  every  thing  else  is  so.  Tit.  1.  15.  They 
are  all  imbittered  to  him,  he  cannot  take  any  true 
comfort  in  them,  for  the  wrath  of  God  mixes  itself 
with  them,  and  he  is  so  far  from  having  any  secu- 
rity of  the  continuance  of  them,  that  if  his  eyes  be 
open,  he  may  see  them  all  condemned,  and  ready 
to  be  confiscated,  and  with  them  all  his  joys,  and  all 
his  hopes,  for  ever.  3.  Whatever  he  does,  is  under 
a curse  too.  It  is  a curse  in  all  that  he  setteth 
his  hand  unto,  v.  20.  A constant  disappointment 
v/hich  they  are  subject  to,  that  set  their  hearts  upon 
the  world,  and  expect  their  happiness  in  it,  and 
which  cannot  but  be  a constant  vexation.  This 
curse  here  is  just  the  reverse  of  the  blessing  in  the 
former  part  of  the  chapter.  Thus  whatever  bliss 
there  is  jn  heaven,  there* is  not  only  the  want  of  it, 
but  the  contrary  to  it,  in  hell;  (Isa.  65.  13.)  Afy 
servants  shall  eat,  hut  ye  shall  be  hungry. 

Many  pai-ticular  judgments  are  here  enumerated, 
vv-hich  w(Mild  be  the  fi  uits  of  the  curse,  and  with 
which  God  would  punish  the  people  of  the  Jews  for 
their  apostasy  and  disobedience.  (1.)  These  judg- 
V^OL.  I. — 4 R 


meuts  threatened  are  of  divers  kinds,  for  God  has 
many  arrows  in  his  quiver,  four  sore  judgments, 
(Ezek.  14.  21.)  and  many  more.  (2.)  They  are 
here  represented  as  very  terrible,  and  the  descrip- 
tions of  them  are  exceedingly  lively  and  affecting, 
that  men,  knowing  these  terrors  of  the  Lord,  might, 
if  possible,  be  persuaded.  (3.)  The  threatenings 
of  the  same  judgment  are  several  times  repeated, 
that  the^  might  make  the  more  deep  and  lasting 
inipressions;  and  to  intimate  that  if  they  persisted 
in  their  disobedience,  the  judgment  wliich  they 
thought  was  over,  and  of  which  they  said,  “ Surely 
the  bitterness  of  it  is  past,”  would  return  with  dou 
ble  force;  for  when  God  judges,  he  will  overcome. 

[1.]  Bodily  diseases  are  here  thieatened;  that 
they  should  be  epidemical  in  their  land.  These 
God  sometimes  makes  use  of  for  the  chastisement 
and  improvement  of  his  own  people.  Lord,  behold, 
he  whom  thou  lovest  is  sick.  But  here  they  are 
threatened  to  be  brought  upon  his  enemies,  as  to- 
kens of  his  wrath,  and  designed  for  their  ruin.  So 
that  according  to  the  temper  of  our  spirits,  under 
sickness,  accordingly  it  is  to  us  a blessing  or  a curse. 
But  whatever  sickness  may  be  to  particular  persons, 
it  is  certain  that  epidemical  diseases  raging  among 
a people,  are  national  judgments,  and  are  so  to  be 
accounted.  He  here  threatens.  First,  Painful  dis- 
eases; {y.  35.)  a sore  botch,  beginning  in  the  legs 
and  knees,  but  spreading,  like  Job’s  boils,  from  head 
to  foot.  And,  Secondly,  Shameful  diseases;  (d. 
27. ) the  botch  of  Egypt,  (such  boils  and  blains  as 
the  Egyptians  had  been  plagued  with,  when  God 
brought  Israel  from  among  them,)  and  the  emerods 
and  scab,  vile  diseases,  the  just  punishment  of  those 
who  by  sin  had  made  themselves  \ ile.  Thirdly, 
Mortal  diseases;  the  pestilence,  (n.  21.)  the  con- 
sumption, (put  for  all  chronical  diseases,)  and  the 
fever,  (for  all  acute  diseases,)  x’.  22.  See  Lev.  26. 
16.  and  all  incurable,  7>.  27. 

[2.  ] Famine,  and  scarcity  of  provisions;  and  this. 
First,  For  want  of  rain;  (n.  23,  24.)  Thy  heaven 
over  thy  head,  that  part  that  is  over  thy  land,  shall 
be  as  dry  as  brass,  while  the  heavens  o\  er  other 
countries  shall  distil  their  dews;  and  when  the 
heaven  is  as  brass,  the  earth  of  course  will  be  as 
iron,  so  hard  and  unfruitful.  Instead  of  rain,  the 
dust  shall  be  blown  out  of  the  highways  into  the 
field,  and  spoil  the  little  that  there  is  of  the  fruits 
of  the  earth.  Secondly,  By  destroying  insects. 
The  locust  should  destroy  the  corn,  so  they  should 
not  have  so  much  as  their  seed  again,  v.  38,  42. 
And  the  fruit  of  the  vine  which  should  make  glad 
their  hearts,  should  all  be  worm-eaten,  x^.  39.  And 
the  olive,*  some  way  or  other,  should  be  made  to 
cast  its  fruit,  v.  40.  The  heathen  use  many  super- 
stitious customs  in  honour  of  their  idol-gods,  for  pre- 
serving the  fruits  of  the  earth:  but  Moses  tells  Is- 
rael that  the  only  way  they  had  to  preserve  them, 
was,  to  keep  God’s  commandments;  for  he  is  a God 
that  will  not  be  sported  with,  like  their  idols,  but 
will  be  served  in  spirit  and  truth.  This  threaten- 
ing we  find  fulfilled  in  Israel,  1 Kings  17.  1 Jer.  14. 
1,  &c.  Joel  1.  4. 

[3.]  That  they  should  be  smitten  before  their  en- 
emies in  war,  who,  it  is  likely,  would  be  the  more 
cruel  to  them,  when  they  had  them  at  their  mercy, 
for  the  sev^erity  they  had  used  against  the  nations 
of  Canaan,  which  their  neighbours  in  after-ages 
•would  be  apt  to  remember  against  them,  v.  25.  It 
would  make  their  flight  the  more  shameful,  and  the 
more  grievous,  that  they  might  have  triumphed  over 
their  enemies,  if  they  had  but  been  faithful  to  their 
God.  The  carcases  of  those  that  were  slain  in  war, 
or  died  in  captivity  among  strangers,  should  be  meat 
to  the  fowls,  V.  26.  And  an  Israelite,  having  for- 
feited the  favour  of  his  God,  should  have  so  little 
humanity  showed  him,  as  that  no  man  should  fray 


G02 


DEUTERONOMY,  XXV] II. 


them  away;  so  odious  would  God’s  curse  make 
them  to  all  mankind. 

[4.  ] That  they  should  be  infatuated  in  all  their 
counsels,  so  as  not  to  discern  their  own  interest,  nor 
bring  any  thing  to  pass  for  the  public  good,  ( \ f 28, 
29.)  The  Lord  shall  smite  thee  with  madness  and 
blindness.  Note,  God’s  judgments  can  reach  the 
minds  of  men,  to  fill  them  witli  darkness  and  hni-- 


terror  to  themselves,  and  their  own  destroyers,  i 
That  which  they  contrived  to  seciue  themsehesj 
bv,  should  still  turn  to  their  prejudice.  Thus  we  I 
often  find  that  the  allies  they  confided  in,  distressed 
them,  and  strengthened  them  not,  2 Clirnn.  28.  20. 
Those  that  will  not  walk  in  God’s  counsels,  are 
justly  left  to  be  ruined  by  their  own;  and  those  that 
are  wilfully  blind  to  their  duty,  deser  e to  be  made 
blind  to  their  interest;  and  seeing  they  lox>ed  dark- 
ness rather  than  light,  let  them  grope  at  noon-day 
.as  in  the  dark. 

[5.  ] That  they  should  be  plundered  of  all  their 
enjoyments,  stripped  of  all  by  the  proud  and  impe- 
rious conqueror,  such  as  Benhadad  was  to  Ahab,  1 
Kings  20.  5,  6.  Not  only 'their  houses  and  vine- 
yards should  be  taken  from  them,  but  their  wives 
and  children,  v.  30,  32.  Their  dearest  comforts, 
which  they  took  most  pleasure  in,  and  promised 
themselves  most  from,  should  be  the  entertainment 
and  triumph  of  their  enemies.  As  they  had  dwelt 
in  houses  which  they  builded  not,  and  eaten  of  vine- 
y'ards  which  they  planted  not,  {ch.  6,  10,  11.)  so 
others  should  do  by  them.  Their  oxen,  asses,  and 
sheep,  like  Jacob’s,  should  be  taken  away  before 
their  eyes,  and  they  should  nc't  be  able  to  'recover 
them,  V.  31.  And  all  the  fruit  of  their  land  and  la- 
bours should  be  devoured  and  eaten  up  by  the  ene- 
my; so  that  they,  and  their’s,  would  want  necessa- 
ries, while  their  enemies  were  revelling  with  that 
which  they  had  laboured  for. 

[6.  ] That  they  should  be  carried  captives  into  a far 
country;  nay,  into  all  the  kingdo7ns  of  the  earth,  xk 
25.  Their  sons  and  daughters,  whom  they  promised 
themselves  comfort  in,  should  go  into  captivitv,  i 
(x>.  41.)  and  they  themselves  at  length,  and  their 
king  in  whom  they  promised  themselves  safety  and 
settlement,  v.  36.  This  was  fully  accomplished, 
when  the  ten  tribes  first,  were  carried  captive  into 
Assyria,  (2  Kings  17.  6.)  and  not  long  after,  the  two 
tribes  into  Babylon,  and  two  of  their  kings,  2 Kings 
24.  14,  15. — 25.  7,  21.  That  which  is  mentioned  as 
an  aggravation  of  their  captivity,  is,  that  they  should 
go  into  an  unknown  country,  the  language  and  cus- 
toms of  which  would  be  very  uncouth,  and  their 
treatment  among  them  barbarous,  and  there  they 
should  serve  other  gods,  that  is,  be  compelled  to  do 
^oby  their  enemies,  as  they  were  in  Babylon,  Dan. 

3.  6.  Note,  God  often  makes  men’s  sin  their  pun- 
ishment, and  chooses  their  delusions.  Ye  shall 
serve  other  gods,  that  is,  “ Ye  shall  serve  those  that 
do  serve  them ;”  a nation  is  often  in  scripture  called 
by  the  name  of  its  God,  as  Jer.  48.  7.  They  had 
made  idolaters  their  associates,  and  now  God  made 
idolaters  their  oppressors. 

[7.]  That  those  who  rernained,  should  be  insult- 
ed and  tyrannized  over  by  strangers,  v.  43,  44.  So 
the  ten  tribes  were  by  the  colonies  which  the  king 
of  Assyria  sent  to  take  possession  of  their  land,  2 
Kings  17.  24.  Or,  this  may  be  meant  of  the  grad- 
ual encroachments  which  the  strangers  within  their 
gates  should  make  upon  them,  so  as  insensibly  to 
worm  them  out  of  their  estates.  We  read  of  the 
fulfilling  of  this,  Hos.  7.  9.  Strangers  have  de- 
voured his  strength;  foreigners  ate  the  bread  out  of 
the  mouths  of  ti-ue-born  Israelites,  by  which  they 
A'OT'e  justly  chastised  for  introducing  strange  gods. 

["8.]  That  their  reputation  among  their  neigh- 


I hours  should  be  quite  sunk,  and  they  that  had  been 
I a name,  and  a praise,  should  be  an  astonishment,  a 
i proverb,  and  a by-word,  v.  37.  Some  have  observ  - 
j'  ed  the  fulfilling  of  this  threatening  in  their  present 
state;  for  when  we  would  express  the  most  perfidi- 
il  ous  and  barbarous  treatment,  we  say,  JVone  but  a 
' Jew  would  have  done  so.  Thus  is  sin  a reproach  to 
'j  any  people. 

I!  Lastly,  To  complete  their  misery,  it  is  threatened 
that  they  should  be  quite  out  of  the  possession  of  their 
minds  by  all  these  troubles;  (x;.  34.)  Thou  shalt  be 
. mad  for  the  sight  of  thine  eyes,  that  is,  quite  bereav- 
e’d  of  all  comfort  and  hope,  and  abandoned  to  utter 
i despair.  Those  that  walk  by  sight,  and  not  by 
i faith,  are  in  danger  of  losing  reason  itself,  when 
every  thing  about  them  looks  frightful;  and  their 
condition  is  woful  indeed,  that  are  mad  for  the 
sight  of  their  eyes. 

45.  Moreover,  all  these  curses  shall  come 
upon  thee,  and  shall  pursue  thee,  and  over- 
take thee,  till  thou  be  destroyed ; because 
thou  hearkenedst  not  unto  the  voice  of  the 
Lord  thy  God,  to  keep  his  commandments 
and  his  statutes  which  he  commanded  thee : 
46.  And  they 'shall  be  upon  thee  for  a sign 
and  for  a wonder,  and  upon  thy  seed  for 
ever.  47.  Because  thou  servedst  not  the 
Lord  thy  God  with  joyfulness,  and  with 
gladness  of  heart,  for  the  abundance  of  all 
things ; 48.  Therefore  shalt  thou  serve 

thine  enemies,  which  the  Lord  shall  send 
against  thee,  in  hunger,  and  in  thirst,  and 
in  nakedness,  and  in  want  of  all  things:  and 
he  shall  put  a yoke  of  iron  upon  thy  neck, 
until  he  have  destroyed  thee.  49.  The 
Lord  shall  bring  a nation  against  thee  from 
far,  from  the  end  of  the  earth,  as  swift 
as  the  eagle  flieth  ; a nation  whose  tongue 
thou  shalt  not  understand ; 50.  A nation 
of  fierce  countenance,  which  shall  not  re- 
gard the  person  of  the  old,  nor  show  favour 
to  the  young:  51.  And  he  shall  eat  the 
fruit  of  thy  cattle,  and  the  fruit  of  thy  land, 
until  thou  be  destroyed:  which  also  shall 
not  leave  thee  either  corn,  wine,  or  oil,  or 
the  increase  of  thy  kine,  or  flocks  of  thy 
sheep,  until  he  have  destroyed  thee.  5L 
And  he  shall  besiege  thee  in  all  thy  gates, 
until  tliy  high  and  fenced  walls  come  down, 
wherein  thou  trustedst,  throughout  all  thy 
land : and  he  shall  besiege  thee  in  all  thy 
gates  throughout  all  thy  land,  which  the 
Lord  thy  God  hath  given  thee.  53.  And 
thou  shalt  eat  the  fruit  of  thine  own  body, 
the  flesh  of  thy  sons  and  of  thy  daughters, 
which  the  Lord  thy  God  hath  given  thee, 
in  the  siege,  and  in  the  straitness  wherewith 
thine  enemies  shall  distress  thee : 54.  So 

that  the  man  that  is  tender  among  you,  and 
very  delicate,  his  eye  shall  be  evil  toward  his 
brother,and  toward  the  wifeof  hisbosom,and 
toward  the  remnant  of  his  children  which 
he  shall  leave:  55.  So  that  he  will  not  give 
to  any  of  them  of  the  flesh  of  his  children 


683 


DEUTERONOMY,  XXVIfl. 


whom  he  shall  eat : because  he  hath  no- 
thing left  him  in  the  siege,  and  in  the  strait- 
ness  wherewith  thine  enemies  shall  distress 
thee  in  all  thy  gates.  56.  The  tender  and 
delicate  woman  among  you,  which  would 
not  adventure  to  set  the  sole  of  her  foot  up- 
on the  ground  for  delicateness  and  tender- 
ness, her  eye  shall  be  evil  toward  the  hus- 
band of  her  bosom,  and  toward  her  son, 
and  toward  her  daughter,  57.  And  toward 
her  young  one  that  cbmeth  out  from  be- 
tween her  feet,  and  toward  her  children 
which  she  shall  bedr : for  she  shall  eat 
them  for  want  of  all  things  secretly  in  the  I 
siege  and  straitness  wherewith  thine  enemy 
shall  distress  thee  in  thy  gates.  58.  If  thou 
wilt  not  observe  to  do  all  the  words  of  this  law 
tliat  are  written  in  this  book,  that  thou  may- 
est  fear  this  glorious  and  fearful  name, 
THE  LORD  THY  GOD;  59.  Then 
the  Lord  will  make  thy  plagues  wonder- 
ful, and  the  plagues  of  thy  seed,  even  great 
plagues,  and  of  long  continuance,  and  sore 
sicknesses,  and  of  long  continuance.  60. 
Moreover  he  will  bring  upon  thee  all  the  dis- 
eases of  Egypt,  which  thou  wast  afraid  of ; 
and  they  shall  cleave  unto  thee.  61.  Also 
every  sickness,  and  every  plague,  which  is 
not  written  in  the  book  of  this  law,  them 
will  the  Lord  bring  upon  thee,  until  thou 
be  destroyed.  62.  And  ye  shall  be  left 
few  in  number,  whereas  ye  were  as  the 
stars  of  heaven  for  multitude ; because  thou 
vvouldest  not  obey  the  voice  of  the  Lord 
thy  God.  63.  And  it  shall  come  to  pass, 
as  the  Lord  rejoiced  over  you  to  do 
you  good,  and  to  multiply  you ; so  the  Lord 
will  rejoice  over  you  to  destroy  you,  and  to 
bring  you  to  naught ; and  ye  shall  be 
plucked  from  off  the  land  whither  thou  go- 
est  to  possess  it.  64.  And  the  Lord  shall 
scatter  thee  among  all  people^  from  the  one 
end  of  the  earth  even  unto  the  other;  and 
tliere  thou  shalt  serve  other  gods,  which  nei- 
ther thou  nor  thy  fathers  have  knowm,  even 
wood  and  stone.  65.  And  among  these 
nations  shalt  thou  find  no  ease,  neither  shall 
the  sole  of  thy  foot  have  rest : but  the 
Lord  shall  give  thee  there  a trembling 
heart,  and  failing  of  eyes,  and  sorrow  of 
mind : 66.  xAnd  thy  life  shall  hang  in 

doubt  before  thee  ; and  thou  shalt  fear  day 
and  night,  and  shalt  have  none  assurance 
of  thy  life:  67.  In  the  morning  thou  shalt 
say.  Would  God  it  were  even  ! and  at  even 
tliOLi  shalt  say.  Would  God  it  were  morn- 
ing ! for  the  fear  of  thine  heart  wherewith 
■thou  shalt  fear,  and . for  the  sight  of  thine 
eyes  which  thou  shalt  see.  68.  And  the 
Lord  shall  bring  thee  into  Egypt  again 


with  ships,  by  the  way  w'hereof  I spake 
unto  thee,  Thou  shalt  see  it  no  more  again: 
and  thei  e ye  shall  be  sold  unto  your  enemies 
for  bondmen  and  bondwomen,  and  no  man 
shall  buy  you. 

One  would  have  thought  that  enough  had  been 
said  to  pr  ssess  them  with  a dread  of  that  •wrath  of 
Hod  which  is  repealed  from  heaven  against  the  un- 
godliness and  unrighteousness  of  men.  But  to  show 
how  deep  the  treasures  of  that  wi  ath  are,  and  that 
still  there  is  more  and  worse  behind,  Moses,  when 
one  would  have  thought  that  he  had  concluded  this 
dismal  subject,  begins  again,  and  adds  to  this  roll 
of  curses,  many  similar  words;  as  Jeremiah  did  to 
his,  Jer.  36.  32.  It  should  seem  that  in  the  former 
part  of  his  commination,  Moses  foretells  their  cap- 
tivity in  Babylon,  and  the  calamities  which  intro- 
duced and  attended  that,  by  which,  even  after  their 
return,  they  were  brought  to  that  Ioav  and  pcor 
' condition,  which  is  described,  v.  44.  That  their 
enemies  should  be  the  head,  and  they  the  tail:  but 
here  in  this  latter  part,  he  foretells  their  last  de- 
: struction  by  the  Romans,  and  their  dispersion  there- 
I upon.  Andthepresent  deplorable  state  of  the  Jewish 
I nation,  and  of  all  that  have  inco^orated  them- 
1 selves  with  them,  by  embracing  their  religion,  does 
i so  fully  and  exactly  answer  to  the  prediction  in 
! these  verses,  that  it  serves  for  an  incontestable  proof 
I of  the  truth  of  prophecy,  and  consequently  of  the 
divine  authority  of  the  scripture.  And  this  last 
destruction  being  here  represented  as  more  dread- 
ful th  in  the  former,  it  shows  that  their  sin,  in  re- 
jecting Christ  and  his  gospel,  was  more  heinous  and 
j more  provoking  to  God  than  idolatry  itself,  and  left 
I them  more  under  the  power  of  Satan;  for  their  cap- 
tivity in  Babylon  cured  them  effectually  of  their 
j idolatry  in  seventy  years’  time;  but  under  this  last 
destruction  now  for  above  1600  years,  they  continue 
incurably  averse  to  the  Lord  Jesus.  Observe, 

I I.  What  is  here  said  in  general  of  the  wrath  of 
God,  which  should  light  and  lie  upon  them  for 
their  sins. 

1.  That  if  they  would  not  be  ruled  by  the  com- 
mands of  God,  they  should  certainly  be  ruined  by 
his  curse,  v.  45,  46.  Because  thou  didst  not  keefi 
his  commandments,  (especially  that  of  hearing  and 
obeying  the  great  Prophet,)  these  curses  shall  come 
ufion  thee,  as  upon  a people  appointed  to  destruc- 
tion, the  generation  of  God’s  wrath:  and  they  shall 
be  for  a sign  and  for  a •wonder.  It  is  amazing  to 
think,  that  a people  so  long  the  favourites  of  Hea- 
ven, should  be  so  perfectly  abandoned  and  cast  off; 
that  a people  so  closely  incorporated,  should  be  so 
universally  dispersed;  and  yet  that  a people  so 
scattered  in  all  nations,  should  preserve  themselves 
distinct,  and  not  mix  with  any;  but  like  Cain, 
be  fugitives  and  vagabonds,  and  yet  marked  to  be 
known. 

2.  That  if  they  would  not  serve  God  •with  cheer- 
fulness, they  should  he  compelled  to  serve  their 
enemies,  {y.  47,  48. ) that  they  might  know  the  dif- 
ference; (2  Chron.  12.  8.)  which,  some  think,  is  the 
meaning  of  Ezek.  20.  24,  25,  Because  thty  des- 
fiised  my  statutes,  I gave  them  statutes  that  ivere 
not  good.  Observe  here,  (1.)  It  is  justly  expected 
from  those  to  whom  God  gives  an  abundance  of  the 
good  things  of  this  life,  that  they  should  ser\  e him. 

1 What  does  he  maintain  us  for,  but  that  we  may 
do  his  work,  and  be  some  way  serviceable  to  his 
honour?  (2.)  The  more  God  gives  us,  the  more 
cheerfully  we  should  serve  him;  our  abundance 
should  be  oil  to  the  wheels  of  our  obedience.  God 
is  a master  that  will  be  served  with  gladness,  and 
delights  to  hear  us  sing  at  our  work.  (3.)  If  when 
we  receive  the  gifts  of  God’s  bounty,  we  either  do 


684  DEUTERONOMY,  XXVUI. 


not  serve  him  at  all,  or  serve  him  with  reluctance, 
it  is  H righteous  thing  with  him  to  make  us  know  the 
hardships  of  want  and  ser\-itude.  I'hey  deser\  e to 
have  cause  gi\  en  them  to  compLtin,  who  complain 
without  a cause.  Tmtis  es,  et  fflix — happy,  and  j 
yet  not  easy!  Blush  at  thy  own  folly  and  ingrati- 
tude. 

3.  That  if  they  would  not  give  glory  to  Godhy  an 
awful  obedience,  he  would  get  him  honour  upon 
them  by  wonderful  plag-ues,  v.  58,  59.  Note,  (1.) 
God  jukly  expects  from  us  that  we  should  fear  his 
fearful,  name;  and,  which  is  strange,  that  name 
which  is  here  proposed  as  the  object  of  our  fear,  is. 
The  Lord  thy  God,  which  is  very  fitly  here  put 
m our  Bibles,  in  capital  letters;  for  nothing  can 
sound  more  truly  august.  As  nothing  is  more  com- 
fortable, so  nothing  more  awful,  than  this,  that  he 
with  whom  we  have  to  do,  is  Jehovah,  a Being  in- 
finitely perfect  and  blessed,  and  the  Author  of  all 
being;  and  that  he  is  our  God,  our  rightful  Lord 
and  Owner,  from  whom  we  are  to  receive  laws,  and 
to  whom  we  are  to  give  account:  this  is  great,  and 
CTeatly  to  be  feared.  (2. ) We  may  justly  expect 
from  God,  that  if  we  do  not  fear  his  fearful  name, 
we  shall  feel  his  fearful  plagues;  for  one  way  or 
other  God  will  be  feared.  All  God’s  plagues  are 
dreadful,  but  some  are  wonderful,  carrying  in  them 
extraordinary  signatures  of  divine  power  and  jus- 
tice, so  that  a man,  upon  the  first  ^'iew  of  them, 
may  say.  Verily  there  is  a God  that  judgeth  in  the 
earth. 

II.  How  the  destruction  threatened  is  described. 
Moses  is  here  upon  the  same  melancholy  suljject 
that  our  Saviour  is  discoursing  of  to  his  disciples  in 
his  farewell  sermon,  (Matth.  24. ) namely.  The  de- 
struction of  Jerusalem  and  the  Jewish  nation. 

Five  things  are  here  foretold,  as  steps  to  their 
ruin. 

1.  That  they  should  be  invaded  by  a foreign  ene- 
my; {y.  49,  50.)  A nation  from  far,  namely,  the 
Romans,  as  swift  as  the  eagle,  hastening  to  the 
prey;  our  Saviour  makes  use  of  this  similitude,  in 
foretelling  this  destruction,  that  where  the  carcase  is, 
there  will  the  eagles  be  gathered  together,  Matth. 
24.  28.  And  Bishop  Patrick  observes,  (to  make 
the  accomplishment  the  more  remarkable,)  that  the 
ensign  of  the  Roman  armies  was  an  eagle.  This 
nation  is  said  to  be  of  a fierce  countenance,  an  indi- 
cation of  a fierce  nature,  stern  and  sex  ere,  that 
would  not  pity  the  weakness  and  infii'mity  either  of 
little  children  or  of  old  people. 

2.  That  the  country  should  be  laid  waste,  and  all 
the  fruits  of  it  eaten  up  by  this  army  of  foreigners; 
which  is  the  natural  consequence  of  an  invasion,  es- 
pecially when  it  is  made,  as  that  by  the  Romans 
was,  for  the  chastisement  of  rebels,  v,  51.  He 
shall  eat  the  fruits  of  thy  cattle  and  land,  so  that  the 
inhabitants  should  be  starved,  while  the  invaders 
were  fed  to  the  full. 

3.  That  their  cities  should  be  besieged,  and  that 
such  would  be  the  obstinacy  of  the  besieged,  and 
such  the  vigour  of  the  besiegers,  that  they  would 
be  reduced  to  the  last  extremity,  and  at  length  fall 
into  the  hands  of  the  enemy,  v.  52.  No  place, 
though  ever  so  well  fortified,  no,  not  Jerusalem  it- 
self, though  it  held  out  long,  would  escape.  Two 
of  the  common  consequences  of  a long  siege  are 
here  foretold.  (1.)  A miserable  famine,  which 
would  prevail  to  such  a degree,  that,  for  want  of 
food,  they  should  kill  and  eat  their  own  children,  v. 
53.  Men  should  do  so,  notwithstanding  their 
hardiness  and  ability  to  bear  hunger;  and  though 
obliged  by  the  law  of  nature  to  provide  for  their 
own  families,  yet  should  refuse  to  give  to  the  wife 
and  children  that  were  starving,  any  of  the  child 
that  was  barbarously  butchered,  v.  54,  55.  Nay, 
women,  ladies  of  quality,  notwithstanding  their 


I natural  niceness  about  their  food,  and  their  n^^tural 

I affection  to  their  children,  yet,  for  want  of  food, 

II  should  so  far  forget  all  humanity,  as  to  kill  and  eat 

]!  them,  V.  56,  57.  Let  us  observe  by  the  way,  how 

!'  hard  this  fate  must  needs  be  to  the  tender  and  deli- 
cate women,  and  learn  not  to  indulge  ourselves  in 
tenderness  and  delicacy,  because  we  know  not  what 
we  may  be  reduced  to  before  we  die;  the  more  nice 
we  are,  the  harder  it  will  be  to  us  to  bear  want,  and 
the  more  danger  we  shall  be  in  of  sacrificing  reason, 
and  religion,  and  natural  affection  itself,  to  the  cla- 
mours of  an  unmortified  and  ungoverned  appetite. 
This  threatening  was  fulfilled  in  the  letter  of  it, 
more  than  once,  to  the  'perpetual  reproach  of  the 
Jewish  nation:  never  was  the  like  done  either  by 
Greek  or  Barbarian,  but  in  the  siege  of  Samaria,  a 
woman  boiled  her  own  son,  2 Kings  6.  28,  29.  And 
it  is  spoken  of  as  commonly  done  among  them  intht 
siege  of  Jerusalem  by  the  Babylonians,  Lam.  4.  10. 
And  in  the  last  siege  by  the  Romans,  Josephus  tells 
us  of  a noble  woman  that  killed  and  ate  her  own 
child,  through  the  extremity  of  the  famine,  and 
when  she  had  eaten  one  half  secretly,  {y.  57.)  that 
she  might  have  it  to  herself,  the  mob,' smelling  meat, 
got  into  the  house,  to  whom  she  showed  the  other 
half,  which  she  had  kept  till  another  time,  inviting 
them  to  share  with  her.  What  is  too  barbarous  for 
them  to  do,  tliat  are  abandoned  of  God!  (2.)  Sick- 
ness is  another  couim'  n effect  of  a strait  and  long 
siege;  and  that  is  here  threatened:  sore  sickness , and 
of  long  continuance,  v.  59.  These  should  attend 
the  Jews  wherex  er  they  xvent  afterward,  the  dis- 
eases of  Egypt,  leprosies,  botches,  and  foul  ulcers, 
V.  60.  Na)',  as  if  the  particular  miseries  here 

threatened  were  not  enough,  he  concludes  xvith  an 
&c.  V.  61.  The  Lord  will  bring  upon  thee  every 
sickness,  and  e\  ery  plague,  though  it  be  not  written 
in  the  book  of  this  law.  ' Those  that  fall  under  the 
curse  cf  God,  will  find  that  the  one  half  xvas  not 
t(  Id  them  cf  the  weight  and  terror  of  that  curse. 

4.  That  multitudes  of  them  should  perish  ; so  that 
tliey  should  hccomc  few  in  number,  v.  62.  It  xvas  a 
Tuition  that  God  had  wonderfully  increased,  so  that 
they  xvere  as  the  stars  of  heaven  for  multitude  ; but, 
foi-  tlieir  sin,  diminished  and  brought  low,  Ps.  107. 
38,  39.  It  is  computed  that  in  the  destruction  of  the 
Jewish  nati  n by  the  Romans,  as  appears  by  the  ac- 
count Josephus  gives  of  it,  above  two  millions  fell  by 
the  sxvord,  at  several  places,  beside  xvhat  perished 
by  famine*  and  pestilence:  so  that  the  whole  country 
was  laid  xvaste  and  turned  into  a wilderness.  That 
is  a terrible  xvoi-d,  (v.  63.)  .ds  the  Lord  rejoiced 
over  you  to  do  you  good,  so  he  will  rejoice  over  you 
to  destroy  you.  . Behold  here  the  goodness  atid 
severity  of  God : mei’cy  here  shines  bright  in  the 
pleasure  God  takes  in  doing  good,  he  rejoices  in  it ; 
yet  justice  here  appears  no  less  illustrious  in  the 
ple;isui-e  he  takes  in  destroying  the  impenitent ; not 
as  it  is  the  making  of  his  creatui'es  miserable, 
but  as  it  is  tire  iissei'ting  of  his  own  honour,  and  the 
securing  of  the  ends  of  his  government.  See  what 
a malignant  mischiex’ous  thing  sin  is,  which  (as  I 
may  say)  makes  it  necessary  foi-  the  God  of  infinite 
goodness  to  rejoice  in  the  destruction  of  his  own  crea- 
tures, even  those  that  had  been  favourites. 

5.  That  the  remnant  should  be  scattei’ed  thi'ough- 
out  the  nations.  This  completes  their  woe,  (n.  64. ) 
The  Lord  shall  scatter  thee  among  all  people.  I'his 
is  remarkably  fulfilled  in  their  present  dispei’sion, 
foi-  there  are  Jews  to  be  £c  und  almost  in  all  countries 
that  are  possessed  either  by  Christians  or  Mahome- 
dans,  and  in  such  numbers,  that  it  has  been  said,  If 
they  could  unite  in  one  common  interest,  they  xvould 
be  a very  formidable  body,  and  able  to  deal  with  the 
most  powerful  states  and  princes  ; but  they  abide 
under  the  power  of  this  curse,  and  a’-e,  so  scattered 
that  they  are  not  able  to  incorporate.  It  is  here 


685 


DEUTERONOMY,  XXIX. 


foretold,  that  in  this  dispersion,  (1.)  They  should 
have  no  religion,  or  none  to  any  purpose ; should 
have  neither  temple,  nor  altar,  nor  priesthood,  for 
they  should  serve  other  gods.  Some  think  this  has 
been  fulfilled  in  the  force  put  upon  the  Jews  in  Popish 
countries,  to  worship  the  images  that  are  used  in  the 
Roman  church,  to  their  great  vexation.  (2.)  They 
should  have  no  rest ; no  rest  of  body,  The  sole  of  thy 
foot  shall  not  have  rest,  (v.  65.)  but  be  continually 
on  the  remove,  either  in  hope  of  gain,  or  fear  of  per- 
secution ; all  wandering  Jews:  no  rest  of  the  mind, 
(which  is  much  worse,)  but  a trembling  heart ; (r. 
65.)  no  assitrance  of  life’,  {y.  66.)  weary  both  of 
light  and  darkness,  which  are,  in  their  turns,  both 
welcome  to  a quiet  mind,  but  to  them  both  day  and 
night  would  be  a terror,  v.  67.  Such  was  once  the 
condition  of  Job,  (Job  7.  4. ) but  to  them  this  should 
be  constant  and  perpetual;  that  blindness  and  dark- 
ness which  the  apostle  speaks  of  as  having  happened 
to  Israel,  and  that  guilt  which  bowed  down  their 
back  alway,  (Rom.  11.8.  10. ) must  needs  occasion 
a constant  restlessness  and  amazement.  Those  are 
a torment  to  themselves,  and  to  all  about  them,  that 
fear  day  and  night,  and  are  always  uneasy;  let  good 
people  strive  against  it,  and  not  ^ve  way  to  that 
fear  which  has  torment;  and  let  wicked  people  not 
be  secured  in  their  wickedness,  for  their  hearts  can- 
not endure,  nor  can  their  hands  be  strong,  when  the 
terrors  of  God  set  themselves  in  aiTay  against  them. 
They  that  say  in  the  morning,  O that  it  were  even, 
and  in  the  evening,  0 that  it  were  morning,  show, 

f l.]  A constant  fret  and  vexation,  chiding  the  hours 
or  lingering,  and  complaining  of  the  length  of  every 
minute.  Let  time' be  precious  to  us  when  we  are 
in  prosperity,  and  then  it  will  not  be  so  tedious  to  us 
when  we  are  in  afflictions  as  otherwise  it  would. 
[2.  ] A constant  fright  and  terror;  afraid  in  the  morn- 
ing of  the  arrow  that  Jiieth  by  day,  and  therefore 
wishing  the  day  over;  but  what  will  this  do  for  them  ? 
'V\nien  evening  comes,  the  trembling  heart  is  no  less 
apprehensive  of  the  terror  by  night,  Ps.  91.  5.  6. 
Happy  they,  whose  minds,  being  staid  on  God,  are 
quiet  from  the  fear  of  evil.  Obseiwe  here,  the  ter- 
ror arises  not  only  from  the  sight  of  the  eyes,  but 
from  the  fear  of  the  heart,  not  only  from  real  dan- 
gers, but  from  imaginary  ones;  the  causes  of  fear, 
when  they  come  to  be  inquired  into,  often  prove  to 
be  only  the  creatures  of  the  fancy. 

Lastly,  In  the  close,  God  threatens  to  leave  them 
ashe  found  them,  in  a Aouse  oy^oTzofa^c,  tn  68.  The 
Lord  shall  bring  thee  into  JEgy/it  again,  that  is,  into 
such  a miserable  state  as  they  were  in  when  they 
were  slaves  to  the  Egyptians,  and  ruled  by  them  I 
with  rigour.  God  had  brought  them  out  of  Egypt,  I 
and  had  said.  They  shall  see  it  no  more  again;  (Ileut. 
17.  16. ) but  now  they  should  be  reduced  to  the  same 
state  of  slavety  that  they  had  been  in  there.  To  be 
sold  to  strangers  would  be  bad  enough,  but  much 
worse  to  be  sold  to  their  enemies.  Even  slaves 
may  be  valued  as  such,  but  a Jew  should  have  so  ill 
a name  for  all  that  is  base,  that  when  he  was  expos- 
ed to  sale,  no  man  should  buy  him,  which  would 
make  his  master  that  had  him  to  sell,  the  more  se- 
vere with  him.  Thirty  Jews  (they  say)  have  been 
sold  for  one  small  piece  of  money,  as  they  sold  our 
Saviour  for  thirty  pieces. 

Now,  u])on  the  whole  matter.  First,  The  accom- 
plishment of  these  predictions  upon  the  Jewish 
nation,  shows  that  Moses  spake  by  the  spirit  of 
God,  who  certainly  foi-esees  the  ruin  of  sinners,  and 
gives  them  warning  of  it,  that  they  may  prevent  it 
by  a true  and  timely  repentance,  or  else  be  left  in- 
excusable. Secondly,  Let  us  all  from  hence  leai-n 
to  stand  in  awe,  and  not  to  sin.  I have  heard  of  a 
wicked  man,  who,  upon  reading  the  threatenings 
of  this  chapter,  was  so  enraged,  that  he  tore  the 
Ir.af  out  of  the  Bible,  as  Jehoiakim  cut  Jeremiah’s  roll; 


I but  to  what  purpose  is  it  to  deface  a copy,  while  the 
I original  remains  upon  record  in  the  divine  counsels, 
I by  which  it  is  unalterably  determined,  that  the 
wages  of  sin  is  death,  whether  men  will  hear,  or 
whether  they  will  forbear.^ 

CHAP.  XXIX. 

The  first  words  of  this  chapter  are  the  contents  of  it;  These 
are  the  words  of  the  covenant,  (v.  1.)  that  is,  these  that 
follow;  Here  is,  I.  A recital  ol  God’s  dealings  with  them, 
in  order  to  the  bringing  of  them  into  this  covenant,  v. 
2. . 8.  II.  A solemn  charge  to  them  to  keep  the  cove- 
nant, V.  9.  III.  An  abstract  of  the  covenant  itself,  v. 
12,  13.  IV.  A specification  of  the  persons  taken  into 
the  covenant,  v.  10,  11,  14,  15.  V.  An  intimation  of  the 
great  dpign  of  this  covenant  against  idolatry,  in  a pa- 
renthesis, V.  16,  17.  VI.  A most  solemn  and  dreadful 
denunciation  of  the  wrath  of  God,  against  such  persons 
as  promise  themselves  peace  in  a sinful  way,  v.  18.  .28. 
VII.  The  conclusion  of  this  treaty,  with  a distinction 
between  things  secret  and  things  revealed,  v.  29. 

l.^J^^HESE  (7?-e  the  words  of  the  cove- 
JL  nant,  which  the  Lord  commanded 
Moses  to  make  witii  the  children  of  Israel 
in  the  land  ol  Moab,  besides  the  covenant 
which  he  made  with  them  in  Horeb.  2. 
And  Aloses  called  unto  all  Israel,  and  said 
unto  them,  Ye  have  seen  all  that  the  Lord 
did  before  your  eyes  in  the  land  of  Egypt 
unto  Pharaoh,  and  unto  all  his  servants, 
and  unto  all  his  land  ; 3.  The  great  tempta- 
tions which  thine  eyes  have  seen,  the  signs, 
and  those  great  miracles : 4.  Yet  the 

Lord  hath  not  given  you  a heart  to  per- 
ceive, and  eyes  to  see,  and  ears  to  hear, 
unto  this  day.  5.  And  I have  led  you  forty 
years  in  the  wilderness : your  clothes  are  not 
waxen  old  upon  you,  and  thy  shoe  is  not 
waxen  old  upon  thy  foot.  6.  Ye  have  not 
eaten  bread,  neither  have  you  drunk  wine 
or  strong  drink  : that  ye  might  know  that  1 
t7m  the  Lord  your  God.  7.  And  when  ye 
came  unto  this  place,  Sihon  the  king  of 
Heshbon,  and  Og  the  king  of  Bashan,  came 
out  against  us  unto  battle,  and  we  smote 
them  : 8.  And  we  took  tli^ir  land,  and 

gave  it  for  an  inheritance  unto  the  Reuben- 
ites,  and  to  the  Gadites,  and  to  the  half 
tribe  of  Manasseh.  9.  Keep  therefore  the 
words  of  this  covenant,  and  do  them,  that 
ye  may  prosper  in  all  that  ye  do. 

Now  that  Moses  had  largely  repeated  the  com- 
mands which  the  people  were  to  observe  as  their 
part  of  the  covenant,  and  the  promises  and  threat- 
enings which  God  would  make  g6od  (according 
as  they  behaved  themselves)  as  his  part  of  the 
covenant;  the  whole  is  here  summed  up  in  a fede- 
ral transaction.  The  covenant  formerly  made  is 
here  renewed,  and  Moses,  who  was  before,  is  still, 
the  mediator  of  it",  ('i'.  !•)  The  Lord  commanded 
Moses  to  make  it.  Moses  himself,  though  king  in 
Jeshurun,  could  not  make  the  covenant  any  other 
wise  than  as  God  gave  him  instructions.  It  does 
not  lie  in  the  power  of  ministei's  to  fix  the  terms  of 
the  covenant,  they  are  only  to  dispense  the  seals  of 
it.  This  is  said  to  be  beside  the  covenant  made  in 
Horeb;  for  though  the  covenant  was  the  same,  yet 
it  was  a new  promulgation  and  ratification  of  it.  ' It 
is  probable,  some  now  living,  though  not  of  age  to 
be  mustered,  were  of  age  to  consent  ior  themselves 


686 


DEUTERONOMY,  XXIX. 


to  the  covenant  made  at  Horeb,  and  yet  it  is  here 
renewed.  Note,  Those  that  have  solemnly  cove- 
nanted with  God,  should  take  all  opportunities  to  do 
it  again,  as  those  that  like  their  choice  too  well  to 
change.  But  the  far  greater  part  were  a new  gen- 
eration, and  therefore  the  co\  enant  must  be  made 
afresh  with  them,  and  it  is  fit  that  the  covenant 
should  be  renewed  to  the  children  of  the  covenant. 

It  is  usual  for  indentures  to  begin  with  a recital; 
this  does  so;  with  a rehearsal  of  the  great  things  God 
had  done  for  them.  1.  As  an  encouragement  to 
them,  to  believe  that  God  would  indeed  be  to  them 
a God,  for  he  would  not  have  done  so  much  for 
them,  if  he  had  not  designed  more,  to  which  all  he 
had  hitherto  done,  was  but  a preface  (as  it  were) 
or  introduction;  nay,  he  had  .showed  himself  a God 
in  what  he  had  hitherto  done  for  them,  which 
might  raise  their  expectations  of  something  great, 
and  answering  the  vast  extent  and  compass  of  that 
pregnant  promise,  that  God  would  be  to  them  a 
God.  2.  As  an  engagement  upon  them  to  be  to  him 
an  obedient  people,  in  consideration  of  what  he  had 
done  for  them. 

For  the  proof  of  what  he  here  advances,- he  ap- 
peals to  their  own  ^es,  (■n.  2.)  le  have  seen  all 
that  the  Lord  did.  Their  own  senses  were  incon- 
testable evidence  of  the  matter  of  fact,  that  God 
had  done  great  things  for  them;  and  then  their  own 
reason  was  a no  less  competent  judge  of  the  equity 
of  his  inference  from  it,  {v.  9. ) Keefi  therefore  the 
•words  of  this  covenant. 

These  things  he  specifies,  to  show  the  power  and 
goodness  of  God  in  his  appearances  for  them.  (1. ) 
Their  deliverance  out  of  Egypt,  v.  2,  3.  The 
amazing  signs  and  miracles  by  which  Pharaoh  was 
plagued,  and  compelled  to  dismiss  them,  and  Israel 
was  tried  (for  they  are  called  temptations')  whether 
they  would  trust  God  to  secure  them  from,  and 
save  them  by,  those  plagues.  (2. ) Their  conduct 
through  the  Avilderness  for  forty  years,  v.  5,  6. 
There  they  were  led,  and  clad,  and  fed,  by  mira- 
cles; though  the  paths  of  the  wilderness  Avere  not 
only  unknown  but  untrodden,  yet  God  kept  them 
from  being  lost  there;  and  (as  Bishop  Patrick  ob- 
serves) those  very  shoes,  Avhich  by  the  appointment 
of  God  they  put  on  in  Egypt,  at  the  passover,  when 
they  were  ready  to  march,  (Exod.  12.  11. ) never 
Avore  out,  but  served  them  to  Canaan : and  though 
they  lived  not  upon  bread  which  strengthens  the 
heart,  and  wine  which  rejoices  it,  but  upon  manna 
and  rock-Avater#.yet  they  Avere  men  of  strength  and 
courage,  mighty  men,  and  able  to  go  forth  to 
war.  By  these  miracles  they  Avere  made  to  know 
that  the  Lord  was  God,  and  Iw  these  mercies 
that  he  Avas  their  God.  (3.)  The  A ictory  they 
had  lately  obtained  over  Sihon  and  Og,  and  that 
good  land  which  they  had  taken  possession  of, 
V.  7,  8.  Both  former  mercies,  and  tresh  mercies, 
should  be  improved  by  us  as  inducements  to  obe- 
dience. 

By  way  of  inference  from  these  memoirs,  [1.] 
Moses  laments’ their  stupidity,  (v.  4.)  Yet  the  Lord 
has  not  given  you  a heart  to  perceive.  * This  does 
not  lay  the  blame  of  our  senselessness,  and  sottish- 
ness, and  unbelief,  upon  God,  as  if  they  had  stood 
ready  to  receive  his  grace,  and  had  begged  for  it, 
but  he  had  denied  them;  no,  but  it  fastens  the 
guilt  upon  themselves.  “The  I.ord,  who  is  the 
Father  of  Spirits,  a God  in  co.venant  Avith  you,  and 
who  had  alAvays  been  so  rich  in  mercy  to  vou,  no 
doubt,  would  have  crowned  all  his  other  gifts  Avith 
this,  he  Avould  have  given  you  a heart  to  perceive 
and  eyes  to  see,  if  you  had  not  by  your  OAvn  fro- 
wardness  and  perverseness  fnistrated  his  kind  in- 
tentions, and  received  his  grace  in  vain.”  Note, 
First,  The  hearing  ear,  and  seeing  eye,  and  the 
understanding  heart,  are  the  gift  of  God.  All  that 


have  them,  have  them  from  him.  Secondly,  God 
gives  not  only  food  and  raiment,  but  wealth  and 
large  possessions,  to  many  to  whom  he  does  not 
give  grace.  Many  enjoy'  the  gifts,  who  have  not 
hearts  to  perceive  the  Giver,  nor  the  true  intention 
and  use  of  the  gifts.  Thirdly,  God’s  readiness  to 
da  us  good  in  other  things,  is  a plain  evidence  that 
if  we  have  not  grace,  that  best  of  gifts,  it  is  our  own 
fault  and  not  his;  he  would  ha\  e gathered  us,  and 
we  would  not.  [2.  ] Moses  charges  them  to  be  obe- 
dient, {v.  9.)  Juep  therefore,  and  do.  Note,  We 
are  bound,  in  gratitude  and  interest,  as  well  as  duty 
and  faithfulness,  to  keep  the  •words  of  the  covenant. 

10.  Ye  Stand  this  day  all  of  you  before 
the  Lord  your  God ; your  captains  of  your 
tj'ibes,  your  elders,  and  your  officers,  with 
all  the  men  of  Israel,  11.  Your  little  ones, 
your  wives,  and  thy  stranger  that  is  in  thy 
camp,  from  the  hewer  of  thy  wood  unto  the 
drawer  of  thy  watery  12.  That  thou 
shouldest  enter  into  covenant  with  the 
Lord  thy  God,  and  into  his  oath,  which 
the  Lord  thy  God  maketh  with  thee  this 
day  : 13.  That  he  may  establish  thee  to- 

day for  a people  unto  himself,  and  that  he 
may  be  unto  thee  a God,  as  he  hath  said 
unto  thee,  and  as  he  hath  sworn  unto  tliy 
fathers,  to  Abraham,  to  Isaac,  and  to  Ja- 
cob. 14.  Neither  with  you’ only  do  I make 
this  covenant  and  this  oath ; 15.  But  with 

him  that  standeth  here  with  us  tliis  day  be- 
fore the  Lord  our  God,  and  also  with  him 
that  is  not  here  with  us  this  day : 16.  (For 

ye  know  how  we  have  dwelt  in  the  land  of 
Egypt ; and  how  we  came  through  the  na- 
tions which  ye  passed  by;  17.  And  ye 
have  seen  their  abominations,  and  their 
idols,  wood  and  stone,  silver  and  gold, 
which  loere  among  them  :)  1 8.  Lest  there 
should  be  among  you  man,  or  woman,  or 
family,  or  tribe,  whose  heart  turneth  away 
this  day  from  the  Lord  our  God,  to  go  and 
serve  the  gods  of  these  nations ; lest  there 
should  be  among  you  a root  that  beareth 
gall  and  wormwood ; 1 9.  And  it  came  to 

pass,  when  he  heareth  the  words  of  this 
curse,  that  lie  bless  himself  in  his  heart,  say- 
ing, I shall  have  peace,  though  I walk  in  the 
imagination  of  mine  heart,  to  add  drunken- 
ness to  thirst:  20.  The  Lord  will  not 
spare  him,  but  then  the  anger  of  the  Lord 
and  his  jealousy  shall  smoke  against  that 
man,  and  all  the  curses  that  are  written  in 
tliis  book  shall  lie  upon  him,  and  the  Lord 
shall  blot  out  his  name  from  under  heaven 
21.  And  the  Lord  shall  separate  him  unto 
evil  out  of  all  the  tribes  of  Israel,  according 
to  all  the  curses  of  the  covenant  that  are 
written  in  this  book  of  the  law : 22.  So  that 
the  generation  to  come  of  your  children, 
that  shall  rise  up  after  you,  and  thestrangei 
that  shall  come  from  a far  land,  shall  say, 


687 


DEUTERONOMY,  XXIX. 


w'hen  (hey  see  the  plagues  of  that  land,  and 
the  sicknesses  which  the  Lord  hath  laid 
upon  • it ; 23.  And  that  the  whole  land 
thereof  in  brimstone,  and  salt,  and  burning, 
that  it  is  not  sown,  nor  beareth,  nor  any 
grass  groweth  therein,  like  the  overthrow  of 
Sodom,  and  Gomorrah,  Admah,  and  Ze- 
boim,  wliich  the  Lord  overthrew  in  his  an- 
ger, and  in  his  wrath  ; 24.  Even  all  nations 
shall  say.  Wherefore  hath  the  Lord  done 
thus  unto  this  land  ? what  meaneth  the  heat 
of  this  great  anger  ? 25.  Then  men  shall 

say.  Because  they  have  forsaken  the  cove- 
nant of  the  Lord  God  of  their  fathers, 
which  he  made  with  them  when  he  brought 
them  forth  out  of  the  land  of  Egypt : 26. 

For  they  went  and  served  other  gods,  and 
worshipped  them,  gods  whom  they  knew 
not,  and  whom  he  had  not  given  unto  them : 
27.  And  the  anger  of  the  Lord  was  kindled 
against  this  land,  to  bring  upon  it  all  the 
curses  that  are  written  in  this  book : 28. 

And  the  Lord  rooted  them  out  of  their  land 
in  anger,  and  in  wrath,  and  in  great  indig- 
nation, and  cast  them  into  another  land,  as 
it  is  this  day.  29.  The  secret  things  belong 
unto  the  Lord  our  God:  but  those  things 
which  are  revealed  belong  unto  us,  and  to 
our  children  for  ever,  that  we  may  do  all  the 
words  of  this  law. 

It  appears  by  the  length  of  the  sentences  here, 
and  by  the  copiousness  and  pungency  of  the  expres- 
sions, that  Moses,  now  that  he  was  drawing  near 
to  the  close  of  his  discourse,  was  very  warm  and 
zealous,  and  very  desirous  to  impress  what  he  said, 
upon  the  minds  of  this  unthinking  people.  To  bind 
them  the  faster  to  God  and  duty,  he  here,  with 
great  solemnity  of  expression,  (to  make  up  the 
want  of  the  external  ceremony  that  was  used, 
Exod.  24.  4,  &c. ) concludes  a bargain  (as  it  were) 
between  them  and  God,  an  everlasting  covenant, 
which  God  would  not  forget,  and  they  must  not. 
He  requires  not  their  explicit  consent,  but  lays  the 
matter  plainly  before  them,  and  then  leaves  it  be- 
tween God  and  their  own  consciences.  Observe, 

I.  The  parties  to  this  covenant. 

1.  It  is  the  Lord  their  God  they  are  to  covenant  j 
with,  V.  12.  To  him  they  must  give  up  themselves,  | 
to  him  they  must  join  themselves.  “ It  is  his  oath;  j 
he  has  drawn  up  the  covenant  and  settled  it;  he  re- 
quires your  consent  to  it;  he  has  sworn  to  you,  and 
to  him  you  must  be  sworn.  ” This  requires  us  to  be 
sincere  and  serious,  humble  and  reverent,  in  our  co- 
venant-transactions with  God,  remembering  hew 
great  a God  he  is,  with  whom  we  are  covenanting, 
who  has  a perfect  knowledge  of  us,  and  an  absolute 
dominion  over  us. 

2.  They  are  all  to  be  taken  into  covenant  with  him. 
They  were  all  summoned  to  attend,  (y.  2. ) and  did 
accordingly,  and  are  told,  (v.  10.)  what  was  the 
design  of  their  appearing  before  God  now  in  a body 
— they  were  to  enter  into  covenant  with  him.  (1.  ) 
Even  their  great  men;  the  captains  of  their  tribes, 
their  elders  and  officers,  must  not  think  it  anv  dis- 
paragement to  their  honour,  or  any  diminution  of 
their  power,  to  put  their- necks  under  the  yoke  of 
this  covenant,  and  to  draw  in  it.  They  must  rather 
enter  into  the  covenant,  first,  to  set  a good  example 


j to  their  inferiors.  (5.)  Not  the  men  only,  out  the 
wives  and  children,  must  come  into  this  covenant; 
though  they  were  not  numbered,  and  mustered,  ycl 
they  must  be  joined  to  the  Lord,  v.  11.  Observe, 
Even  little  ones  are  capable  of  being  taken  into  co- 
venant with  God,  and  are  to  be  admitted  with  their 
parents.  Little  children,  so  little  as  to  be  carried 
in  arms,  must  be  brought  to  Christ,  and  shall  be 
blessed  by  him,  for  of  such  was,  and  is,  the  kingdom 
of  God.  (3.)  Not  the  men  of  Israel  only,  but  the 
stranger  that  was  in  their  camp,  provided  he  was  so 
far  proselyted  to  their  religion,  as  to  renounce  all 
false  gods,  was  taken  into  this  covenant  with  the 
God  of  Israel,  forasmuch  as  he  also,  though  a stran- 
ger, was  to  be  looked  upon  in  this  matter  as  a son 
of  Abraham,  Luke  19.  9.  This  was  an  early  indi- 
cation of  favour  to  the  Gentiles,  and  of  the  kindness 
God  had  in  store  for  them.  (4.)  Not  the  freemen 
only,  but  the  hewers  of  wood,  and  drawers  of  wa- 
ter, the  meanest  drudge  they  had  among  them. 
Note, -As  none  are  too  great  to  come  under  the 
bonds  of  the  covenant,  so  none  are  too  mean  to  in- 
herit the  blessings  of  the  covenant.  In  Christ  no 
difference  is  made  between  bond  and  free.  Col.  3. 

11.  Art  thou  called,  being  a servant?  Care  not 
for  it,  1 Cor.  7.  21.  (5.)  Not  only  those  that  were 
now  present  before  God  in  this  solemn  assembly, 
but  those  also  that  were  not  here  with  them,  were 
taken  into  covenant,  v.  15,  As  with  him  that  stand- 
eth  here  with  us,  (so  Bishop  Patrick  thinks  it  should 
be  rendered,)  so  also  with  him  that  is  not  here  with 
us  this  day;  that  is,  [1.]  Those  that  tarried  at 
home,  were  included;  though  detained  either  by 
sickness  or  necessary  business,  they  must  not  there- 
fore think  themselves  disengaged;  no,  every  Israel- 
ite shares  hi  the  common  blessings;  they  that  tarry 
at  heme,  divide  the  spoil,  and  tlierefore  every  Is- 
raelite must  own  himself  bound  by  the  consent  of 
the  representative  body.  They  who  cannot  go  up 
to  the  house  of  the  Lord,  must  keep  up  a spiritu.  l 
communion  with  those  that  do,  and  be 'present  in 
spirit  when  tliey  are  absent  in  bodv.  [2.]  The  gen- 
erate ns  to  come  are  included.  Nay,  one  of  the 
Chaldee  paraphrasts  reads  it.  All  the  generations 
that  have  been  from  the  first  days  of  the  world,  aixd 
all  that  shall  -arise  to  the  end  of  the  whole  world, 
stand  with  us  here  this  day.  And  so,  taking  this  co- 
venant as  a typical  dispensation  of  the  covenant  c f 
grace,  it  is  a noble  testimony  to  the  Mediator  of  that 
covenant,  who  is  the  same  yesterday,  to-day,  and 
for  ex’er. 

II.  The  summary  of  this  covenant;  all  the  pre- 
cepts and  all  the  promises  of  the  covenant,  are  in- 
cluded in  the  covenant-relation  between  God  and 
them,  V.  13.  That  they  should  be  appointed,  raised 
up,  established  for  a fieofile  to  him,  to  obsen  c and 
obey  him,  to  be  devoted  to  him,  and  dependent  on 
him,  and  that  he  should  be  to  them  a God,  according 
to  the  tenor  of  the  covenant  made  with  their  fathers, 
to  make  them  holy,  high,  and  happy.  Their  fa- 
thers are  here  named,  Abraham,  Isaac,  and  Jacob, 
as  examples  of  piety,  which  those  were  to  set  them- 
selves to  imitate,  who  expected  any  benefit  from 
the  covenant  made  with  them.  Note,  A due  con- 
sideration of  the  relation  we  stand  in  to  God  as  our 
God,  and  the  obligation  we  lie  under  as  a people  to 
him,  is  enough  to  bring  us  to  all  the  duties  and  all 
the  comforts  of  covenant. 

III.  The  principal  design  of  the  renewing  of  this 
covenant  at  this  time,  was,  to  fortify  them  against 
temptations  to  idolatry.  Though  other  sins  will  be 
the  sinner’s  ruin,  yet  this  was  the  sin  that  was  likely 
to  be  their  ruin.  Now  concerning  this,  he  shows, 

1.  The  danger  they  were  in  of  being  tempted  to 
it,  V.  16,  17.  " Ye  know  how  we  have  dwelt  in  the 

land  of  Rgyfit,  a countiY  addicted  to  idolatr)';  and 
it  were  well  if  there  were  not  amon'g'you  some  re- 


HS3 


DEUTEROXOMY,  XXIX. 


mains  of  the  infection  of  that  idolatr>';  we  have 
fiassed  by  othernations,  thf  Edomites,  y/'abites,  (S'c. 
and  have  seen  their  abominations,  and  their  idols, 
and  some  among  you,  it  may  be,  have  liked  them 
too  well,  and  still  hanker  after  them,  and  would  ra- 
ther  worship  a wooden  god  that  they  can  see,  than 
an  infinite  Spirit  whom  they  never  saw.”  It  is  to 
be  hoped  that  there  were  those  among  tnem,  who, 
the  more  they  saw  of  these  abominations  and  idols, 
the  more  they  hated  them ; but  there  were  those 
that  were  smitten  with  the  sight  of  them,  saw  the 
accursed  things,  and  coveted  them. 

2.  The  dimger  they  were  in  if  they  yielded  to  the 
temptation.  He  gives  them  fair  warning:  it  was  at 
their  p)enl  if  they  forsook  God  to  serve  idols.  If 
they  wou’d  not  be  bound  and  held  by  the  precepts 
of  the  covenant,  they  would  find  that  the  curses  i f 
the  covenant  would  be  strong  enough  to  bind  and 
hold  them. 

(1.)  Idolatry  zvoutd  be  the  ruin  of particular  per-  ' 
sons  and  their  families,  v.  18*  *21.  where  observe, 

[1.]  The  sinner  described,  t.  18.  Eh'st,  He  is  | 
one  whose  heart  tarns  axvay  from  his  God;  there 
the  mischief  begins,  in  the  ex'il  heart  of  unbelief, 
which  inclines  men  to  depart  from  the  Irring  God, 
to  dead  idols.  Even  to  this  sin  men  are  tempted, 
when  they  are  drawn  aside  by  their  own  lusts  and 
fancies.  They  that  begin  to  turn  from  God,  by* 
neglecting  their  duty  to  him,  are  easily  drawn  to 
other  gods:  and  they  that  serve  other  gixls,  do  cer- 
tainly tum  away  from  the  true  God;  for  he  will  ad- 
mit of  no  rivals;  he  will  be  all  or  nothing.  Secondly, 
He  is  a root  that  bears  gall  and  vjormwobd ; that  is, 
he  is  adangerors  man,  who,  being  himself  poisoned 
wth  bad  principles  and  inclinations,  with  a secret 
contempt  of  the  God  of  Israel  and  his  institutions, 
and  a veneration  for  the  gods  of  the  nations,  endea- 
vours, by  all  arts  possible,  to  corrupt  and  poison 
others,  and  draw  them  to  idolatrv':  this  is  a man 
whose  fniit  is  heml',ck  (so  the  word  is  translated, 
Hos.  10.  4. ) and  wormwood;  it  is  very  displeasing  to 
God,  and  will  be,  to  all  that  are  seduced  by  him, 
bitterness  in  the  latter  end.  This  is  referred  to  by 
the  ap>ostle,  Heb.  12.  15.  where  he  is  in  like  man- 
ner cautioning  us  to  take  heed  of  those  that  would 
seduce  us  from  the  Christian  fai^h;  they  are  the 
weeds  or  tares  in  a field,  which,  if  let  alone,  will 
overspread  the  whole  field.  A little  of  this  leaven 
will  be  in  danger  of  infecting  the  whole  lump. 

[2.  ] His  security  in  the  sin.  He  promises  him- 
self impunity,  though  he  persists  in  his  impiety,  x<. 
19.  Though  he  hears  the  words  of  the  curse,  so  that 
he  cannot  plead  ignorance  of  the  danger,  as  other  ■ 
idolaters;  yet  even  then,  he  blesses  himself  in  his  I 
own  heart,  thinks  himself  safe  from  the  wrath  of  ! 
the  God  of  Israel,  under  the  protection  of  his  idol-  I 
gods,  and  therefore  says,  “ I shall  have  peace,  f 
though  I be  governed  in  my  religion,  not  by  God’s  , 
Institution,  but  by  my  own  imagination,  to  add  | 
drunkenness  to  thirst,  one  act  of  wickedness  to  ano-  ' 
ther.”  Idolaters  were  like  drunkards,  violently  set  : 
upon  their  idols  themselves,  and  industrious  to  draw  j 
others  in  with  them.  Revellings  commonlv  accom-  ' 
panied  their  idolatries,  (1  Pet.  4.  3.)  so  lhat  this 
speaks  a woe  to  drunkards,  (especially  the  drunk-  i 
ards  of  Ephraim,)  who,  when  they  are  awake,  being  | 
thirsty,  seek  it  yet  again,  Prov.  23.  35.  And  those  j 
that  made  themselves  drunk  in  honour  of  the  idols, 
were  the  worst  of  drunkards.  Note,  E'irst,  There 
are  many  who  are  under  the  curse  of  God,  and  yet 
bless  themselves;  but  it  will  soon  be  found  that  in 
blessing  themselves,  they  do  but  deceive  them- 
selves. Secondly,  Those  that  are  ripe  for  ruin,  and  . 
there  is  little  hope  of  their  repentance,  who  have  | 
made  themselves  believe  tljat  tney  shall  have  peace 
though  they  go  on  in  a sinful  way.  Thirdly,  j 
Dninkenness  is  a sin  that  hardens  the  heart,  and  I 


j|  debauches  the  conscience,  as  much  as  any  other;  a 
sin  to  which  men  are  strangely  tempted  themselves, 
even  when  they  have  lately  felt  the  mischiefs  of  it, 
to  which  they  are  strangely  fond  of  drawing  others, 
Hab.  2.  15.  And  such  an  insnaring  sin  is  dolatrv'. 

[3.]  God’s  just  severity  against  him  for  the  sin, 
and  for  the  impious  ..ffront  he  put  upon  God,  in  sav- 
ing he  should  have  peace,  though  he  went  on,  so 
giving  the  lie  to  Eternal  Truth,  Ge- . 3.  4.  There 
is  scarcely  a threatening  in  all  the  book  of  God,  that 
sounds  more  dreadful  than  this  here.  O that  pre- 
sumptu  us  sinners  would  read  it  and  tremble!  For 
it  is  not  a mere  bugbear  to  frighten  children  and 
I fools,  but  a real  declaration  of  the  wrath  of  God 
against  the  imgodliness  and  unrighteousness  of  men, 
T.  20,  21.  Eirst,  The  Lord  shall  not  spare  him. 
The  days  of  his  reprie%  e,  which  he  abuses,  will  be 
shortened,  and  no  mercy  remembered  in  the  midst 
, of  judgment  Secondly,  The  anger  of  the  Lord, 

' and  his  jealousy,  which  is  the  fiercest  anger,  shall 
smoke  against  Aim,,  like  the  smoke  of  a furnace. 

, Thirdly,  The  curses  written  shall  lie  upon  him,  not 
only  light  upon  him  to  terrify  him,  but  abide  upon 
him,  to  sink  him  to  the  lowest  hell,  John  3.  36. 
Eourthly,  His  name  shall  be  blotted  out,  that  is,  he 
: himself  shall  be  cut  off,  and  his  memon-  shall  rot 
I and  perish  with  him.  Eifthly,  He  shall  be  separa- 
ted unto  ex’il,  which  is  the  most  proper  notion  of  a 
curse;  he  sh^l  be  cut  off  from  all  happiness,  and  all 
hope  of  it,  and  marked  out  for  misery  without  re- 
inedy.  And  f lastly,)  All  this  according  to  the 
curses  of  the  covenant,  which  are  the  most  fearful 
curses,  being  the  just  revenges  of  abused  grace. 

(2.)  Idolatry  would  be  the  ruin  of  their  nation;  it 
would  bring  plagues  upon  the  land  that  connive  at 
this  root  of  bitterness,  and  received  the  infection; 
as  far  as  the  sin  spread,  the  judgment  should  spread 
likewise. 

[1.]  The  ruin  is  described.  It  begins  with 
plagues  and  sicknesses,  {v.  22. ) to  trv-  if  they  will 
be  reclaimed  by  lesser  judgments;  but  if  not,  it  ends 
in  a total  overthrow,  like  that  of  Sodom,  x>.  23.  As 
that  vallev  which  had  been  like  the  gaixlen  of  the 
Lord  for  fruitfulness,  was  turned  into  a lake  of  salt 
and  sulphur,  so  should  the  land  cf  Canaim  be  made 
desolate  and  barren,  as  it  has  been  ever  since  the 
last  destruction  of  it  by  the  Remans.  The  hike  of 
Sodom  bordered  close  upon  the  land  of  Israel,  that 
by  it  they  might  be  warned  against  the  iniquity  of 
Sodom;  but,  not  taking  the  warning,  they  wert 
made  as  like  to  Sodom  in  laiin  as  they  had  been  ir 
sin. 

[2.]  The  reason  of  it  is  inquired  into,  and  as 
signed. 

Eirst,  It  would  be  inquired  into  by  the  geriera 
tions  to  come,  (f.  22.)  who  would  find  the  state  of 
their  nation  in  ^1  respects  the  reverse  of  what  it  had 
been;  and  when  they  read  both  the  histoiy  and  the 
promise,  would  be  astonished  at  the  change.  The 
stranger  likewise,  and  the  nations  about  them,  as 
well  as  particular  persons,  would  ask,  therefore 
hath  the  Lord  done  thus  unto  this  land?  7*.  24. 
Great  desolations  are  thus  represented  elsewhere 
as  striking  the  spectators  with  amazement,  1 Kings 
9.  8,  9.  Jer.  22.  8,  9.  It  was  time  for  the  neighbours 
to  tremble,  when  judgment  thus  began  at  the  house 
of  God,  1 Pet.  4.  17.  The  emphasis  of  the  ques- 
tion is  to  be  laid  upon  this  land;  the  land  of  Canaan; 
this  good  land,  the  glory  of  all  lands;  this  land  flow- 
ing with  milk  and  honey.  A thousand  pit'.es  that 
such  a good  land  as  this,  should  be  made  desolate; 
but  this  is  not  all;  it  is  this  holy  land;  the  1:  nd  of  Is- 
rael, a people  in  covenant  with  God;  it  is  Imman- 
uel’s land;  a land  where  God  was  known  and  wor- 
shipped, and  yet  thus  wasted.  Note,  1.  It  is  no 
new  thing  for  God  to  bring  desolating  judgments 
upon  a people  that  in  profession  are  near  to  him. 


G89 


DKUTEROXOMY,  XXX, 


Amos  3.  2.  2.  He  never  does  this  without  a good 

reason.  3.  It  concerns  us  to  inquire  into  the  reason, 
that  we  may  give  glory  to  (iod,  and  take  warning 
to  ourselves. 

Secondly,  The  reason  is  here  assigned,  in  answer 
to  that  inquiry.  The  matter  would  be  so  plain, 
that  all  men  would  say.  It  was  because  they  fontook 
the  covenant  of  the  Lord  God  of  their  fathers,  v.  25. 
Note,  God  never  forsakes  any  till  they  first  forsake 
him.  But  those  that  desert  the  God  of  their  fathers, 
are  justly  cast  out  of  the  inheritance  of  their  fathers. 
They  went  and  served  other  gods,  {v.  26. ) gods  that 
they  had  no  acquaintance  .with,  nor  lay  under  any 
obligations  to,  either  in  duty  or  gratitude;  for  God 
has  not  given  the  creatures  to  be  served  by  us,  but 
to  serve  us;  nor  have  they  done  any  go<xl  to  us,  (as 
some  read  it,)  more  than  what  God  has  enabled 
them  to  do;  to  the  Creator  therefore  we  are  debtors, 
and  not  to  the  creatures.  It  was  for  this,  that  God 
was  angry  with  them,  {v.  27.)  and  rooted  them  out 
in  anger,  v.  28.  So  that,  how  dreadful  soever  the 
desolation  was,  the  Lord  was  righteous  in  it,  which 
is  acknowledged,  Dan.  4.  11,  12.  “'I'hus”  (says 
Mr.  Ainswortli)  “the  law  of  Moses  leaves  sinners 
under  the  curse,  and  rooted  out  of  the  Lord's  land; 
but  the  grace  of  Christ  toward  penitent  believing 
sinners  jjlants  them  again  ufion  their  land,  and  they 
shall  no  more  be  fulled  ufi,  being  kept  by  the  pow- 
er of  Gotl,”  Amos  9.  15. 

Lastly,  He  concludes  his  prophecy  of  the  Jews’ 
rejection,  just  as  St.  Paul  concludes  his  discourse  on 
the  same  subject,  when  it  began  to  be  fulfilled, 
(Rom.  11.  33.)  Honv  unsearchable  are  God's  judg- 
ments, and  his  ways  fiast  finding  out!  So  here,  {y. 
29.)  Secret  things  belong  to  the  Lord  our  God. 
Some  make  it  to  be  one  sentence,  I'he  secret  things 
of  the  Lord  our  God  are  revealed  to  us  and  to  our 
children,  as  far  as  we  are  concerned  to  know  them, 
and  he  hath  not  dealt  so  with  other  nations:  but  we 
make  it  two  sentences,  by  which, 

1.  W'e  are  forljidden  curiously  to  inquire  into  the 
secret  counsels  of  fiod,  and  to  determine  concern- 
ing them.  A full  answer  is  g:ven  to  that  question, 
Wherefore  has  the  Lord  done  thus  to  this  land? 
sufficient  to  justify  (iod,  and  admonish  us.  But  if 
any  ask  further,  why  God  wiaild  be  at  such  a vast 
expense  of  miracles  to  form  such  a people,  whose 
apostasy  and  ruin  he  plainly  foresaw.'*  Why  he  did 
not  by  his  Almighty  grace  jirevent  it.^  (Jr,  what 
he  intends  yet  to  do  with  them?  Let  such  know 
that  these  are  questions  which  cannot  be  answered, 
and  therefore  are  not  fit  to  be  asked.  It  is  pre- 
sumption in  us  to  pry  into  the  Arcana  Imjierii — the 
mysteries  of  Govrrnmert,  and  to  inquire  into  the 
rea.snns  of  state,  which  it  is  not  for  us  to  know.  See 
Acts  1.  7.  John  21.  22.  Col.  2.  18. 

2.  We  are  directed  and  encouraged  diligently  to 
inquire  into  that  which  (iod  has  made  known; 
things  revealed  belong  to  us  and  to  our  children. 
Note,  (1.)  I'hough  God  has  kej^t  much  of  his  coun- 
sel secret,  yet  there  is  enough  revealed  to  satisfy 
and  save  us.  He  has  kefit  back  nothing  that  is  pro- 
fitable for  us,  but  that  only  which  it  is  good  for  us 
to  be  ignorant  of.  (2.)  We  ought  to  acquaint  our- 
selves, and  our  children  too,  with  the  things  of  Ciod 
that  are  revealed;  we  are  not  only  allowed  to  search 
into  them,  but  are  concerned  to  do  so;  they  are 
things  which  we  and  ours  are  nearly  interested  in. 
They  are  the  rules  we  are  to  live  by,  the  grants  we 
are  to  live  upon;  and  therefore  we  are  to  learn  them 
diligently  ourselves,  and  to  teaCh  them  diligently  to 
our  children.  (3.)  All  our  knowledge  must  Ire  in 
order  to  practice,  for  this  is  the  end  of  all  divine  re- 
velation, not  to  furnish  us  with  curious  subjects  of 
speculation  and  discourse,  with  which  to  entertain 
ourselves  and  our  friends,  but  that  we  may  do  all 
the  words  of  this  law,  and  be  blessed  in  our  deed. 

VoL.  I. — 4 S 


CHAP.  XXX. 

One  would  have  thought  that  the  threatenings  in  the  cIobc 
of  die  foregoing  chapter  had  made  a full  end  of  the  peo- 
ple of  Israel,  and  had  lell  their  cause  for  <?ver  desperate- 
hut,  in  this  chapter,  we  have  a plain  intimation  of  the 
mercy  God  had  in  store  for  them  in  the  latter  days,  so 
that  mercy  at  length  rejuices  against  judgment,  and  has 
the  last  word.  Here  we  have,  1.  Exceeding  great  and 
precious  promises  made  to  them,  upon  their  repentance 
and  return  to  God,  v.  1 . 10.  II.  'J'he  righteousness  of 
faith  set  before  them  in  the  plainness  and  easiness  of  the 
commandment  that  was  now  give^l  them,  v.  1 1 . . H.  HI. 
A fair  reference  of  the  whole  matter  to  their  choice, 
v.  15  . . ilO. 

P A it  .shall  come  lo  pass,  when  all 
these  ihinns  are  comt*  upon  ihee,  Ihc 
blessing  and  the  curse,  which  lhave  set  be- 
fore thee,  and  tluju  shall  call  llitia  to  mind 
among  all  the  nations  whither  th<;  J.oiinthy 
God  hath  driven  ihee,  2.  And  shall  return 
unto  the  J .oiin  thy  God,  and  shall  obey  his 
voice  according  to  all  that  1 command  thee 
this  day,  thou,  aiul  thv  children,  with  all 
thine  heart,  and  with  all  thy  soul ; 3.  That 
then  the  Ltnin  thy  God  will  turn  thy  cap- 
tivit}^  and  have  compassion  upon  thee,  and 
will  return-  and  gather  thee  from  all  the  na- 
tions,  whither  the  lanin  thy  God  hath  scatter- 
ed thefi.  4.  II  c/zT/ol' thine  bediivenout  unto 
the  outmost  parts  of  heaviai,  from  thence 
will  the  Lori;  thy  (jod  gallier  thee,  and 
from  thence  will  he  fetch  th(;e : 5.  And  the 
fjOKt>  thy  (iod  will  bring  thee  into  the  land 
which  thy  fathers  possessed,  and  thou  shall 
pfjssess  it ; and  he  will  do  thee  good,  and 
multiply  thei;  above;  thy  fathers.  6.  Aixi 
the  J >oui)  thy  God  will  circumcise  thine 
heart,  and  the  heart  of  thy  seed,  to  love  the 
thy  God  with  all  thine  heart,  and 
with  all  thy  soul,  that  thou  mayest  live.  7. 
And  the  Loan  thy  (jod  will  put  all  these 
curses  upon  thine  enemies,  and  on  them  that 
late  thee,  which  persecuted  thee.  8.  And 
thou  shall  return  and  obey  the  voice  of  the 
I...ORD,  and  do  all  his  commandments,  which 
J conlmand  thee  this  day.  9.  And  the 
Lord  thy  (iod  will  make  thee  plenteous  in 
every  work  of  thine  hand,  in  the  fruit  of  thy 
body,  and  in  the  fruit  of  thy  cattle,  and  in 
the  fruit  of  thy  land,  for  good : for  the  Lord 
will  again  rejoice  over  thee  for  good,  as  he 
rejoiced  over  thy  fathers ; 1 0.  ] f thou  shall 

hearke^  unto,  the  voice  of  the  J.,oRf>  thy 
God,  t(T  ke(;p  his  commandments  and  his 
statutes  whicli  are  written  in  this  hook  of 
the  law,  and  if  thou  turn  unto  the  Lord 
thy  God  with  all  thine  heart,  and  with  all 
thy  soul. 

Two  ways  these  verses  may  be  cfMisidercd;  either 
as  a conditional  promise,  or  as  an  absolute  predic- 
tion. 

I.  7 hey  are  chiefly  to  be  considered  as  a addi- 
tional promise,  and  so  thew  belong  to  all  persons 
and  all  people,  and  not  to  Israel  fjrdy;  and  the  de- 
sign of  taern  is  to,  assure  us  that  the  greatest  sinners. 


G90 


DEUTERONOMY,  XXX. 


if  they  repent  and  be  converted,  shall  have  their 
sins  pardoned,  and  be  restored  to  God’s  favour. 
This  is  the  purport  of  the  covenant  of  grace,  it 
leaves  room  for  repentance  in  case  of  misdemeanour, 
and  promises  pardon  upon  repentance,  which  the 
covenant  of  innocency  did  not.  Now  observe  here, 

1.  How  the  repentance  is  described,  which  is  the 

condition  of  these  promises.  (1. ) It  begins  in  serious 
consideration,  v.  1,  “ Thou  shalt  call  to  mind  that 
which  thou  hadst  forgotten  or  not  regarded.”  Note, 
Consideration  is  the  first  step  toward  conversion, 
Isa.  46.  8,  Bring  to  mind,  O ye  transgressors. 
The  prodig^al  son  came  to  himself  first,  and  then  to 
his  father.  That  which  they  should  call  to  mind, 
is,  the  blessing  and  the  cui'se.  If  sinners  would  but 
seriously  consider  the  happiness  they  have  lost  by 
sin,  and  the  misery  they  have  brought  themselves 
into,  and  that  by  repentance  they  may  escape  that 
misery,  and  recover  that  happiness,  they  would  not 
delay  to  return  to  the  Lord  their  God.  The  prodi- 
gal called  to  mind  the  blessing  and  the  curse,  when 
he  considered  his  present  poverty,  and  the  plenty 
of  bread  in  his  father’s  house,  Luke  15.  17.  (2.) 

It  consists  in  sincere  conversion.  The  effect  of  the 
consideration  cannot  but  be  godly  sorrow  and  shame, 
Ezek.  6.  9. — 7.  16.  But  that  which  is  the  life  and 
soul  of  repentance,  and  without  which  the  most 
passionate  expressions  are  but  a jest,  is,  returning 
to  the  Lord  our  God,  -v.  2.  If  thou  turn,  (v.  10.) 
mth  all  thy  heart,  and  nvith  all  thy  soul.  We  must 
return  to  our  allegiance  to  God  as  our  Lord  and 
Ruler,  our  dependence  upon  him  as  our  Father  and 
Benefactor,  our  devotedness  to  him  as  our  highest 
end,  and  our  communion  with  him  as  our  God  in 
covenant.  We  must  return  to  God  from  all  that 
which  stands  in  opposition  to  him,  or  competition 
with  him.  In  this  return  to  God,  we  must  be  up- 
right— with  the  heart  and  soul,  and  universal — 
with  all  the  heart  and  all  the  soul.  (3.)  It  is  evi- 
denced by  a constant  obedience  to  the  holy  will  of 
God.  If  thou  shalt  obey  his  voice,  (x>.  2.)  thou  and 
thy  children;  for  it  is  not  enough  that  we  do  our 
duty  ourselves,  but  we  must  train  up  and  engage 
our  children  to  do  it.  Or  this  comes  in  as  the  con- 
dition of  the  entail  of  the  blessing  upon  their  chil- 
dren, provided  their  children  keep  close  to  their 
duty.  This  obedience  must  be  with  an  eye  to  God, 
Thou  shalt  obey  his  voice,  {v.  8. ) and  hearken  to  it, 
V.  10.  It  must  be  sincere  and  cheerful  and  entire, 
with  all  thy  heart,  and  with  all  thy  soul,  xk  2.  It 
must  be  from  a principle  of  love,  and  that  love  too 
must  be  with  all  thy  heart,  and  with  all  thy  soul,  v. 
6.  It  is  the  heart  and  soul  that  God  looks  at,  and 
requires;  he  will  have  that  or  nothing,  and  entire  or 
not  at  all.  And  it  must  be  universal ; according  to  all 
that  I command  thee,  v.  2.  and  again,  v.  8.  to  do  all 
his  commandments.  For  he  that  allows  himself  in 
the  breach  of  one  commandment,  involves  himself 
in  the  guilt  of  contemning  them  all,  James  2.  10. 
An  upright  heart  has  resficct  to  all  God’s  command- 
ments, Ps.  119.  6. 

2.  What  the  favour  is,  which  is  promised  upon 
this  repentance.  Though  they  are  brou.sAt  to  God 
by  their  trouble  and  distress,  in  the  natiom  whither 
they  were  driven,  {v.  1.)  yet  God  will  graciously 
accept  of  them  notwithstanding;  for  on  this  errand 
afflictions  are  sent,  to  bring  us  to  repentance. 
Though  they  are  driven  out  to  the  utmost  fiarts  of 
heaven,  yet  from  thence  their  penitent  prayers  shall 
reach  God’s  gracious  ear,  and  there  his  favour 
snail  find  them  out,  v.  4.  Undique  ad  ccelos  tan- 
tundem  est  viee — From  every  filace  there  is  the  same 
way  to  heaven.  This  promise  Nehemiah  pleads  in 
his  prayer  for  dispersed  Israel,  Neh.  1.  9. 

It  is  here  promised,  (1.)  That  God  would  have 
compassion  upon  them,  as  proper  objects  of  his  pity, 
Tc  3.  Against  sinners  that  go  on  in  sin,  God  has  in- 


dignation, {ch.  29.  20.)  but  on  those  that  repent  and 
bemoan  themseh  es,  he  has  compassion,  Jeiv  31.  18, 
20.  True  penitents  may  take  great  encourage- 
ments from  the  compassions  and  tender  mercies  of 
our  God,  which  never  fail,  but  overflow.  (2.)  That 
he  would  turn  their  cafitivity,  and  gather  them 
from  the  nations  whither  they  were  scattered,  (xv. 

3. ) though  ever  so  remote,  v.  4.  One  of  the  Chal- 
dee paraphrasts  applies  this  to  the  Messiah,  ex- 
plaining it  thus,  7Vie  word  of  the  Lord  shall  gather 
you  by  the  hand  oj  Flias  the  great  Priest,  and  shall 
bring  you  by  the  hand  of  the  king  Messiah;  for  this 
was  God’s  covenant  with  him,  that  he  should  re- 
store the  presented  of  Israel,  Isa.  49.  6.  And  this 
was  the  design  of  his  death,  to  gather  into  one  the 
children  of  God  that  were  scattered  abroad,  John 
11.  51,  52.  7o  him  shall  the  gathering  of  the  peo- 
ple be.  (3.)  That  he  would  bring  them  into  their 
land  again,  v.  5.  Note,  Penitent  sinners  are  not 
only  delivered  out  of  their  misery,  but  restored  to 
true  happiness  in  the  favour  of  God.  The  land 
they  are  brought  into  to  possess  it,  is,  though  not 
the  same,  yet  in  some  respects  better  than  that 
which  our  first  father  Adam  possessed,  and  out  of 
which  he  was  expelled.  (4. ) That  he  would  do 
them  good,  {y.  5. ) and  rejoice  over  them  for  good, 
x>.  9.  For  there  is  joy  in  heaven,  upon  the  repent- 
ance and  conversion  of  sinners:  the  father  of  the 
prodigal  rejoiced  over  him  for  good.  That  he 
would  multiply  them,  v.  5.  And  that,  when  they 
grew  numerous,  every  mouth  might  have  meat,  he 
would  make  them  plenteous  in  every  work  of  their 
hand,  v.  9.  National  repentance  and  I’efor'mation 
bring  national  plenty,  peace,  and  prosperity.  It  is 
promised.  The  Lord  will  make  thee  plenteous  in  the' 
fruit  of  thy  cattle  and  land,  for  good.  Many  have 
plenty  for  hurt,  the  prosperity  of  fools  destroys 
them.  Then  it  is  for  good,  when  with  it  God  gives 
us  grace  to  use  it  for  his  glory.  (5.)  That  he  would 
transfer  the  curses  they  had  been  undsr,  to  their 
enemies,  v.  7.  When  God  was  gathering  them  in 
to  re-establish  them,  they  would  meet  with  much 
opposition;  but  the  same  curses  that  had  been  a 
burthen  upon  them,  should  become  a defence  to 
them,  by  being  turned  upon  their  adversaries.  The 
cup  of  trembling  should  be  taken  out  of  their  hand, 
and  put  into  the  hand  of  those  that  afflicted  them, 
Isa.  51.  22,  23.  (6.)  That  he  would  give  them  his 

grace  to  change  their  hearts,  and  nile  there,  v.  6, 
The  Lord  thy  God  will  ciremneise  thine  heart,  to 
love  the  Lord. 

Note,  [1.^  The  heart  must  be  cii'cumcised  tt 
love  God.  The  filth  of  the  flesh  must  be  put  away; 
and  the  foolishness  of  the  heart,  as  the  Chaldee 
paraphrase  expounds  it.  See  Col.  2.  11,  12.  Rom. 
2.  29.  Circumcision  was  a seal  of  the  covenant;  the 
heart  is  then  circumcised  to  love  God,  when  it  is 
strongly  engaged  and  held  by  that  bond  to  this  duty. 
[2.]  It  is  the  work  of  God’s  grace  to  circumcise  the 
heart,  and  to  shed  abroad  the  love  of  God  there; 
and  this  grace  is  given  to  all  that  repent,  and  seek 
I it  carefully.  Nay,  that  seems  to  be  rather  a pro- 
mise than  a precept,  v.  8,  Thou  shalt  return  and 
obey  the  voice  of  the  Lord.  He  that  requires  us  to 
return,  promises  grace  to  enable  us  to  return ; and 
it  is  our  fault,  if  that  grace  be  not  effectual.  Herein 
the  covenant  of  ^race  is  well  ordered,  that  whatso- 
ever is  required  in  the  covenant,  is  promised.  Turn 
ye  at  my  reproof:  behold,  I will  pour  out  my  Spirit, 
Prov.  1.  23.  Lastly,  It  is  observable  how  Moses 
here  calls  God,  the  Lord  thy  God,  twelve  times  in 
those  ten  verses;  intimating.  First,  That  penitents 
may  take  direction  and  encouragement  in  their  re- 
turn to  God,  from  their  relation  to  him,  Jer.  3.  22. 

Behold,  we  come  unto  thee,  for  thou  art  the  Lord 
our  God;  therefore  to  thee  we  are  bound  to  come, 
whither  else  should  we  go?  And  therefore  we  bopa 


691 


DEUTERONOMY,  XXX. 


to  find  favour  with  thee.”  Secondly,  That  those 
who  have  revolted  from  God,  if  they  return  to  him, 
and  do  their  first  works,  shall  be  restored  to  their 
former  state  of  honour  and  happiness.  Bring  hither 
the  first  robe.  In  the  threatenings  of  the  former 
chapter,  he  is  all  along  called  the  Lord,  a God  of 
power,  and  the  Judge  of  all:  but  in  the  promises  of 
this  chapter,  the  Lord  thy  God,  a God  of  grace, 
and  in  covenant  with  thee. 

ll.  This  may  also  be  considered  as  a prediction 
of  the  repentance  and  restoration  of  the  Jews; 
When  all  these  things  are  come  ufion  thee,  (r.  1.) 
the  blessing  first,  and  after  that,  the  curse,  then  the 
mercy  in  l eserve  shall  take  place.  Though  their 
hearts  were  wretchedly  hardened,  yet  the  grace  of 
Gcd  could  soften  and  change  them;  and  then, 
though  their  case  was  deplorably  miserable,  the 
providence  of  God  would  redress  all  their  griev- 
ances. Now,  1.  It  is  certain  that  this  was  fulfilled 
in  their  return  from  their  captivity  in  Babylon.  It 
was  a wonderful  instance  of  their  repentance  and 
reformation,  that  Ephraim,  who  had  been  joined  to 
idols,  renounced  them,  and  said.  What  have  I to  do 
any  more  with  idols?  That  captivity  effectually 
cured  them  of  idolatry;  and  then  God  planted  them 
again  in  their  own  land,  and  did  them  good.  But, 
2.  Some  think  that  it  is  yet  further  to  be  accom- 
plished in  the  conversion  of  the  Jews  who  are  now 
dispersed,  their  repentance  for  the  sin  of  their  fa- 
thers in  crucifying  Christ,  their  return  to  God 
through  him,  and  their  accession  to  the  Christian 
church.  But,  alas!  who  shall  live  when  God  doth 
this  ? 

1 1.  For  this  commandment  which  I com- 
mand thee  this  day,  it  h not  hidden  from 
thee,  neither  it  far  off.  12.  It  is  not  in 
heaven,  that  thou  shouldest  say.  Who  shall 
go  up  for  us  to  heaven,  and  bring  it  unto 
us,  that  we  may  hear  it,  and  do  it?  13. 
Neither  is  it  beyond  the  sea,  that  thou 
shouldest  say.  Who  shall  go  over  the  sea 
for  us,  and  bring  it  unto  us,  that  we  may 
hear  it,  and  do  it?  14.  But  the  word  is  very 
nigh  unto  thee,  in  thy  mouth,  and  in  thy 
heart,  that  thou  mayest  do  it. 

Moses  here  urges  them  to  obedience,  from  the 
consideration  of  the  plainness  and  easiness  of  the 
command. 

I.  This  is  true  of  the  law  of  Moses.  They  could 
never  plead,  in  excuse  of  their  disobedience,  that 
God  had  enjoined  them  that  which  was  either  un- 
intelligible or  impracticable,  impossible  to  be  known 
or  to  be  done,  v.  11,  It  is  not  hidden  from  thee. 
That  is,  1.  “ It  is  not  too  high  for  thee;  thou  need- 
est  not  send  messengers  to  heaven,  {v.  12. ) to  in- 
quire what  thou  must  do  to  please  God;  nor  needest 
thou  to  go  beyond  sea,  {y.  13. ) as  the  philosophers 
did,  that  travelled  through  many  and  distant  re- 
gions in  pursuit  of  learning;  no,  thou  art  not  put  to 
that  labour  and  expense;  nor  is  the  commandment 
within  the  reach  of  those  only  that  have  a great  es- 
tate, or  a refined  genius,  but  it  is  very  nigh  unto 
thee,  V.  14.  It  is  written  in  thy  books,  made  plain 
upon  tables,  so  that  he  that  runs  may  read  it;  thy 
priests’  lips  keep  this  knowledge,  and  when  any 
difficulty  arises,  thou  mayest  ask  the  law  at  their 
mouth,  Mai.  2.  7.  It  is  not  communicated  in  a 
strange  language;  but  it  is  in  thy  mouth,  that  is,  in 
the  vulgar  tongue  that  is  commonly  used  by  thee, 
in  which  thou  mayest  hear  it  read,  and  talk  of  it 
familiarly  among  thy  children.  It  is  not  wrapped 
up  in  "obscure  phrases  or  figures  to  puzzle  and 
amuse  thee,  or  in  hieroglyphics,  bu*-  it  is  in  thy 


heart;  it  is  delivered  in  such  a manner,  hs  that  it  is 
level  to  thy  capacity,  even  to  the  capacity  of  the 
meanest.”  2.  “It  is  not  too  hard  or  heavy  for 
thee;”  so  the  Septuagint  reads  it,  v.  11.  “ Thou 
needest  not  say,  “ As  good  attempt  to  climb  to  hea- 
ven, or  flee  upon  the  wings  of  the  morning  to  the 
uttermost  part  of  the  sea,  as  go  about  to  do  all  the 
words  of  this  law;”  no,  the  matter  is  not  so;  it  is 
no  such  intolerable  yoke  as  some  evil-minded  peo- 
ple represent  it.”  It  was  indeed  a heavy  yoke  in 
comparison  with  that  of  Christ,  (Acts  15.  10. ) but 
not  in  comparison  with  the  idolatrous  services  of  the 
neighbouring  nations.  God  appeals  to  themselves, 
that  he  had  not  made  them  to  serve  with  an  offering, 
nor  wearied  them  with  incense,  Isa.  43.  23.  Mic.  6. 
3.  But  he  speaks  especially  of  the  moral  law,  and 
its  precepts;  “ That  is  very  nigh  thee,  consonant 
to  the  law  of  nature,  which  would  have  been  found 
in  every  man’s  heart,  and  every  man’s  mouth,  if  he 
would  but  have  attended  to  it.  There  is  that  in 
thee,  which  consents  to  the  law  that  it  is  good,  Rom. 
7.  16.  Thou  hast  therefore  no  reason  to  complain 
of  any  insuperable  difficulty  in  the  observance  of  it.” 

II.  This  is  true  of  the  gospel  of  Christ,  to  which 
the  apostle  applies  it,  and  makes  it  the  language  of 
ihe  righteousness  which  is  of  faith,  Rom.  10.  6*  *8. 
And  many  think  that  is  principally  intended  by 
Moses  here;  for  he  wrote  of  Christ,  John  5.  46. 
This  is  God’s  commandment  now  under  the  gospel, 
that  we  believe  in  the  name  of  his  Son  Jesus  Christ, 

1 John  3.  23.  If  we  ask,  as  the  blind  man  did. 
Lord,  who  is  he?  or  where  is  he,  that  we  may  be- 
lieve on  him.^  (John  9.  36.)  this  scripture  gives  an 
answer.  We  need  not  go  up  to  heaven,  to  fetch 
him  thence,  for  he  is  come  down  from  thence  in  his 
incarnation;  nor. down  to  the  deep,  to  fetch  him 
thence,  for  thence  he  is  come  up  in  his  resurrec- 
tion. But  the  word  is  nigh  us,  and  Christ  in  thai 
word;  so  that  if  we  believe  with  the  heart  that  the 
promises  of  the  incarnation  and  resurrection  of  the 
Messiah  are  fulfilled  in  our  Lord  Jesus,  and  receive 
him  accordingly,  and  confess  him  with  onr  mouth, 
we  have  then  Christ  with  us,  and  we  shall  be  saved. 
He  is  near,  very  near,  that  justifies  us.  The  law 
was  plain  and  easy,  but  the  gospel  much  more  so. 

15.  See,  I have  set  before  thee  this  day 
life  and  good,  and  death  and  evil ; 16.  In 

that  I command  thee  this  day  to  love  the 
Lord  thy  God,  to  walk  in  his  ways,  and  to 
keep  his  commandments  and  his  statutes 
and  his  judgments,  that  thou  mayest  live 
and  multiply:  and  the  Lord  thy  God  shall 
bless  thee  in  the  land  whither  thou  goest 
to  possess  it.  17.  But  if  thine  heart  turn 
away,  so  that  thou  wilt  not  hear,  but  shalt 
be  drawn  away,  and  vvorship  other  gods,  ‘ 
and  serve  them  ; 1 8.  I denounce  unto  you 
this  day,  that  ye  shall  surely  perish,  and  that 
ye  shall  not  prolong  your  days  upon  the 
land,  whither  thou  passest  over  Jordan  to 
go  to  possess  it.  19.  I call  heaven  and 
earth  to  record  this  day  against  you,  that  1 
have  set  before  yon  life  and  death,  blessing 
and  cursing : therefore  choose  life,  that  both 
thou  and  thy  seed  may  live : 20.  That  thou 
mayest  love  the  Lord  thy  God,  and  that 
thou  ma3'’est  obey  his  voice,  and  tliat  thou 
mayest  cleave  unto  him;  (for  he  is  thy 
life,  and  the  length  of  thy  days;)  that  thou 


592 


DEUTERONOMY,  XX  XL 


mayest  dwell  in  the  land  wh^ch  the  Lord 
sware  unto  tlw  fathers,  to  Abraham,  to 
Isaac,  and  to  Jacob,  to  give  them. 

Moses  here  concludes  with  a very  bright  light, 
and  a very  strong  fire,  that,  if  possible,  what  he  had 
been  preaching  of,  might  find  entrance  into  the  un- 
derstanding and  affections  of  this  unthinking  people. 
What  could  be  said  more  moving,  and  more  likely 
t ) make  deep  and  lasting  impressions?  The  manner 
of  his  treating  with  them  is  so  rational,  so  prudent, 
so  affectionate,  and  every  way  so  apt  to  gain  the 
point,  that  it  abundantly  shows  him  to  be  in  ear- 
nest, and  leaves  them  inexcusable  in  their  disobe- 
dience. 

I.  He  states  the  case  very  fairly.  He  appeals  to 
themselves  concerning  it,  whether  he  hati  not  laid 
the  matter  as  plain  as  they  could  wish  before  them. 
1.  Every  man  covets  to  obtain  life  and  good,  and  to 
escape  death  and  evil;  desires  happiness,  and 
dreads  misery.  “ Well,”  says  he,  “ I have  showed 
you  the  way  to  obtain  all  the'  h^piness  you  can  de- 
sire, and  to  avoid  all  misery.  Be  obedient,  and  all 
shall  be  well,  and  nothing  amiss.”  Our  first  parents 
ate  the  forbidden  fruit,  in  hopes  of  getting  thereby 
the  knowledge  of  good  and  e\  il;  but  it  was  a mise- 
rable knowledge  they  got,  of  good,  by  the  loss  of  it, 
and  of  evil,  by  the  sense  of  it;  yet  such  is  the  com- 
passion of  God  toward  man,  that,  instead  of  giving 
him  up  to  his  own  delusion,  he  has  favoured  him  by 
his  word  with  such  a knowledge  of  ^ood  and  evil, 
as  will  make  him  for  ever  happy,  if  it  be  not  his 
own  fault.  2.  Every  man  is  moved  and  go\  erned 
in  his  actions  by  hope  and  fear,  hope  of  good,  and 
fear  cf  evi',  real  or  apparent.  “Now,”  says  Moses, 
“ I have  tried  both  ways;  if  yrvu  will  be  either 
drawn  to  obedience  by  the  certain  prospect  of  ad- 
vantage by  it,  or  driven  to  obedience  by  the  no  less 
certain  prospect  of  ruin,  in  case  you  be  disobedient; 
if  you  will  be  wrought  upon  either  way,  you  will  be 
kept  close  to  God  and  your  duty;  but  if  you  ai’e  not, 
you  are  utterly  inexcusable.  ” • 

Let  us,  then,  hear  the  conclusion  of  the  whole 
matter.  (1.)  If  they  and  their’s  would  love  God 
and  serve  him,  they  should  live  and  be  happy,  v. 
16.  If  they  would  love  God,  and  evidence  the  sin- 
cerity of  their  love  by  /cee/iing  /lii  commandmevtH; 
if  they  would  make  conscience  of  keeping  his  com- 
rnandments,  and  do  it  from  a principle  c f love;  then 
God  would  do  them  gc^od,  and  they  should  be  as 
happy  as  his  love  and  blessing  could  make  them. 
12. ) If  they  or  their’s  should  at  any  time  turn  from 
God,  desert  his  service,  and  worship  other  gods, 
that  would  certainly  be  their  ruin,  v.  17,  18.  Ob- 
serve, It  is  not  for  every  failure  in  the  particulars 
of  their  duty,  that  ruin  is  threatened,  but  for  apos- 
tasy and  idolatry:  though  every  violation  of  the 
command  deserved  the  curse,  yet  the  nation  would 
be  destroyed  by  that  only,  which  is  the  violation  of 
the  marriage-covenant.  The  purport  of  the  New 
Testament  is  much  the  same;  that,  in  like  manner, 
sets  before  us  life  and  death,  good  and  evil;  He  that 
believes  shall  be  saved;  he  that  believes  not  shall  be 
damned,  Mark  16.  16.  And  that  faith  includes 
love  and  obedience.  To  them  who,  by  patient  con- 
tinuance in  ’wcll-doin^,  seek  for  glory,  honour,  and 
immortality,  God  will  give  eternal  life.  But  to 
them  that  are  contentious,  and  do  not  obey  the 
truth,  hut  obey  unrighteousness,  and  so,  in  effect, 
worship  other  gods  and  serve  them,  to  them  Avill  be 
rendered  the  indignation  and  wrath  of  an  immortal 
God,  the  consequences  of  which  must  needs  be  the 
tribulation  and  anguish  of  an  immortal  soul,  Rom. 
2.7..  9. 

II.  Having  thus  stated  the  case,  he  fairly  puts 
them  to  their  choice,  with  a direction  to  them  to 
choose  well.  He  appeals  to  heaven  and  earth  con- 


[ cerning  his  fair  and  faithful  dealing  with  them  v 
j 19.  They  could  not  but  own,  that  whatever  v as 
; the  issue,  he  had  dclicered  his  soul;  therefore  that 
I they  might  deli\  er  their’s,  he  bids  them  choose  life, 
j that  is,  chocse  to  do  their  duty,  which  would  be 
I their  life.  Note,  1.  Those  shall  have  life,  that 
choose  it:  they  that  choose  the  favour  of  God,  and 
communion  with  him,  for  their  felicity,  and  prose- 
cute their  choice  as  they  ought,  shall  have  what 
i they  choose.  2.  Those  that  come  short  of  life  and 
lia]>piness,  must  thank  themselves;  they  would 
have  had  it,  if  they  had  chesen  it,  when  it  was  put 
to  their  clioice:  but  they  die  becau.se  they  ii-ill  die; 
that  is,  because  they  do  not  like  the  life  prom’sed, 

' upon  the  te’  ms  proposed. 

In  the  1 St  verse,  (1.)  He  shows  them,  in  short, 
what  iheir  duty  is,  to  love  God,  and  to  love  him  as 
the  Lord,  a Being  most  amiable,  and  as  their  God, 
a God  in  covenant  with  them ; and  as  an  evidence 
of  this  love,  to  obey  his  voice  in  e\  ery  thing,  and  by 
a constancy  in  this  love  and  obedience  to  cleave  to 
him,  and  never  to  forsake  him  in  affection  or  prac- 
tice. (2.)  He  show's  them  what  reason  there  was 
for  this  duty.  In  consideration,  [1.]  Of  their  de- 
pendence upon  God;  he  is  thy  life,  and  the  length 
of  thy  days.  He  gives  life,  preserves  life,  restores 
life,  and  prolongs  it  by  his  power,  though  it  is  a 
frail  life;  and  by  his  patience,  though  it  is  a forfeited 
life:  he  sweetens  life  with  his  comforts,  and  is  the 
sovereign  Lord  of  life;  in  his  hand  our  breath  is. 
j Therefore  w'c  are  concerned  to  keep  ourselves  in 
his  love;  for  it  is  good  having  him  our  Friend,  and 
bad  having  him  our  Enemy.  [2.]  Of  their  obliga- 
tion to  him  f(  r the  promise  of  Canaan  made  to  their 
fathers,  and  ratified  with  an  oath.  And,  [3.1  Of 
their  expectations  from  him  in  performance  of  that 
promise;  “I.,ove  God,  and  serve  him,  that  theu 
mayest  dwell  in  that  land  of  premise,  which  thou 
mayest  be  sure  He  can  give,  and  uj)hold  to  thee, 
w'ho  is  thy  life  and  the  length  of  thy  days.”  All 
these  are  arguments  to  us  to  continue  in  love  and 
obedience  to  the  God  of  our  mercies. 

CHAP.  XXXL 

In  this  chapter,  Moses,  having  finished  his  sermon,  I.  En- 
courages both  the  people  who  were  now  to  enter  Ca- 
naan, (v.  1 . .6.)  and  Joshua  who  was  to  lead  them,  v.  7, 
8.  23.  And,  II.  He  takes  care  for  the  keeping  of  these 
things  always  in  their  remembrance  after  his  decease.  1. 
By  the  book  of  the  law,  which  was,  (1.)  Written.  (2.) 
Delivered  into  the  custody  of  the  priests,  v.  9.  and 
24.  . 27.  (3.)  Ordered  to  be  publicly  read  every  seventh 

year,  v.  10.  . 13.  2.  By  a song  which  God  orders  Moses 

to  prepare  for  their  instruction  and  admonition.  (1.) 
He  calls  Moses  and  Joshua  to  the  door  of  the  taberna- 
cle, V.  14,  15.  (2.)  He  foretells  the  apostasy  of  Israel  in 

process  of  time,  and  the  judgments  they  would  thereby 
bring  upon  them.selves,  v.  16.. IS.  (3.)  He  prescribes 
the  following  .“ong  to  be  a witness  against  them,  v. 
19  . . 21.  (4.)  Moses  wrote  it,  (v.  22.  ) and  delivered  it  to 

Israel,  with  an  intimation  of  the  design  of  it,  as  he  had 
received  it  from  the  Lord,  v.  28.  . 30. 

1.  A ND  Moses  w^ent,  and  spake  these 
words  unto  all  Israel.  2.  And  he 
said  unto  them,  I am  a hundred  and  twenty 
years  old  this  day : I can  no  more  go  out 
and  come  in : also  the  Lord  hath  said  unto 
me,  Thou  shalt  not  go  over  this  Jordan. 
3.  The  Lord  thy  God,  he  wall  go  over  be- 
fore thee,  and  he  will  destroy  these  nations 
from  before  thee,  and  thou  shalt  possess 
them : and  Joshua,  he  shall  go  over  before 
thee,  as  the  Lord  hath  said.  4.  And  the 
Lord  shall  do  unto  them  as  he  did  to.Sihor 
and  to  Og,  kings  of  the  Amorites,  and  umo 


693 


DEUTERONOMY,  XXXI. 


the  land  of  them  whom  he  destroyed.  5. 
And  the  Lord  shall  give  them  up  before 
your  face,  that  ye  may  do  unto  them  ac- 
cording unto  all  the  commandments  which 
I have  commanded  you.  6.  Be  strong  and 
of  a good  courage,  fear  not,  nor  be  afraid 
of  them:  for  the  Lord  thy  God,  he  it  is 
that  doth  go  with  thee ; he  will  not  fail  thee, 
nor  forsake  thee.  7.  And  Moses  called 
unto  Joshua,  and  said  unto  him  in  the  sight 
of  all  Israel,  Be  strong  and  of  a good 
courage:  for  thou  must  go  with  this  people 
unto  tlie  land  which  the  Lord  hath  sworn 
unto  their  fathers  to  give  them;  and  thou 
shall  cause  them  to  inherit  it.  8.  And  the 
Lord,  he  it  is  that  doth  go  before  thee ; he 
will  be  with  thee,  he  will  not  fail  thee, 
neither  forsake  thee : fear  not,  neither  be 
dismayed. 

Loath  to  fiart  (we  say)  bids  oft  farewell;  Moses 
does  so  to  the  children  of  Israel;  not  because  he 
was  loath  to  ^o  to  God,  but  because  he  was  loath  to 
leave  them,  tearing,  that  when  he  had  left  them, 
they  would  leave  God:  he  had  finished  what  he  had 
to  say  to  them  by  way  of  counsel  and  exhortation: 
here  he  calls  them  together  to  giv  e them  a word  of 
encouragement,  especially  with  reference  to  the 
wars  of  Canaan,  which  tney  were  now  to  engage 
in.  It  \^as  a discouragement  to  them,  that  Moses 
was  to  be  removed,  at  a time  when  he  could  so  ill 
be  spared:  though  Joshua  was  continued  to  fight  for 
them  in  the  valley,  they  would  want  Moses  to  in- 
tercede for  them  on  the  hill,  as  he  did,  Exod.  17. 
10.  But  there  is  no  remedy ; Moses  can  no  more  go 
out,  and  come  in,  v.  2.  Not  thc.t  he  was  disabled 
by  any  decay  either  of  body  or  mind;  for  his  natu- 
ral force  was  not  abated:  {ch.  34.  7. ) but  he  cannot 
any  longer  dischai'ge  his  office;  for,  1.  He  is  a 
hundred  and  twenty  years  old,  and  it  is  time  for 
him  to  think  of  resigning  his  honour,  and  returning 
to  his  rest.  He  that  had  arrived  at  so  great  an  age 
then,  when  seventy  or  eighty  was  the  ordinary 
stint,  as  appears  by  the  prayer  of  Moses,  (Ps.  90. 
10.)  might  well  think  that  he  had  accomplished  as 
a hireling  his  day.  2.  He  is  under  a divine  sentence. 
Thou  sbalt  not  go  over  Jordan.  Thus  a full  stop 
was  yjut  to  his  usefulness;  hitherto  he  must  go,  hith- 
erto he  must  ser\  e,  but  no  farther.  So  God  had 
appointed  it,  and  Moses  acquiesces:  for  I know  not 
why  we  should  any  of  us  desire  to  live  a day  longer 
than  while  God  has  work  for  us  to  do;  nor  shall  we 
be  accountable  for  more  time  than  is  allotted  to  us. 
But  though  Moses  must  not  go  over  himself,  he  is 
anxious  to  encourage  those  that  must. 

I.  He  encourages  the  people;  and  never  could 
any  general  animate  his  soldiers  upon  such  good 
grounds,  as  those  on  which  Moses  here  encourages 
Israel.  1 He  assures  them  of  the  constant  pre- 
sence of  God  with  tlvem;  (xc  3.)  7'he  Lord  thy 
God,  that  has  led  thee  and  kept  thee  hitherto,  he 
will  go  oxter  before  thee;  and  they  might  follow 
Iroldly,  ivho  were  sure  that  they  had  God  for  their 
Leader.  He  repeats  it  again,  {v.  6.)  with  an  em- 
phasis, “ The  Lord  thy  God,  the  great  Jehovah, 
who  is  thine  in  covenant,  he  it  is.  He,  and  no  less; 
He,  and  no  other,  that  goes  before  thee;  not  only 
who  by  his  promise  has  assured  thee  that  he  will 
go  before  thee;  but  by  his  ark,  the  visilile  token  of 
his  presence,  shows  thee -that  he  does  actually 
before  thee.  ” And  he  re])eats  it  with,  enlargement, 
“Not  only  he  goes  over  before  thee  at  first,  to  bring 


thee  in,  but  he  will  continue  with  thee  all  along; 
with  thee  and  thine,  he  will  not  fail  thee,  nor  for- 
sake thee;  he  will  not  disappoint  thy  expectations  in 
any  strait,  nor  will  he  ever  desert  thine  interest;  be 
constant  to  him,  and  he  will  be  so  to  thee.”  This 
is  applied  by  the  apostle  to  call  God’s  spiritual  Is- 
rael, for  the  encouragement  of  their  faith  and 
hope;  unto  us  is  this  gospel  preached,  as  well  as 
unto  them.  He  will  never  fail  thee,  nor  forsake  thee, 
Heb.  13.  5.  2.  He  commends  Joshua  to  them  for  a 
leader;  Joshua,  he  shall  go  over  before  thee,  v.  3. 
One  whose  conduct  and  courage,  and  sincere  affec- 
tion to  their  interest,  they  had  had  long  experience 
of;  and  one  whom  God  had  ordained  and  appointed 
to  be  their  leader,  and  therefore,  no  doubt,  would 
own  and  bless,  and  make  a blessing  to  them.  See 
Numb.  27.  18.  Note,  It  is  a great  encouragement 
to  a people,  when,  instead  of  some  useful  instiai- 
ments  that  are  removed,  God  raises  up  others  to 
carry  on  his  work.  3.  He  ensures  their  success. 
The  greatest  generals,  supported  with  the  greatest 
advantages,  must  yet  own  the  issues  of  war  to  be 
doubtful  and  uncertain;  the  battle  is  not  always  to 
the  strong,  or  to  the  bold;  an  ill  accident  unthought 
of  may  tuni  the  scale  against  the  highest  hopes. 
But  Moses  had  warrant  from  God  to  assure  Israel 
that,  notwithstanding  the  disadvantages  they  la- 
boured under,  they  should  certainly  be  victorious. 
A coward  will  fight,  when  he  is  sure  to  be  a con- 
queror. God  undertakes  to  do  the  work,  he  will 
destroy  these  natio?is;  and  Israel  shall  do  little  else 
than  divide  the  spoil,  thou  shalt  fiossess  them,  v.  3. 
Two  things  might  encourage  their  hopes  of  this. 
(1.)  The  victories  they  had  already  obtained  over 
Sihon  and  Og,  v.  4.  From  which  they  might  infer 
both  the  pow^-  of  God,  that  he  could  do  what  he 
had  done,  and  the  purpose  of  God,  that  he  would 
finish  what  he  had  begun  to  do.  Thus  must  we  im- 
prove our  experience.  (2. ) The  command  God  had 
given  them  to  destroy  the  Canaanites,  {ch.  7.  2. — 
12.  2.)  to  which  he  refers  here,  v.  5.  That  ye 
may  do  unto  them  according  to  all  which  I have 
commanded  you;  and  from  which  they  might  infer, 
that  if  God  had  commanded  them  to  destroy  the 
Canaanites,  no  doubt,  he  would  put  it  into  the  pow- 
er of  their  hands  to  do  it.  Note,  What  God  h:is 
made  our  duty,  we  have  reason  to  expect  oppor- 
tunity and  assistance  from  him  for  the  doing  of.  Sc 
that  from  all  this  he  had  reason  enough  to  bid  them 
be.  strong  and  of  a good  courage,  v.  6.  M'hile 
they  had  the  power  of  God  engaged  for  them,  they 
had  no  reason  to  fear  all  the  powers  of  Canaan  en- 
gaged against  them. 

11.  He  encourages  Joshua,  v.  7,  8.  Observe,  1. 
Though  Joshua  was  an  experienced  general,  and  a 
man  of  approved  gallantry  and  resolution,  who  had 
always  signalized  himself  in  many  brave  actions; 
yet  Moses  saw  cause  to  bid  him  be  of  good  courage, 
now  that  he  was  entering  upon  a new  scene  of  ac- 
tion; and  Joshua  was  far  from  taking  it  as  an  affront, 
or  as  an  implicit  questioning  of  his  courage,  to  be 
thus  charged,  as  sometimes  we  find  proud  and 
peevish  spirits  invidiously  taking  exhortations  and 
admonitions  for  reproaches  and  reflections.  Joshua 
himself  is  very  well  pleased  to  be  admonished  by 
Moses  to  be  strong  and  of  good  courage.  2.  He 
gives  him  his  charge  m the  sight  of  all  Israel,  that 
they  might  be  the  more  observant  of  him  whom 
they  saw  thus  solemnly  inaugurated,  and  that  he 
might  set  himself  the  more  to  be  an  example  of 
courage  to  the  people,  who  were  witnesses  to  this 
charge  here  given  to  him,  as  well  as  to  themselves. 
3.  He  gives  him  the  same  assurances  of  the  divine 
presence,  and  consequently  of  a glorious  success, 
that  he  had  given  the  people.  God  would  be  xvith 
him,  would  not  forsake  him,  and  therefore  he 
should  certainly  accomplish  the  glorious  enterprise 


694 


DEUTERONOMY,  XXXL 


to  which  he  was  called  and  commissioned,  Thou 
i,halt  cause  them  to  inherit  the  land  of  promise. 
Note,  Those  shall  speed  well,  that  have  God  with 
them;  and  therefore  they  ought  to  be  of  good  cou- 
rage. Through  God  let  us  do  valiantly,  for  through 
him  we  shall  do  victoriously;  if  we  resist  the  Devil, 
lie  shall  flee,  and  God  shall  shortly  tread  him  under 
our  feet. 

9.  And  Moses  wrote  this  law,  and  deliv- 
ered it  nnto  the  priests  the  sons  of  Levi, 
which  bare  the  ark  of  the  covenant  of  the 
Loan,  and  unto  all  the  elders  of  Israel. 

1 0.  And  Moses  commanded  them,  saying, 
At  the  end  of  every  seven  years,  in  the 
solemnity  of  the  year  of  release,  in  the 
feast  of  tabernacles,  11.  When  all  Israel 
is  come  to  appear  before  the  Lord  thy 
God  in  the  place  which  he  shall  choose, 
thou  shalt  read  this  law  before  all  Israel  in 
their  hearing.  12.  Gather  tlie  people  to- 
gether, men,  and  women,  and  children,  and 
thy  stranger  that  is  within  thy  gates,  that 
they  may  hear,  and  that  they  may  learn, 
and  fear  the  Lord  your  God,  and  observe 
to  do  all  the  words  of  this  law;  13.  And 
that  their  children,  which  have  not  known 
any  thing,  may  hear,  and  learn  to  fear  the 
Lord  your  God,  as  long  as  ye  live  in  the 
land  whither  ye  go  over  Jordan  to  possess  it. 

The  law  was  given  by  Moses;  so  it  is  said,  John 

1.  17.  He  was  not  only  intrusted  to  deliver  it  to 
that  generation,  but  to  transmit  it  to  the  generations 
to  come;  and  here  it  appears  that  he  was  faithful  to 
that  trust. 

I.  Moses  •wrote  this  la’w,  v.  9.  The  learned 
Bishop  Patrick  understands  this  of  all  the  five 
books  of  Moses,  which  are  often  called  the  Law; 
though  he  supposes  that  Moses  had  written  most 
of  the  Pentateuch  before;  yet  he  did  not  finish  it 
till  now;  now  he  put  his  last  hand  to  that  sacred 
volume.  Many  think  that  the  law  here,  (espe- 
cially since  it  is  called  this  law,  this  grand  abridg- 
ment of  the  law,)  is  to  be  understood  of  this  book 
of  Deuteronomy;  all  those  discourses  to  the  people, 
which  have  taken  up  this  whole  book,  he,  being  in 
them  divinely  inspired,  wrote  them  as  the  word  of 
God.  He  wrote  this  law,  1.  That  they  who  had 
heard  it,  might  often  review  it  themselves,  and  call 
it  to  mind.  2.  That  it  might  be  the  more  safely 
handed  down  to  posterity.  Note,  The  church  has 
received  abundance  of  advantage  from  the  writing, 
as  well  as  from  the  preaching,  of  divine  things; 
faith  comes  not  only  by  hearing,  but  by  reading. 
The  same  care  that  was  taken  of  the  law,  thanks 
be  to  God,  is  taken  of  the  gospel  too:  soon  after  it 
was  preached,  it  was  written,  that  it  might  reach 
to  them  on  whom  the  ends  of  the  world  shall  come. 

II.  Having  written  it,  he  committed  it  to  the  care 
and  custody  of  the  priests  and  elders.  He  deliver- 
ed one  authentic  copy  to  the  priests,  to  be  laid  up 
in  the  ark,  (ri.  26.)  there  to  remain  as  a standard 
by  which  all  other  copies  must  be  tried.  And  it  is 
supposed  that  he  gave  another  copy  to  the  elders 
of  each  tribe,  to  be  transcribed  by  all  of  that  tribe, 
that  were  so  disposed.  Some  observe  that  the 
elders,  as  well  as  the  priests,  were  intrusted  with 
the  law,  to  intimate,  that  magistrates  bytheir  power, 
as  well  as  ministers  by  their  doctrine,  are  to  main- 
»ain  religion,  and  to  take  care  that  the  law  be  not 
broken  or  lost. 


III.  He  appointed  the  public  reading  of  this  law 
in  a general  assembly  of  all  Israel  every  seventh 
year.  The  pious  Jews  (it  is  very  probable)  read  • 
the  law  daily  in  their  families,  and  Moses  of  old 
time  was  read  in  the  synagogue  every  sabbath-day. 
Acts  15.  21.  But  once  in  seven  years,  that  the  law 
might  be  the  more  magnified  and  made  honourable, 
it  must  be  read  in  a general  assembly.  Though  we 
read  the  word  in  private,  we  must  not  think  it  need- 
less to  hear  it  read  in  public. 

Now  he  here  gives  direction, 

1.  When  this  solemn  reading  of  the  law  must  be, 

that  the  time  might  add  to  the  solemnity;  it  must 
be  done,  (1.)  In  the  year  of  release.  In  that  year 
the  land  rested,  so  that  they  could  the  better  spare 
time  to  attend  this  service.  Servants  who  were 
then  discharged,  and  poor  debtors  who  were  then 
acquitted  from  their  debts,  must  know,  that,  hav- 
ing the  benefit  of  the  law,  it  was  justly  expected 
they  sh  uld  yield  obedience  to  it,  and  therefore  give 
up  themselves  to  be  God’s  servants,  because  he  had 
loosed  their  bonds.  The  year  of  release  was  typi- 
cal cf  gospel-gr.xe,  which  therefrre  is  called  the 
acceptable  year  of  the  Lord;  for  our  remission  and 
liberty  by  Christ  engage  us  to  keep  his  command- 
ments, Luke  1.  74,  75.  (2.)  At  the  feast  of  the  ta- 

bernacles in  that  year.  In  that  feast  they  were 
particularly  required  to  rejoice  before  God,  Lev. 
23.  40.  Therefore  then  they  must  read  the  law, 
both  to  qualify  their  mirth  and  keep  it  in  due 
bounds,  and  to  sanctify  their  minh,  that  they  might 
make  the  law  cf  God  the  matter  of  their  rejoicing, 
and  might  read  it  with  pleasure,  and  not  as  a task. 

2.  To  whom  it  must  be  read;  to  all  Israel,  {y. 
11.)  men,  women,  and  children,  and  the  strangers, 
V.  12.  The  women  and  children  were  not  obliged 
to  go  up  to  the  other  feasts,  but  to  this  only  in  which 
the  law  was  read.  Note,  It  is  the  will  of  God  that 
all  people  should  acquaint  themseheS  with  his 
word.  It  is  a rule  to  all,  and  therefore  should  be 
read  to  all.  It  is  supposed,  since  all  Israel  could 
not  possibly  meet  in  one  place,  or  one  man’s  voice 
reach  them  all,  that  as  many  as  the  courts  of  the 
Lord’s  house  would  hold,  met  there,  and  the  rest  at 
the  same  time  in  their  synagogues.  The  Jewish 
doctors  say,  that  the  hearers  were  bound  to  pre- 
pare their  hearts,  and  to  hear  with  fear  and  rex'cr- 
ence,  and  with  joy  and  trembling,  as  in  the  day 
when  the  law  •ivas  given  on  mount  Sinai,  and  though 
they  were  great  and  wise  men,  who  knew  the  whole 
law  very  well,  yet  they  were  bound  to  hear  with 
great  attention;  for  he  that  reads,  is  the  messenger 
of  the  congregation  to  cause  the  words  of  God  to  be 
heard.  I wish  those  that  hear  the  gospel  read  and 
preached,  would  consider  this. 

3.  By  whom  it  must  be  read.  Thou  shalt  read  it, 
(v.  11.)  “Thou,  O Israel,”  by  a proper  person  ap- 
pointed for  that  purpose;  or,  “Thou,  O Joshua, 
their  chief  ruler;”  accordingly,  we  find  that  he  did 
read  the  law  himself.  Josh.  8.  35.  So  did  Jesiah,  2 
Chron.  34.  30.  and  Ezra,  Neh.  8.  3.  And  the 
Jews  say,  that  the  king  himself  (when  they  had 
one)  was  the  person  that  read  in  the  courts  of  the 
temple;  that  a pulpit  was  set  up  for  that  purpose  in 
the  midst  of  the  court,  in  which  the  king  stood,  that 
the  book  of  the  law  was  delivered  him  by  the  High 
Piiest,  that  he  stood  up  to  receive  it,  uttered  a 
prayer  (as  every  one  did  that  was  to  read  the  law 
in  public)  before  he  read;  and  then,  if  he  pleased, 
he  might  sit  down  and  read.  But  if  he  read  stand 
ing,  it  was  thought  the  more  commendable,  as  (they 
say)  King  Agrippa  did.  Here  let  me  offer  it  as  a 
conjecture,  that  Solomon  is  called  the  Preacher,  in 
his  Ecclesiastes,  because  he  delivered  the  substance 
of  that  book  in  a discourse  to  the  people,  after  hie 
public  reading  of  the  law  in  the  feasts  of  taberna- 
cles, according  to  this  appointment  here. 


695 


DEUTERONOMY,  XXXI. 


4 For  what  end  it  must  be  thus  solemnly  read. 
(1. ) That  the  present  generation  might  hereby  keep 
m)  their  acquaintance  with  the  law  of  God,  v.  12. 
They  must  hear,  that  they  may  leani,  and  fear 
Goa,  'and  observe  to  do  their  duty.  See  here  what 
we  are  to  aim  at  in  hearing  the  word;  we  must  hear, 
that  we  may  learn,  and  grow  in  knowledge;  and 
every  time  we  read  the  scriptures,  we  shall  find  j 
that  there  is  still  more  and  more  to  be  learned  out 
of  them.  W c must  learn,  that  we  may  fear  God, 
that  is,  that  we  may  be  duly  affected  with  divine 
things;  and  must  fear  God,  that  we  may  observe 
and  do  the  words  of  his  law;  for  in  vain  do  we  pre- 
tend to  fear  him,  if  we  do  not  obey  him.  (2.)  That 
the  rising  generation  might  betimes  be  leavened 
with  religion,  {v.  13.)  not  only  that  those  who 
know  something,  may  thus  know  more;  but  that 
the  children  which  have  not  known  any  thing',  may 
betimes  know  this,  how  much  it  is  their  interest  as 
well  as  duty  to  fear  God. 

1 4.  And  the  Lord  said  unto  Moses, Behold, 
thy  days  approach  that  thou  must  die : call 
Joshua,  and  present  yourselves  in  the  taber- 
nacle of  the  congregation,  that  I may  give 
him  a charge.  And  Moses  and  Joshua 
went  and  presented  themselves  in  the  taber- 
nacle of  the  congregation.  15.  And  the 
Lord  appeared  in  the  tabernacle  in  a 
pillar  of  a cloud  : and  the  pillar  of  the 
cloud  stood  over  the  door  of  the  taber- 
nacle. 16.  And  the  Lord  said  unto  Moses, 
Behold,  thou  shalt  sleep  with  thy  fathers ; i 
and  this  people  will  rise  up,  and  go  a whor- 
ing after  the  gods  of  the  strangeis  of  the 
land  whither  they  go  to  be  among  them,  and 
wall  forsake  me,  and  break  my  covenant 
which  I have  made  wath  them.  17.  Then 
my  anger  shall  be  kindled  against  them  in 
that  day,  and  1 will  forsake  them,  and  I wall 
hide  my  face  from  them,  and  they  shall  be 
devoured,  and  many  evils  and  troubles  shall 
befall  them;  so  that  they  will  say  in  that 
day,  Are  not  these  evils  come  upon  us,  be- 
cause our  God  is  not  among  us?  18.  And 
I wall  surely  hide  my  face  in  that  day,  for  all 
the  evils  wdiich  they  shall  have  wrought,  in 
that  they  are  turned  unto  other  gods.  1 9. 
Now  therefore  waite  ye  this  song  for  you, 
and  teach  it  the  children  of  J srael : put  it  in 
tlieir  mouths,  that  this  song  may  be  a wat- 
ness  for  me  against  the  children  of  Israel. 
20.  For  w’hen  1 shall  have  brought  thenr 
into  the  land  w'hich  I sw'are  unto  their 
fathers,  that  tloweth  wath  milk  and  honey; 
and  they  shall  have  eaten  and  filled  them- 
selves, and  w^axen  fat ; then  will  they  turn 
unto  other  gods,  and  serve  them,  and  pro- 
voke me,  and  break  my  covenant.  21.  And 
it  shall  come  to  pass,  when  many  evils  and 
troubles  are  befallen  them,  that  this  song  | 
shall  testify  against  them  as  a witness ; for  it 
shall  not  be  forgotten  out  of  the  mouths  of  I 
their  seed : for  I know  their  imagination  ' 
wdiich  they  go  about,  even  now,  before  T i 


have  brought  them  into  the  land  which  1 
sware. 

Here, 

I.  Moses  and  Joshua  are  summoned  to  attend  the 
Divine  Majesty  at  the  dqpr  of  the  tabernacle,  v.  14. 
Moses  is  told  again  that  he  must  shortly  die;  even 
those  that  are  most  ready  and  willing  to  die,  have 
need  to  be  often  reminded  of  its  approach.  In  con- 
sideration of  this,  he  must  come,  himself  to  meet 
God;  for  whatever  improves  our  communion  with 
Ciod,  furthers  our  preparation  for  death.  He  must 
also  bring  Joshua  with  him  to  be  presented  to  God 
for  a successor,  and  to  receive  his  commission  and 
charge.  Moses  readily  obeys  the  summons,  for  he 
was  not  one  of  those  that  look  with  an  evil  eye  upon 
their  successors,  but,  on  the  contrary,  rejoiced  in  him. 

II.  God  graciously  gi\  es  them  the  meeting.  He 
afifieared  in  the  tabernacle,  (as  the  Shechinah  used 
to  appear,)  in  a fiillar  of  a cloud,  v.  15.  This  is 
the  only  time  in  all  this  book  that  we  read  of  the 
glory  of  God  appearing,  whereas  we  often  read  of 
it  in  the  three  foregcing  books:  which  perhaps  signi- 
fies that,  in  the  latter  days,  under  the  evangelical 
law,  such  visible  appearances  as  these  of  the  divine 
glory  are  not  to  be  expected,  but  we  must  take 
heed  to  the  more  sure  word  of  prophecy. 

HI.  He  tells  Moses,  that,  after  his  death,  the  co- 
venant which  he  had  taken  so  much  pains  to  make 
between  Israel  and  their  God,  would  certainly  be 
broken. 

1.  That  Israel  would  forsake  God,  v.  16.  And 
we  may  be  sure  that  if  the  covenant  between  God 
and  men  be  broken,  the  blame  must  lie  on  man,  it 
is  he  that  breaks  it;  we  have  often  observed  it.  That 
God  never  leaves  any  till  they  first  leave  him. 
Worshipping  the  gods  of  the  Canaanites,  (who  had 
been  the  natives,  but  from  henceforward  w ere  to  be 
looked  upon  as  the  strangers  of  that  land,)  would 
undoubtedly  be  counted  a deserting  of  God,  and, 
like  adultery,  a violation  of  the  covenant.  Thus  still, 
those  are  revolters  from  Christ,  and  will  be  so  ad- 
judged, who  either  make  a god  of  their  money  by 
reigning  covetousness,  or  a god  of  their  belly  by 
reigning  sensuality.  'Fhey  that  turn  to  other  gods, 
(v.  18. ) forsake  tfieir  own  mercies.  This. apostasy 
of  their’s  is  foretold  to  be  an  effect  of  their  prospe- 
rity, (v.  20.)  'J'hey  shall  have  eaten  and  filled 
themselves;  that  is  all  they  will  aim  at  in  eating,  to 
gratify  their  ow  n appetites,  and  then  they  will  wax 
fat,  grow  secure  and  sensual;  their  security  will 
take  off  their  dread  of  God,  and  his  judgments;  and 
their  sensuality  will  incline  them  to  the  idolatries 
of  the  heathen,  which  made  firovision  for  the  flesh 
to  fulfil  the  lusts  of  it.  Note,  God  has  a clear  and 
ini^lible  foresight  of  all  the  wickedness  of  the  wick- 
ed, and  has  often  covenanted  with  those  who,  he 
knew,  would  deal  very  treacherously,  (Isa.  48.  8.) 
and  conferred  many  favours  on  those  who,  he 
knew,  would  deal  very  ungratefully. 

2.  That  then  God  would  forsake  Israel;  and 
justly  does  he  cast  them  off,  who  had  so  unjustly 
cast  him  off,  x>.  17,  My  anger  shall  be  kindled 
against  them,  and  I will  forsake  them.  His  provi- 
dence would  forsake  them,  no  longer  to  protect  and 
prosper  them,  and  then  they  would  become  a prey 
to  all  their  neighbours.  His  spirit  and  grace  would 
farsake  them,  no  longer  to  teach  and  guide  them, 
and  then  they  would  be  more  and  more  bigoted, 
besotted,  and  hardened  in  their  idolatries.  Thus 
many  evils  and  troubles  would  befall  them,  {v.  17, 
21.)  which  would  be  such  manifest  indications  of 
God’s  displeasure  against  them,  that  they  them- 
selves would  be  constrained  to  own  it,  .dre  not  these 
evils  come  ufion  us,  because  our  God  is  not  among 
us?  I'hey  that  have  sinned  away  their  God,  wijl 
find  that  thereby  they  pull  all  mischiefs  upon  their 


DEUTERONOMY,  XXXI. 


r,96 

(uvn  heads.  But  that  which  completed  their  mise- 
ry, was,  that  (iod  would  hide  his  face  from  them  in 
that  day,  that  day  of  their  trouble  and  distress,  -v. 
18.  Whatever  outward  troubles  we  are  in,  if  we 
have  but  the  light  of  God’s  countenance,  we  may  be 
easy.  But  if  God  hide  lys  face  from  us  and  our 
prayers,  we  are  undone. 

IV.  He  directs  Moses  to  deliver  them  a song,  in 
the  composing  of  whicli  he  should  be  divinely  in- 
spired, and  which  should  remain  a standing  testi- 
mony for  God,  as  faithful  to  them  in  giving  them 
warning,  and  against  them,  as  persons  false  to 
themselves  in  not  taking  warning,  v.  19.  The 
written  word  in  general,  as  well  as  this  song  in 
particular,  is  a witness  for  God,  against  all  those 
that  break  covenant  with  him.  It  shall  be  for  a tes- 
timony, Mutth.  24.  14.  The  wisdom  of  man  has 
devised  many  ways  of  conveying  the  knowlege  of 
good  and  evil,  by  laws,  histories,  prophecies,  pro- 
verbs, and,  among  the  rest,  by  songs;  each  has  its 
advantages:  and  the  wisdom  of  God  has  in  the  scrip- 
ture made  use  of  theni  all,  that  ignorant  and  careless 
men  might  be  left  biexcus able.  1.  This  song,  if 
rightly  improved,  might  be  a means  to  prevent 
their  apostasy;  for  in  tne  inditing  of  it  God  had  an 
eye  to  their  present  imagination,  now,  before  they 
tvere  brought  into  the  land  oj  promise,  v.  21.  God 
knew  very  well  that  there  were  in  their  hearts  such 
gross  conceits  of  the  deity,  and  such  inclinations  to 
idolatry,  that  ^hey  would  be  tinder  to  the  sparks  of 
that  temptation;  and  therefore  in  this  song  he  gives 
them  warning  of  their  danger  that  way.  Note, 
The  word  of  God  is  a discertier  of  the  thoughts  and 
intents  (f  men’s  hearts,  and  meets  with  them 
strangely  by  its  reproc.fs  and  corrections,  Heb.  4.  12. 
Compa’-e  I’Cor.  14.  25.  Ministers  who  preach  the 
word,  know  not  the  im agin  hions  men  go  about,  but 
God,  whose  w'ord  it  is,  knows  perfectly.  2.  If  this 
song  did  not  pre\ent  tlieir  apostasy,  yet  it  might 
help  to  bring  them  to  repentance,  and  to  reduce  them 
from  theh'  apostasv.  When  their  troubles  are  come 
upon  them,  this  song  shall  not  be.  forgotten,  but  may 
ser\  e as  a gl  ss  to  show'  them  then-  own  faces,  that 
they  may  humble  themselves, and  return  to  him  from 
whom  they  lia\e  revolted.  Note,  These  whom 
God  lias  mercy  in  store  for,  he  may  leave  to  fall, 
yet  he  will  provide  means  for  tlieir  recovery.  Me- 
dicines are  prepared  beforehand  for  their  cure. 

22.  Moses  therefore  wrote  this  song  tte 
same  day,  and  taught  it  the  children  of  Is- 
rael. 23.  And  he  gave  Joshua  the  son  of 
Nun  a charge,  and  said.  Be  strong  and  of 
a good  courage : for  thou  shalt  bring  the 
children  of  Israel  into  the  land  which  I 
sware  unto  them : and  1 will  be  with  thee. 
24.  And  it  came  to  pass,  when  Moses  had 
made  an  end  of  writing  the  words  of  this 
law  in  a book,  until  they  were  finished,  25. 
That  Moses  commanded  the  Levites,  which 
bare  the  ark  of  the  covenant  of  the  Lord, 
saying,  2G.  Take  this  book  of  the  law,  and 
put  it  in  the  side  of  the  ark  of  the  covenant 
of  the  fjOKD  your  God,  that  it  may  be  there 
for  a witness  against  thee.  27.  For  I know 
thy  rebellion,  and  thy  stiff  neck ; behold, 
while  \ am  yet  alive  with  you  this  day  ye 
have  been  rebellious  against  the  Lord  ;and 
how  much  more  after  my  death  ? 28.  Ga- 

ther unto  me  all  the  elders  of  your  tribes, 
and  your  ol'ficers,  that  I may  speak  these 


words  in  their  ears,  and  call  heaven  and 
earth  to  record  against  them.  29.  For  I 
know  that  after  my  death  ye  will  utterly  cor- 
rupt yourselves,,  and  turn  aside  from  the  way 
which  I have  commanded  you ; and  evil 
will  befall  you  in  the  latter  days;  because  ye 
will  do  evil  in  the  sight  of  the  Lord,  to  pro- 
voke him  to  anger  through  the  work  of  your 
hands.  30.  And  Moses  spake  in  the  ears 
of  all  the  congregation  of  Israel  the  words  of 
this  song,  until  they  were  ended. 

Here, 

I.  The  charge  is  given  to  Joshua,  which  God  had 
said  {v.  14.)  he  would  give  him.  The  same  in  ef- 
fect that  Moses  had  given  him,  (r*.  7.)  Be  strong 
and  of  a good  courage,  v.  23.  Joshua  had  now 
heard  from  God  so  much  of  the  wickedness  of  the 
people  whom  he  was  to  have  the  conduct  of,  as 
could  not  but  be  a discouragement  to  him;  “Nay,” 
says  God,  “ how  bad  soever  they  are,  thou  shalt  go 
through  thy  undertaking,  for  I ivill  be  ’ivith  thee. 
Thou  shalt  put  them  into  possession  of  Canaan;  if 
they  afterward  by  their  sin  throw  themselves  out 
of  it  again,  that  will  be  no  fault  rf  thine,  nor  any 
dishonour  to  thee,  therefore  be  of  good  courage.” 

II.  The  solemn  delivery  of  the  book  of  the  law 
to  the  Levites  to  be  deposited  in  the  side  of  the  ark, 
is  here  again  related,  (x;.  24 . . 26. ) of  which  before, 
V.  9.  Only  they  are  here  directed  where  to  trea- 
sure up  this  precious  original,  not  in  the  ark,  there 
only  the  two  tables  were  preserved,  but  in  another 
box  by  the  side  of  the  ark.  It  is  probable  that  this 
was  the  \ ery  box  that  was  found  in  the  house  of 
the  Lord,  (having  been  somehow  or  other  mis- 
placed,) in  the  days  of  Josiah,  (2  Chron.  34.  14.) 
and  so  perhaps  the  following  words  here,  that  it 
may  be  a witness  against  thee,  may  jtarticularly 
point  at  that  e\  ent  which  happened  so  long  after  ; 
for  the  finding  of  this  very  book  occasioned  the 
public  reading  of  it  by  Josiah  himself,  for  a witness 
against  a people  who  were  then  almost  ripe  foi 
their  ruin  by  the  Babylonians. 

III.  The  song  which  follows  in  the  next  chapter, 
is  here  delivered  to  Moses,  and  by  him  to  the  peo- 
ple. Rewrote  it,  first,  (ta  22.)  as  the  Spirit  of 
God  indited  it,  and  then  s/iake  it  in  the  ears  of  all 
the  congregation,  (x>.  30.)  and  taught  it  them,  (v. 
22. ) that  is,  gave  out  copies  of  it,  and  ordered  the 
people  to  learn  it  by  heart. 

It  was  delivered  oy  word  of  mouth  first,  and  af- 
terward in  writing,  to  the  elders  and  officers,  as  the 
representatives  of  their  respective  tribes,  (v.  28.) 
by  them  to  be  transmitted  to  their  several  families 
and  households.  It  is  deli\  ered  to  them  with  a 
solemn  appeal  to  heaven  and  earth,  concerning  the 
fair  warning  which  was  given  them  by  it,  of  the 
fatal  consequences  of  their  apostasy  from  God;  and 
with  a declaration  of  the  little  joy  and  little  hope 
Moses  had  in  and  concerning  them. 

1.  He  declares  what  little  joy  he  had  had  of  them 
while  he  Avas  with  them,  27.  It  is  not  in  a pas- 
sion that  he  says,  I know  thy  rebellion,  (as  once  he 
said  it  unadvisedly.  Hear  now,  ye  rebels,)  but  it  is 
the  result  of  a long  acquaintance  with  them,  ye  have 
been  rebellious  against  the  I.ord.  Their  rebellions 
against  himself  he  makes  no  mention  of,  those  he  had 
long  since  forgiven  and  forgotten;  but  their  rebel- 
lions against  God  they  must  be  made  to  hear  of,  that 
they  may  be  ever  repented  of,  and  ne\'er  repeated. 

2.  What  little  hopes  he  had  of  them  now  that  he 
was  leaving  them.  From  what  God  had  now  said 
to  him,  {v.  16.)  more  than  from  his  own  experience 
of  them,  though  that  was  discouraging  enough,  he 


697 


DEUTERONOMY,  XXXII. 


lells  them,  (t<.  29.)  I know  that  after  my  death  ye 
will  utterly  corrufit  yourselves.  Many  a sad 
thought,  no  doubt,  it  occasioned  to  this  good  man,  to 
foresee  the  apostasy  and  ruin  of  a people  he  had 
taken  so  much  pains  with,  in  order  to  do  them  good, 
and  make  them  happy;  but  this  was  his  comfort, 
that  he  had  done  his  duty,  and  that  God  would  be 
glorified,  if  not  in  their  settlement,  in  their  disper- 
sion. Thus  our  Lord  Jesus,  a little  before  his 
death,  foretold  the  rise  of  false  Christs  and  false 
prophets,  (Matth.  24.  24.)  notwithstanding  which, 
and  all  the  apostasies  of  the  later  times,  we  may  be 
confident  that  the  gates  of  hell  shall  not  firevail 
against  the  church,  for  the  foundation  of  God 
stands  sure. 

CHAP.  XXXII. 

In  this  chapter  we  have,  I.  The  song  which  Moses,  by  the 
appointment  of  God,  delivered  to  the  chi’dren  of  Israel, 
for  a standing  admonition  to  them,  tp  take  heed  of  for- 
saking God.  This  takes  up  most  of  the  chapter.  In 
which  we  have,  1.  The  preface,  v.  1,  2.  2.  A high  cha- 

racter of  God,  and  in  opposition  to  that,  a bad  character 
of  the  people  of  Israel,  v.  3. . 6.  3.  A rehearsal  of  the 
great  things  God  had  done  for  them,  and  in  opposition 
to  that,  an  account  of  their  ill  carriage  toward  him,  v. 

7..  18.  4.  A prediction  of  the  wasting  destroying  judg- 

ments which  God  would  bring  upon  them  for  their  sins, 
in  which  God  is  here  justified  by  the  many  aggravations 
of  their  impieties,  v.  19  . .33.  5.  A promise  of  the  de- 
struction of  their  enefmies  and  oppressors  at  last,  and 
the  glorious  deliverance  of  a remnant  of  Israel,  v.  36.. 
43.  II.  The  exhortation  with  which  Moses  delivered 
this  song  to  them,  v.  44..  47.  III.  The  orders  God 
gives  to  Moses  to  go  up  to  mount  Nebo  and  die,  v. 

43 . . 52. 

1.  IVE  ear,  O ye  heavens,  and  I will 
\ JT  speak  ; and  hear,  O earth,  the  words 
of  my  mouth.  2.  My  doctrine  shall  drop 
as  the  rain,  my  speech  shall  distil  as  the 
dew,  as  the  small  rain  upon  the  tender 
herb,  and  as  the  showers  upon  the  grass: 

3.  Because  I will  publish  the  name  of  the 
Lord:  ascribe  ye  greatness  unto  our  God. 

4.  He  is  the  Rock,  his  work  is  perfect; 
for  all  his  ways  ore  judgment;  a God  of 
truth  and  without  iniquity,  just  and  right  is 
he.  5.  They  have  corrupted  themselves ; 
their  spot  is  not  the  spot  of  his  children : they 
are  a perverse  and  crooked  generation.  6. 
Do  ye  thus  requite  the  Lord  ? O foolish 
people  and  unwise ! is  not  he  thy  father 
that  hath  bought  thee  ? if&th  he  not  made 
tliee,  and  established  thee  ? 

Here  is, 

I.  A commanding  preface  or  introduction  to  this 
song  of  Moses,  x>.  1,  2.  He  begins,  1.  With  a 
solemn  appeal  to  heaven  and  earth  concerning  the 
truth  and  importance  of  what  he  was  about  to  say, 
and  the  justice  of  the  divine  proceedings  against  a 
rebellious  and  backsliding  people,  for  he  had  said, 
(c/i.  31.  28.)  that  he  would  in  this  song  call  heaven 
and  earth  to  record  against  them.  Heaven  and 
earth  would  sooner  hear  than  this  perverse  and  un  - 
thinking peo])le;  for  they  revolt  not  from  their  obe- 
dience to  their  Creator,  but  continue  to  this  day, 
according  to  his  ordinances,  as  his  servants,  (Ps. 
119.  89..  91.)  and  therefore  will  rise  up  in  judg- 
ment against  rebellious  Israel.  Heaven  and  eaith 
will  be  witnesses  against  sinners,  witnesses  of  the 
warning  given  tlicm,  and  of  their  refusal  to  take  the 
warning;  (see  Job  20.  27  ) x\\e  heaven  shall  reveal 
his  iniquity,  and  the  earth-shall  rise  ufi  against  him. 
Gr  hea\  en  and  earth  are  here  put  for  the  inhabit- 
ants of  both,  angels  and  men;  both  shall  agree  to 

VoL.  1. — 4 T 


justify  God  in  his  proceedings  against  Israel,  and  to 
declare  his  righteousness,  Ps.  50.  6.  See  Rev.  19. 
1,  2.  2.  He  begins  with  a solemn  application  of 

what  he  was  about  to  say  to  the  people,  v.  2,  My 
doctrine  shall  drop  as  the  rain.  (1.)  “ It  shall  be  a 
beating  sweeping  rain  to  the  rebellious;”  so  one  of 
the  Chaldee  paraphrasts  expounds  the  first  clause. 
Rain  is  sometimes  sent  for  judgment,  witness  that 
with  which  the  world  was  deluged;  and  so  the  word 
of  God,  as  to  some  it  is  reviving  and  refreshing,  and 
a savour  of  life  unto  life,  so  to  others  it  is  terrifying 
and  killing,  and  a savour  of  death  unto  death.  (2. ) 
It  shall  be  as  a sweet  and  comfortable  dew  to  those 
who  are  rightly  prepared  to  receive  it.  Observe, 
[1.]  The  subject  of  this  song  is  doctrine;  he  had 
given  them  a song  of  praise  and  thanksgiving, 
(Exod.  15.)  but  this  is  a song  of  instruction,  for  in 
psalms,  and  hymns,  and  spiritual  songs,  we  are  not 
only  to  give  glory  to  God,  but  to  teach  and  admo- 
nish one  another.  Col.  3.  16.  Hence  many  of  Da- 
vid’s psalms  are  entitled  Maschil,  to  give  instruc- 
tion. [2.  ] This  doctrine  is  fitly  compared  to  rain 
and  showers  which  come  from  above,  to  make  the 
earth  finiitful,  and  accomplish  that  for  which  they 
are  sent,  (Isa.  55.  10,  11.)  and  depend  not  upon  the 
wisdom  or  will  of  man,  Mic.  5.  7.  It  is  a mercy  to 
have  this  rain  come  often  upon  us,  and  our  duty  to 
drink  it  in,  Heb.  6.  7.  3.  He  promises  that  his  doc- 
trine shall  drop  and  distil  as  the  dew,  and  the  small 
rain,  which  descend  silently  and  without  noise. 
The  word  preached  is  then  likely  to  profit,  when  it 
comes  gently,  and  sweetly  insinuates  itself  into  the 
hearts  and  affections  of  the  hearers.  4.  He  be- 
I speaks  their  acceptance  and  entertainment  of  it, 
j and  that  it  might  be  as  sweet  and  pleasant  and  wel- 
! come  to  them,  as  rain  to  the  thirsty  earth,  Ps.  72. 
6.  And  the  word  of  God  is  then  likely  to  do  us 
good,  when  it  is  thus  acceptable.  5.  The  learned 
Bishop  Patrick  understands  it  as  a prayer,  that  his 
words,  which  were  sent  from  heaven  to  them, 
might  sink  into  their  hearts  and  soften  them,  as  the 
rain  softens  the  earth,  and  so  make  them  fruitful  in 
obedience. 

II.  An  awful  declaration-  of  the  greatness  and 
righteousness  of  God,  v.  3,  4.  He  begins  with 
this,  and  lays  it  down  as  his  first  principle,  1.  To 
preserve  the  honour  of  God,  that  no  reproach  might 
be  cast  upon  him  for  the  sake  of  the  wickedness  of 
his  people  Israel:  how  wicked  and  corrupt  soever 
they  are  who  are  called  by  his  name,  he  is  just  and 
right  and  all  that  is  good,  and  is  not  to  be  thought 
the  worse  of  for  their  badness.  2.  To  aggravate 
the  wickedness  of  Israel,  who  knew  and  worship- 
ped such  a holy  God,  and  yet  were  themselves  so 
unholy.  And,  3.  To  justify  God  in  his  dealings 
with  them;  we  must  abide  by  it,  that  God  is  righ- 
teous, even  when  his  judgments  are  a great  deep, 
Jer.  12.  1.  Ps.  36.  6. 

Moses  here  sets  himself  to  publish  the  name  of 
the  Lord,  (t.  3.)  that  Israel,  knowing  what  a God 
he  is  whom  they  had  avouched  for  their’s,  might 
never  be  such  fools  as  to  exchange  him  for  a false 
god,  a dunghill  god.  He  calls  upon  them  therefore 
to  ascribe  greatness  to  him.  It  will  be  of  great  use 
to  us  for  the  preventing  of  sin,  and  the  preserving  of 
us  in  the  way  of  our  duty,  always  to  keepup  high  and 
honourable  thoughts  of  God,  and  to  take  all  occa- 
sions to  express  them,  .dscribe  greatness  to  our 
God.  We  cannot  add  to  his  greatness,  for  it  is  in- 
finite; but  we  must  acknowledge  it,  and  give  him 
the  glory  of  it. 

Now,  when  Moses  would  set  forth  the  greatness 
of  God,  he  does  it,  not  by  explaining  his  eternity 
and  immensity,  or  describing  the  brightness  of  his 
glory  in  the  upper  world,  l)ut,  by  showing  the  faith- 
fulness of  his  word,  the  perfection  of  his  works,  and 
the  wisdom  and  eqiiity  of  all  the  administrations  of 


698 


DEUTERONOMY,  XXXIl. 


Ids  government;  for  in  these  his  glory  shines  most 
clear  to  us,  and  these  are  the  things  revealed  con- 
cerning him,  which  belong  to  us  and  our  children, 
V.  4.  (1.)  He  is  the  Rock.  So  he  is  called  six 

times  in  this  chapter,  and  the  LXX  all  along  trans- 
late it  06(>f,  God.  The  learned  Mr.  Hugh  Brough- 
ton reckons,  that  God  is  called  the  Rock  eighteen 
times  (besides  in  this  chapter)  in  the  Old  Testa- 
ment, (though  in  some  places  we  translate  it, 
strength,)  and  charges  it  therefore  upon  the  Pa- 
])ists,  that  they  make  St.  Peter  a god,  when  they 
make  him  the  rock  on  which  the  church  is  built. 
God  is  the  Rock,  for  he  is  in  himself  immutable  and 
inimo\  eable,  and  he  is,  to  all  that  seek  him  and  fly 
to  him,  an  impenetrable  shelter,  and  to  all  that 
trust  in  him,  an  everlasting  foundation.  (2.)  His 
TJork  is  perfect.  His  work  of  creation  was  so,  all 
■very  good;  his  works  of  pro\  idence  are  so,  or  will 
be  so  in  due  time,  and  when  the  mystery  of  God 
shall  be  finished,  the  perfection  of  his  works  will 
appear  to  all  the  world;  nothing  that  God  does,  can 
be  mended,  Eccl.  3.  14.  God  was  now  perfecting 
what  he  had  promised  and  begun  for  his  people  Is- 
rael, and  from  the  perfection  of  this  work  they 
must  take  occasion  to  give  him  the  glory  of  the  per- 
fection of  all  his  works.  The  best  of  men’s  works 
are  imperfect,  they  have  their  flaws  and  defects, 
and  are  left  unfinished:  but  as  for  God,  his  work  is 
perfect;  if  he  begin,  he  will  make  an  end.  (3.)  ylll 
his  ways  are  judgmerit.  I'he  ends  of  his  ways  are 
all  righteous,  and  he  is  wise  in  the  choice  of  the 
means  in  order  to  those  ends.  Judgment  signifies 
both  prudence  and  justice.  7'he  ways  of  the  Lord 
are  right,  Hos.  14.  9.  (4.)  He  is  a God  of  truth; 

whose  word  we  mav  take  and  rely  upon,  for  he 
cannot  lie,  who  is  faithful  to  all  his  promises,  nor 
shall  his  threatenings  fall  to  the  ground.  (5. ) He 
is  without  iniquity;  one  who  never  cheated  any  that 
trusted  in  him,  never  wronged  any  that  appealed  to 
his  justice,  nor  ever  was  hard  upon  any  that  cast 
themselves  upon  his  mercy.  (6.)  Just  and  right  is 
he.  As  he  will  not  wrong  any  by  punishing  them 
more  than  they  deserve,  so  he  will  not  fail  to  recom- 
pense all  those  that  serve  him,  or  suffer  for  him. 
He  is  indeed  just  and  right;  for  he  will  effectually 
take  care  that  none  shall  lose  by  him.  Now  what 
a bright  and  amiable  idea  does  this  one  verse  give 
us  of  the  God  whom  we  worship;  and  what  reason 
have  we  then  to  love  him  and  fear  him,  to  live  a 
life  of  delight  in  him,  dependence  on  him,  and  de- 
votedness to  him;  this  is  our  Rock,  and  there  is  no 
unrighteousness  in  him;  nor  can  there  be,  Ps.  92.  15. 

III.  A high  charge  exhibited  against  the  Israel 
of  God,  whose  character  was  in  all  respects  the  re- 
vei’se  of  that  of  the  God  of  Israel,  v.  5.  1.  They 

have  corrupted  themselves.  Or,  It  has  corrupted 
itself;  the  body  of  the  peo]>le  has:  the  whole  head 
sick,  and  the  whole  heart  faint.  God  did  not  cor- 
rupt them,  iov  just  and  right  is  he;  Imt  they  are 
themselves  the  sole  authors  of  their  own  sin  and 
ruin;  and  both  are  included  in  this  word.  They  have 
debauched  themselves:  for  every  man  is  tempted 
when  he  is  drawn  away  of  his  own  lust.  And  they 
have  destroyed  themselves,  Hos.  13.  9.  If  thou 
scornest,  thou  alone  shalt  bear  the  guilt  and  grief, 
Prov.  9.  12.  2.  Their  spot  is  not  the  spot  of  his 

children.  Even  God’s  children  ha\e  their  spots, 
while  they  are  in  this  imperfect  state;  for  if  we  s ly, 
we  hdvenn  sin,  no  spot,  we  deceive  ourselves.  But 
the  sin  of  Israel  was  none  of  those;  it  was  not  an  in- 
firmity which  they  strove  against,  watched  and  prav- 
ed  against,  but  an  evil  whi<'h  their  hearts  were  fully 
set  in  them  to  do:  For,  3.  They  were  a perverse  and 
crooked  generation,  that  were  actuated  by  a spirit  of 
contradiction,  and  therefore  would  do  what  was  for- 
bidden, because  it  was  forbidden;  would  set  up  their 
own  humour  and  fancy  in  opposition  to  the  will  of 


God,  were  impatient  of  reproof,  hated  to  be  reform 

ed,  and  went  on  frowardly  in  the  way  of  their  heart. 
The  Chaldee  paraphrase  reads  this  verse  thus; 
They  have  scattered,  or  changed  themselves,  an.l 
not  him,  even  the  children  that  served  idols;  a gent  • 
ration  that  has  depraved  its  own  works,  and  alien 
ated  itself.  Idolaters  cannot  hurt  God,  or  do  any 
damage  to  his  works,  or  make  him  a stranger  to 
this  world.  See  Job  35.  6.  No,  all  the  hurt  they 

do,  is  to  themselves  and  their  own  works.  The 
learned  Bishop  Patrick  gives  another  reading  of  it. 
Did  he  do  him  any  hurt?  That  is,  “Is  God  the 
Rock  to  be  blamed  for  the  evils  that  should  befall 
Israel.'*  No,  His  children  are  their  blot,”  that  is, 
“All  the  evil  that  comes  upon  them,  is  the  fruit  of 
their  children’s  wickedness;  for  the  whole  genera- 
tion of  them  is  crooked  and  perverse.  All  that  are 
ruined,  ruin  themselves,  they  die,  because  they  will 
die.” 

IV.  A pathetic  expostulation  with  this  provoking 
people  for  their  ingratitude,  v.  6,  “Z)o  ye  thus  re- 
quite the  Lord?  Surely  you  will  not  hereafter  be 
so  base  and  disingenuous  in  your  carriage  toward 
him  as  you  have  been.”  1.  He  reminds  them  of 
the  obligations  God  had  laid  upon  them  to  serve 
him,  and  to  cleave  to  him.  He  had  been  a Father 
to  them,  had  begotten  them,  fed  them,  carried 
them,  nursed  them,  and  borne  their  manners,  and 
would  they  spurn  at  the  bowels  of  a Father.^  He 
had  bought  them;  had  been  at  a vast  expense  of 
miracles  to  bring  them  out  of  Egypt;  had  given 
men  for  them,  and  people  for  their  life,  Isa.  43.  4. 
Is  not  he  thy  Father,  thy  Owner?  so  some,  that  has 
an  incontestable  propriety  in  thee,  and  the  ox 
knoweth  his  owner.  “ He  has  made  thee,  and 
brought  thee  into  being;  established  thee  and  kept 
thee  in  being ; has  he  not  done  so  I Can  you 
den)r  the  engagements  you  lie  under  to  him,  in 
consideration  of  the  great  things  he  has  done  and 
designed  for  you.^”  And  are  not  our  obligations,  as 
baptized  Christians,  equally  great  and  strong  to  our 
Creator  that  made  us,  our  Redeemer  that  bought 
us,  and  our  Sanctifier  that  has  established  us.  2. 
From  hence  he  infers  the  evil  of  deserting  him  and 
rebelling  against  him.  For,  (1.)  It  was  base  in- 
gratitude. “Do  ye  thus  recquite  the  Lord?  Are 
these  the  returns  you  make  him  for  all  his  favours  to 
you.^  The  powers  you  have  from  him,  will  you  em- 
ploy them  against  him.^”  SeeMic.  6.  3,  4.  John  10. 
32.  This  is  such  monstrous  villany,  as  all  the 
world  will  cry  shame  on:  call  a man  ungrateful,  and 
you  can  call  him  no  worse.  (2.)  It  was  prodigious 
madness;  0 foolish  people  and  unwise.  Fools,  and 
double  fools;  who  fas  bewitched  you?  Gal.  3.  1. 
“Fools,  indeed,  to  tilsoblige  one  on  whom  you  have 
such  a necessary  dependence!  To  forsake  your 
own  mercies  for  lying  vanities!”  Note,  All  wilful 
sinners,  especially  sinners  in  Israel,  are  the  most 
unwise  and  the  most  ungrateful  people  in  the  world. 

7.  Remember  the  days  of  old,  consider 
the  years  of  many  generations:  ask  thy 
father,  and  he  will  show  thee;  thy  elders, 
and  they  will  tell  thee ; 8.  When  the 

Most  High  divided  to  the  nations  their  in- 
heritance, when  he  separated  the  sons  of 
Adam,  he  set  the  bounds  of  the  people  ac- 
cording to  the  number  of  the  children  of 
Israel.  9.  For  the  Lord’.s  portion  h his 
people;  Jacob  h the  lot  of  his  inheritance. 
10.  He  found  him  in  a desert  land,  and  in 
the  waste  howling  wilderness ; he  led  him 
about,  he  instructed  him,  he  kept  him  as  the 
apple  of  his  eye.  11.  As  an  eagle  stirreth 


699 


DEUTERONOMY,  XXXIL 


up  her  nest,  fluttered!  over  her  young, 
spreadeth  abroad  her  wings,  taketh  them, 
beareth  them  on  her  wings;  12.  So  the 
Lord  alone  did  lead  him,  and  there  teas  no 
strange  god  with  him.  1 3.  He  made  him 
ride  on  the  high  places  of  the  earth,  that  he 
might  eat  the  increase  of  the  fields ; and  he 
made  him  to  suck  honey  out  of  the  rock, 
and  oil  out  of  the  flinty  rock ; 1 4.  Butter 

of  kine,  and  milk  of  sheep,  with  fat  of 
lambs,  and  rams  of  the  breed  of  Bashan, 
and  goats,  with  the  fat  of  kidneys  of  wheat ; 
and  tliou  didst  drink  the  pure  blood  of  the 
grape. 

Moses,  having  in  general  represented  God  to 
them-  as  their  great  Benefactor,  whom  they  were 
bouna  in  gratitude  to  observe  and  obey,  in  these 
verses  gives  particular  instances  of  God’s  kindness 
to  them,  and  concern  for  them. 

I.  Some  instances  were  ancient;  and  for  proof  of 
them,  he  appeals  to  the  records,  (y.  7.)  Remember 
the  days  of  old,  that  is,  “Keep  in  remembrance 
the  history  of  those  days,  and  of  the  wonderful 
providences  of  God  concerning  the  old  world,  and 
concerning  your  ancestors  Abraham,  Isaac,  and 
Jacob;  you  will  find  a constant  series  of  mercies  at- 
tending them,  and  how  long  since  things  were  work- 
ing toward  that  which  is  now  come  to  pass.  ” Note, 
The  authentic  histoi’ies  of  ancient  times  are  of  sin- 
gular use,  and  especially  the  history  of  the  church 
in  its  infancy,  both  the  Old  Testament  and  the  New 
Testament  church. 

II.  Others  were  more  modern;  and  for  proof  of 
them,  he  a.ppeals  to  their  fathers  and  elders  that 
were  now  ali  \ e and  with  them.  Parents  must  dili- 
gently teach  their  children,  not  only  the  word  of 
God,  h's  laws,  (c/«.  6.  7.)  and  the  meaning  of  his 
ordinances,  (Exod.  12.  26,  27.)  but  his  works  also, 
and  the  methods  of  his  providence.  See  Ps.  78. 
3,  4,  6,  7.  And  the  children  should  desire  the 
knowledge  cf  those  things  which  will  be  of  use  to 
engage  them  to  their  duty,  and  to  direct  them  in  it. 

Three  things  are  here  enlarged  upon  asinst  nces 
of  God’s  kindness  to  his  people  Israel,  and  strong 
obligations  upon  them  never  to  forsake  him. 

1.  The  early  designation  of  the  land  of  Canaan 
for  their  inheritance;  for  herein  it  was  a type  and 
figure  of  our  heavenly  inheritance,  that  it  was  of  old 
ordained  and  prepared  in  the  divine  counsels,  v.  8. 
When  the  earth  was  divided  among  the  sons  of  men, 
in  the  days  of  Peleg,  after  the  flood,  and  each  family 
had  its  lot,  in  which  it  must  settle,  and  by  degrees 
grow  up  into  a nation,  then  God  had  Israel  in  his 
thoughts,  and  in  his  eye;  for,  designing  this  good  land 
into  which  they  were  now  going,  to  be  in  due  time  an 
inheritance  for  them,  he  ordered  that  the  posterity 
of  Canaan,  rather  than  any  other  of  the  families 
then  in  being,  should  be  planted  there  in  the  mean 
time,  to  keep  possession,  as  it  were,  till  Israel  was 
ready  for  it;  because  those  families  were  under  the 
curse  of  Noah,  by  which  they  were  condemned  to 
servitude  and  ruin,  (Gen.  9.  25.)  and  therefore 
would  be  the  more  justly,  honourablv,  easilv,  and 
voffectually,  rooted  out,  when  the  fulness  of  time 
was  come  that  Israel  should  take  possession.  Thus 
he  set  the  bounds  of  that  people  with  an  eye  to  the 
designed  number  of  the  children  of  Israel,  that  they 
migiit  have  just  as  much  as  would  serve  their  turn. 
And  some  observe,  that  Canaan  himself,  with  his 
eleven  sons,  (Gen.  10.  15,  &c.)  makes  up  just  the 
number  of  the  twelve  tribes  of  Israel.  Note,  (1.) 
The  wisdom  of  God  has  appointed  the  bounds  of 
men’s  habitation,  and  determined  both  the  place 


and  time  of  our  living  in  the  world.  Acts  17.  26. 
When  he  gave  the  earth  to  the  children  of  men,  (Ps. 
115.  16.)  it  was  not  that  every  man  might  catch  as 
he  could;  no,  he  divides  to  nations  their  inheritance, 
and  will  have  eveiy  one  to  know  his  own,  and  not 
to  invade  another’s  property.  (2.)  Infinite  Avisdom 
has  a vast  reach,  and  designs  befoirlumd  what  is 
brought  to  pass  long  after;  Known  unto  God  are 
all  his  works  from  the  beginning  to  the  end,  (Acts 
15.  18.)  but  they  are  not  so  to  us,  Eccl.  3,  11.  (3.) 

'Fhe  great  God,  in  governing  the  world,  and  order- 
ing the  affairs  of  states  and  kingdoms,  has  a special 
1 egard  to  his  church  and  peG])le,  and  consults  their 
good  in  all.  See  2 Chron.  16.  9.  and  Isa.  45.  4. 
The  Canaanites  thought  they  had  as  goc.d  and  sure 
a title  to  their  land  as  any  of  their  neighbours  had 
to  their’s;  but  God  intended  that  they  should  only 
be  tenants,  till  the  Israelites,  their  landlords,  came. 
Thus  God  serves  his  own  purposes  of  kindness  to 
his  people,  by  those  that  neither  know  him  nor  love 
him,  nvho  mean  not  so,  neither  doth  their  heart  think 
so,  Isa.  10.  7.  Mic.  4.  12. 

The  reason  given  for  the  particular  care  God 
took  for  this  people,  so  long  bef  re  they  Avere  either 
born  or  thought  of,  (as  I may  say,)  in  our  world,  does 
yet  more  magnify  the  kindness,  and  make  it  obli- 
ging beyond  expression,  (x'.  9. ) for  the  Lord’s  por- 
tion is  his  people.  All  the  world  is  his,  he  is  the 
OAvner  and  Possessor  of  heaven  and  earth,  but  his 
church  is  his  in  a peculiar  manner;  it  is  his  demesne, 
his  A ineyard,  his  garden  enclosed,  he  has  a peculiar 
delight  in  it,  it  is  the  beloved  of  his  soul,  in  it  he 
Avalks,  he  dAvells,  it  is  his  rest  for  ea  er.  He  has  a 
particular  concern  for  it,  keeps  it  as  the  apple  of  his 
eye;  he  has  particular  expectations  from  it,  as  a 
man  has  from  his  portion;  has  a much  greater  rent 
of  honour,  glory,  and  worship,  from  that  distin- 
truished  remnant,  than  from  all  the  Avorld  besides. 
That  God  should  be  his  people’s  Portion  is  easy  to 
be  accounted  for,  for  he  is  their  Joy  and  Felicity; 
but  hoAv  they  should  be  his  portion,  Avho  neither 
needs  them,  nor  can  be  benefited  by  them,  must 
be  resolved  into  the  wondrous  condescensions  of  free 
grace.  Even  so,  Father,  because  it  seemed  good  in 
thine  eyes  so  to  call  and  count  them. 

2.  The  forming  of  them  into  a people,  that  they 
might  be  fit  to  enter  upon  this  inheritance,  like  an 
heir  at  age,  at  the  time  appointed  of  the  Father. 
And  herein  also  Canaan  Avas  a figure  of  the  hea- 
venly inheritance;  for  as  it  Avas  from  eternity  pro 
posed  and  designed  for  all  God’s  spiritual  Israel,  so 
they  are,  in  time,  (and  it  is  a Avoik  of  time,)  fitted 
and  made  meet  for  it.  Col.  1.  12.  Tire  delir  erance 
of  Israel  out  of  slavery,  by  the  destruction  of  their 
oppressors,  was  attended  witli  so  many  Avonders 
obvious  to  sense,  and  had  been  so  often  spoken  of, 
that  it  needed  not  to  be  mentioned  in  this  s'  ng;  but 
the  gracious  works  God  wrought  ufwn  them,  Avould 
be  less  taken  notice  of  than  the  glorious  Avorks  he 
had  wrought  for  them,  and  therefore  he  chooses 
rather  to  advert  to  them.  A great  deal  Avas  done 
to  model  this  people,  to  cast  them  into  some  shape, 
and  to  fit  them  for  the  great  things,  designed  tin  m 
in  the  land  of  promise;  and  it  is  here  most  elegantly 
described. 

(1.)  He  found  him  in  a desert  land,  v.  10.  This 
reters,  no  doubt,  to  the  wilderness  thmigli  a\  idoh 
God  brought  them  to  Canaan,  and  in  Avhich  he  took 
so  much  pains  Avith  them;  it  is  called  the  church' in 
the  wilderness.  Acts  7.  38.  Tl'hcre  it  Avas  born,  and 
nursed,  and  educated,  that  all  might  appe:;r  to  be 
divine  and  from  heaven,  since  thev  had  there  no 
communication  Avith  any  part  of  tliis  earth,  either 
for  food  or  learning.  But  because  he  is  said  to  find 
them  there,  it  seems  designed  also  to  represent  both 
the  bad  state  and  the  bad  character  of  that  people, 
when  God  fii  st  began  to  appear  for  them,  [l.j 


700 


DEUTERONOMY,  XXXIl. 


Their  condition  was  forlorn,  Egypt  was  to  them  a 
desert  land,  and  a waste  howling  wilderness,  for 
they  were  bond-slaves  in  it,  and  cried  by  reason  of 
their  oppression,  and  were  perfectly  bewildered  and 
at  a loss  for  relief;  there  God  found  them,  and 
thence  he  fetched  them.  And,  [2.  ] Their  dispo- 
sition was  very  unpromising;  so  ignorant  were  the 
generality  of  them  in  divine  things,  so  stupid  and 
unapt  to  receive  the  impressions  of  them,  so  peevish 
and  humoursome,  so  froward  and  quarrelsome,  and 
withal  so  strangely  addicted  to  the  idolatries  of 
Egypt,  that  they  might  well  be  said  to  be  found  in  a 
desert  land;  for  one  might  as  reasonably  expect  a 
crop  of  corn  from  a barren  wilderness,  as  any  good 
fruit  of  service  to  God  from  a people  of  such  a cha- 
ractei’.  Those  that  ai’e  renewed  and  sanctified  by 
gi-ace,  should  often  remember  what  they  were  by 
nature. 

(2. ) He  led  him  about  and  instructed  him.  When 
God  had  them  in  the  wilderness,  he  did  not  bring 
them  directly  to  Canaan,  but  made  them  go  a 
great  compass  round,  and  so  he  instructed  them; 
that  is,  [1.]  By  this  means  he  took  time  to  instruct 
them,  and  ga^■e  them  commandments  as  they  were 
able  to  receive  them.  Those  whose  business  it  is 
to  instruct  others,  must  not  expect  it  will  be  done 
of  a sudden;  learners  must  have  time  to  learn.  [2.  ] 
By  this  means  he  tried  their  faith  and  patience,  and 
dependence  upon  God,  and  inured  them  to  the 
hardships  of  the  wilderness,  and  so  instructed 
them.  Every  stage  had  something  in  it  that  was 
instructive;  even  when  he  chastened  them,  he 
thereby  taught  them  out  of  his  law.  It  is  said  (Ps. 

' 107.  7.)  that  he  led  them  forth  by  the  right  way, 
and  yet  here,  that  he  led  them  about;  for  God  al- 
ways le  ids  his  people  the  right  way,  however  to  us 
it  may  seem  about;  so  that  the  furthest  way  about, 
proves,  if  not  the  ne  irest  way,  yet  the  best  way 
home  to  Canaan.  How  God  instructed  them,  is  ex- 
pliiined  long  after,  (Neh.  9.  13.)  Thou  gavest  them 
right  judgmejits  and  true  laws,  good  statutes  and 
commandments;  and  especially,  (ai.  20.)  Thou  ga- 
•uest  them  also  thy  good  Spirit  to  instruct  them;  and 
he  instructs  effectually.  We  may  well  imagine, 
how  unfit  that  people  had  been  for  Canaan,  bad 
they  not  first  gone  through  the  discipline  of  the 
wilderness. 

(3.)  He  kept  him  as  the  apple  of  his  eye,  with  all 
the  care  and  tenderness  that  could  be,  from  the  ma- 
lignant influences  of  an  open  sky  and  air,  and  all  the 
perils  of  an  inhospitable  desert.  The  pillar  of  a 
cloud  and  fire,  was  both  a guide  and  a guard  to 
them. 

(4.)  He  did  that  for  them,  which  the  eagle  does 
for  her  nest  of  young  ones,  t.  11,  12.  The  simili- 
tude was  touched,  Exod.  19.  4,  I bare  you  on 
eayles’  wings;  here  it  is  enlarged  upon.  The  eagle 
is  observed  to  have  a strong  affection  for  her  young, 
and  to  .show  it,  not  only  as  other  creatures,  by 
protecting  them  and  making  provision  for  them, 
hut  bv  educating  them  and  teaching  them  to  fly. 
For  tha.t  purpose,  she  stirs  them  ovit  of  the  nest 
where  they  lie  dozing,  flutters  over  them,  to  show 
them  how  they  must  use  their  wings,  and  then 
accustoms  them  to  fly  upon  her  wings  till  they 
have  learned  to  flv  upon  their  own.  This,  by  the 
w iv.  is  aw  example  to  parents  to  train  up  their 
chddren  to  business,  and  not  to  indulge  them  in  idle- 
ness and  the  love  of  ease.  God  did  thus  by  Israel ; 
when  they  were  in  love  w'ith  slavery,  and  loath  to 
leave  i*',  God,  bv  Moses,  stirred  them  up  to  aspire 
after  liberty,  and  many  a tin)e  kept  them  from  re- 
turning to  the  house  of  bondage  again.  He  carried 
them  out  (ff  Egypt,  led  them  into  the  wilderness, 
and  now  at  Icngtli  had  led  them  through  it.  7'he 
Lord  alone  did  lead  him,  he  needed  not  any  assist- 
ance, nor  did  he  take  anj'  to  be  a partner  with  him 


in  the  achievement;  which  was  a good  reason  why 
they  should  serve  the  Lord  only,  and  no  other,  so 
rnuch  as  in  partnership,  much  less  in  rivalship  with 
him.  There  was  no  strange  God  with  him  to  con- 
tribute to  Israel’s  salvation,  and  therefore  there 
should  be  none  to  share  in  Israel’s  homage  and  ado- 
ration, Ps.  81.  9. 

3.  The  settling  of  them  in  a good  land.  This 
was  done  in  part  already,  in  the  happy  planting  of  the 
two  tribes  and  a half,  an  earnest  of  what  would  speed- 
ily and  certainly  be  done  to  the  rest  of  the  tribes. 

(1.)  They  were  blessed  with  glorious  victories 
over  their  enemies;  {-v.  13.)  He  made  him  ride  on 
the  high  places  of  the  earth;  that  is,  he  brought  him 
on  with  conquest,  he  brought  him  home  with  tri- 
umph. He  rode  over  the  high  places  or  strong 
holds  that  were  kept  against  him;  satin  ease  and 
honour  upon  the  fruitful  hills  of  Canaan;  in  Egypt 
they  looked  mean,  and  were  so,  in  poverty  and  dis- 
grace: but  in  Canaan  they  looked  great,  and  were 
so  advanced  and  enriched,  they  rode  in  statf,  as  a 
people  whom  the  King  of  kings  delighted  to  honour. 

(2. ) With  great  plenty  of  all  good  things.  Not 
only  the  ordinary  increase  of  the  field,  but,  which 
was  uncommon.  Honey  out  of  the  rock,  and  oil  out 
of  the  flinty  rock.  Which  may  refer  either  [1.] 
To  their  miraculous  supply  of  fresh  water  out  of 
the  rock  that  followed  them  in  the  wulderness; 
which  is  called  honey  and  oil,  because  the  necessity 
tliey  were  reduced  to,  made  it  as  sweet  and  accept- 
able as  honey  and  oil  at  another  time.  Or,  [2.]  To 
the  great  alDundance  of  honey  and  oil  they  should 
find  in  Canaan,  even  in  those  parts  that  were  least 
fertile.  The  rocks  of  Canaan  should  yield  a better 
increase  th  .n  the  fields  and  meadows  of  other  coun- 
tries. Other  productions  of  Canaan  are  mentioned, 
X'.  14.  Such  al)undance,  and  such  variety  of  whole- 
some fond,  (and  every  thing  the  best  in  its  kind,) 
that  every  meal  might  be  a feast  if  they  pleased. 
Excellent  bread  made  of  the  best  corn,  here  called 
the  kidneys  of  the  wheat;  (for  a grain  of  wheat  is 
not  much  unlike  a kidney;)  butter  and  milk  in  abun- 
dance; the  flesh  of  cattle  well  fed;  and  for  their 
drmk,  no  worse  than  the  pure  blood  of  the  grape. 
So  indulgent  a Father  was  God  to  them,  and  so  kind 
a Benefactor.  Ainsw'orth  makes  the  plenty  of  good 
tmngs  in  Canaan  to  be  a figure  of  the  fruitfulness 
ot  Christ’s  kingdom,  and  the  heavenly  comforts  of 
his  word  and  Spirit;  for  the  children  of  his  king- 
dom he  has  butter  and  milk,  the  sincere  milk  of  the 
word,  and  strong  meat  for  strong  men,  with  the  wine 
that  makes  glad  the  heart. 

15.  But  Jeshurun  waxed  fat,  and  kick- 
ed : thou  art  waxen  fat,  thou  art  grown 
thick,  thou  art  covered  icith  fatness : then 
he  forsook  God  which  made  him,  and  light- 
ly esteemed  the  Rock  of  his  salvation. 
16.  They  provoked  him  to  jealousy  with 
strange  gods,  with  abominations  provoked 
they  him  to  anger.  17.  They  sacrificed 
unto  devils,  not  to  God,  to  gods  whom  they 
knew  not,  to  new  gods  that  came  newly  up, 
whom  your  fathers  feared  not.  18,  Of  the 
Rock  that  begat  thee  thou  art  unmindful, 
and  hast  forgotten  God  tliat  formed  thee. 

W e ha\  e here  a description  of  the  apostasy  of  Is- 
rael from  God,  vvhich  w'ould  shortly  come  to  jiass, 
and  which  already  they  had  a disposition  to.  One 
would  have  thought  that  a people  under  so  many 
obligations  to  their  God,  in  duty,  gratitude,  and  iii 
terest,  should  never  have  turned  from  him;  but, 
alas!  they  tuimed  aside  quickly. 


701 


DEUTERONOMY,  XXXII. 


Here  are  two  great  instances  of  their  wickedness, 
and  each  of  them  amounted  to  an  apostasy  from 
God. 

I.  Security  and  sensuality,  pride  and  insolence, 
and  the  other  common  abuses  of  plenty  and  pros- 
perity, V . 15.  These  people  were  called  Jc'shurun, 
an  u/iright  fieofile,  so  some;  a seeing  people,  so  j 
others;  but  they  soon  lost  the  reputation  both  of  j 
their  knowledge  and  of  their  righteousness;  for,  1 
being  well-fed,  1.  They  nvaxedfat,  and  grevj  thick, 
tliat  is,  tftey  indulged  themselves  in  all  m,  nner  of 
luxury  and  gratifications  of  their  appetites,  as  if  , 
they  had  nothing  to  do  but  to  make  provision  for 
the Jlesh,  to  fulfil  the  lusts  of  it.  They  grew  fat,  ; 
that  is,  they  grew  big  and  unwieldy,  unmindfai  of  j 
business,  and  uilfit  for  it;  dull  and  stupid,  careless  ‘ 
and  senseless;  and  this  was  the  effect  of  their  plen-  ' 

Thus  the  prosperity  of  fools  destroys  them,  j 
rrov.  1.32.  Yet  this  was  not  the  worst  of  it.  They! 
kicked:  they  grew  proud  and  insolent,  and  Ifted  up  | 
the  heel  even  against  God  himself;  if  Grd  rebuked  | 
them,  either  by  his  prophets,  or  by  his  pro\  i deuce,  | 
tliey  kicked  against  the  goad,  as  an  unturned  heifer,  \ 
or  a bullock  unaccustomed  to  the  yoke,  and  in  their  | 
rage  persecuted  the  prophets,  and  flew  in  the  face  j 
of  providence  itself.  And  thus  he  forsook  God  that  j 
made  him,  (not  paying  due  respects  to  his  Creator,  I 
nor  answering  the  ends  of  his  creation,)  and  put  an 
intolerable  contempt  upon  the  Bock  of  his  salvation, 
as  if  he  were  not  indebted  to  him  for  any  past  fa- 
vours, nor  had  any  dependence  upon  him  for  the 
future.  Those  that  make  a God  of  themselves,  and 
a god  of  their  bellies,  in  pride  and  wantonness,  and 
cannot  bear  to  be  told  of  it,  certainly  thereby  for- 
sake God,  and  show  lightly  they  esteem  him. 

II.  Idolatry  was  the  great  instance  of  their  apos- 
tasy, and  which  the  former  led  them  to,  as  it  made 
them  sick  of  their  religion,  self-willed,  and  fond  of 
changes.  Observe, 

1.  What  sort  of  gods  they  chose  and  offeved  sa- 
crifice to,  when  they  forsook  the  Goil  that  made  ; 
them,  V.  16,  17.  This  aggravated  their  sin,  that  ; 
those  very  services  which  they  should  have  done  to  \ 
the  true  God,  they  did,  (1.)  To  strange  gods,  that  ' 
could  not  pretend  to  have  done  them  any  kindness, 
or  laid  them  under  any  obligation  to  them;  gods 
that  they  had  no  knowledge  of,  nor  could  expect 
any  benefit  by,  for  they  were  strangers.  Or,  they  ; 
are  called  strange  gods,  because  they  were  other  ; 
than  the  one  only  true  God  to  whom  they  were  be-  j 
trothed,  and  ought  to  have  been  faithful.  (2.)  To  , 
new  gods,  that  came  newly  up;  for  e\  en  in  religion,  ; 
the  antiquity  of  which  is  one  of  its  honours,  v ain  j 
minds  have  strangely  affected  novelty,  and  in  con-  i 
tempt  of  the  Ancient  of  days,  have  been  fond  of  j 
new  gods.  A new  god!  can  there  be  a more  mon-  | 
strous  absurdity?  Would  we  find  the  right  way  to 
rest,  we  must  ask  for  the  good  old  way,  Jer.  6. 
16.  It  was  true,  their  fathers  had  worshipped  other 
gods,  (Josh.  24.  2.)  and  perhaps  it  had  been  some 
little  excuse  if  the  children  had  returned  to  them; 
but  to  serve  new  gods  whom  their  fathers  feared  not, 
and  to  like  them  the  better  for  being  new,  was  to 
open  a door  to  endless  idolatries.  (3.)  They  were 
such  as  were  no  gods  at  all,  but  mere  counterfeits 
and  pretenders;  their  names,  the  invention  of  men’s 
fancies,  and  their  images,  the  work  of  men’s  hands. 
Nay,  (4.)  They  were  devils.  So  far  from  being 
gods,  fathers,  and  benefactors  to  mankind,  they 
really  were  destroyers;  so  the  word  signifies;  suen 
a.s  aimed  to  do  mischief : if  there  were  any  spirits 
or  invisible  powers  that  possessed  their  idol-temples 
and  images,  they  were  evil  spirits  and  malignant 
powers,  whom  yet  they  did  not  need  to  worship  for 
tear  they  should  hurt  them,  as  they  say  the  Indians 
do;  for  they  that  faithfully  worship  God,  are  out  of 
the  Devil's  reach:  nay,  the  Devil  can  destroy  those 


only  that  sacrifice  to  hin>.  riow  mad  are  idolaters, 
who  forsake  the  Bock  of  salvation  to  run  them- 
selves upon  the  rock  of  per  dii  ion  I 
2.  What  a great  affront  this  was  to  Jehovah  their 
God. 

(1.)  It  was  justly  interpreted  a forgetting  of  him; 
{v.  18. ) of  the  Bock  that  begat  thee  thou  art  unmind- 
ful. Mindfulness  of  God  would  prevent  sin,  but 
when  the  world  is  served  and  the  flesh  indulged, 
God  is  forgotten;  and  can  any  thing  be  more  base 
and  unworthy  than  to  forget  the  God  that  is  the 
Author  of  our  being,  bv  whom  we  subsist,  and  m 
whom  we  liv  e and  mov  e?  And  see  what  comes  of  it, 
Isa.  17.  10,  11,  Because  thou  hast  forgotten  the 
God  of  thy  salvation,  and  hast  not  been  mindful  of 
the  hock  of  thy  strength,  though  the  strange  slips 
be  pleasant  plants  at  first,  yet  the  harv  est  at  lust 
will  be  a heap  in  the  day  of  grief  and  of  desperate 
sorrow.  Tliere  is  nothing  got  by  forgetting  God. 

(2. ) It  was  justly  resented  as  an  inexcusable  of- 
fence. They  provoked  him  to  jealousy  and  to  an- 
ger, (v.  16.)  for  their  idols  were  abominations  to 
him.  See  here  God’s  displeasure  against  idols,  whe- 
ther thev  be  set  up  in  the  heart,  or  in  the  sanctua- 
ry. [1.)  He  is  jealous  of  them,  as  rivals  with  him 
for  the  throne  in  the  heart.  [2.]  He  hates  them, 
as  enemies  to  his  crown  and  gov  ernment.  [3.]  He 
is,  and  will  be,  very  angry  with  those  that  have  any 
respect  or  affection  for  them.  Those  consider  not 
what  they  do,  that  provoke  God;  for  who  knows  the 
power  of  his  angers 

19.  And  when  the  Lord  saw  it,  he  ab- 
horred them,  because  of  the  provoking  of  his 
sons,  and  of  his  daughters.  20.  And  he  said, 
I will  hide  my  face  from  them,  I will  see 
what  their  end  shall  he : for  they  are  a very 
froward  generation,  children  in  whom  is  no 
faith.  21.  They  have  moved  me  to  jea- 
lousy with  that  which  is  not  God  ; they  have 
provoked  me  to  anger  with  their  vanities : 
and  I will  move  them  to  jealousy  with  those 
which  are  not  a people ; 1 will  provoke  them 
to  anger  with  a foolish  nation.  22.  For  a 
fire  is  kindled  in  mine  anger,  and  shall  burn 
unto  the  lowest  hell,  and  shall  consume  the 
earth  with  her  increase,  and  set  on  fire  the 
foundations  of  the  mountains.  2.3.  1 will 
heap  mischiefs  upon  them:  I will  spend 
mine  arrows  upon  them.  24.  They  shall  be 
burnt  with  hunger,  and  devoured  with  burn- 
ing heat,  and  with  bitter  destruction  : I will 
also  send  the  teeth  of  beasts  upon  them, 
with  the  poison  of  serpents  of  the  dust. 
25.  The  sword  without,  and  terror  within, 
shall  destroy  both  the  young  man  and  the 
virgin,  the  suckling  also,  with  the  man  of 
gray  hairs. 

The  method  of  this  song  follows  the  method  of 
the  predictions  in  the  foregoing  chapter,  and  there- 
fore, after  the  revolt  of  Israel  from  God,  described 
in  the  foregoing  verses,  here  follow  immediately 
the  resolves  of  divine  Justice  conceming  them ; we 
deceive  ourselves,  if  we  think  that  God  will  thus  be 
mocked  by  a foolish  faithless  people  that  play  fast 
and  loose  with  him. 

I.  He  had  delighted  in  them,  but  now  he  would  re- 
ject them  with  detestation  and  disdain,  xk  19.  W hen 
the  Lord  saw  their  treachery  and  folly,  and  base 
ingratitude,  he  abhorred  them,  he  despised  them 


702 


DEUTERONOMY,  XXXII. 


So  some  read  it.  Sin  makes  us  odious  in  the  sight 
of  the  holy  God;  and  no  sinners  are  so  loathsome  to 
him,  as  those  that  he  has  called,  and  that  have  call- 
ed tliemselves,  his  sons  and  his  daughters,  and  yet 
have  been  provoking  to  him.  Note,  The  nearer 
any  are  to  God  in  profession,  the  more  noisome  are 
they  to  him  if  thev  are  defiled  in  a sinful  way,  Ps. 
106.  39,  40. 

II.  He  had  given  them  the  tokens  of  his  pre- 
sence w th  them,  and  his  favour  to  them;  but  now 
he  would  withdraw,  and  hide  Im  face  from  them,  v. 

20.  His  hiding  his  face  signifies  his  great  displeasure; 

thev  had  turned  the  back  upon  God,  and  now  God 
would  upon  them;  (compare  Jer.  18. 

17.  with  Jer.  2.  27.)  b\it  here  it  denotes  also  the 
slowness  ( f God’s  proceedings  against  them  in  a 
way  of  judgment.  They  begiin  in  their  apostasy 
with  omissions  of  good,  and  so  proceeded  to  com- 
missions of  evil.  In  like  manner,  God  will  first  sus- 
pend his  favours,  and  let  them  see  what  the  issue  of 
that  w'ill  be,  what  a fnend  they  lose  when  they  pro- 
voke God  to  depart,  and  will  try  whether  that  will 
bring  them  to  repentance.  Thus  we  find  God  hid- 
ing himself,  as  it  were,  in  expectation  of  the  event, 
Isa.  57.  17.  To  justify  himself  in  leaving  them,  he 
shoAVS  that  they  were  such  as  there  was  no  dealing 
with:  for,  1.  They  w'ere  froward,  and  a people  that 
could  not  be  pleased;  or,  obstinate  in  sin,  and  that 
could  not  be  convinced  and  reclaimed.  2.  They 
were  f dthless,  and  a people  that  could  not  be  trust- 
ed. When  he  saved  them,  and  took  them  into 
covenant,  he  said.  Surely  they  are  children  that  'ivill 
not  lie,  (Isa.  63.  8.)  but  when  they  proved  other- 
wise, children  in  ivhom  is  no  faith,  they  deserved  to 
be  abandoned,  and  that  the  God  of  truth  should 
ha\  e no  more  to  do  with  them. 

III.  He  had  done  every  thing  to  make  them  easy 
and  to  please  them,  but  now  he  would  do  that 
against  them,  which  should  be  most  vexatious  to 
them.  The  punishment  here  answers  the  sin,  v. 

21.  1.  They  had  pi'ovoked  God  with  despicable 

deities,  which  Avere  not  gods  at  all,  but  vanities; 
ci’eatures  of  their  own  imagination,  that  could  not 
pretend  either  to  merit,  or  to  repay,  the  respects  of 
their  Avorshippevs;  the  more  vain  and  vile  the  gods 
Avei’e,  after  which  they  Avent  a Avhoring,  the  great- 
er Avas  the  offence  to  that  great  and  good  God  whom 
thev  set  them  up  in  competition  Avith,  and  contra- 
diction to.  This  put  tAVO  great  evils  into  their  idol- 
atry, Jer.  2.  13.  2.  God  Avould  therefore  plague 

them  Avith  despicable  enemies,  that  were  Avorthless, 
weak,  and  inconsiderable,  and  not  deserving  the 
name  of  a people,  v/hich  Avas  a great  mortification 
to  them,  and  aggravated  the  oppressions  they  groan- 
ed under.  The  more  base  the  people  Avere  that 
tyrannised  over  them,  the  more  barbarous  they 
would  be ; none  so  insolent  as  a beggar  on  horse- 
back: besides  that  it  Avould  be  infamous  to  Israel, 
Avho  had  so  often  triumphed  over  great  and  mighty 
nations,  to  be  themselves  trampled  upon  by  the 
weak  and  foolish,  and  to  come  under  the  curse  of 
Canaan  who  Avas  to  be  a servant  of  servants.  But 
God  can  make  the  Aveakest  instrument  a scourge  to 
the  strongest  sinner;  and  they  that  by  sin  insult 
their  mighty  Creator,  are  justly  insulted  by  the 
meanest  of  their  felloAV-creatures.  This  was  re- 
markably fulfilled  in  the  days  of  the  Judges,  Avhen 
they  Averc  sometimes  oppressed  by  the  very  Ca- 
naanites  themseh  es,  Avhom  they  had  suljdued,  as 
Judges  4.  2.  But  the  apostle  applies  it  to  the  con- 
version of  the  Gentiles,  Avho  had  been  not  a people 
in  covenant  Avith  God,  and  foolish  in  divine  things, 
yet  were  brought  into  the  church  sorely  to  the  grief 
of  the  JcAvs,  who,  upon  all  occasions,  shoAved  a 
great  indignalyon  at  it,  which  Avas  both  their  sin 
and  their  punishment,  as  envy  ahvays  is,  Rom. 
10.  19. 


IV.  He  had  planted  them  in  a good  land,  and  re 
plenished  them  Avitli  all  good  thiiAgs;  but  now  he 
Avould  sti'ip  them  of  all  their  comforts,  and  bring  them 
to  ruin.  The  judgments  thi  eatened  are  very  terrible, 
X’.  22-  *25.  1.  The  fire  of  God’s  anger  shall  consume 
them,  V.  22.  Are  they  proud  of  their  plenty.^  It 
shall  l)urn  up  the  increase  of  the  earth.  Are  they 
confident  of  their  strength?  It  shall  destroy  the 
very  foundations  of  their  mountains:  there  is  no 
fence  against  the  judgments  of  God,  Avlien  they 
come  with  commission  to  lay  all  waste.  It  shall 
' burn  to  the  lowest  hell,  that  is,  it  shall  bring  them 
to  the  very  depth  of  misery  in  this  Avorld,  Avhich  yet 
' Avould  be  but  a faint  resemblance  of  the  complete 
j and  endless  misery  of  sinners  in  the  other  Avcrld. 

: The  damnation  of  hell  (as  our  Saviour  calls  it)  is 
' the  fire  of  God’s  anger,  fastening  upon  the  guilty 
I conscience  of  a sinner,  to  its  inexpressible  and  ever- 
I lasting  torment,  Isa.  30.  33.  2.  1 he  arroAvs  of  God’s 
! judgments  shall  be  spent  upon  them,  till  his  quiver 
is  quite  exhausted,  x’.  23.  The  judgments  of  God, 
like  arroAvs,  fly  sAviftly,  (Ps.  64.  7 ) reaching  those 
at  a distance  Avho  flatter  themselves  with  hopes  of 
escaping  them,  Ps.  21.  8,  12.  They  come  from  an 
unseen  hand,  but  Avound  mortally,  for  God  never 
misses  his  mark,  1 Kings  22.  34.  The  jAarticular 
T judgments  here  threatened,  are,  (1.)  Famine;  they 
I shall  be  burnt,  or  parched,  Avith  hunge:-.  (2. ) Pes- 
I tilence  and  other  diseases,  liere  called  burning  heat, 

\ and  bitter  destruction.  (3.)  The  insults  of  the  in- 
ferior Cl  eatures;  the  teeth  of  beasts,  and  the fioison 
of  ser/ients,  x.  24.  (4.)  War,  and  the  fatal  con- 
sequences of  it,  X.  25.  [1.]  Perpetual  frights. 

When  the  sivord  is  ’ivithout,  there  cannot  but  be 
terror  within;  (2  Cor.  7.  5.)  without  were  fightings, 
vjithin  were  fears:  those  who  cast  off"  the  fear  of 
God,  are  justly  exposed  to  the  fear  of  enemies.  [2.] 
Universal  deaths;  the  sword  of  the  Lcrd,  when  it 
is  sent  to  lay  all  Avaste,  Avill  destroy  Avithout  distinc- 
tion; neither  the  strength  of  the  young  man,  nor 
the  beauty  of  the  virgin,  nor  the  innocency  of  the 
j suckling,  nor'the  gravity  or  infirmity  of  the  man  of 
I gray  hairs,  will  be  their  security  from  the  SAvord 
j when  it  devours  one  as  Avell  as  another.  Such  de- 
I vastation  does  war  make,  especially  when  it  is  push- 
I ed  on  by  men  as  ravenous  as  wild  beasts,  and  as 
! venomous  as  serpents,  x.  24.  See  here  what  mis- 
chief sin  does;  and  reckon  those  fools  that  make  a 
mock  at  it. 

26.  I said,  I would  scatter  them  into 
corners,  I would  make  the  remembrance 
of  them  to  cease  from  among  men : 27. 

Were  it  not  that  I feared  the  wrath  of  the 
enemy,  lest  their  adversaries  should  be- 
have themselves  strangely,  and  lest  they 
should  say,  Our  hand  is  high,  and  the  Lord 
hath  not  done  all  this.  28.  For  they  are 
a nation  void  of  counsel,  neither  is  there 
any  understanding  in  them.  29.  Oh  that 
they  were  wise,  that  they  understood  this, 
that  they  would  consider  their  latter  end ! 
30.  How  should  one  chase  a thousand,  and 
two  put  ten  thousand  to  flight,  excei)t  their 
Rock  had  sold  them,  and  the  Lord  had 
shut  them  up  ? 31.  For  their  rock  is  not 

as  our  Rock,  even  our  enemies  themselves 
being  judges.  32.  For  their  vine  is  of  the 
vine  of  Sodom,  and  of  the  fields  of  Gomor- 
rah: their  grapes  are  grapes  of  gall,  their 
clusters  are  bitter:  33.  Their  wine  is  the 


70.1 


DEUTERONOMY,  XXXII. 


poison  of  dragons,  and  the  cruel  venom  of 
asps.  34.  Is  not  this  laid  up  in  store  with 
me,  and  sealed  up  among  my  treasures  ? 
35.  To  me  belongetli  vengeance,  and  re- 
compense; their  foot  shall  slide  in  r/7/etime: 
for  the  day  of  their  calamity  is  at  hand,  and 
the  things  that  shall  come  uix)n  them  make 
haste.  36.  For  the  Lord  shall  judge  his 
people,  and  repent  himself  for  his  servants, 
when  he  seeth  that  their  power  is  gone,  and 
there  is  none  shut  up  or  left.  37.  And  he 
shall  say.  Where  are  their  gods,  their  rock 
in  whom  they  trusted ; 38.  Which  did  eat 

the  fat  of  their  sacrifices,  and  drank  the 
wane  of  their  drink-offerings  1 let  them  rise 
up  and  help  you,  and  be  your  protection. 

After  many  terrible  tlireatenings  of  desei-ved 
wrath  and  vengeance,  we  have  here  surprising  inti- 
mations of  mercy,  undeserved  mercy,  which  re- 
^aices  against  judgment,  and  by  which  it  appears 
that  God  has  no  pleasure  in  the  death  of  sinners,  but 
would  rather  they  should  turn  and  live. 

I.  In  jealousy  for  his  oivn  honour,  he  will  not 
make  a full  end  of  them,  v.  26. -28.  l.^t  cannot 
be  denied,  but  that  they  deserved  to  be  utterly  ruin- 
ed, and  that  their  remembrance  should  be  made  to 
cease  from  among  men;  so  that  the  name  of  an  Is- 
raelite should  never  be  known  but  in  history;  for 
they  were  a nation  void  of  counsel,  {v.  28.)  the 
most  sottish  inconsiderate  people  that  ever  were; 
that  would  not  believe  the  glory  < f God,  though 
they  saw  it,  nor  understand  his  loving  kindness, 
though  they  tasted  it,  and  lived  upon  it.  Of  them 
who  could  cast  oflF  such  a God,  such  a law,  such  a 
covenant,  for  vain  and  dunghill-deities,  it  might 
truly  be  said.  There  is  no  understanding  in  them. 

2.  It  had  been  an  easy  thing  with  God  to  ruin  them 
and  blot  out  the  remembrance  of  them;  when  the 
greatest  part  of  them  were  cut  off  by  the  sword,  it 
was  but  scattering  the  remnant  into  some  remote 
obscure  corners  of  the  earth,  where  they  should 
never  have  been  heard  of  more,  and  the  thing  had 
been  done.  See  Ezek.  5.  12.  God  can  destroy  those 
that  are  most  strongly  fortified,  disperse  those  that 
are  most  closely  united,  and  bury  those  names  in 
perpetual  oblivion,  that  have  been  most  celebrated. 

3.  Justice  demanded  it.  I said  I would  scatter 
them.  It  is  fit  they  should  be  cut  off  from  the  earth, 
that  have  cut  themselves  off  from  their  God;  why 
should  they  not  be  dealt  with  according  to  their  de- 
serts.^ 4.  Wisdom  considered  the  pride  and  inso- 
lence of  the  enemy,  which  would  take  occasion  from 
the  ruin  of  a people  that  had  been  so  dear  to  God, 
and  for  whom  he  had  done  such  great  things,  to  re- 
flect upon  God,  and  to  imagine  that  because  they 
had  got  the  better  of  Israel,  they  had  carried  the 
day  against  the  God  of  Israel.  ’ The  adversaries 
will  say,  Our  hand  is  high;  high  indeed,  when  it 
has  been  too  high  for  those  whom  God  himself  fought 
for;  nor  will  they  consider  that  the  Lord  has  done 
all  this,  but  will  dream  that  they  have  done  it  in 
despite  of  him,  as  if  the  God  of  Israel  were  as  weak 
and  impotent,  and  as  easily  run  down,  as  the  pre- 
tended deities  of  other  nations.  5.  In  considera- 
tion of  this,  Mercy  prevails  for  the  sparing  of  a 
remnant,  and  the  saving  of  that  unworthy  people 
from  utter  ruin.  I feared  the  wrath  of  the  enemy. 
It  is  an  expression  after  the  manner  of  men;  it  is 
certain  that  God  fears  no  man’s  wrath,  but  he  acted 
in  this  matter  as  if  he  had  feared  it.  Those  few 
good  pe^'ple  in  Israel,  that  had  a concern  for  the 
honour  of  God’s  name, /ear  the  wrath  of  the  enemy 


in  this  instance  more  than  any  other,  as  Joshua,  {ch, 
7.  9.)  and  David  often;  and  because  they  feared  it, 
God  himself  is  said  to  fear  it.  He  needed  not  Moses 
to  plead  it  with  him,  but  reminded  himself  of  it. 
What  will  the  Egyptians  say?  Let  all  those  whose 
hearts  tremble  for  the  ark  of  God  and  his  Israel, 
comfort  themselves  with  this,  that  God  will  work 
for  his  own  narfie,  and  will  not  suffer  it  to  be  pro- 
faned and  polluted:  how  much  soever  we  deserve 
to  be  disgraced,  God  will  never  disgrace  the  throne 
of  his  glory. 

II.  In  concern  for  their  welfare,  he  earaestly  de- 
sires their  conversion;  and  in  order  to  that,  their 
serious  consideration  of  their  latter  end,  v.  29.  Ob- 
serve, I.  Though  God  had  pronounced  them  a fool- 
ish people,  and  of  no  understanding,  yet  he  wishes 
they  were  wise,  as  Deut.  5.  29,  O that  there  were 
such  a heart  in  them!  and  Ps.  94.  8,  Ye  fools,  when 
will  ye  be  wise?  God  delights  not  to  see  sinners  ruin 
themselves,  but  desires  they  will  help  themselves; 
and  if  they  will,  he  is  ready  to  help  them.  2.  It  is 
a great  piece  of  wisdom,  and  will  contribute  much  to 
the  return  of  sinners  to  God,  seriously  to  consider 
the  latter  end,  or,  the  future  state.  It  is  here  meant 
particularly  of  that  which  God  by  Moses  had  fore- 
told concerning  this  people  in  the  latter  days:  but  it 
may  be  applied  more  generally.  We  ought  to  un- 
derstand and  consider,  (1.)  The  latter  end  of  life, 
and  the  future  state  of  the  soul.  To  think  of  death 
as  our  removal  from  a world  of  sense  to  a world  of 
spirits;  the  final  period  of  our  state  of  trial  and  pro- 
bation, and  our  entrance  upon  an  unchangeable  state 
of  recompense  and  retribution.  (2.)  The  latter  end 
of  sin,  and  the  future  state  of  those  that  live  and  die 
in  it.  O that  men  would  consider  the  happiness 
they  will  lose,  and  the  misery.they  will  certainly 
plunge  themseh  esinto,  if  they  ^0  on  still  in  their  tres- 
pass: What  will  be  in  the  end  thereof , lev.  5.  31. 
Jerusalem  forgat  this,  and  therefore  came  down 
wonderfully,  Lam.  1.  / 

III.  He  calls  to  mind  the  great  things  he  had  done 
for  them  formerly,  as  a reason  why  he  should  not 
quite  cast  them  off.  This  seems  to  be  the  meaning 
of  that,  ( n.  30,  31. ) “ How  should  one  Israelite  have 
been  too  hard  for  a thousand  Canaanites,  as  they 
ha\  e been  many  a time,  but  that  God,  who  is  greater 
than  all  gods,  fought  for  them ! ” And  so  it  corre- 
sponds with  that,  Isa,  63,  10,  11.  When  he  was 
turned  to  be  their  enemy,  as  here,  and  fought  against 
them  for  their  sins,  then  he  remembered  the  days  of 
old,  saying.  Where  is  he  that  brought  them  out  of 
the  sea?  ^ here,  his  arm  begins  to  awake  a sm 
the  days  of  old  against  the  wrath  of  the  enemy,  Ps. 
138.  7.  There  was  a time  'when  the  enemies  of 
Israel  were  sold  by  their  own  rock,  that  is,  their 
own  idol-gods,  who  could  not  help  them,  but  betray 
them,  because  Jehovah,  the  God  of  Israel,  had  shut 
them  up  as  sheep  for  the  slaughter.  For  the  ene- 
mies themselves  must  own  that  their  gods  were  a 
very  unequal  match  for  the  God  of  Israel.  For 
their  vine  is  of  the  vine  of  Sodom,  v.  32,  33.  This 
must  be  meant  of  the  enemies  of  Israel,  who  there- 
fore fell  so  easily  before  the  sword  of  Israel,  because 
they  were  ripe  for  ruin,  and  the  measure  of  their 
iniquity  was  full. 

Yet  these  verses  may  be  understood  of  the  strange 
prevalency  of  the  enemies  of  Israel  against  them, 
when  God  made  use  of  them  as  the  rod  of  his  anger, 
Isa.  10.  5,  6.  “ How  should  one  Canaanite  chase  a 

thousand  Israelites,”  (as  it  is  threatened  against  those 
that  trust  to  Egypt  for  help,  Isa.  30.  17,  One  thou- 
sand shall flee  at  therebuke  of  one,)  “ unless  Israel’s 
Rock  had  deserted  them  and  given  them  up.^”  For 
otherwise,  however  they  may  impute  their  power 
to  their  gods,  (Hab.  1.  li.)  as  the  Philistines  imput- 
ed their  victory  to  Dagon;  it  is  certain,  the  enemies’ 
rock  could  not  have  prevailed  against  the  Rock  of 


DEUTERONOMY,  XXXIl. 


Israel;  God  would  soon  have  subdued  their  enemies, 
(Ps.  81.  14.)  but  that  the  wickedness  of  Israel  de- 
livered them  into  their  hands.  For  their  vine,  that 
IS,  Israel’s,  is  of  the  vine  of  Sodom,  v.  32,  33.  They 
were  planted  a choice  vine,  wholly  aright  seed,  but 
6y  sin  were  become  the  degenerate  plant  of  astrarige 
vine,  (Jer.  2.  21.)  and  not  only  transcribed  the  ini- 
quity of  Sodom,  but  out-did  it,  Ezek.  16.  48.  God 
called  them  his  vineyard,  his  fxleasant  filant,  Isa.  5. 
7.  But  their  fruits  were,  1.  Very  offensive  and  dis- 
pleasing to  God,  bitter  as  gall.  2.  Very  malignant, 
and  pernicious  one  to  another,  like  the  cruel  venom 
of  asps.  Some  understand  this  of  their  punishment; 
their  sin  would  be  bitterness  in  the  latter  end,  (2 
Sam.  2.  26. ) it  would  bite  like  a serpent  and  sting 
like  an  adder.  Job.  20.  14.  Prov.  23.  32. 

IV.  He  resolves  upon  the  destruction  of  those  at 
last,  that  had  been  their  persecutors  and  opprepors. 
When  the  cup  of  trembling  goes  round,  the  king  of 
Babel  shall  pledge  it  at  last,  Jer.  25.  26.  and  see  Isa. 
51.  22,  23.  The  day  is  coming,  when  the  judgment 
that  began  at  the  house  of  God,  shall  end  with  the 
sinner  and  ungodly,  1 Pet.  4.  17,  18. 

God  will  in  due  time  bring  down  the  church’s 
enemies. 

1.  In  displeasure  against  their  wickedness,  which 

he  takes  notice  of,  and  keeps  an  account  of,  v.  34, 
35.  Is  not  this  implacable  fury  of  their’s  against  Is- 
rael, laid  up  in  store  with  me,  to  be  reckoned  for 
hereafter,  when  it  shall  be  made  to  appear,  that  to 
me  belongs  vengeance?  Some  understand  it  of  the 
sin  of  Israel;  especially  their  persecuting  the  pro- 
phets, which  was  laid  up  in  store  against  them  from 
the  blood  of  righteous  Abel,  Matth.  23.  25.  How- 
ever, it  teaches  us,  that  the  wickedness  of  the  wick- 
ed is  all  laid  up  in  store  with  God.  (1. ) He  observes 
it,  Ps.  90.  8.  He  knows  both  what  the  vine  is,  and 
what  the  grapes;  what  the  temper  of  the  mind,  and 
what  the  actions  of  life.  (2. ) He  keeps  a recoi’d  of 
it,  both  in  his  own  omniscience,  and  in  the  sinner’s 
conscience;  and  this  is  sealed  up  among  his  treasures, 
which  denotes  both  safety  and  secrecy:  these  books 
cannot  be  lost;  nor  will  they  be  opened  till  the  great 
day.  See  Hos.  13.  12.  (3.)  He  often  delays  the 

punishment  of  sin  for  a great  while,  it  is  laid  up  in 
store,  till  the  measure  be  full,  and  the  day  of  divine 
patience  be  expired.  See  Job  21.  28,  29.  (4.)  There 
IS  a day  of  reckoning  coming,  when  all  the  treasures 
of  guilt  and  wrath  will  be  broken  up,  and  the  sin  of 
sinners  shall  surely  find  them  out.  [1.]  The  thing 
itself  will  certainly  be  done,  for  the  Lord  is  a God 
to  whom  vengeance  belongs,  and  therefore  he  will 
repay,  Isa.  59.  18.  T.his  is  quoted  by  the  apostle, 
to  show  the  severity  of  God’s  wrath  against  those 
that  revolt  from  the  faith  of  Christ,  Heb.  10.  30. 
[2.]  It  will  be  done  in  due  time;  in  the  best  time; 
nay,  it  will  be  done  in  a short  time.  The  day  of 
their  calamity  is  at  hand;  and  though  it  may  seem 
to  tarry,  it  lingers  not,  it  slumbers  not,  but  makes 
haste.  In  one  hour  shall  the  judgment  of  Babylon 
come. 

2.  He  will  do  it  in  compassion  to  his  own  people, 
who,  though  they  had  greatly  provoked  him,  yet 
stood  in  relation  to  him,  and  their  misery  appealed 
to  his  mercy,  v.  36.  The  Lord  shall  judge  his  peo- 
ple, that  is,  judge  for  them  against  their  enemies, 
plead  their  cause,  and  break  the  yoke  of  oppression 
under  which  they  had  long  groaned,  repenting  him- 
self for  his  servants;  not  changing  his  mind,  but 
changing  his  way,  and  fighting  for  them,  as  he  had 
fought  against  them,  when  he  sees  that  their  power 
is  gone.  This  plainly  points  at  the  deliverances  God 
wrought  for  Israel  by  the  Judges  out  of  the  hands 
of  those  to  whom  he  had  sold  them  for  their  sins. 
See  Judg.  2.  11,  12.  And  how  his  soul  was  grieved 
for  the  misery  of  Israel,  Judg.  10.  16.  And  this 
when  they  we’^e  reduced  to  the  last  extremity;  God 


helped  them  when  they  could  not  help  themsel\j|s; 
for  there  was  none  shut  up  or  left;  that  is,  none  tnat 
dwelt  either  in  cities  or  walled  towns,  in  which  they 
were  shut  up,  nor  any  that  dwelt  in  scattered  houses 
in  the  country,  in  which  they  were  left  at  a distance 
from  neighbours.  Note,  God’s  time  to  appear  for 
the  deliverance  of  his  pec  pie,  is,  when  things  are  at 
the  worst  with  them.  God  tries  his  people’s  faith, 
and  stirs  up  prayer,  by  letting  things  goto  the  worst, 
and  then  magnifies  his  own  power,  and  fills  the 
faces  of  his  enemies  with  shame,  and  the  hearts  of 
his  people  with  so  much  the  greater  joy,  by  rescu- 
ing them  out  of  extremity,  as  brands  out  of  the 
burning. 

3.  rie  will  do  it  in  contempt,  and  to  the  reproach 
of  the  ideff-gods,  x’.  37,  38.  Where  are  their  gods? 
Two  ways  it  maybe  understood;  (1.)  That  God 
would  do  that  for  his  jteople,  which  the  idols  they 
had  served,  could  not  do  for  them.  They  had  for- 
saken God,  and  been  very  liberal  in  their  sacrifices 
to  idols;  had  brought  to  their  altars  the  fat  of  their 
sacrifices,  and  the  wme  of  their  drink-offtrings, 
which  they  supposed  their  deities  to  feed  upon,  and 
on  which  they  feasted  with  them.  “Now,”  says 
God,  “ will  these  gods  you  have  made  your  court  to, 
at  so  great  an  expense,  help  you  in  ycur  distress, 
and  so  repay  you  for  all  your  charges  in  their  ser- 
vice.^ Go,  get  you  to  the  gods  you  have  served,  and 
let  them  dglhwr  you,”  10.  14.  This  is  intend- 

ed to  convince  them  of  their  folly  in  forsaking  a God 
that  could  help  them,  for  those  that  could  not,  and 
so  bring  them  to  repentance,  and  qualify  them  for 
deliverance.  When  the  adulteress  shall  follovj  after 
her  lovers,  and  not  overtake  them,  pray'  to  her  idols, 
and  receive  no  kindness  from  them,  then  thou  shalt 
say,  I will  go  and  return  to  my  first  husband,  Hos. 
2.  7.  See  Isa.  16.  12.  Jer.  2.  27,  28.  Or,  ('2.) 
That  God  would  do  that  against  his  enemies,  which 
the  idols  they  had  served,  could  not  save  them  from. 
Sennacherib  and  Nebuchadnezzar  boldly  challeng- 
ed the  God  of  Israel  to  deliver  his  worshippers, 
(Isa.  37.  10.  Dan.  3.  15.)  and  he  did  deliver  them, 
to  the  confusion  of  their  enemies.  But  the  God  of 
Israel  challenged  Bel  and  Nebo  to  deliver  their  wor- 
shippers, to  rise  up  and  help  them,  and  to  be  their 

f)rotection,  (Isa.  47.  12,  13.)  but  they  were  so  far 
fom  helping  them,  that  they  themselves,  that  is, 
their  images,  which  was  all  that  was  of  them,  went 
into  captivity,  Isa.  46.  1,  2.  Note,  These  who  trust 
to  any  rock  but  God,  will  find  it  sand,  in  the  day  of 
their  distress;  it  will  fail  them  then,  when  they  most 
need  it. 

39.  See  now  that  I,  even  I,  am  he,  and 
there  is  no  god  with  me : I kill,  and  I make 
alive;  I wound,  and  I heal:  neither  is  there 
any  that  can  deliver  out  of  my  hand.  40 
For  I lift  up  my  hand  to  heaven,  and  say,  1 
live  for  ever.  41.  If  I whet  my  glittering 
sword,  and  mine  hand  take  hold  on  judg- 
ment, I will  render  vengeance  to  mine  ene- 
mies, and  will  reward  them  that  hate  me. 
42.  I will  make  mine  arrows  drunk  with 
blood,  and  my  sword  shall  devour  flesh;  and 
that  with  the  blood  of  the  slain  and  of  the 
captives,  from  the  beginning  of  revenges  up- 
on the  enemy.  43.  Rejoice,  O ye  nations, 
ivith  his  people ; for  he  will  avenge  the  blood 
of  his  servants,  and  will  render  vengeance  to 
his  adversaries,  and  will  be  merciful  unto 
his  land,  and  to  his  people. 

This  conclusion  of  the  song  speaks  three  things. 


705 


DEUTERONOMY,  XXXII. 


I.  Glory  to  God,  t>.  39.  See  now  upon  the  whole 

matter,  that  I,  even  I,  am  he.  Learn  this  from  the 
destruction  -of  idolaters,  and  the  inability  of  their 
idols  to  help  them.  The  great  God  here  demands 
the  glory,  1-  Of  a self-existence;  I,  even  /,  arn  he. 
Thus  Moses  concludes  with  that  name  of  God,  by 
which  he  was  first  made  to  know  him,  (Exod.  3. 
14.)  I am  that  I am.  I am  he  that  I have  been, 
that  I will  be,  that  I have  promised  to  be,  that  I 
have  threatened  to  be;  all  shall  find  me  true  to 
both,”  The  Targum  of  Uzaielides  paraphrases  it 
thus,  • When  the  ii’ord  of  the  Lord  shall  reveal  him- 
self to  redeem  his  fieo/ile,  he  shall  say  to  all  people. 
See,  that  lam  now  vjhat  lam,  and  have  been,  arid 
lam  what  I will  be:  which  we  know  very  well  how 
to  apply  to  him,  who  said  to  John,  I am  he  which  is, 
and  was,  and  is  to  come.  Rev.  1.  8.  These  words, 
I,  even  I,  am  he,  we  meet  often  in  those  chapters 
of  Isaiah,  where  God  is  encouraging  his  people  to 
hope  for  theii’  deliverance  out  of  Babylon,  Isa.  41. 
4. — 43.  11,  13,25. — 46.  4.  2.  Oi  3i  sole  sufiremacy ; 

“ There  is  no  god  with  me.  None  to  help  with  me, 
none  to  cope  with  me.  See  Isa.  43.  10,  11.  3.  Of 

an  absolute  sovereignty,  and  universal  agency,  I 
kill,  and  I make  alive,  that  is.  All  evil  and  all  good 
come  from  his  hand  of  providence,  he  forms  both 
the  light  of  life,  and  the  darkness  of  death,  Isa.  45. 
7.  Lam.  3.  37,  38.  Or,  he  kills  and  wounds  his 
enemies,  but  heals  and  makes  alive  his  own  people; 
kills  and  wounds  with  his  judgments  those  that  re- 
volt from  him,  and  rebel  against  him,  but  when  they 
return  and  repent,  he  heals  them,  and  makes  them 
alive  with  his  mercy  and  grace.  Or,  It  denotes  his 
incontestal)le  authority  to  dispose  of  all  his  creatures, 
and  the  beings  he  has  gi\  en  them,  so  as  to  serve  his 
own  purposes  by  them;  whom  he  will,  he  slays,  and 
whom  he  will,  he  keeps  alive,  when  his  judgments 
are  abroad.  Or,  thus,  Though  he  kill,  yet  he 
makes  alive  again;  though  he  cause  grief , yet  will 
he  have  compasdon,  Lam.  3,  32.  Though  he  have 
tom,  he  will  heal  us,  Hos.  6.  1,  2.  The  Jerusalem 
Targum  reads  it,  I kill  those  that  are  alive  in  this 
world,  and  make  thfjse  alive  in  the  other  world  that 
are  dead.  And  some  of  the  Jewish  doctors  them- 
selves, ha\  e observed  that  death,  and  a life  after  it, 
that  is,  etenial  life,  is  intimated  in  these  words.  4. 
Of  an  irresistible  power,  which  cannot  be  controlled; 
neither  is  there  any  that  can  deliver  out  of  my  hand, 
those  that  I ha\e  marked  for  destruction.  As  no 
exception  can  be  made  against  the  sentence  of  God’s 
justice,  so  no  escape  can  be  made  from  the  execu- 
tions of  his  power. 

II.  Ten-or  to  his  enemies,  v.  40>*42.  Terror  in- 
deed, to  those  that  hate  him,  as  all  those  do,  that 
serve  other  gods,  that  persist  in  wilful  obedience  to 
the  divine  law,  and  that  malign  and  persecute  his 
faithful  servants;  these  are  they  whom  God  will  ren- 
der vengeance  to;  those  his  enemies  that  will  not 
have  him  to  reign  over  them.  In  order  to  alarm 
such  in  time  to  repent  and  return  to  their  allegiance, 
the  wrath  of  God  is  here  revealed  from  heaven 
against  them.  1.  The  divine  sentence  is  ratified 
with  an  oath,  7'.  40.  He  lifts  up  his  hand  to  heaven 
the  habitation  of  his  holiness;  this  was  an  ancient  and 
very  significant  sign  used  in  swearing,  Gen.  14.  22. 
And  since  he  could  swear  by  no  greater,  he  swears 
bv  himself  and  his  own  life.  Those  are  miserable 
without  remedy,  that  have  the  word  and  oath  of 
God  against  them.  The  Lord  hath  swore,  and  will 
not  repent,  that  the  sin  of  sinners  shall  be  their  ruin, 
if  they  go  on  in  it.  2.  Preparation  is  made  for  the 
execution;  the  glittering  svjord  is  whet.  See  Ps.  7. 
12.  It  is  a sword  bathed  in  heaven,  Isa.  34.  5. 
While  the  sword  is  in  whetting,  space  is  given  to  the 
sinner  to  repent  and  make  his  peace,  which  if  he 
does  not,  the  wound  will  be  the  deeper.  And  as  the 
sword  is  whet,  so  the  hand  that  is  to  wield  it,  takes 

VoL.  I. — 4 U 


hold  on  judgment  with  a resolution  to  go  through 
with  it.  3.  The  execution  itself  will  be  very  terri- 
ble; the  sword  shall  devour  flesh  in  abundance,  and 
the  arrows  be  made  drunk  with  blood,  such  vast 
quantities  of  it  shall  be  shed;  the  blood  of  the  slain 
in  battle,  and  of  the  captives,  to  whom  no  quarter 
should  be  given,  but  who  shall  be  put  under  mili- 
tary execution.  When  he  begins  revenge,  he  will 
make  an  end;  for  in  this  also  his  work  is  perfect. 
The  critics  are  much  perplexed  with  the  last  clause, 
From  the  beginning  of  revenges  upon  the  enemy. 
The  learned  Bishop  Patrick  (that  great  master) 
thinks  it  may  admit  this  reading.  From  the  king  to 
the  slave  of  the  enemies,  Jer.  50.  .35*  *37.  VV'hen  the 
sword  of  God’s  wrath  is  drawn,  it  will  make  bloody 
work,  blood  to  the  horse-bridles.  Rev.  14.  20. 

III.  Comfort  to  his  own  people,  v.  43,  Fejoice, 
0 ye  nations,  with  his  people.  He  concludes  the 
song  with  words  of  joy;  for  in  God’s  Israel  there  i» 
a remnant  whose  end  will  be  peace;  God’s  people 
will  rejoice  at  last,  will  rejoice  everlastingly.  Three 
things  are  here  mentioned  iis  matter  of  joy.  1.  The 
enlarging  of  the  church’s  bounds:  the  apostle  ap- 
plies the  first  words  of  this  verse  to  the  conversion 
of  the  Gentiles,  Rom.  15.  10,  Rejoice  ye  Gentiles, 
with  his  people.  See  what  the  grace  of  God  does  in 
the  conversion  of  souls,  it  brings  them  to  rejoice  with 
the  people  of  God;  for  true  religion  brings  us  ac- 
quainted with  true  joy;  so  great  a mistake  are  they 
under,  that  think  it  tends  to  make  men  melancholy. 
2.  The  a',  enging  of  the  church’s  contro\  ersies  upon 
her  adverearies.  He  will  make  inquisition  for  the 
blood  of  his  servants,  and  it  shall  appear  how  pre- 
cious it  is  to  him,  for  they  that  spilt  it,  shall  have 
blood  given  them  to  drink.  3.  The  mercy  God  has 
in  store  for  his  church,  and  for  all  that  belong  to  it, 
he  will  be  merciful  to  his  land  and  to  his  people,  that 
is,  to  all  every  where,  that  fear  and  serve  him. 

, Whatever  iudgments  are  brought  upon  sinners,  it 
shall  go  wclTwith  the  people  of  God;  in  this  let  Jews 
and  Gentiles  rejoice  together. 

44.  And  Moses  came  and  spake  all  tin 
words  of  this  song  in  the  ears  of  the  peo 
pie,  he,  and  Hoshea  the  son  of  Nun.  4.5. 
And  Moses  made  an  end  of  speaking  all 
these  words  to  all  Israel : 46.  And  he  said 

unto  them.  Set  your  hearts  unto  all  the  words 
which  I testify  among  you  this  day,  which 
ye  shall  command  your  children  to  observe 
to  do,  all  the  words  of  this  law.  47.  For  it 
is  not  a vain  thing  for  you ; because  it  is  your 
life : and  through  this  thing  ye  shall  prolong 
ynur  days  in  the  land,  whither  ye  go  over 
Jordan  to  possess  it.  48.  And  the  Lord 
spake  unto  Moses  that  self-same  day,  saying, 
49.  Get  thee  up  into  this  mountain  Abarim, 
nnto  mount  Nebo,  which  is  in  the  land  of 
Moab,  that  is  over  against  Jericho ; and  be- 
j hold  the  land  of  Canaan,  which  I give  unto 
the  children  of  Israel  for  a .possession : 50. 

I And  die  in  the  mount  whither  thou  goest  up, 

I and  be  gathered  unto  thy  people ; as  Aaron 
! thy  brother  died  in  mount  Hor,  and  was 
gathered  unto  his  people : 51.  Because  ye 

trespassed  against  me  among  the  children 
of  Israel  at  the  waters  of  Meribah-Kadesh 
in  the  wilderness  ofZin;  because  ye  sancti- 
fied me  not  in  the  midst  of  the  children  of 


706 


DEUTERONOMY,  XXXIIl. 


Israel.  52.  Yet  thou  shalt  seethe  land  be- 
fore thee ; but  thou  shalt  not  go  thither  unto 
the  land  which  I give  the  children  of  Israel. 

Here  is, 

I.  The  solemn  delivery  of  this  song  to  the  chil- 
dren of  Israel,  v.  44,  45.  Moses  spake  it  to  as 
many  as  could  hear  him,  while  Joshua,  in  another 
assembly,  at  the  same  time,  delivered  it  to  as  many 
as  his  voice  would  reach.  Thus  coming  to  them 
from  the  mouth  of  both  their  governors,  Moses, 
who  was  laying  down  the  government,  and  Joshua, 
who  was  takiiig  it  up,  they  would  see  they  were 
both  in  the  same  mind,  and  that  though  they 
changed  their  commander,  there  was  no  change  in 
the  divine  command;  Joshua,  as  well  as  Moses, 
would  be  a witness  against  them,  if  ever  they  for- 
sook Gcd. 

II.  An  earnest  charge  to  them  to  mind  these  and 
all  the  rest  of  the  good  words  that  Moses  had  said 
unto  them.  How  earnestly  does  he  long  after  them 
all,  how  very  desirous  that  the  word  of  God  might 
make  deep  and  lasting  impressions  upon  them,  how 
jealous  over  them  with  a godly  jealousy,  lest  they 
should  at  any  time  let  slip  these  great  things;  1. 
The  duties  he  charges  upon  them,  are,  (1.)  Care- 
fully to  attend  to  these  themselves;  “Set  your 
hearts  both  to  the  laws,  and  to  the  promises  and 
threatenings;  the  blessings  and  curses,  and  now  at 
last  to  this  song.  Let  the  mind  be  closely  applied 
to  the  consideration  of  these  things;  be  affected 
with  them;  be  intent  upon  duty,  and  cleave  to  it 
with  full  purpose  of  heart.”  "(2.)  h’aithfully  to 
transmit  these  things  to  those  that  should  come 
after  them:  “What  interest  you  have  in  your  chil- 
dren, or  influence  upon  them,  use  it  for  this  pur- 
pose; and  command  them,  (as  your  father  Abraham 
did,  Gen.  18.  19.)  to  observe  to  do  all  ^he  words  of 
this  law.”  They  that  are  good  themselves,  cannot 
but  desire  that  their  children  may  be  so  likewise;  and 
that  posterity  may  keep  up  religion  in  their  day, 
and  the  entail  of  it  may  not  be  cut  off.  2.  The  ar- 
guments he  uses  to  persuade  them  to  make  religion 
their  business,  and  to  persevere  in  it,  are,  (1.)  The 
vast  importance  of  the  things  themselves  which  he 
had  charged  upon  them,  v.  47,  “/if  is  not  a vain 
thing,  because  it  is  your  life.  It  is  not  an  indifferent 
thing,  but  of  absolute  necessity ; it  is  not  a trifle,  but 
a matter  of  consequence,  a matter  of  life  and  death; 
mind  it,  and  you  are  made  for  ever;  neglect  it,  and 
you  are  for  ever  undone.”  O that  men  were  but 
fully  persuaded  of  this,  that  religion  is  their  life, 
even  the  life  of  their  souls!  (2.)  The  vast  advan- 
tage it  would  be  of  to  them:  Through  this  thing  ye 
shall  prolong  your  days  in  Canaan,  which  is  a 
typical  promise  of  that  eternal  life,  which  Christ 
has  assured  us  they  shall  enter  into,  that  keep  the 
commandments  of  God,  Matth.  19.  17. 

III.  Orders  given  to  Moses  concerning  his  death. 
Now  that  this  renowned  witness  for  God  has  finish- 
ed his  testimony,  he  must  go  up  to  mount  Nebo  and 
die;  in  the  prophecy  of  Christ’s  two  witnesses  there 
is  a plain  allusion  to  Moses  and  Elias,  (Rev.  11.  6.) 
and  perhaps  their  removal,  being  by  martyrdom,  is 
no  less  glorious  than  the  removal  either  of  Moses 
or  Elias.  Orders' were  given  to  Moses  that  self- 
same day,  V.  48.  Now  that  he  had  done  his  work, 
why  should  he  desire  to  live  a day  longer.^  He  had 
indeed  formerly  prayed  that  he  might  go  over  Jor- 
dan, but  now  he  is  entirely  satisfied,  and,  as  God 
had  bidden  him,  saith  no  more  of  that  matter. 

1.  God  here  reminds  him  of  the  sin  he  had  been 
guilty  of,  for  which  he  was  excluded  Canaan,  ly. 
51.)  that  he  might  the  more  patiently  bear  the  re- 
buke because  he  had  sinned;  and  that  now  he  might 
renew  his  sorrow  for  that  unadvised  word,  for  it  is 


ood  for  the  best  of  men  to  die  I'epenting  of  the  m 
rmities  they  are  conscious  to  themselves  of.  It 
was  an  omission  that  was  thus  displeasing  to  God; 
he  did  not  sanctify  God,  as  he  ought  to  have  done, 
before  the  children  of  Israel,  he  did  not  carry  him- 
self with  a due  decorum,  in  executing  the  orders  he 
had  then  received. 

2.  He  reminds  him  of  the  death  of  his  brother 
Aaron,  {y.  50. ) to  make  his  own  the  more  familiar, 
and  the  less  formidable.  Note,  It  is  a great  en- 
couragement to  us,  when  we  die,  to  think  of  our 
friends  that  ha^•e  gone  before  us  through  that  dark- 
some valley,  especially  of  Christ,  our  elder  Brother 
and  great  High  Priest. 

3.  He  sends  him  up  to  a high  hill  from  thence  to 
take  a view  of  the  land  of  Canaan  and  then  die,  v.  49, 
50.  The  remembrance  of  his  sin  might  make  death 
terrible,  but  the  sight  God  gave  him  of  Canaan, 
took  off  the  terror  of  it,  as  it  was  a token  of  God’s 
being  reconciled  to  him,  and  a plain  indication  to 
him,  that  though  his  sin  shut  him  out  of  the  earthly 
Canaan,  yet  it  should  not  deprive  him  of  that  better 
country,  which  in  this  world  can  only  be  seen,  and 
that  with  an  eye  of  faith.  Note,  Those  may  die 
with  comfort  and  ease  whenever  God  calls  for  them, 
(notwithstanding  the  sins  they  remember  against 
themselves,)  who  have  a believing  prospect  and  a 
well-grounded  hope  of  eternal  life  beyond  death. 

CHAP.  XXXIIL 

Yet  Moses  has  not  done  with  the  children  of  Israel ; he 
seemed  to  have  taken  final  leave  of  them  in  the  close  of 
the  foregoing  chapter,  but  still  he  has  something  more 
to  say.  He  had  preached  them  a farewell  sermon,  a 
very  copious  and  pathetic  discourse.  After  sermon  he 
had  given  out  a psalm,  a long  psalm  ; and  now  nothing 
remains  but  to  dismiss  them  with  a blessing ; that  bless- 
ing he  pronounces  in  this  chapter  in  the  name  of  the 
Lord,  and  so  leaves  them.  I.  He  pronounces  them  all 
blessed  in  what  God  had  done  for  them  already,  espe- 
cially in  giving  them  his  law,  v.  2 . . 5.  II.  He  pro- 
nounces a blessing  upon  each  tribe,  which  is  both  a 
prayer  for,  and  a prophecy  of,  their  felicity.  1.  Reuben, 
V.  6.  2.  Judah,  V.  7.  3.  Levi,  v.  8.  .11.  4.  Benjamin, 

V.  12.  5.  Joseph,  v.  13. . 17.  6.  Zebulun  and  Issachar, 

V.  18,  19.  7.  Gad,  v.  20,  21.  8.  Dan,  v.  22.  9.  Naph- 

tali,  V.  23.  10.  Asher,  v.  24,  25.  III.  He  pronounces  them 
all  in  general  blessed,  upon  the  account  of  what  God 
would  be  to  them,  and  do  for  them,  if  they  were  obe- 
dient, V.  26 . . 29. 

1.  A ND  this  is  the  blessing,  wherewith 
J\..  Moses  the  man  of  God  blessed  the 
children  of  Israel  before  his  death.  2.  And 
he  said,  The  Lord  came  from  Sinai,  and 
rose  up  from  Seir  unto  them ; he  shined 
forth  from  mount  Paran,  and  he  came  with 
ten  thousands  of  saints : from  his  right  hand 
went  a fiery  law  for  them.  3.  Yea,  he  loved 
the  people  : all  his  saints  are  in  thy  hand : 
and  they  sat  down  at  thy  feet ; every  one 
shall  receive  of  thy  w^ords.  4.  Moses  com- 
manded us  a law,  even  the  inheritance  of 
the  congregation  of  Jacob.  5.  And  he  was 
king  in  Jeshurun,  when  the  heads  of  the 
people  and  the  tribes  of  Israel  w^ere  gather- 
ed together. 

The  first  verse  is  the  title  of  the  chapter:  it  is  a 
blessing.  In  the  foregoing  chapter  he  had  thun- 
dered out  the  terrors  of  the  Lord  against  Israel  for 
their  sin;  it  was  a chapter,  like  Ezekiel’s  roll,  full 
of  lamentation,  and  mourning,  and  woe.  Now  to 
soften  that,  and  that  he  might  not  seem  to  part  in 
anger,  he  liere  subjoins  a blessing,  and  leaves  his 
peace,  which  should  descend  and  rest  upon  all 


707 


DEUTERONOMY,  XXXIII. 


those  that  were  the  sons  of  peace.  Thus  Christ’s 
last  work  on  earth  was  to  bless  his  discifiles,  (Luke 
24.  50. ) like  Moses  here,  in  token  of  parting  friends. 
Moses  blessed  them,  1.  As  a prophet;  a rnan  of 
God.  Note,  It  is  a very  desirable  thing  to  have  an 
interest  in  the  prayers  of  those  that  have  an  inter- 
est in  heaven;  it  is  a firo/ihet’s  reward.  In  this 
blessing  Moses  not  only  expresses  his  good  wishes 
to  this  people,  but  by  the  spirit  of  prophecy  fore- 
tells things  to  come  concerning  them.  2.  As  a pa- 
rent to  Israel;  for  so  good  princes  are  to  their  sub- 
jects. Jacob  upon  his  death-bed  blessed  his  sons, 
(Gen.  49.  1.)  in  conformity  to  whose  example 
Moses  here  blesses  the  tribes  that  were  descended 
from  them,  to  show  that  though  they  had  been  veiy 
provoking,  yet  the  entail  of  the  blessing  was  n' t 
cut  off.  The  doing  this  immediately  before  his 
death,  would  not  only  be  the  more  likely  to  leave 
an  impression  upon  them,  but  would  be  an  indica- 
tion of  the  great  good-will  of  Moses  to  them,  that 
he  desired  their  happiness,  though  he  must  die  and 
not  share  in  it. 

He  begins  his  blessing  with  a lofty  description  of 
the  glorious  appearances  of  God  to  them  in  giving 
them  the  law,  and  the  great  advantage  they  had 
by  it 

I.  There  was  a visible  and  illustrious  discovery 

of  the  divine  majesty;  enough  to  convince  and  for 
ever  silence  atheists  and  infidels,  to  awaken  and 
affect  those  that  were  most  stupid  and  careless,  and 
to  put  to  shame  all  secret  inclinations  to  other  gods, 
T>.  1.  1.  His  appearance  was  glorious:  he  shined 

forth  like  the  sun  when  he  goes  forth  in  his 
strength.  Even  Seir  and  Paran,  two  mountains  at 
some  distance,  were  illuminated  by  the  divine  glory 
which  appeared  on  mount  Sinai,  and  reflected  some 
of  the  rays  of  it;  so  bright  was  the  appearance,  and 
so  much  taken  notice  of  by  the  adjacent  countries. 
To  this  the  prophet  alludes,  to  set  forth  the  won- 
ders of  the  divine  providence,  Hab.  3.  3,  4.  Ps.  18. 
r. . 9.  The  Jerusalem  Targum  has  a strange  gloss 
upon  this,  that,  “when  God  came  down  to  give  the 
law,  he  offered  it  on  mount  Seir  to  the  Edomites, 
but  they  refused  it;  because  they  found  in  it,  7'hou  ■ 
shall  not  kill.  Then  he  offered  it  on  mount  Paran  1 
to  the  Ishmaelites,  but  they  also  refused  it;  because  j 
they  found  in  it.  Thou  shall  not  steal;  and  then  he  1 
came  to  moiint  Sinai  and  offered  it  to  Israel,  and  . 
thev  said,  .dll  that  the  Lord  shall  say,  we  will  do.’'  | 
I would  not  have  transcribed  so  groundless  a con-  . 
ceit  but  for  the  antiquity  of  it.  2.  His  attendance 
was  glorious;  he  came  with  his  holy  myriads,  as  ' 
Enoch  had  long  since  foretold  he  should  come  in  the 
last  dav  to  judge  the  world,  Jude  14.  These  were 
the  angels,  those  chariots  of  God,  in  the  midst  of 
which  the  Lord  was,  on  that  holy  place,  Ps.  68.  17. 
They  attended  the  divine  majesty,  and  were  em- 
ployed as  h's  mir.isters  in  the  solemnities  of  the  day. 
Hence  the  law  is  said  to  be  ffwen  by  the  disposition 
of  angels.  Acts  7.  53.  Heb.  2.  2. 

II.  He  gave  them  his  1 iw,  which  is,  1.  Called  a 
fern  law,  hecavise  it  was  given  them  out  of  the 
midst  of  the  fire,  (Deut.  4.  33.)  and  because  it 
works  like  fire;  if  it  be  received,  it  is  melting, 
warming,  nurlfying,  :ind  burns  up  the  dross  of  cor- 
ruption; if  it  be  rejected,  it  hardens,  seai's,  tor- 
ments, destrovs.  The  spirit  descended  in  cloven 
tongues  as  of  fire  -,  for  the  gospel  also  is  a fiery  law. 
2.  It  is  said  to  ,§-o  from  h'ls  ric(ht  hand,  either  be- 
cause he  wrote  it  on  tables  of  stone;  or,  denoting 
the  power  and  energy  of  the  law,  and  the  di\  ine 
strength  that  goes  along  with  it,  that  it  may  not  re- 
turn void.  Or,  it  came  as  a gift  to  them,  and  a 
precious  gift  it  was,  a right-hand  blessing.  .3.  It 
was  an  instance  of  the  special  kindness  he  had  for 
them.  Yea,  he  loved  the  people,  (r.  3. ) and  there- 
fore, though  it  was  a fiery  law,  yet  it  is  said  to  go 


for  them,  (w.  2.)  that  is,  in  favour  to  them.  Note, 
The  law  of  God  written  in  the  heart,  is  a certain 
evidence  of  the  love  of  God  shed  abroad  there:  we 
must  reckon  God’s  law  one  of  the  gifts  of  his  grace. 
Yea,  he  loved  the  people,  or  laid  them  m his  bosom; 
so  the  word  signifies,  which  denotes  not  only  the 
dearest  love,  but  the  most  tender  and  careful  pro- 
tection. All  his  saints  voere  in  his  hand.  Some  un- 
derstand it  particularly  of  his  supporting  them  and 
preserving  them  alive  at  mount  Sinai,  when  the 
terror  was  so  great,  that  Moses  himself  quaked; 
they  heard  the  voice  of  God  and  lived,  ch.  A.  33. 
Or,  it  denotes  his  forming  them  into  a people  by 
his  law;  he  moulded  and  managed  them  as  the  pot- 
ter does  the  clay.  O r,  they  were  in  his  hand  to  be 
covered  and  protected,  used  and  disposed  of,  as  the 
seven  stars  were  in  the  hand  of  Christ,  Rev.  1.  16. 
Note,  God  has  all  his  saints  in  his  hands;  and  though 
there  are  ten  thousands  of  his  saints,  {y.  2.)  yet  his 
hand,  with  which  he  measures  the  waters,  is  large 
enough,  and  strong  enough,  to  hold  them  all,  and 
we  may  be  sure  that  7ione  can  pluck  them  out  of 
his  hand,  John  10.  28. 

III.  He  disposed  them  to  receive  the  law  which 
he  gave  them;  they  sat  down  at  thyfoet,  as  scholars 
at  the  feet  of  their  master,  in  token  of  reverence, 
in  attendance  and  humble  submission  to  what  is 
taught;  so  Israel  sat  at  the  foot  of  mount  Sinai,  and 
promised  to  hear  and  do  whatever  God  should  sav. 
They  -svere  struck  to  thy  feet,  so  some  read  k; 
namely.  By  the  terrors  ct  mount  Sinai,  which 
greatly  humbled  them  for  the  present,  Exod.  20. 
19.  Every  one  then  stood  ready  to  receive  God’s 
words,  and  did  so  again  when  the  law  was  publicly 
read  to  them,  as  Josh.  8.  34.  It  is  a great  privilege 
when  we  have  heard  the  words  of  God,  to  have  an 
opportunity  of  hearing  them  again,  John  17.  26,  I 
have  declared  thy  7iame,  and  will  declare  it.  So 
Israel  not  only  had  received  the  law,  but  should 
still  receive  it  by  their  prayers,  and  other  lively 
oracles. 

The  people  are  taught,  {v.  4,  5.)  in  gratitude  for 
the  law  of  God,  always  to  keep  up  an  honourable 
remembrance  both  of  the  law  itself,  and  of  Moses 
by  whom  it  was  given.  Two  of  the  Chaldee  para- 
phrasts  read  it,  The  children  of  Israel  said,  Moses 
commanded  us  a law:  and  the  Jews  say,  that  as 
soon  as  a child  was  able  to  speak,  his  father  was 
obliged  to  teach  him  these  words;  Moses  command- 
ed us  a law,  even  the  inheritance  of  the  congrega- 
tion of  Jacob. 

1.  They  are  taught  to  speak  with  great  respect 
of  the  law,  and  to  call  it,  the  inheritance  of  the  con- 
gregation of  Jacob.  They  looked  upon  it,  (1.)  As 
peculiar  to  them,  and  that  by  which  they  were  dis- 
tinguished from  other  nations,  who  neither  had  the 
knowledge  of  it,  (Ps.  147.  20.)  nor,  if  they  had, 
were  under  those  obligations  to  observe  it  that  Is- 
rael were  under:  and  therefore  (says  Bishop  Pa- 
t7ic.k)  “ when  the  Jews  conquered  any  country, 
they  did  not  force  any  to  embrace  the  law  of  Mo- 
ses, but  only  to  submit  to  the  seven  precepts  ot 
Noah.”  (2.)  As  entailed  upon  them ; for  so  inhe 
ritances  are  to  be  transmitted  to  their  posterity. 
And,  (3.)  As  their  wealth  and  true  treasure. 
Those  that  enjoy  the  word  of  God  and  the  means 
of  grace,  have  reason  to  say.  We  have  a goodly 
heritage.  He  is  indeed  a rich  man,  in  whom  the 
word  of  Christ  dwells  richly.  Perhaps  the  law  is 
called  their  inheritance,  because  it  was  given  them 
with  their  inheritance,  and  was  so  annexed  to  it, 
that  the  forsaking  of  the  law  would  be  a forfeiture 
of  the  inheritance.  See  Ps.  119.  111. 

2.  They  are  taught  to  speak  with  great  respect 
of  Moses;  and  they  were  the  more  obliged  to  keep 
up  his  name,  because  he  had  not  provided  for  the 
keeping  of  it  up  in  his  family;  his  posterity  was 


708 


DEUTERONOMY,  XXXllI. 


nevei’  called  the  sons  of  Aloses,  as  the  priests  were, 
the  sows  Aaron,  (i.)  They  must  own  Moses  a 
ijreat  benefactor  to  their  nation,  in  that  he  com- 
mandcd  them  the  lavj;  for  though  it  came  from  the 
hand  of  God,  it  went  through  the  hand  of  Moses. 
(2. ) He  was  king  in  Jeshurun.  Having  command- 
ed them  the  law,  as  long  as  he  lived,  he  took  care 
to  see  it  observed  and  put  in  execution;  and  they 
were  verv  happy  in  having  such  a king,  who  ruled 
them,  and  went  in  and  out  before  them  at  all  times, 
but  did  in  a special  manner  look  great,  when  the 
heads  of  the  fieofile  were  gathered  together  in  par- 
liament, as  it  were,  and  Moses  was  president  among 
them.  Some  understand  this  of  God  himself;  he  did 
then  declare  himself  their  King,  when  he  gave  them 
the  lavv,  and  he  continued  so,  as  long  as  they  were 
Jeshurun,  an  upright  people,  and  till  they  rejected 
him,  1 Sam.  12.  12.  But  it  seems  rather  to  be  un- 
derstood of  Moses.  A good  government  is  a great 
blessing  to  any  people,  and  what  they  have  reason 
to  be  very  thankful  for;  and  that  constitution  is  very 
happy,  which,  as  Israel’s,  which,  as  our’s,  divides 
the  power  between  the  king  in  Jeshurun  and  tire 
heads  of  the  tribes,  when  they  are  gathered  to- 
gether. 

6,  Let  Reuben  live,  and  not  die  ; and  let 
not  his  men  be  few.  7.  And  tliis  is  the  blessing 
of  Judah  : and  he  said.  Hear,  Lord,  the 
voice  of  Judah,  and  bring  him  unto  his 
people ; let  his  hands  be  sufficient  for  him ; 
and  be  thou  a help  to  him  from  his  enemies. 

Hei'e  is, 

I.  The  blessing  of  Reuben.  Though  Reuben 
had  lost  the  honour  of  his  birthright,  yet  Moses 
begins  with  him;  for  we  should  not  insult  over 
them  that  are  disgraced,  nor  desire  to  perpetuate 
mai’ks  of  infamy  upon  any,  though  ever  so  justly 
fastened  at  first,  i'.  6.  Moses  desires  and  foretells,  1. 
The  preserving  of  this  tribe,  though  a frontier  tribe 
on  the  other  side  Jordan,  yet,  “Let  it  live,  and  not 
be  either  ruined  by  its  neighbours,  or  lost  among 
them.”  And  perhaps  he  refers  to  those  chosen 
men  of  that  tribe,  who,  having  had  their  lot  assign- 
ed them  already,  left  their  families  in  it,  and  were 
now  ready  to  go  over  armed  before  their  brethren. 
Numb.  32.  27.  “Let  them  be  protected  in  this  no- 
l)le  expedition,  and  their  heads  covered  in  the  day 
of  battle.”  2.  The  increase  of  this  tribe.  Let  not 
his  men  be  few;  or.  Let  his  men  be  a number,  “Let 
it  be  a numerous  tribe;  though  their  other  honours 
be  lost,  so  that  they  shall  not  excel,  yet  let  them 
multiply.  ” Let  Reuben  live,  and  not  die,  though 
his  men  be  few;  so  Bishop  Patrick  thinks  it  may  be 
rendered.  “ Though  he  must  not  expect  to  flou- 
rish, (Gen.  49.  4.)  yet  let  him  not  perish.”  All  the 
Chaldee  paraphrasts  refer  this  to  the  other  world; 
Let  Reuben  live  in  life  eternal,  and  not  die  the  se- 
cond death:  so  Onkelos.  Let  Reuben  live  in  this 
world,  and  not  die  that  death  which  the  wicked  die 
in  the  world  to  come:  so  Jonathan  and  the  Jerusa- 
lem Targum. 

II.  The  blessing  of  Judah;  which  is  put  before 
Levi,  because  our  Lord  sprang  out  of  Judah,  and 
(as  Dr.  Lightfoot  says)  because  of  the  dignity  of  the 
kingdom  above  the  priesthood.  The  blessing,  (re 
7.)  may  refer,  either,  1.  To  the  whole  tribe  in  ge- 
neral. Moses  prays  for,  and  prophesies,  the  great 
prosperity  of  that  tribe.  That  God  would  hear  his 
pravers,  (see  an  instance,  2 Chron.  13.  14,  15.)  set- 
tle him  in  his  lot,  prosper  him  in  all  his  affairs,  and 
give  him  victory  over  his  enemies.  It  is  taken  for 
granted,  that  the  tribe  of  Judah  would  lie  both  a 
(raying  tribe  and  an  active  tribe.  “Lord,”  says 
Moses,  “ hear  his  prayers,  and  give  success  to  all 


his  undertakings;  let  his  hands  be  sufficient  for  him, 
both  in  husbandry  and  in  war.”  I'he  voice  of 
prayer  should  always  be  attended  with  the  hand  of 
endeavour,  and  then  we  may  expect  prosperity, 
Or,  2.  It  may  refer  in  particular  to  David,  as  a type 
of  Christ;  that  God  would  hear  his  prayers,  Ps.  20. 

I.  (and  Christ  was  heard  always,  John  11.  42.)  that 
he  would  give  him  victory  over  his  enemies,  and 
success  in  his  great  undertakings.  See  Ps.  89,  20, 
&c.  And  that  prayer  that  God  would  bring  him  to 
his  people,  seems  to  refer  to  Jacob’s  prophecies  con- 
cerning Shiloh,  That  to  him  should  the  gathering 
of  the  people  be,  Gen.  49.  10. 

The  tribe  of  Simeon  is  omitted  in  the  blessing, 
because  Jacob  had  left  it  under  a brand,  and  it 
had  never  done  any  thing,  as  Levi  had  done,  to 
retrieve  its  honour.  It  was  lessened  in  the  wilder- 
ness moi  e than  any  other  of  the  tiibes;  and  Zimri, 
who  was  so  notoriously  guilty  in  the  matter  of  Peoi 
but  the  other  day,  was  of  that  tribe.  Or,  becaust 
the  lot  of  Simeon  was  an  appendage  to  that  of  Jn 
dah,  that  tribe  is  included  in  the  blessing  of  Judah 
Some  copies  of  the  LXX  join  Simeon  with  Reuben, 
Let  Reuben  live  and  not  die;  and  let  Simeon  be 
many  in  number. 

8.  And  of  Levi  he  said,  Let  thy  Thum- 
mini  and  thy  Urim  he  witli  thy  holy  one, 
whom  thou  didst  prove  at  Massah,a7?c?  with 
whom  thou  didst  strive  at  the  waters  of 
Meribah ; 9.  Who  said  unto  liis  father  and 

to  his  mother,  I have  not  seen  him ; neither 
did  he  acknowledge  his  brethren,  nor  knew 
his  own  children : for  they  have  observed 
thy  word,  and  kept  thy  covenant.  10.  They 
shall  teach  Jacob  thy  judgments,  and  Israel 
thy  law  : they  shall  put  incense  before  thee, 
and  whole  burnt-sacrifice  upon  thine  altar 

II.  Bless,  Lord,  his  substance,  and  accept 
the  work  of  his  hands  : smite  through  the 
loins  of  them  that  rise  against  him,  and  of 
them  that  hate  him,  that  they  rise  not 
again. 

Moses  is  large  in  blessing  the  tribe  of  Levi,  not  so 
much  because  it  was  his  own  tribe,  (for  he  takes  no 
notice  of  his  relation  to  it,)  as  because  it  was  Gcxi’s 
tribe.  The  blessing  of  Levi  has  reference, 

I.  To  the  High  Priest,  here  called  God’s  holy 
one,  (t'.  8.)  because  his  office  was  holy,  in  token  of 
which.  Holiness  to  the  Lord  was  written  upon  his 
forehead.  1.  He  seems  to  acknowledge,  that  God 
might  justly  have  displaced  Aaron  and  his  seed, 
for  his  sin  at  Meribah,  Numb.  20.  12.  So  many 
understand  it.  It  is  rather  probable  to  me,  that,  on 
the  contrar)',  he  pleads  with  God  the  zeal  and  faith- 
fulness of  Aaron,  and  his  boldness  in  stemming  the 
tide  of  the  people’s  murmurings  at  the  other  Meri- 
bah, (Exod.  17.  7.)  which  might  be  very  remarka- 
ble, and  which  God  might  have  an  eye  to  in  confer- 
ring the  priesthood  upon  him,  though  no  mention  is 
made  of  it  there.  All  the  Chaldee  paraphrasts 
agree,  that  it  was  a trial  in  which  he  was  found 
/lerfect  and  faithful,  and  stood  in  the  trial;  there- 
fore not  that.  Numb.  20.  2.  He  prays  that  the  of 

lice  of  the  High  Priest  might  ever  remain.  Let 
thy  Thummin}  and  thy  Urim  be  with  him.  It 
was  given  him  for  some  eminent  piece  of  service, 
as  appears,  (Mai.  2.  5.)  “Lord,  let  it  never  be  ta- 
ken from  him.”  Notwithstanding  this  blessing, 
the  Urim  and  Thummim  were  lost  in  the  captivity, 
and  never  restored  under  the  second  temple;  but  it 
has  its  full  accomplishment  in  Jesus  Christ,  God’s 


709 


DEUTERONOMY,  XXXIll. 


Holy  One,  and  our  great  High  Priest,  of  whom 
Aaron  was  a type:  with  him  who  had  lain  in  the 
Father’s  bosom  from  eternity,  the  Urim  and  Thum- 
mim  shall  remain;  for  he  is  tlie  wonderful  and  ever- 
lasting Counsellor.  Some  translate  the  Thummim 
and  Urim  appellatively ; the  rather  because  the 
usual  order  is  liere  inverted,  and  here  only.  Thum- 
mim  signifies  integrity,  and  Urim,  illumination;  l.et 
these  be  ivi  h thy  holy  one,  that  is,  “ Lord,  let  the 
High  P riest  ever  be  both  an  upright  man  and  an 
understand  ng  man.”  A good  prayer  to  be  put  up 
for  the  ministers  of  the  gospel,  that  they  may  have 
clear  he  ids  and  honest  hearts;  light  and  sincerity 
make  a complete  minister. 

II.  To  the  inferior  priests  and  Levites,  v.  9. . 11. 

1.  He  commends  the  zeal  of  this  tribe  for  Clod, 
when  they  sided  with  Moses  (and  so  with  God) 
against  the  worshippers  of  the  golden  calf,  (Exod. 
32.  26,  &c. ) and  bein^  employed  in  cutting  off  the 
ring-leaders  in  that  wickedness,  they  did  it  impar- 
tially: the  best  friends  they  had  in  the  world, 
though  as  dear  to  them  as  their  next  relations,  they 
did  not  spare,  if  they  were  idolaters.  Note,  Our 
regard  to  God  and  his  glory,  ought  always  to  pre- 
vail above  our  regard  to  any  creature  whatsoever. 
And  those  who  not  only  keep  themselves  pure  from 
the  common  iniquities  of  the  times  and  places  in 
which  they  live,  but,  as  they  are  capable,  utter  tes- 
timony against  them,  and  stand  ti/i  for  God  against 
the  evil-aoers,  shall  ha'  e special  marks  of  honour 
put  upon  them.  Perhaps  Moses  may  have  an  eye 
to  the  sons  of  Korah,  who  refused  to  join  with  their 
father  in  his  gain-saying.  Numb.  26.  11.  Also  to 
Phinehas,  who  executed  judgment,  and  stayed  the 
filague.  And  indeed,  the  office  of  the  priests  and 
Levites,  which  engaged  their  constant  attendance, 
at  least  in  their  turns,  at  God’s  altar,  laid  them  un- 
der a necessity  of  being  frequently  absent  from  their 
families,  which  they  could  not  fake  such  care  of, 
or  make  such  provision  for,  as  other  Israelites 
might.  This  was  the  constant  self-denial  they  sub- 
mitted to,  that  they  might  observe  God’s  word,  and 
keep  the  covenant  of  firiesthood.  Note,  These 
that  are  called  to  minister  in  holy  things,  must  sit 
loose  to  the  relations  and  interests  that  are  dearest 
to  them'  in  this  world,  and  prefer  the  fulfilling  of 
their  ministry  before  the  gratifying  of  the  best  friend 
they  have.  Acts  21.  13. — 20.  24.  Our  Lord  Jesus 
knew  not  his  mother  and  his  brethren,  when  they 
would  ha'  e taken  him  off  from  his  work,  Matth. 
12.  48. 

2.  He  confirms  the  commission  granted  this  tribe 

to  minister  in  holy  things,  which  was  the  recom- 
pense of  their  zeal  and  fidelity,  f.  10.  (].)Theywere 
to  deal  for  God  with  the  people.  “ They  shall  teach 
Jacob  thy  judgments,  and  Israel  thv  laws,  both  as 
preachers  in  their  religious  assemblies,  reading  and 
expounding  the  law,  CNeh.  8.  7,  8.)  and  as  judges, 
determining  doubtful  and  difficult  cases  that  were 
brought  before  them,”  2 Chron.  17.  8,  9.  The 
priests’  lips  kept  this  knowledge  for  the  use  of  the 
people,  who  were  to  ask  the  law  at  their  mouth, 
Mai.  2.  7.  Even  Haggai,  a prophet,  consulted  the 
priests  in  a case  of  conscience.  Hag.  2.  11,  &c. 
Note,  Preaching  is  necessary,  not  onlv  for  the  first 
planting  of  churches,  but  for  the  preserving  and 
cdifving  of  churches  when  they  are  planted.  See 
Ezek.  44.  23,  24.  (2.)  They  were  to  deal  for  the 

people  with  God,  in  burning  incense  to  the  praise 
and  glory  of  God,  and  offering  sacrifices  to  make 
atonement  for  sin,  and  to  obtain  the  divine  fwour. 
This  was  the  work  of  the  priests,  but  the  Levites 
attended  and  assisted  in  it.  Those  that  would  have 
benefit  by  their  incense  and  offerings,  must  diligently 
and  faithfully  observe  their  instructions. 

3.  He  prays  for  them,  xk  It.  (1.)  That  God 
would  prosper  them  in  their  estates,  and  make  that 


which  was  allotted  them  for  their  maintenance, 
comfortable  to  them.  Bless,  Lord,  his  substance. 
The  provision  made  for  them  was  very  plentiful, 
and  came  to  them  easily,  and  yet  they  could  have 
no  joy  of  it  unless  Gcd  Blessed  it  to  them,  and  since 
God  himself  was  their  pertion,  a particular  blessing 
might  be  expected  to  attend  this  portion.  Bless, 
I.ord,  his  virtue;  so  some  read  it,  “Lord,  increase 
thy  graces  in  them,  and  make  them  more  and  more 
fit  for  ther  work.  ” (2. ) That  he  would  accept  them 
I in  their  services.  “ Accejit  the  work  of  his  hands, 
both  for  himself,  and  for  the  people  for  whom  he 
ministers.”  Acdfeptance  with  Gcd  is  that  which  we 
should  all  aim  at,  and  be  ambitious  of,  in  all  our  de- 
votions, whether  men  accept  us  or  no,  (2  Cor.  5.  9. ) 
and  it  is  the  most  valuable  blessing  we  can  desire 
either  for  ourseh  es  or  others.  (3.)  Thai  he  would 
take  his  part  against  all  his  enemies,  smite  through 
the  loins  of  them  that  rise  against  him.  He  suppo- 
ses that  God’s  ministers  would  have  many  enemies; 
some  would  hate  their  persons  for  their  faithfulness, 
and  would  endeavour  to  do  them  a mischief;  others 
would  envy  them  their  maintenance,  and  endeavour 
sacrilegiously  to  deprive  them  of  it;  others  would  ex- 
pose them  in  the  execution  of  their  office,  and  not 
submit  to  the  sentence  of  the  priests;  and  some 
would  aim  to  overthrow  the  office  itself.  Now  he 
prays  that  God  would  blast  all  such  attempts,  and 
return  the  mischief  upon  the  heads  of  the  authors. 
This  prayer  is  a prophecy  that  God  would  certainly 
reckon  with  those  that  are  enemies  to  his  ministers, 
and  will  keep  up  a ministry  in  his  church  to  the 
end  of  time,  in  spite  of  all  the  designs  of  the  gates 
of  hell  against  it.  Saul  rose  up  against  the  Lord’s 
priests,  (1  Sam.  22.  18.)  and  it  filled  the  measure  of 
his  sin. 

12.  And  of  Benjamin  he  said,  The  belov- 
ed of  the  Lord  shall  dwell  in  safety  by  him; 
and  the  LORD  shall  cover  him  all  the  day 
long,  and  he  shall  dwell  between  liis  shoul- 
ders. 13.  And  of  Joseph  he  said.  Blessed 
of  the  Lord  he  his  land,  for  the  precious 
things  of  heaven,  for  the  dew,  and  for  the 
deep  that  coucheth  beneath,  1 4.  And  for 
the  precious  fruits  hronght  forth  by  the  sun, 
and  for  the  precious  things  put  forth  by  the 
moon,  15.  And  for  the  chief  things  of  the 
ancient  mountains,  and  for  the  precious 
things  of  the  lasting  hills,  1 6.  And  for  th('.  pre- 
cious things  of  the  earth  and  fulness  thereof, 
and  for  the  good  will  of  him  that  dwelt  in 
tlie  bush ; let  the  blessing  come  upon  the 
head  of  Joseph,  and  upon  the  top  of  the 
liead  of  him  that  was  separated  from  his 
brethren.  17.  His  glory  is  like  the  firstling 
of  his  bullock,  and  his  horns  are  like  the 
! horns  of  unicorns : with  them  he  shall  push 
I the  people  together  to  the  ends  of  the  earth: 
j and  they  are  the  ten  thousands  of  Ephraim 
j and  they  are  the  thousands  of  Manasseh. 

I Here  is, 

j I.  The  blessing  of  Benjamin,  v.  12.  Benjamin  u. 

I put  next  to  Levi,  because  the  temple  where  the 
I priests’  work  lay,  was  just  upon  the  edge  of  the  lot 
of  this  tribe;  and  it  is  put  before  Joseph,  because  of 
the  dignity  of  Jerusalem  (part  of  which  was  in 
this  tribe)  above  Samaria,  which  was  in  the  tribe 
of  Ephraim,  and  because  Benjamin  adhered  to 
the  house  of  David,  and  to  the  temple  of  the  Lord* 


710 


DEUTERONOMY,  XXXTIL 


when  the  rest  of  the  tribes  deserted  both  -with  Jer- 
oboam. 1.  Benjamin  is  here  called  the  beloued  of 
the  Lord,  as  the  father  of  this  tribe  was  Jacob’s  be- 
loved son,  the  son  of  his  right  hand.  Note,  Those 
are  blessed  indeed,  that  are  beloved  of  the  Lord. 
Saul,  the  first  king,  and  Paul,  the  great  apostle, 
were  both  of  this  tribe.  2.  He  is  here  assured  of 
the  divine  protection;  he  shall  dwell  safely.  Note, 
Those  are  safe,  whom  God  loves,  Ps.  91.  1.  3.  It 

is  here  intimated,  that  the  temple  in  which  God 
would  dwell,  should  be  built  in  the  borders  of  this 
tribe.  Jerusalem  the  holy  city,  was  in  the  lot  of 
this  tribe,  (Josh.  18.  28.)  and  though  Zion,  the  city 
of  David,  is  supposed  to  belong  to  Judah,  yet  mount 
Moriah,  on  which  the  temple  was  built,  was  in  Ben- 
jarnin’s  lot.  God  is  therefore  said  to  dwell  between 
his  shoulders,  because  the  temple  stood  on  that 
mount,  as  the  head  of  a man  upon  his  shoulders. 
.\nd  by  this  means  Benjamin  was  covered  all  the 
dau  long  under  the  protection  of  the  sanctuary,  (Ps. 
125.  2.)  which  is  often  spoken  of  as  a place  of  refuge, 
Ps.  27.  4,  5.  Neh.  6.  10.  Benjamin  dwelling  by  the 
temple  of  God,  dwelt  in  safety  by  him.  Note,  It  is 
a happv  thing  to  be  in  the  neighbourhood  of  the  tem- 
ple. This  situation  of  Benjamin,  it  is  likely,  was 
the  only  thing  that  kept  that  tribe  close  with  Ju- 
dah to  the  divine  institutions,  when  the  other  ten 
triiies  apostatized.  Those  liave  corrupt  and  wicked 
hearts  indeed,  who,  the  nearer  they  are  to  the 
church,  are  so  much  \.\\e  further  from  God. 

II.  The  blessing  of  Joseph,  including  both  Ma- 
nasseh  and  Ephraim.  In  Jacob’s  blessing,  (Gen. 
49.)  that  of  Joseph  is  the  largest,  and  so  it  is  here; 
and  from  thence  Moses  here  borrows  the  title  he 
gives  to  Joseph,  l^v.  13.)  that  he  was  separated  from 
'his  brethren,  or,  as  it  might  be  read,  a JVazarite 
among  them,  both  in  regard  of  his  piety,  wherein 
it  anpe  irs,  by  many  instances,  he  excelled  them  all; 
and  of  his  dignity  in  Egypt,  where  he  was  both  their 
ruler  and  benefactor;  his  brethren  separated  him 
from  them  by  making  him  a slave,  but  God  distin- 
guished him  from  them  by  making  him  a prince. 

Now  the  Idessings  here'prayed  for,  and  prophe- 
sied of,  for  this  tribe,  are,  gi:eat  plenty,  and  great 
power. 

1.  Great  plenty,  v.  13««16.  In  general.  Blessed 
of  the  Lord  be  his  land.  Thev  were  very  finiitful 
countries  that  fell  into  the  lot  of  Ephraim  and  Ma- 
nasseh,  yet  Moses  prays  they  might  be  watered 
with  the'  blessing  of  God,  which  makes  rich,  and 
on  which  all  fruitfulness  depends. 

Now,  (1.)  He  enumerates  many  particulars  which 
he  prays  may  contribute  to  the  wealth  and  abun- 
dance o'f  those  two  ti-ibes,  looking  up  to  the  Creator 
for  the  benefit  .and  serviceableness  of  all  the  inferior 
creatures,  for  they  are  all  that  to  us,  which  he 
makes  them  to  be.  He  prays,  [1.]  Yor  seasonable 
rains,  and  dews,  the  precious  things  of  heaven;  and 
so  precious  they  arc,  though  but  pure  water,  that 
without  them  the  fruits  of  the  earth  would  all  fail  and 
be  cut  off.  [2.]  For  plentiful  springs,  which  help 
to  make  the  earth  fniitful,  called  here  the  deep  that 
coucheth  beneath;  both  are  the  rivers  of  God,{Ys. 
65.  9.)  for  he  is  the  Father  of  the  rain,  (Job  38.  28.) 
and  he  made  particularly  the  fountains  of  water. 
Rev.  14.  7.  [3.]  For  the  be?iign  influences  oi  the 

heavenly  bodies;  (u.  14.)  for  the  precious  fridts 
(the  word  signifies  that  which  is  most  excellent, 
and  the  best  in  its  ’xind)  put  forth  by  the  quicken- 
ing heat  of  the  sun,  and  the  cooling  moisture  of  the 
moon.  “ Let  them  have  the  yearly  fruits  of  their 
several  months,  according  to  the  course  of  nature, 
in  one  month  olives,  in  another  dates,”  c7c.  So 
some  understand  it.  [4.]  For  the  fruitfulness  even 
of  their  hills  and  mountains,  which  in  other  coun- 
tries used  to  be  barren,  (t'.  15.)  let  them  have  the  i 
chief  things  of  the  ancient  mountains;  and  if  the  I 


mountains  be  fruitful,  the  fiaiits  on  them  will  be  first 
and  best  ripened.  They  are  called  ancient  moun- 
tains, not  because  prior  in  time  to  other  mountains, 
but  because,  like  the  first-boi  n,  they  were  superior 
in  worth  and  excellency;  and  lasting  hills,  not  only 
because  as  other  mountains  thev  were  unmoveable, 
(Hab.  3.  6.)  but  because  the  fmitfulness  of  them 
should  continue.  [5.]  For  the  productions  of  the 
lower  grounds,  v.  16,  For  the  precious  things  of 
the  earth.  Though  the  earth  itself  seems  a useless 
worthless  lump  of  matter,  yet  there  are  precious 
things  produced  out  of  it,  W the  support  and  com- 
fort of  human  life.  Job  28.  5.  Out  of  it  cometh 
bread,  because  out  of  it  came  our  bodies,  and  to  it 
they  must  return.  But  Avhat  are  the  precious  things 
of  the  earth  to  a soul  that  came  from  God,  and  must 
return  to  him.^  Or,  what  is  its  fulness  to  the  fulness 
that  is  in  Christ,  whence  we  receive  grace  for 
gi’ace.^  Some  make  these  precious  things  here 
prayed  for  to  be  figures  of  spiritual  blessings  in 
heavenly  things  by  Christ,  the  gifts,  graces,  and 
comfoj’ts,  of  the  Spirit. 

(2.)  He  crowns  all  with  the  good-will,  or  favoura- 
ble acceptance,  of  him  that  Fivelt  in  the  bush,  (x>. 

16. )  that  is,  of  God,  that  God  who  appeared  to 
Moses  in  the. bush  that  burned  and  was  not  con- 
sumed, (Exod.  3.  2.)  to  give  him  his  commission 
for  the  bringing  of  Israel  cut  of  Egypt.  Though 
God’s  glory  appeared  there  but  for  a while,  yet  it 
is  said  to  dwell  there,  because  it  continued  as  long 
as  there  was  occasion  for  it:  The  good-will  of  the 
Shechmah  in  the  bush;  so  it  might  be  read,  for  She- 
chinah  signifies  that  which  dwelleth:  and  though  it 
was  but  a little  while  a dweller  in  the  bush,  ypt  it 
continued  to  dwell  with  the  people  of  Israel.  My 
Dweller  in  the  bush;  so  it  should  be  rendered:  lhat 
was  an  appearance  of  the  Divine  Majesty  to  Moses 
only,  in  token  of  the  particular  interest  he  had  in 
God,  which  he  desires  to  improve  for  the  good  of 
this  tribe.  Many  a time  God  had  appeared  to  Mo- 
ses, but  now  that  he  is  just  dying,  he  seems  to  ha\  e 
the  most  pleasing  remembrance  of  that,  which  was 
that  time,  when  his  acquaintance  with  the  visions 
of  the  Almighty  first  began,  and  his  correspondence 
with  hea'  en  was  first  settled,  that  was  a time  of 

I lo\  e never  to  be  forgotten.  It  Avas  at  the  bush  that 
I God  declared  himself  the  God  of  Abraham,  Isaac, 

I and  .Jacob,  and  so  confirmed  the  promise  made  to 
the  fathers,  that  promise  which  reached  as  far  as 
I the  resurrection  of  the  body  and  etenial  life,  as  ap- 
pears by  our  Saviour’s  argument  from  it,  Luke  20. 
37.  So  that  when  he  prays  for  the  good-will  of  him 
that  dwelt  in  the  bush,  he  has  an  eye  to  the  cove- 
! nant  then  and  there  renewed,  on  which  all  our 
hopes  of  God’s  favour  must  be  bottomed.  Now 
he  concludes  this  large  blessing  with  a prayer  for 
the  favour  and  good-will  of  God.  [^1 . ] Because  that 
is  the  fountain  ;md  spring-head  ot  all  these  bless- 
ings; they  are  the  gifts  of  God’s  good-will,  they  are 
i so  to  his  OAvn  people,  Avhatever  they  are  to  others. 
Indeed,  when  Ephraim, (a  descendant  from  Joseph) 
slid  back  from  God,  as  a backsliding  heifer,  those 
fruits  of  his  country  were  so  far  from  being  the  gifts 
of  God’s  good-will,  that  they  were  intended  but  to 
fatten  him  for  the  slaughter,  as  a lamb  in  a large 
place,  Hos.  4.  16,  17.  [2.]  Because  that  is  the  com- 
fort and  sweetness  of  all  these  blessings;  when  we 
have  joy  of  them,  when  we  taste  God’s  good-will  in 
them.  [3.  ] Because  that  is  better  than  all  these, 
infinitely  better;  for  if  we  have  but  the  favour  and 
good-will  of  God,  we  are  happy,  and  may  be  easy 
in  the  want  of  all  these  things;  and  may  rejoice  in  the 
God  of  our  salvation,  though  the  fig-tree  do  not  blos- 
som, and  there  be  no  fruit  in  the  vine,  Hab.  3.  17,  18. 

2.  Great  power  Joseph  is  here  blessed  with,  v. 

17.  Here  are  three  instances  of  this  power  fore- 
told. (1.)  His  authority  aSiong  his  brethren.  His 


711 


DEUTERONOMY,  XXXIll. 


glory  is  like  the  J-.rstling  of  his  bullock,  or  a young 
bull,  which  is  a stately  creature,  and  therefore  former- 
ly used  as  an  emblem  of  royal  majesty.  Joshua,  who 
wastosucceed  Moses,  was  of  the  tribe  of  Ephraim  the 
son  of  Joseph,  and  his  glory  was  indeed  illustrious, 
and  he  was  an  honour  to  Ins  tribe.  In  Ephraim  was 
the  royal  city  of  the  ten  tribes  afterward.  And  of 
Manasseh  were  Gideon,  Jephthah,  and  Jair,  who 
were  all  ornaments  and  blessings  to  their  country. 
Some  think  he  is  compared  to  the  firstling  of  the 
onllock,  because  the  birthright  which  Reuben  lost, 
devolved  upon  Joseph,  (1  Chron.  5.  1,  2.)  and  to  the 
firstling  of  his  bullock,  because  Ba.shan,  which  was  in 
the  lot  of  Manasseh,  was  famous  for  bulls  and  cows, 
Ps.  22.  12.  Amos  4.  1.  (2. ) His  force  against  his 

enemies  and  victory  over  them;  his  horns  are  like 
the  horn  of  an  unicorn,  that  is,  “The  forces  he 
shall  bring  into  the  field,  shall  be  very  strong  and 
formidable,  and  nvith  them  he  shall  push  the  people,'* 
that  is,  “He  shall  overcome  all  that  stand  in  his 
way.”  It  appears  from  the  Ephraimites’  contests, 
both  with  Gideon  (Judg.  8.  1.)  and  with  Jephthah, 
(Judg.  12.  1.)  that  they  were  a warlike  tribe  and 
fierce.  Yet  we  find  the  children  of  Ephraim,  when 
they  had  forsaken  the  covenant  of  God,  though 
they  were  armed,  turning  back  in  the  day  of  battle, 
(Ps.  78.  9,  10.)  for  though  here  pronounced  strong 
and  bold  as  unicorns,  when  God  was  departed  from 
them,  they  became  as  weak  as  other  men.  (3.) 
The  numbers  of  his  people,  in  which  Ephraim, 
though  the  younger  house,  exceeded,  Jacob  having, 
in  the  foresight  of  the  same  thing,  crossed  hands, 
Gen.  48.  19,  'I'hey  are  the  ten  thousands  of 
Ephraim,  and  the  thousands  of  Mayiasseh.  Jona- 
than’s Targum  applies  it  to  the  ten  thousands  of 
Canaanites  conquered  by  Joshua,  who  was  of  the 
tribe  of  Ephraim,  and  the  thousands  ofMidianites 
conquered  by  Gideon,  who  was  of  the  tribe  of  Ma- 
nasseh. And  the  gloss  of  the  Jerusalem  Targum 
upon  the  former  part  of  this  verse  is  observable; 
that  “as  the  firstlings  of  the  bullock  were  never  to  be 
worked,  nor  could  the  unicorn  ever  be  tamed,  so  Jo- 
seph should  ever  continue  free,  they  would  have  con- 
tinued free,  if  they  had  not  by  sin  sold  themselves.” 


18.  And  of  Zebidun  he  said,  Rejoice, 
Zebulun,  in  thy  going  out;  and,  Issachar, 
in  thy  tents.  1 9.  They  shall  call  the  peo- 
ple unto  the  mountain ; there  they  shall 
offer  sacrifices  of  righteousness : for  they 
shall  suck  of  the  abundance  of  the  seas, 
and  of  treasures  hid  in  the  sand.  20.  And 
of  Gad  he  said,  Blessed  ho  he  that  enlargeth 
Gad:  he  dvvelleth  as  a lion,  and  teareth 
the  arm  with  the  crown  of  the  head.  21. 
And  he  provided  the  first  part  for  himself, 
because  there,  in.  a portion  of  the  lawgiver, 
was  he  seated  ; and  he  came  with  the  heads 
of  the  people,  he  executed  the  justice  of  the 
Lord,  and  his  judgments  with  Israel. 

Here  we  have, 

I.  The  blessings  of  Zebulun  and  Issachar  put  to- 
gether, for  they  were  both  the  sons  of  Jacob  by 
Leah,  and  bv  their  lot  in  Canaan  they  were  neigh- 
bours; it  is  foretold, 

1.  That  they  should  both  have  a comfortable  set- 
tlement and  employment,  v.  18.  Zebulun  must  re- 
joice, for  he  shall  have  cause  to  rejoice;  and  Moses 
prays  that  he  may  have  cause  in  his  going  out, 
either  to  war,  for  Zebulun  jeoparded  their  lives  in 
the  high  places  of  the  field,  (Judg.  5.  18.)  or  rather 
to  sea,  for  Zebulun  was  a haven  of  ships,  Gen.  49. 
13.  And  Issachar  must  rejoice  in  his  tents,  that  is, 


in  his  business  at  home,  his  husbandry,  to  which 
the  men  of  that  tribe  generally  confined  themselves, 
because  they  saw  that  rest  was  good,  and  when  the 
sea  was  rough,  the  land  was  pleasant,  Gen.  49.  14, 
15.  Obserxe  here,  (1.)  That  the  providence  of 
God,  as  it  variously  appoints  the  bounds  of  men’s 
habitations,  some  in  the  city,  and  some  in  the  coun- 
try, some  in  the  sea-ports,  and  some  in  the  inland 
towns,  so  it  wisely  disposes  men’s  inclinations  to 
different  employments  f()r  the  good  of  the  public,  as 
each  member  of  the  body  is  situated  and  qualified 
for  the  service  of  the  whole.  The  genius  of  some 
men  leads  them  to  a bock,  of  others,  to  the  sea,  of 
others,  to  the  sword;  some  are  inclined  to  rural  af- 
fairs, others  to  trade,  and  some  have  a tum  for  me- 
chanics; and  it  is  well  it  is  so;  If  the  vahole  body 
were  an  eye,  where  were  the  hearing?  1 Cor.  12. 
17.  It  was  for  the  common  goc  d of  Israel,  that  the 
men  of  Zebulun  were  merohanis,  and  that  the  men 
of  Issachar  were  husbandmen.  (2.)  That  whatever 
our  place  and  business  are,  it  is  our  wisdom  and 
duty  to  accommodate  ourselves  to  it,  and  it  is  a 
great  happiness  to  be  well  pleased  with  it.  Let 
Zebulun  rejoice  in  his  going  out;  let  h m thank  God 
for  the  gains,  and  make  the  best  of  the  losses  and 
inconveniences,  of  his  merchandise,  and  not  despise 
the  meanness,  or  envy  the  quietness,  of  Issachar’s 
tents:  let  Issachar  rejoice  hi  his  tents,  let  him  be 
well  pleased  with  the  retirements,  and  content  with 
the  small  profits,  of  bis  country  seats,  and  not 
grudge  that  he  has  not  Zebulun’s  pleasui’e  of  tra- 
velling, and  profit  of  trading.  Every  business  has 
both  its  conveniences  and  its  inconveniences,  and 
therefore  whatever  Providence  has  made  our  busi- 
ness we  ought  to  bring  our  minds'  to  it;  and  it  is 
really  a great  happiness,  whatever  our  lot  is,  to  be 
easy  with  it.  This  is  the  gift  of  God,  Eccl.  5.  19. 

2.  That  they  should  both  be  serviceable  in  their 
places  to  the  honour  of  God,  and  the  interests  of  re- 
ligion in  the  nation,  t;.  19.  They  shall  call  the  peo- 
ple to  the  mountain,  that  is,  to  the  temple  which 
Moses  foresaw  should  be  built  upon  a mountain.  I 
see  not  why  this  should  be  confined  (as  it  is  by  most 
interpreters)  to  Zebulun;  if  both  Zebulun  and  Issa- 
char receive  the  comforts  of  their  respective  em- 
ployments, why  may  we  not  suppose  that  they 
both  took  care  to  give  God  the  glory  of  them.^  Two 
things  they  shall  do  for  God. 

(1.)  They  shall  invite  others  to  the  service;  call 
the  people  to  the  mountain.  [1.]  Zebulun  shall  im- 
prove his  acquaintance  and  commerce  with  the 
neighbouring  nations,  to  whom  he  goes  out,  for  this 
noble  purpose,  to  propagate  religion  among  them, 
and  to  iu\  ite  them  into  the  service  of  the  God  of  Is- 
rael. Note,  Men  of  great  business,  or  large  conver- 
sation, should  wisely  and  zealously  endeavour  to 
recommend  the  practice  of  serious  godliness  to 
those  with  whom  they  converse,  and  among  whom 
their  business  lies.  Such  are  blessed,  for  they  are 
blessings.  It  were  well  if  the  enlargement  of  trade 
with  foreign  countries  might  be  made  to  contribute 
to  the  spreading  of  the  gc  spel.  This  prophecy  con- 
cerning Zebulun  perhaps  looks  as  far  as  the  preach- 
ing of  Christ  and  his  apostles,  which  began  in  the 
land  of  Zebulun,  (Matth.  4.  14,  15.)  and  tliey  called 
the  people  to  the  mountain,  that  is,  to  the  kingdom 
of  the  Messiah,  which  is  called  the  mountain  of  the 
Lord's  house,  Isa.  2.  2.  [2.]  Issachar  that  tames 

at  home  and  dwells  in  tents,  shall  call  upon  his 
neighbour  to  go  up  to  the  sanctuary,  at  the  times 
appointed  for  their  solemn  feasts;  either,  because 
they  should  be  more  zealous  and  forward  than  their 
neighbours,  (and  it  has  been  often  observed,  that 
though  they  that  dwell  with  Zebulun  dwell  in  the 
haven  of  ships,  which  are  places  of  concourse, 
have  commonly  more  of  the  light  of  religion,  they 
that  with  Issachar  dwell  in  tents  in  the  country. 


712 


DEUTERONOMY,  XXXIIL 


have  more  of  the  life  and  heat  of  it,)  and  may  there- 
fore with  their  zeal  provoke  those  to  a holy  emula- 
tion that  have  more  knowledge;  (Ps.  122.  1.)  or, 
because  they  were  more  observant  of  the  times  ap- 
pointed for  their  feasts  than  others  were.  One  of 
the  Chaldee  paraphrasts  reads  the  foregoing  verse. 
Rejoice,  hsachar,  in  the  tents  of  thy  schools,  sup- 
posing they  would  many  of  them  be  scholars,  and 
would  use  their  learning  for  that  puipose,  according 
to  the  revolutions  of  the  year,  to  give  notice  of  the 
times  ef  the  feasts;  for  almanacks  were  not  then  so 
common  as  they  are  now.  And  Onkelos  more  par- 
ticularly, Rejoice,  Issachar,’whenthou goest  to  com- 
fiute  the  times  of  the  solemnities  at  Jerusalem;  for 
then  the  tribes  of  Israel  shall  be  gathered  to  the 
mountain  of  the  house  of  the  sanctuary.  So  he 
reads  the  beginning  of  this  verse;  and  many  think 
this  the  meaning  of  that  character  of  the  men  of 
IssacharinDavid’s  time.  That  they  had  understand- 
ing of  the  times  to  knonv  what  Israel  ought  to  do,  1 
Chron.  12.  32.  And  the  character  which  follows, 
{y.  33.)  of  the  men  of  Zebulun,  that  they  were  such 
as  went  forth  to  battle,  expert  in  war,  perhaps  may 
explain  the  blessing  of  that  tribe  here.  Note, 
Those  that  have  not  opportunity  as  Zebulun  had 
of  bringing  into  the  church  those  that  are  without, 
may  yet  be  very  serviceable  to  its  interest,  by  helping 
to  quicken,  encourage,  and  build  up,  those  that  are 
within.  And  it  is  good  work  to  call  people  to  God’s 
ordinances,  to  put  those  in  remembrance  that  are 
forgetful,  and  to  stir  up  those  that  are  slothful,  who 
will  follow,  but  care  not  to  lead. 

(2.)  They  shall  not  only  invite  others  to  the  ser- 
vice of  God,  but  they  shall  abound  in  it  themselves; 
there  they  shall  offer  sacrifices  of  righteousness. 
They  shall  not  send  others  to  the  temple,  and  stay 
at  home  themselves,  under  pretence  that  they  can- 
not leave  their  business;  but  when  they  stir  up 
others  to  go  speedily  to  pray  before  the  Lord,  they 
shall  say.  We  will  go  also,  as  it  is  Zech.  8.  21. 
Note,  The  good  we  exhort  others  to,  we  should 
ourselves  be  examples  of.  And  when  they  come 
to  the  temple,  they  shall  not  appear  before  the 
Lord  empty,  but  shall  bring  for  the  honour  and  ser- 
vice of  God  according  as  he  h-^s  prospe’  ed  them,  1 
Cor.  16.  2.  [1.]  It  is  here  foretold  that  both  these 

tribes  should  grow  rich,  Zebulun  that  goes  abroad, 
shall  suck  of  the  abundance  of  the  seas  which  are 
full  breasts  to  the  merchants!  while  Issachar  that 
tarries  at  home,  sh  ill  enrich  himself  with  treasures 
hid  in  the  sand;  either  the  fruits  of  the  earth,  or 
the  underground  treasures  of  metals  and  minerals, 
or,  (because  the  word  for  sand  here  signifies  pro- 
perly the  sand  of  the  sea,)  the  rich  things  thrown 
up  by  the  sea,  for  the  lot  of  Issachar  reached  to  the 
sea-side.  Perhaps  their  success  in  calling  the  peo- 
ple to  the  mount,  is  intimated  by  their  sucking  of 
the  abundance  of  the  seas,  for  we  have  the  like 
phrase  used  for  the  bringing  in  of  the  nations  to  the 
church,  (Isa.  60.  5.)  The  abimdance  of  the  sea  shall 
be  converted  urito  thee,  and  {y.  16.)  Thou  shalt 
suck  the  milk  of  the  Gentiles.  It  is  foretold,  [2.] 
that  these  tribes,  being  thus  enriched,  should  con- 
secrate their  gain  unto  the  Ixrd,  and  their  sub- 
stance unto  the  Lord  of  the  whole  earth,  Mic.  4. 
13.  That  the  merchandise  of  Zebulun,  and  the 
hire  of  Issachar,  should  be  holiness  to  the  I.ord,  (Isa. 
23.  18.)  for  they  shall  out  of  it  offer  sacrifices  of 
righteousness,  tfiat  is, sacrifices  according  to  the  law. 
Note,  We  must  serve  and  honour  God  with  what 
we  ha\e;  and  where  he  sows  plentifully,  he  ex- 
pects to  reap  accordingly.  Those  that  suck  of  the 
abundance  of  the  seas,  and  of  the  treasures  hid  in 
the  sand,  ought  to  offer  sacrifices  of  righteousness 
proportionable. 

II.  The  blessing  of  the  tribe  of  Gad  comes  next, 
V.  20,  21.  This  was  one  of  the  tribes  that  was  al- 


I ready  seated  on  that  side  Jordan  where  Moses  now 
1 was.  Now, 

I 1.  He  foretells  what  this  tribe  would  be,  v.  20. 

I (1.)  That  it  would  be  enlarged,  as  at  present  it  had 
a spacious  allotment;  i.nd  he  gi\es  God  the  glory 
both  of  its  present  and  of  its  fiiture  extent.  Blessed 
be  he  that  enlargeth  Gad.  We  find  how  this  tribe 
was  enlarged  by  their  success  in  war,  which  it 
seems  they  carried  on  \ery  religiously  against  the 
Hagarites,  1 Chron.  5.  19,  20,  22.  Note, - God  is 
to  have  the  glory  of  all  our  enlargements.  (2.) 
That  it  would  be  a valiant  and  ^ ictorious  tribe; 
would,  if  let  alone,  dwell  secure  and  fearless  as  a 
lion;  but,  if  provoked,  would,  like  a lion,  tear  the 
arm  with  the  crown  of  the  head;  that  is,  would  pull 
in  pieces  all  that  stood  in  his  way,  both  the  arm, 
that  is,  the  strength,  and  the  crown  of  the  head, 
that  is,  the  policy  and  authority  of  his  enemies.  In 
David’s  time  there  were  Gadites  whose  faces  were  as 
the  faces  of  lions,  1 Chron.  12.  8.  Some  reckon  Jehu 
to  be  of  this  tribe,  because  the  first  mention  we  have 
of  him  is  at  Ramoth-Gilead,  Avhich  belonged  to  Gad, 
and  they  think  this  may  refer  to  his  valiant  acts. 

: He  commends  this  tribe  for  what  they  had  done, 

; and  were  now  doing,  v.  21.  (1.)  They  had  done 

wisely  for  themselves,  when  they  chose  their  lot 
I with  the  first,  in  a country  already  conquered.  He 
' provided  the  first  part  for  himsetj;  though  he  had  a 
; concern  for  his  brethren,  yet  his  charity  began  at 
I home,  and  he  was  willing  to  see  himself  first  serv- 
I ed,  first  settled.  The  Gadites  were  the  first  and 
''  most  active  movers  for  an  allotment  on  that  side 
I Jordan,  and  therefore  are  still  mentioned  before  the 
; Reubenites  in  the  history  of  that  affair.  Numb.  32. 
2.  And  thus,  while  the  other  tribes  had  their  por- 
tion assigned  them  by  Joshua  the  conqueror.  Gad 
and  his  companions  had  their’s  from  Moses  the 
; lawgiver,  and  in  it  they  were  seated  by  law;  or,  (as 
i the  word  is, ) covered  or  protected  by  a special  pro- 
j vidence  which  watched  over  them  that  were  left 
behind,  while  the  men  of  war  went  forward  with 
their  brethren.  Note,  Men  will  praise  thee  when 
thou  doest  well  for  thyself,  (when  thou  pro\  idest 
first  for  thyself,  as  Gad  did,)  rs.  49.  18.  And  God 
will  praise  thee  when  thou 'doest  well  for  thy  soul, 
which  is  indeed  thyself,  and  provides!  the  firs^art 
for  that  in  a portion  for  the  lawgiver.  (2. ) They 
were  now  doing  honestly  and  bravely  for  their 
brethren;  for  they  came  with  the  heads  of  the  peo- 
ple, before  whom  they  went  armed  over  Jordan,  to 
execute  the  justice  of  the  Lord  upon  the  Canaan- 
ites,  under  the  conduct  of  Joshua,  to  whom  we 
afterward  find  they  solemnly  vowed  obedience, 
Josh.  1.  12,  16.  This  was  what  they  undertook  to 
do  when  they  had  their  lot  assigned  them.  Numb. 
32.  27.  This  they  did.  Josh.  4.  12.  And  when  the 
wars  of  Canaan  were  ended,  Joshua  dismissed  them 
with  a blessing;  Josh.  22.  7.  Note,  It  is  a blessed 
and  honourable  thing  to  be  helpful  to  our  brethren 
in  their  affairs;  and  particularly  to  assist  in  execut- 
ing the  justice  of  the  Lord,  by  suppressing  that 
which  is  provoking  to  him:  this  was  it  that  was 
counted  to  Phinehas  for  righteousness. 

22.  And  of  Dan  he  said,  Dan  is  a lion’s 
whelp  : he  shall  leap  from  Bashan.  23.  And 
of  Naphtali  he  said,  O Naphtali,  satisfied 
with  favour,  and  full  with  the  blessing  of 
the  Lord  : possess  thou  the  west  and  the 
south.  24.  And  of  Asher  he  said.  Let  Ash- 
er be  blessed  with  children ; let  him  be 
acceptable  to  his  brethren,  and  let  him  dip 
his  foot  in  oil.  25.  Thy  shoes  shall  be  iron 
and  brass;  and  as  thy  days,  so  shall  th} 

1 strength  be. 


DEUTERONOMY,  XXXfIf.  713 


Here  is, 

I.  The  blessing  of  Dan,  v.  22.  Jacob  in  his  bless-  j 
ing  had  compared  him  to  a seipent  for  subtlety;  ! 
Moses  compares  him  to  a lion  for  courage  and  reso- 
lution: and  what  could  stand  before  those  that  had 
the  liead  of  a serpent  and  the  heart  of  a lion.^  He  is 
compared  to  the  lions  that  leapt  from  Bashan,  a 
mountain  noted  for  fierce  lions,  from  whence  they 
came  down  to  leap  upon  their  prey  in  the  plains. 
This  may  refer  either,  1.  To  the  particular  victo- 
ries obtained  by  Samson  (who  was  of  this  tribe) 
over  the  Philistines;  the  Spirit  of  the  Lord  began  to 
move  him  in  the  camp  of  Dan,  when  he  was  very 
young,  as  a lion's  whelp,  so  that  in  his  attacks  upon 
the  Philistines  he  surprised  them,  and  overpowered 
them  by  main  strength,  as  a lion  does  his  prey;  and 
one  of  his  first  exploits  was  the  rending  of  a lion. 
Or,  2.  I'o  a more  general  achievement  of  that  tribe, 
when  a party  of  them,  upon  information  brought 
them  of  the  security  of  Laish,  which  lay  in  the  fur- 
thest part  of  the  land  of  Canaan  from  them,  sur- 
prised it,  and  soon  made  themselves  master  of  it. 
See  Judg.  18.  27.  And  the  mountains  of  Bashan 
lying  not  far  from  that  city,  probably  from  thence 
they  made  their  descent  upon  it;  and  therefore  are 
here  said  to  leap  from  Bashan. 

II.  The  blessing  of  Naphtali,  v.  23.  He  looks 
upon  this  tribe  with  wonder,  and  applauds  it.  “ O 
Naphtali,  thou  art  happy,  thou  shalt  be  so,  mayest 
*hou  ever  be  so!”  Three  things  make  up  the  hap- 
piness of  this  tribe.  1.  Be  thou  satisfied  with  fa- 
vour. Some  understand  it  of  the  favour  of  men, 
their  good-will  and  good  word;  Jacob  had  described 
this  tribe  to  be,  generally,  courteous  obliging  peo- 
ple, giving  goodly  words,  as  the  loving  hind,  Gen. 
49.  21.  Now  what  should  they  get  by  being  so? 
Moses  here  tells  them  they  should  have  an  interest 
in  the  affections  of  their  neighbours,  and  be  satisfied 
with  favour.  They  that  are  loving,  shall  be  belov- 
ed. But  others  understand  it  of  the  favour  of  God; 
and  with  good  reason:  for  that  only  is  the  favour  that 
is  satisfying  to  the  soul,  and  puts  true  gladness  into 
the  heart.  Those  are  happy  indeed,  that  have  the 
favour  of  God;  and  those  shall  have  it,  that  place 
their  satisfaction  in  it,  and  reckon  that,  in  having 
that,  they  have  enough,  and  desire  no  more.  2.  Be 
thou  full  with  the  blessing  of  the  Lord,  that  is,  not 
only  with  those  good  things  that  are  the  fruits  of  the 
blessing,  corn  and  wine  and  oil,  but  with  the  bless- 
ing itself;  that  is,  the  grace  of  God,  according  to  his 
promise  and  covenant.  Those  who  have  that  bless- 
ing, may  veil  reckon  themselves  full,  they  need 
nothing  else  to  make  them  happy.  “The  portion 
of  the  tribe  of  Naphtali,”  (the  Jews  say,)  was  so 
fruitful,  and  the  productions  so  forward,  though  it 
lay  north,  that  they  of  that  tribe  were  generally  the 
first  that  brought  their  first-fruits  to  the  temple; 
and  so  they  had  first  the  blessing  from  the  priest, 
which  was  the  blessing  of  tlie  Lord.”  Capernaum, 
in  which  Christ  chiefly  resided,  lay  in  this  tribe. 
3.  Be  thou  in  possession  of  the  sea  and  the  south;  so 
it  may  be  read,  that  is,  of  that  sea  which  shall  lie 
south  of  thy  lot,  that  was  the  sea  of  Galilee;  which 
we  so  often  read  of  in  the  gospels,  directly  north  of 
which  the  lot  of  this  tribelay;  and  which  was  of 
great  advantage  to  this  tribe,  witness  the  wealth  of 
Capernaum  and  Bethsaida,  which  lay  within  this 
tribe,  and  upon  the  shore  of  that  sea.  See  how 
Moses  was  guided  by  a spirit  of  prophecy  in  these 
blessings;  for  before  the  lot  was  cast  into  the  lap, 
he  foresaw  and  foretold  how  the  disposal  of  it 
would  be. 

III.  The  blessingof  Asher,  v.  24,  25.  Four  things 

he  prays  for,  and  prophecies  concerning  this  tribe, 
which  carries  blessedness  in  its  name;  for  Leah 
called  the  father  of  it  Asher,  saying.  Happy  am  I, 
Gen.  30.  13.  1.  The  increase  of  their  numbers. 

VoL.  I.— 4 X 


They  are  now  a numerous  tribe.  Numb.  26.  47. 
Let  it  be  more  so;  Let  Asher  be  blessed  with  chil- 
dren. Note,  Children,  especially  children  of  the 
covenant,  are  blessings,  not  burthens.  2.  Their 
interest  in  their  neighbours;  Let  him  be  acceptable 
to  his  brethren.  Note,  It  is  a very  desirable  thing 
to  have  the  love  and  good-will  of  those  we  live 
among:  it  is  what  we  should  pray  to  God  for,  who 
has  all  hearts  in  his  hand;  and  what  we  should  en- 
deavour to  gain  by  meekness  and  humility,  and  a 
readiness,  as  we  have  ability  and  opportunity,  to  do 
good  to  all  men.  3,  The  richness  of  their  land. 
(1.)  Above-ground;  Let  him  dip  his  foot  in  oil,  that 
is,  “Let  him  have  such  plenty  of  it  in  his  lot,  that 
he  may  not  only  anoint  his  head  with  it,  but,  if  he 
pleases,  wash  his  feet  in  it,”  which  wasnotcommon- 
ly  done;  yet  we  find  our  blessed  Saviour  so  accept- 
able to  his  brethren,  that  his  feet  were  anointed 
with  the  most  precious  ointment,  Luke  7.  46.  (2.) 

Under-ground;  Thy  shoes  shall  be  iron  and  brass, 
that  is,  “Thou  shalt  have  great  plenty  of  these 
metals  (mines  of  them)  in  thine  own  ground,  which 
by  an  uncommon  blessing  shall  have  both  its  surface 
and  its  bowels  rich :”  or,  if  they  had  them  not  as  the 
productions  of  their  own  country,  they  should  have 
them  imported  from  abroad:  for  the  lot  of  this  tribe 
lay  on  the  sea  coast.  The  Chaldee  paraphrasts  un- 
derstand it  figuratively;  “ Thou  shalt  be  strong  and 
bright,  as  iron  and  brass.  ” 4.  The  continuance  of 
their  strength  and  vigour;  as  thy  days,  so  shall  thy 
strength  be.  Many  paraphrase  it  thus,  “ The 
strength  of  thine  old  age  shall  be  like  that  oi  thy 
youth;  thou  shalt  not  feel  a decay,  nor  be  tbe  Avorse 
for  the  wearing,  but  shalt  renew  thy  youth;  as  if 
not  thy  shoes  only,  but  thy  bones,  were  iron  and 
brass.  ” The  day  is  often  in  scripture  put  for  the 
events  of  the  day;  and  taking  it  so  here,  it  is  apro- 
n.ise  that  God  would  graciously  support  them 
under  their  trials  and  troubles,  whatever  they  were. 
And  so  it  is  a promise  sure  to  all  the  spiritual  seed 
of  Abraham,  that  God  will  wisely  propoi'tion  their 
graces  and  comforts  to  the  services  and  sufferings 
he  calls  them  out  to.  Have  they  work  appointed 
them?  They  shall  have  strength  to  do  it.  Have 
they  burthens  appointed  them?  They  shall  have 
strength  to  bear  them;  and  never  be  tempted  above 
that  they  are  able.  Faithful  is  he  that  has  thus 
promised,  and  hath  caused  us  to  hope  in  this  pro- 
mise. 

26.  There  is  none  like  unto  the  God  of 
Jeshurun,  who  rideth  upon  the  heaven  in  thy 
help,  and  in  his  excellency  on  the  sky.  27. 
The  eternal  God  is  thy  refuge,  and  under- 
neath are  the  everlasting  arms : and  he  shall 
thrust  out  the  enemy  from  before  thee ; and 
shall  say.  Destroy  them.  28.  Israel  then 
shall  dwell  in  safety  alone : the  fountain  of 
Jacob  shall  he  upon  a land  of  corn  and 
wine;  also  his  heavens  shall  drop  down 
dew.  29.  Happy  art  thou,  O Israel : who 
is  like  unto  thee,  O people  saved  by  the 
Lord,  tlxe  shield  of  thy  help,  and  who  is 
the  sword  of  thy  excellency  ! and  thine  en- 
emies shall  be  found  liars  unto  thee : and 
thou  shalt  tread  upon  their  high  places. 

These  are  the  last  words  of  all  that  ever  Moses, 
that  great  writer,  that  great  dictator,  either  wrote 
himself,  or  were  written  from  him,  and  they  are 
therefore  very  remarkable;  and,  no  doubt,  we  shall 
find  them  very  improving.  Moses,  the  man  of  God, 
(who  had  as  much  reason  as  ever  any  mere  man 
had  to  knoAv  both,)  with  his  last  breath  magnifies 


714 


DEUTEKOiNOMY,  XXXIIl. 


ooth  the  God  of  Israel,  and  the  Israel  of  God.  They  | 
are  both  incomparable  in  his  eye;  and  we  are  sure  i 
that  in  this  his  judgment  of  both,  his  eve  did  not 
wax  dim. 

I.  No  God  like  the  God  of  Israel.  None  of  the 
gods  of  the  nations  were  capable  of  doing  that  for 
their  worshippers  which  Jehovah  did  for  his,  (v. 
26.)  There  is  none  like  unto  the  God  of  Jeshurun. 
Note,  When  we  are  expecting  that  God  should 
bless  us  in  doing  well  for  us,  we  must  bless  him  by 
speaking  well  of  him;  and  one  of  the  most  solemn 
ways  of  praising  God,  is,  by  acknowledging  that 
there  is  none  like  him.  Now,  1.  This  was  the  ho- 
nour of  Isi-ael;  every  nation  boasted  of  its  god,  but 
none  had  such  a God  to  boast  of  as  Israel  had.  2. 
It  was  their  happiness,  that  they  were  taken  into 
covenant  with  such  a God.  Two  things  he  takes 
notice  of  as  proofs  of  the  incontestable  pre-eminence 
of  the  God  of  Jeshurun  above  all  other  gods.  (1.) 
His  sovereign  power  and  authority;  he  rides  ufion 
the  heavens,  and  with  the  greatest  state  and  magni- 
ficence on  the  skies.  Riding  on  the  heavens  de- 
notes his  greatness  and  glory,  in  which  he  manifests 
himself  to  the  upper  world,  and  the  use  he  makes  | 
of  the  influences  of  heaven,  and  the  productions  of  I 
the  clouds,  in  bringing  to  pass  his  own  counsels  in 
this  lower  world:  he  manages  and  directs  them  as  a 
man  does  the  horse  he  rides  on.  When  he  has 
any  thing  to  do  for  his  people,  he  rides  ufion  the 
heavens  to  do  it;  for  he  does  it  swiftly  and  strongly,  | 
no  enemy  can  either  anticipate  or  obstruct  the  pro- 
gress of  him  that  rides  on  the  heavens.  (2.)  His 
boundless  eternity;  he  is  the  eternal  God,  and  his 
arms  are  everlasting,  v.  27.  The  gods  of  the  hea- 
then were  but  lately  invented,  and  would  shortly 
perish;  but  the  God  of  Jeshurun  is  eternal,  he  was 
before  all  worlds,  and  will  be  when  time  and  days 
shall  be  no  more.  See  Hab.  1.  12. 

II.  No  people  like  the  Israel  of  God.  Having 
pronounced  each  tribe  happy,  in  the  close  he  pro- 
nounces all  together  very  happy ; so  happy  in  all 
respects,  that  there  was  no  nation  under  the  sun 
comparable  to  them;  {y.  29.)  Hafifiy  art  thou,  O 
Israel,  a people  whose  God  is  the  Lord ; on  that  ac- 
count truly  happy,  and  none  like  unto  thee.  If 
Israel  honour  God  as  a none-such  God,  he  will 
favour  them,  so  as  to  make  them  a none-such  peo- 
ple, the  envy  of  all  their  neighbours,  and  the  joy  of 
all  their  well-wishers.  Who  is  like  unto  thee,  0 
fieofilef  Behold  thou  art  fair,  my  love!  says  Christ 
of  his  spouse.  To  which  she  presently  returns. 
Behold  thou  art  fair,  my  beloved.  What  one  na- 
tion (no,  not  all  the  nations  together)  is  like  thy  fieo- 
file  Israel?  2 Sam.  7.  23.  What  is  here  said  of  the 
church  of  Israel  and  the  honours  and  pri\  ileges  of 
it,  is  certainly  to  be  applied  to  the  church  of  the 
first-born,  that  are  written  in  heaven.  The  Chris- 
tian church  is  the  Israel  of  God,  as  the  apostle  calls 
it,  (Gal.  5.  16.)  on  which  there  shall  be  peace,  and 
which  is  dignified  above  all  societies  in  the  world, 
as  Israel  was. 

1.  Never  was  people  so  well  seated,  and  shelter- 
ed, T^.  27,  The  eternal  God  is  thy  refuge!  Or,  as 
the  word  signifies,  thy  habitation,  or  mansion- 
house,  in  whom  thou  art  safe  and  easy,  and  at  rest, 
as  a man  in  his  own  house.  ” Every  Israelite,  indeed, 
is  at  home  in  God;  the  soul  returns  to  him,  and  re- 
poses in  him  as  its  resting-place,  (Ps.  116.  7.)  itshid- 
mg-place,  Ps.  32.  7.  And  they  that  make  him  their 
habitation,  shall  have  all  the  comforts  and  benefits 
of  a habitation  in  him,  Ps.  91.  1.  Moses  had  an  eye 
to  God  as  the  habitation  of  Israel,  when  they  were 
wandering  in  the  wilderness,  (Ps.  90.  1.)  Lord  thou 
hast  been  our  dwelling-place  in  all  generations. 
\nd  now  that  they  were  going  to  settle  in  Canaan, 
they  must  not  change  their  habitation ; still  they  will 
need,  and  still  they  shall  have,  the  eternal  God  for 


their  dwelling-place;  without  him  Canaan  itself 
would  be  a wilderness,  and  a land  of  darkness. 

2.  Never  was  people  so  well  supported  and  born 

up;  underneath  are  the  everlasting  arms;  that  is,  the 
almighty  power  of  God  is  engaged  for  the  protec- 
tion and  consolation  of  all  that  tru^  in  him,  in  their 
greatest  straits  and  distresses,  and  under  their  hea- 
viest burthens.  The  everlasting  arms  shall  support, 
(1.)  The  interests  of  the  church  in  general,  that 
they  shall  not  sink,  or  be  lain  down ; undenieath  the 
church  is  that  Rock  of  ages  on  which  it  is  built,  and 
against  which  the  gates  of  hell  shall  ne^  er  prevail, 
Matth.  16.  18.  (2.)  The  spirits  of  particular  be- 

lievers, so  that  though  they  may  be  oppressed,  they 
shall  not  be  overwlielmed  by  any  trouble.  How 
low  soever  the  people  of  God  are  at  any  time 
brought,  everlasting  arms  are  underneath  them 
to  keep  the  spirit  from  sinking,  from  fainting, 
and  the  faith  from  failing,  even  when  they  are 
pressed  above  measure.  The  everlasting  covenant, 
and  the  everlasting  consolations  that  flow  from  it, 
are  indeed  everlasting  arms,  with  which  believers 
have  been  wonderfully  sustained,  and  kept  cheer- 
ful in  the  worst  of  times;  divine  grace  is  sufficient 
for  them.  2 Cor.  12.  9. 

3.  Never  was  people  so  well  commanded  and  led 
on  to  battle;  He  shall  thrust  out  the  enemy  from 
before  thee  by  his  almighty  power  which  will  make 
room  for  thee,  and  by  a commission  which  will  bear 
thee  out,  he  shall  say.  Destroy  them.''  They  were 
now  entering  upon  a land  that  was  in  the  full  pos- 
session of  a strong  and  formidable  people,  and  who 
being  at  first  planters,  looked  upon  themselves  as 
its  rightful  owners;  how  shall  Israel  justify,  and 
how  shall  they  accomplish,  the  expulsion  of  them? 
(1.)  God  will  give  them  a commission  to  destroy 
the  Canaanites,  and  that  will  justify  them,  and  bear 
them  out  in  it,  against  all  the  world.  He  that  is 
sovereign  Lord  of  all  lives  and  all  lands,  not  only 
allowed  and  permitted,  but  expressly  commanded 
and  appointed,  the  children  of  Israel  both  to  take 
possession  of  the  land- of  Canaan,  and  to  put  to  the 
sword  the  people  of  Canaan,  which,  being  thus 
authorized,  they  might  not  only  lawfully  but  honour 
ably  do,  without  incurring  the  least  stain  or  impu 
tation  of  theft  by  the  one,  or  murder  by  the  ether. 
(2. ) God  will  give  them  power  and  ability  to  destroy 
them;  nay,  he  will  in  effect  do  it  to  their  hands:  he 
will  thrust  out  the  enemy  from  before  them;  for  the 
very  fear  of  Israel  shall  put  them  to  flight.  God 
drove  out  the  heathen  to  plant  his  people,  Ps.  44.  2. 
Thus  believers  are  more  than  conquerors  over  their 
^iritual  enemies,  through  Christ  that  loved  them. 
The  Captain  of  our  salvation  thrust  out  the  enemy 
from  before  us,  when  he  o\  ercame  the  world,  and 
spoiled  principalities  and  powers  on  the  cross  : and 
the  word  of  command  to  us  is,  “ Destroy  them-,  pur- 
sue the  victory,  and  you  shall  divide  the  spoil.” 

4.  Never  was  people  so  Avell  secured  and  protect- 
ed, (r.  28.)  Israel  shall  then  dwell  in  safety  alone. 
Those  that  dwell  in  God,  and  make  his  name  their 
strong  tower,  dwell  in  safety;  the  place  of  their  de- 
fence is  the  munitions  of  rocks,  Isa.  33.  16.  They 
shall  dwell  in  safety  alone.  (1.)  Though  alone; 
though  they  contract  no  alliances  with  their 
neighbours,  nor  have  any  reason  to  expect  help  or 
succour  from  any  of  them,  yet  they  shall  dwell  in 
safety,  they  shall  really  be  safe,  and  they  shall 
think  themselves  so.  (2.)  Because  alone;  they 
shall  dwell  in  safety,  as  long  as  they  continue  pure, 
and  unmixed  with  the  heathen,  a singular  and  pe 
culiar  people.  Their  distinction  from  other  nations, 
though  it  made  them  like  a speckled  bird,  (Jer.  12. 
9. ) and  exposed  them  to  the  ill-will  of  those  about 
them,  yet  it  was  really  their  preservation  from  the 
mischief  their  neighbours  wished  them,  as  it  kept 
them  under  the  divine  protection.  All  that  keep 


715 


DEUTERONOMY,  XXXIV. 


close  to  God,  shall  be  kept  safe  by  him.  It  is  pro- 
aiised,  that  in  the  kingdom  of  Christ,  Israel  shall 
dwell  safely,  Jer.  23.  6. 

5.  Never  was  people  so  well  provided  for;  the 
fountain  of  Jacob,  that  is,  the  present  generation  of 
that  people,  which  is  as  the  fountain  to  all  the 
streams  that  shall  hereafter  descend  and  be  derived 
from  it,  shall  now  presently  be  fixed  upon  a good 
land.  The  eye  of  Jacob  (so  it  might  be  read,  for 
the  same  word  signifies  a fountain  and  an  ej  e)  is 
ufion  the  land  of  com  and  wine,  that  is,  where  they 
now  lay  encamped,  they  had  Canaan  in  their  eye, 
it  was  just  before  their  faces,  on  the  other  side  of  the 
river,  and  they  would  have  it  in  their  hands,  and 
under  their  feet  quickly.  This  land  which  they  had 
tlieir  eye  upon,  was  blessed  both  with  the  fatness  of 
the  earth,  and  the  dew  of  heaven;  it  was  a laiid  of 
com  and  wine,  substantial  and  useful  productions: 
also  his  heavens  (as  if  the  heavens  were  particularly 
designed  to  be  blessings  to  that  land)  shall  drop, 
down  dew,  without  which,  though  the  soil  were  ever 
so  good,  the  com  and  wine  would  soon  fail.  Every 
Israelite  indeed  has  his  eye,  the  eve  of  faith,  upon 
the  better  country;  the  hea\  enly  Canaan,  which  is 
lichly  replenished  with  better  things  than  corn  and 
wine. 

6.  Never  was  people  so  well  helped;  if  they  were 
in  any  strait,  God  himself  rode  upon  the  heavens  for 
their  help,  v.  26.  And  they  wei  e a people  saved  by 
the  Lord,  v.  29.  If  they  were  in  clanger  of  any 
harm,  or  in  want  of  any  good,  they  had  an  eternal 
God  to  go  to,  an  almighty  Power  to  trust  to ; nothing 
could  hurt  those  whom  God  helped,  nor  was  it  pos- 
sible that  that  people  should  perish  which  was  saz’- 
ed  by  the  Lord.  They  that  are  added  to  the 
gospel-Israel,  such  as  shall  be  saved.  Acts  2.  47. 

7.  Never  was  people  so  well  armed;  God  himself 
was  the  Shield  of  their  help,  by  whom  they  were 
armed  defensively,  and  sufficiently  guarded  against 
r»ll  assailants:  and  he  was  the  Hword  of  their  excel- 
lency, by  whom  they  were  armed  oflensi\ely,  and 
made  both  formidaljle  and  successful  in  all  their 
wars.  God  is  called  the  Sword  of  their  excellency. 
Decause,  in  fighting  for  them,  he  made  them  to  ex- 
cel other  people:  or,  because  in  all  he  did  for  them, 
he  had  an  eye  to  his  sanctuary  among  them,  which 
is  called  the  excellency  of  Jacob,  Ps.  47.  4.  Ezek. 
28.  21.  Amos  6.  8.  Those  in  whose  hearts  is  the 
excellency  of  holiness,  have  God  himself  for  their 
Shield  and  Sword,  are  defended  by  the  wh  le  ar- 
mour of  God;  his  word  is  their  sword,  and  faith  in 
it,  is  their  shield,  Eph.  6.  16,  17. 

8.  Never  was  people  so  well  assured  of  victory 
over  their  enemies;  They  shall  be  found  liars  unto 
thee;  that  is,  “ shall  be  forced  to  submit  to  thee  sore 
against  their  will,  so  that  it  will  be  but  a counterfeit 
submission;  yet  the  point  shall  be  gained,  for  thou 
shalt  tread  upon  their  necks,”  (so  the  LXX.)  which 
we  find  done.  Josh.  10.  24.  “Thou  shalt  tread 
down  their  strong  holds,  be  they  never  so  high;  and 
trample  upon  their  palaces  and  temples,  though  es- 
teemed ever  so  sacred.  If  thine  enemies  be  found 
liars  to  thee,”  (so  some  read  it,)  ''thou  shalt  tread 
upon  their  high  places;  if  they  will  not  be  held  by 
the  bonds  of  leagues  and  treaties,  they  shall  be  bro- 
ken by  the  force  of  war.”  Thus  shall  the  God  of 
peace  tread  Satan  under  the  feet  of  all  believers, 
and  shall  do  it  shortly,  Rom.  16.  20. 

Now  lay  all  this  together,  and  then  you  will  say. 
Happy  art  thou,  0 Israel!  Who  is  like  unto  thee, 
O people!  Thrice  happy  the  people  whose  God  is 
the  Lord. 

CHAP.  XXXIV. 

Having  read  how  Moses  finished  his  testimony,  we  are  told 

here  how  he  immediately  after  finished  his  life.  This 

chapter  could  not  be  written  by  Moses  himself,  but  was 

added  by  Joshua  or  Eleazar,  or,  as  Bishop  Patrick  con- 


jectures, by  Samuel,  who  was  a prophet,  and  wrote  by 
divine  authority  what  he  found  in  the  records  of  Joshua, 
and  his  successors  the  judges.  We  have  had  an  account 
of  his  dying  words,  here  we  have  an  account  ofhis  dying 
loork,  and  that  is  work  we  must  all  do  shortly,  and  it  had 
need  be  tvell  done.  Here  is,  I.  The  view  Moses  had  of 
the  land  of  Canaan  just  before  he  died,  v.  1 . . 4.  II.  His 
death  and  burial,  v.  5,  6.  III.  His  age,  v.  7.  IV'.  Israel’s 
mourning  for  him,  V.  8.  V.  Ilis  successor,  v.  9.  VI.  His 
character,  v.  10. . 12. 

1 . 4 ND  Moses  went  up  from  the  plains  of 
Moab  unto  the  mountain  of  Nebo,to 
the  top  of  Pisgah,  tliat  is  over  against  Jericho, 
And  the  Lord  showed  him  all  the  land  of 
Gilead,  unto  Dan,  2.  And  all  Naphtali,  and 
the  land  of  Ephraim,  and  Manasseh,  and  all 
the  land  of  Judah,  unto  the  utmost  sea,  3. 
And  the  south,  and  the  plain  of  the  valley  ol‘ 
Jericho,  the  city  of  palm-trees,  unto  Zoar. 
4.  And  the  Lord  said  unto  him.  This  is  the 
land  which  I sware  unto  Abraham,  unto 
Isaac,  and  unto  Jacob,  saying,  I will  give  it 
unto  thy  seed : I have  caused  thee  to  see  it 
with  thine  eyes,  but  thou  shalt  not  go  thither 

Here  is, 

I.  Moses  climbing  upward  toward  heaven,  as  high 
as  the  top  of  Pisgah,  there  to  die;  for  that  was  the 
place  appointed,  ch.  32.  49,  50.  Israel  lay  encamp- 
ed upon  the  flat  grounds  in  the  plains  of  Moab,  and 
from  thence  he  went  up,  according  to  order,  to  the 
mountain  of  Nebo;  to  the  highest  point  or  ridge  of 
that  mountain,  which  was  called  Pisgah,  v.  1.  Pis- 
gah is  an  appellative  name  for  all  such  eminences. 
It  should  seem,  Moses  went  up  alone  to  the  top  of 
Pisgah,  alone  without  help;  a sign  that  his  natural 
force  was  not  abated,  when  on  the  last  day  of  his  life 
he  cruld  walk  up  to  the  top  of  a high  hill  without 
such  supporters  as  once  he  had  when  his  hands  were 
heavy,  (Exod.  17.  12.)  alone  without  company; 
when  he  had  made  an  end  of  blessing  Israel,  we 
may  suppose  he  solemnly  took  leave  of  Joshua  and 
Eleazar,  and  the  rest  of  his  friends,  who,  probably, 
brought  him  to  the  foot  of  the  hill,  but  then  he  gave 
them  such  a charge  as  Abraham  gave  to  his  ser- 
vants at  the  foot  of  another  hill;  Tarry  ye  here  while 
I go  yonder  and  die:  they  must  not  see  him  die,  be- 
cause they  must  not  know  of  his  sepulchre.  But, 
whether  this  was  so  or  not,  he  went  up  to  the  top  of 
Pisgah,  1.  To  show  that  he  was  willingtodie:  when 
he  knew  the  place  of  his  death,  he  was  so  far  from 
avoiding  it,  that  he  cheerfully  mounted  a steep  hill 
to  come  at  it.  Note,  Those  that  through  grace  are 
well  acquainted  with  another  world,  and  have  been 
much  con^  ersant  with  it,  need  not  be  afraid  to  leave 
this.  2.  To  show  that  he  looked  upon  death  as  his 
ascension.  The  soul  of  man,  of  a good  man,  when 
he  leaves  the  body,  goes  upzvard,  (Eccl.  3.  21.)  in 
conformity  to  which  motion  of  the  soul,  the  body 
of  Moses  shall  go  along  with  it  as  far  upward  as  its 
earth  will  carry  it.  When  God’s  servants  are  sent 
for  out  of  the  world,  the  summons  runs  thus.  Go  up 
and  die. 

II.  Moses  looking  downward  again  toward  this 
earth,  to  see  the  earthly  Canaan  into  which  he  must 
never  enter,  but  therein  by  faith  looking  forward  to 
the  heavenly  Canaan  into  which  he  should  now  im- 
mediately enter.  God  had  threatened  that  he  should 
not  come  into  the  possession  of  Canaan,  and  the. 
threatening  is  fulfilled.  But  he  had  also  promised 
that  he  should  have  a prospect  of  it,  and  the  pro- 
mise is  here  performed;  The  Lord  shozved  him  all 
that  good  land,  v.  1. 

1.  If  he  went  up  alone  to  the  top  of  Pisgah,  yet 


716 


DEUTEROx\OMV,  XXXTV. 


ne  was  not  alone,  for  the  Father  was  with  him,  John 
16.  32.  If  a man  has  any  friends,  he  will  have  them 
about  him  when  he  lies  a dying.  But  if,  either 
through  God’s'  providence,  or  their  unkindness,  it 
should  so  happen,  that  we  should  then  be  alone,  we 
needyear  MO  evil,  if  the  great  and  good  Shepherd  be 
with  us,  Ps.  23.  4. 

2.  Though  his  sight  was  very  good,  and  he  had 
all  the  advantage  of  high  ground  that  he  could  de- 
sire for  the  ])rospect,  yet  he  could  not  have  seen 
what  he  now  saw,  all  Canaan  from  end  to  end,  (reck- 
oned about  160  miles,)  and  from  side  to  side,  (reck- 
oned about  50  or  60  mdes,)  if  his  sight  had  not  been 
miraculously  assisted  and  enlarged,  and  therefore  it 
is  said.  The  Lord  showed  it  him.  Note,  All  the 
pleasant  prospects  we  have  of  the  better  country  we 
are  beholden  to  the  grace  of  God  for;  it  is  he  that 
gives  the  S/iirit  of  JVisdo7n  as  well  as  the  S/iirit  of 
Revelation,  the  eye  as  well  as  the  object.  This 
sight  which  God  here  gave  Moses  of  Canaan,  pro- 
bably, the  Devil  designed  to  mimic,  and  pretended 
to  out-do,  when  in  an  airy  phantom  he  showed  to 
our  Saviour,  whom  he  had  placed  like  Moses  upon 
an  exceeding  high  mountain,  all  the  kingdoms  of 
the  world  and  glory  of  them,  not  gradually,  as  here, 
first  one  country  and  then  another,  but  all  in  a mo- 
ment of  time. 

3.  Ke  saw  it  at  a distance;  such  a s'ght  the  Old 
Testament  saints  had  of  the  kingdom  of  the  Messiah, 
they  saw  it  afar  off:  thus  Abraham,  long  before  this, 
saw  Christ’s  day;  and  being  fully  persiiadcd  of  it, 
embraced  it  in  the  promise,  leaving  others  tp  em- 
brace it  in  the  performance,  Heb.  11.  13.  Such  a 
sight  belie^'ers  now  have,  through  grace,  of  the  bliss 
and  glory  of  their  future  state.  The  word  and  or- 
dinances are  to  them  what  mount  Pisgah  was  to 
Moses,  from  them  they  have  comfortable  prospects 
of  the  gtory  to  be  revealed,  and  rejoice  in  hope  of  it. 

4.  He  saw  it,  but  must  never  enjoy  it.  As  God 
sometimes  takes  his  people  away  from  the  evil  to 
come,  so  at  other  times  he  takes  them  away  from 
the  good  to  come,  that  is,  the  good  which  shall  l)e 
enjoyed  by  the  church  in  the  present  world.  Glo- 
rious things  are  spoken  of  the  kingdom  of  Christ  in 
the  latter  days,  its  advancement,  enlargement,  and 
flourishing  state;  we  foresee  it,  but  we  are  not  likely 
to  live  to  see  it.  Those  that  shall  come  after  us, 
we  hope,  will  enter  that  promised  land,  which  is  a 
comfort  to  us  when  we  find  our  own  carcases  falling 
in  this  wilderness.  See  2 Kings  7.  2. 

5.  He  saw  all  this  just  before  his  death.  Some- 
times God  reserves  the  brightest  discoveries  of  his 
grace  to  his  people,  to  be  the  support  of  their  dying 
moments.  Canaan  was  Immanuel's  land,  (Isa.  8. 
8.)  so  that  in  viewing  it  he  had  a view  of  the  bless- 
ings we  enjoy  by  Christ.  It  was  a type  of  heaven, 
(Heb.  11.  16.)  which  faith  is  the  substance  and  evi- 
dence of.  Note,  Those  may  leave  this  world  with 
a great  deal  of  cheerfulness,  that  die  in  the  faith  ot 
Christ,  and  in  the  hope  of  heaven,  and  with  Canaan 
in  their  eye.  Having  thus  seen  the  salvation  of 
God,  we  may  well  say.  Lord,  now  lettest  thou  thy 
servant  defiart  in  fieace. 

.5.  So  Moses  tlie  servant  of  the  I ..ord  died 
there,  in  the  land  of  Moab,  accordine;  to  the 
word  of  the  TiORB.  6.  And  he  hnried  liim 
in  a valley  in  the  land  of  Moah,  over  against 
Beth-peor : hut  no  man  knoweth  of  his  sepul- 
chre nnto  this  day.  7.  And  Moses  tens  a 
hundred  and  twenty  years  old  when  he  died  : 
his  eye  was  not  dim,  nor  his  natural  force 
abated.  8.  And  the  children  of  Israel  wept 
for  Moses  in  the  plains  of  Moab  thirty  days : 


so  the  days  of  weeping  and  mourning  foi 
Moses  were  ended. 

Here  is, 

I.  The  death  of  Moses,  (x'.  5. ) Moses  the  servant 
of  the  Lord  died.  God  told  him  he  must  not  go  ovei' 
Jordan,  and  though  at  first  he  prayed  earnestly  for 
the  reversing  of  the  sentence,  yet  "God’s  answer  to 
his  prayer  sufficed  him,  and  now  he  sfiake  tio  more 
of  that  matter,  ch.  3.  26.  Thus  our  blessed  Saviour 
prayed  that  the  cup  might  pass  from  him,  yet  since 
it  might  not,  he  acquiesced  with.  Father,  thy  will 
he  done.  Moses  had  reason  to  desire  to  live  a while 
longer  in  the  world.  He  was  old,  it  is  true,  but  he 
had  not  yet  attained  to  the  years  of  the  life  of  his 
fathers;  his  father  Amram  lived  to  be  137;  his 
grandfather  Knhath  133;  his  great  grandfather  Levi 
137.  Exod.  6.  16.  .20.  And  why  must  Moses,  whose 
life  was  more  serviceable  than  any  of  their’s,  die  at 
one  hundred  and  twenty;  especially  since  he  felt  not 
the  decays  of  age,  but  was  as  fit  for  service  as  ever? 
Israel  could  ill  spare  him  at  this  time;  his  conduct 
and  his  converse  with  God  would  be  as  great  a hap- 
piness to  them  in  the  conquest  of  Canaan  as  the 
courage  of  Joshua.  It  bore  hard  upon  Moses  him- 
self, when  he  had  gone  thi'ough  all  the  fatigues  of 
the  wilderness,  to  be  prevented  from  enjoying  the 
pleasures  of  Canaan ; when  he  had  borne  the  burthen 
and  heat  of  the  day,  to  resign  the  honour  of  finish- 
ing the  work  to  another,  and  that  not  his  son,  but  his 
servant,  who  must  enter  into  his  labours;  we  may 
suppose  that  this  was  not  pleasant  to  flesh  and  blood. 
But  the  man  Moses  was  very  ' meek;  God  will  ha\"v, 
it  so,  and  he  cheerfully  submits.  1.  He  is  here  call- 
ed the  servant  of  the  Lord,  not  only  as  a good  man, 
all  the  saints  are  God’s  servants;  but  as  a useful 
man,  eminently  useful,  who  had  served  God’s  coun- 
sels in  bringing  Israel  out  of  Egypt,  and  leading 
them  through  the  wilderness.  It  was  more  his 
honour  to  be  the  servant  of  the  Lord  than  to  be  king 
in  Jeshurun.  2.  Yet  he  dies.  Neither  his  piety  nor 
his  usefulness  would  exempt  him  from  the  stroke  of 
death.  God’s  servants  must  die  that  they  may  rest 
from  their  labours;  recei\  e their  recompense  and 
make  room  for  others.  When  God’s  servants  are 
removed,  and  must  serve  him  no  longer  on  earth, 
they  go  to  serve  him  better,  to  serve  him  day  and 
night  in  his  temple.  3.  He  dies  in  the  land  of  Moab, 
short  of  Canaan,  while  as  yet  he  and  his  people 
were  in  an  unsettled  condition  and  not  entered  into 
their  rest.  In  the  heavenly  Canaan  there  will  be 
no  more  death.  4.  He  dies  according  to  the  word 
of  the  Lord.  At  the  mouth  of  the  Lord,  so  the 
word  is.  The  Jews  say,  “with  a kiss  from  the 
mouth  of  God.”  No  doubt  he  died  very  easily,  (it 
was  an  luflavito-/* — a delightful  death,')  there  were 
no  bands  in  his  death;  and  he  had  in  his  death  a 
most  pleasing  taste  of  the  love  of  God  to  him:  but 
that  he  died  in  the  mouth  of  the  Lord,  means  no 
more  but  that  he  died  in  compliance  with  the  will 
of  God.  Note,  The  servants  of  the  Lord,  when 
they  have  done  all  their  other  work,  must  die  at 
last,  in  obedience  to  their  Master,  and  be  freely 
willing  to  go  home  whenever  he  sends  for  them. 
Acts  21.  13. 

H.  His  burial,  v.  6.  It  is  a groundless  conceit  of 
some  of  the  Jews,  that  Moses  was  translated  to 
heaven  as  Elijah  was,  for  it  is  expressly  said  he  died 
and  was  buried;  yet,  probably,  he  was  raised  to 
meet  Elias,  to  grace  the  solemnity  of  Christ’s  trans- 
figuration. 1.  Godhimselfl*^d  him,  namely,  by 
the  ministry  of  angels,  whinv  ^ade  this  funeral, 
though  very  private,  yet  very  n.^Tiificent.  Note, 
God  takes  care  of  the  dead  bodic.Aof  his  servants; 
as  their  death  is  precious,  so  is  their  i\ist,  not  a grain 
of  it  shall  be  lost,  but  the  covenant  \\\th  it  shall  be 
remembered-  When  Moses  was  deam  God  buried 


DEUTERONOMY,  XXXIV. 


tiim;  when  Christ  was  dead,  God  raised  him,  for 
the  law  of  Moses  was  to  have  an  end,  but  not  the 
gospel  of  Christ;  believers  are  dead  to  the  law  that 
they  might  be  married  to  another,  even  to  him  who 
is  raised  from  the  dead,  Rom.  7.  4.  It  should  seem 
Michael,  that  is,  Christ,  (as  some  think,)  had  the 
burying  of  Moses,  for  by  him  the  Mosaical  ordinan- 
ces were  abolished  and  taken  out  of  the  way,  nailed 
to  his  cross,  and  buried  in  his  grave.  Col.  2.  14.  2. 

He  was  buried  in  a valley  over  against  Beth-fieor. 
How  easily  could  the  angels  that  buried  him,  have 
conveyed  him  over  Jordan  and  buried  him  with  the 
patriarchs  in  the  cave  of  Machpelah!  But  we  must 
leam  not  to  be  over-solicitous  about  the  place  of  our 
burial;  if  the  soul  be  at  rest  with  God,  the  matter 
is  not  great  where  the  body  rests.  One  of  the  Chal- 
dee paraphrasts  says,  “ He  was  buried  over  against 
Beth-peor,  that  whenever  Baal-peor  boasted  of  the 
Israelites  being  joined  to  him,  the  grave  of  Moses 
over  against  his  temple  might  be  a check  to  him.” 
3.  The  particular  place  was  not  known,  lest  the 
children  of  Israel,  who  were  so  very  prone  to  idola- 
try, should  have  enshrined  and  worshipped  the  dead 
body  of  Moses,  that  great  founder  and  benefactor  of 
their  nation.  It  is  true,  we  read  not,  among  all  the 
instances  of  their  idolatry,  that  they  worshipped 
relics,  the  reason  of  which  perhaps  was,  because 
they  were  thus  prevented  from  worshipping  Moses, 
and  so  could  not  for  shame  worship  any  other. 
Some  of  the  Jewish  writers  say,  that  the  body  of 
Moses  was  concealed,  that  necromancers,  who  in- 
quired of  the  dead,  might  not  disquiet  him,  as  the 
witch  of  Endor  did  Samuel,  to  bring  him  ufi;  God 
would  not  have  the  name  and  memory  of  his  servant 
Moses  thus  abused.  Many  think  this  was  the  con- 
test between  Michael  and  the  Devil  about  the  body 
of  Moses,  mentioned  Jude  9.  The  Devil  would 
m ike  the  place  known  that  it  might  be  a snare  to 
the  people,  and  Michael  would  not  let  him.  Those 
therefore  who  are  for  giving  divine  honour  to  the 
relics  of  departed  saints,  side  with  the  Devil  against 
Michael  our  prince. 

III.  His  age,  v.  7.  His  life  was  prolonged,  1. 
To  old  age.  He  was  one  hundred  and  twenty  years 
old,  which  though  far  short  of  the  years  of  the  ]ia- 
triarchs,  yet  much  exceeded  the  years  of  most  of 
his  contemporaries,  for  the  ordinary  age  of  man  had 
been  lately  reduced  to  seventy,  Ps.  90.  10.  The 
years  of  the  life  of  Moses  were  three  forties;  the 
first  forty  he  lived  a courtier,  at  ease  and  in  honour 
in  Pharaoh’s  court;  the  second  forty  he  lived  a poor 
desolate  shepherd  in  Midian;  the  third  forty  he 
lived  a king  in  Jeshurun,  in  honour  and  power,  but 
encumbered  with  a great  deal  of  care  and  toil;  so 
changeable  is  the  world  we  live  in,  and  allayed  with 
such  mixture;  the  world  before  us  is  unmixed,  and 
unchangeable.  2.  To  a good  old  age.  His  eye  was 
not  dim,  (as  Isaac’s,  Gen.  27.  1.  and  Jacob’s,  Gen. 
48.  10.)  nor  was  his  natural  force  abated-,  there 
was  no  decay  either  of  the  strength  of  his  body  or 
of  the  vigour  and  activity  of  his  mind,  but  he  could 
still  speak  and  write  and  walk  as  well  as  ever;  his 
understanding  as  clear,  and  his  memory  as  strong, 
as  ever.  “ His  visage  was  not  wrinkled,”  say  some 
of  the  Jewish  writers;  “ he  had  lost  never  a tooth,” 
say  others;  and  many  of  them  expound  it  of  the 
shining  of  his  face,  (Exod.  34.  30.)  that  that  con- 
tinued to  the  last.  This  was  the  general  reward 
of  his  services;  and  it  was  in  particular  the  effect  of 
his  extraordinary  meekness,  for  that  is  a grace 
which  is,  as  much  as  any  other,  health  to  the  navel 
and  marrow  to  the  bones.  Of  the  moral  law  which 
was  given  by  Moses,  though  the  condemning  power 
be  vacated  to  true  believers,  yet  the  commands  are 
still  binding,  and  will  be  to  the  end  of  the  world; 
the  eye  of  them  is  not  waxen  dim,  for  they  shall 
discern  the  thoughts  and  intents  of  the  heart,  nor  is 


717 

their  natural  force  or  obligation  abated,  but  still  we 
are  under  the  law  to  Christ. 

IV.  The  solemn  mourning  that  there  was  for 
him,  V.  8.  It  is  a debt  owing  to  the  surviving 
honour  of  deceased  worthies,  to  follow  them  with 
our  tears,  as  those  who  loved  and  valued  them,  are 
sensible  of  our  loss  of  them,  and  are  tiaily  humbled 
for  those  sins  which  have  provoked  God  to  deprive 
us  of  them;  for  penitential  tears  very  fitly  mix  with 
these.  Observe,  1.  Who  the  mouraers  were,  the 
children  of  Israel:  they  all  conformed  to  the  cere- 
mony, whatever  it  was;  though  some  of  them  per- 
haps, who  were  ill-affected  to  his  government,  were 
but  mock-mourners.  Yet  we  may  suppose  there 
were  those  among  them,  who  had  formerly  quar- 
relled with  him  and  his  government,  and  perhaps 
had  been  of  those  who  spake  of  stoning  him,  who 
now  were  sensible  of  their  loss,  and  heartily  la- 
mented him  when  he  was  removed  from  them, 
though  they  knew  not  how  to  value  him  when  he 
was  with  them.  Thus  they  who  had  murmured, 
were  made  to  learn  doctrine,  Isa.  29.  24.  Note, 
The  loss  of  good  men,  especially  good  governors, 
is  to  be  much  lamented  and  laid  to  heart:  those  are 
stupid,  who  do  not  consider  it.  2.  How  long  they 
mourned,  thirty  days;  so  long  the  formality  lasted, 
and  we  may  suppose  there  were  some,  in  whom 
the  mouniing  continued  much  longer.  Yet  the 
ending  of  the  days  of  weeping  and  mourning  for 
Moses  is  an  intimation,  that  how  great  soever  our 
losses  have  been,  we  must  not  abandon  ourselves  to 
perpetual  grief;  we  must  suffer  the  wound  at  least 
to  heal  up  in  time.  If  we  hope  to  go  to  heaven  re- 
joicing, why  should  we  resolve  to  go  to  the  grave 
mourning.^  The  ceremonial  law  of  Moses  is  dead 
and  buried  in  the  grave  of  Christ;  but  the  Jews 
have  not  yet  ended  the  days  of  their  mourning  for  it 

9.  And  Joshua  the  son  of  Nun  was  full 
of  the  spirit  of  wisdom ; for  Moses  had  laid 
his  hands  upon  him : and  the  ehildren  of 
Israel  hearkened  unto  him,  and  did  as  the 
Lord  commanded  Moses.  10.  And  there 
arose  not  a prophet  since  in  Isi  ael  like  unto 
Moses,  whom  the  Lord  knew  face  to  face, 

1 1.  In  all  the  signs  and  the  wonders  which 
the  Lord  sent  him  to  do  in  the  land  of 
Egypt  to  Pharaoh,  and  to  all  his  servants, 
and  to  all  his  land,  12.  And  in  all  that 
mighty  hand,  and  in  all  the  great  terror 
which  Moses  showed  in  the  sight  of  all 
Israel. 

We  have  here  a very  honourable  encomium 
passed  both  on  Moses  and  Joshua;  each  has  his 
praise,  and  should  have.  It  is  ungrateful  so  to 
magnify  our  living  friends,  as  to  forget  the  merits 
of  those  that  are  gone,  to  whose  memories  there  is 
a debt  of  honour  due:  all  the  respects  must  not  be 
paid  to  the  rising  sun;  and,  on  the  other  hand,  it  is 
unjust  so  to  cry  up  the  merits  of  those  that  are  gone, 
as  to  despise  the  benefit  we  have  in  those  that  sur- 
vive and  succeed  them.  Let  God  be  glorified  in 
both,  as  here. 

I.  Joshua  is  praised  as  a man  admirably  qualified 
for  the  work  to  which  he  was  called,  t'.  9.  Moses 
brought  Israel  to  the  borders  of  Canaan,  and  then 
died  and  left  them,  to  signify  that  the  law  made 
nothing  perfect,  Heb.  7.  19.  It  brings  men  into  a 
wilderness  of  conviction,  but  not  into  the  Canaan  of 
rest  and  settled  peace.  It  is  an  honour  reserved  for 
Joshua,  (our  Lord  Jesus,  of  whom  Joshua  was  a type,) 
to  do  that  for  us,  which  the  law  could  not  do  in  that 
it  was  weak  through  the  flesh,  Rom.  8.  3.  Through 


719 


DEUTERONOMY,  XXXIV. 


him  we  enter  into  rest;  the  spiritual  rest  of  con- 
science  and  eternal  rest  in  heaven.  Three  things  i 
concurred  to  clear  Joshua’s  call  to  this  great  under- 
taking. 1.  God  fitted  him  for  it.  He  was  full  of 
the  spirit  of  wisdom;  and  so  he  had  need,  who  had 
such  a peevish  people  to  rule,  and  such  a politic 
people  to  conquer.  Conduct  is  as  requisite  in  a 
general,  as  courage.  Herein  Joshua  was  a type  of 
Christ,  in  whom  are  hid  the  treasures  of  wisdom. 
2.  Moses,  bv  the  divine  appointment,  had  ordained 
him  to  it:  He  had  laid  his  hands  upon  him;  so  sub- 
stituting him  to  be  his  successor,  and  praying  to 
God  to  qualify  him  for  the  service  to  which  he 
called  him;  and  this  comes  in  as  a reason  why  God 
gave  him  a more  than  ordinary  spirit  of  wisdom, 
because  his  designation  to  the  government  was 
God’s  own  act;  those  whom  God  employs,  he  will  j 
in  some  measure  make  fit  for  the  employment;  and 
because  this  was  the  thing  that  Moses  had  asked  of 
God  for  him,  when  he  laid  his  hands  on  him. 
When  the  bodily  presence  of  Christ  withdrew  from 
his  church,  he  prayed  the  Father  to  send  another 
Comforter,  and  obtained  what  he  prayed  for.  3. 
The  people  cheerfully  owned  him  and  submitted  to 
him.  Note,  An  interest  in  the  affections  of  people 
is  a great  advantage,  and  a great  encouragement  to 
those  that  are  called  to  public  trusts  of  what  kind 
soever.  It  was  also  a great  mercy  to  the  people, 
that  when  Moses  was  dead,  they  were  not  as  sheep 
ha\  ing  no  shepherd,  but  had  one  ready  among 
them,  in  whom  they  did  unanimously,  and  might 
with  the  highest  satisfaction,  acquiesce. 

II.  Moses  is  praised,  (y.  10*  *12.)  and  with  good 
reason. 

1.  He  was  indeed  a very  great  man,  especially 
upon  two  accounts,  (1.)  His  intimacy  with  the  God 
of  nature;  God  knew  him  face  to  face,  and  so  he 
knew  God.  See  Numb.  12.  8.  He  saw  more  of 
the  glory  of  God  than  any  (at  least)  of  the  Old 
Testament  saints  ever  did.  He  had  more  free  and 
frequent  access  to  God,  and  was  spoken  to,  not  in 
dreams  and  visions  and  slumberings  on  the  bed,  but 
when  he  was  awake  and  standing  before  the  cheru- 
bims.  Other  prophets,  when  God  appeared  and 
spoke  to  them,  were  sti-uck  with  terror,  (Dan.  7. 
8.)  but  Moses,  whenever  he  received  a divine  reve- 
la‘:ion,  kept  his  temper.  (2.)  His  interest  and 
power  in  the  kingdom  of  nature;  the  miracles  of 
judgment  he  wrought  in  Egypt  before  Pharaoh,  and 


the  miracles  of  mercy  he  wrought  in  the  wilderness 
before  Israel,  served  to  demonstrate  that  he  was  a 
particular  favourite  of  Heaven,  and  had  an  extra- 
ordinary commission  to  act  as  he  did  on  this  earth. 
Never  was  there  any  man  whom  Israel  had  more 
reason  to  love,  or  whom  the  enemies  of  Israel  had 
more  reason  to  fear.  Observe,  The  historian  calls 
the  miracles  Moses  wrought,  signs  and  wonders, 
done  with  a mighty  hand,  and  great  terror;  which 
may  refer  to  the  terrors  of  mount  Sinai,  by  which 
God  fully  ratified  Moses’s  commission,  and  demon- 
strated it  beyond  exception  to  be  divine,  and  this  in 
the  sight  of  all  Israel. 

2.  He  was  greater  than  any  other  of  the  prophets 
of  the  Old  Testament:  though  they  were  men  of 
great  interest  in  heaven  and  great  influence  upon 
earth,  yet  they  were  none  of  them  to  be  compared 
with  this  great  man ; none  of  them  either  evidenced 
or  executed  a commission  from  heaven  so  as  Moses 
did.  This  seems  to  have  been  written  long  after, 
yet  then  there  had  not  risen  any  prophet  like  unto 
Moses,  nor  did  there  arise  any  such  betwixt  that 
and  the  sealing  up  of  the  vision  and  prophecy.  By 
Moses  God  gave  the  law,  and  moulded  and  lormea 
the  Jewish  church;  by  the  other  prophets  he  only 
sent  particular  reproofs,  directions,  and  predictions. 
The  last  of  the  prophets  concludes  with  a charge 
to  remember  the  law  of  Moses;  Mai.  4.  4.  Christ 
himself  often  appealed  to  the  writings  of  Moses,  and 
vouched  him  for  a witnes:,  as  one  that  saw  his  day 
at  a distance  and  spake  of  him.  But  as  far  as  the 
other  prophets  came  short  of  him,  our  Lord  Jesus 
went  beyond  him ; his  docti  ine  more  excellent,  his 
miracles  more  illustrious,  and  his  communion  with 
his  Father  more  intimate,  for  he  had  lain  in  his  bo- 
som from  eternity,  and  by  him  God  does  now  in 
these  last  days  speak  to  us.  The  histoiy  of  Moses 
leaves  him  buried  in  the  plains  of  Moab,  and  con- 
cludes with  the  period  of  his  goveiTiment;  but  the 
historv'  of  our  Suvvnir  leai  es  him  sitting  at  the  right 
hand  of  the  Majesty  on  high,  and  we  are  assured 
that  of  the  increase  of  his  government  and  peace 
there  shall  be  no  end.  The  apostle,  in  his  epistle  to 
the  Hebrews,  largely  proves  the  pre-eminence  of 
Christ  above  Moses,  as  a good  reason  why  we  that 
are  Christians,  should  be  obedient,  faithful,  and  con- 
stant, to  that  holy  religion  which  we  make  profes- 
sion of.  God,  by  his  grace,  make  us  all  so! 


END  OF  VOL.  FIRST, 


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f A.  ',/■'  44 


,1?:  ■'>-,•■  Vi , '‘- 


'.  I • ' ■•